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In the Name of God بسم الله

Qur'an Verse Of The Day

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Everything is at our disposal

45:13 – “And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all, from Himself; most surely there are signs in this for a people who reflect.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 45:13:

The sea, in the preceding verse, is only example of God’s cherishing care in making all things in nature available for the use of man. He has subjected to him all that is in the universe. Man through his genius and faculties given to him by God can conquer the worlds if only he follows His laws and obeys His commands.

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It is interesting to note that, there is a 'DUA OF THE DAY,' HADITH OF THE DAY', but, there is no 'VERSE OF THE DAY' IS THIS SUPPOSED TO BE AN Islamic FORUM? So in what HADITH AFTER THIS wil

(bismillah) 67:19 Do they not observe the birds above them, spreading their wings and folding them in? None can uphold them except (Allah) Most Gracious: Truly (Allah) Most Gracious: Truly it is

94:5 For indeed, with hardship [will be] ease. 94:6 Indeed, with hardship [will be] ease.  

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Inheritance

4:7 – “Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 4:7:

Refer to the commentary of al-Baqarah: 180.

In Islam womanhood or childhood is no bar to the inheritance as it had been in the past, not only in Arabia but in many parts of the ancient world.

This Islamic law of inheritance is a land-mark in the history of legal and social reform. In pre-Islamic world wives, daughters and sisters were excluded altogether from inheritance.

In Islam, both the men and women are given the right of inheritance. The cardinal principle of inheritance is to distribute the wealth among all near relatives, and not to let it accumulate in the hands of one person-a wise and effective check on concentration of wealth in few hands.

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Trials

68:17 – “Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 68:17:

In a township near Yemen, there was a garden owned by a God-fearing man who used to distribute its fruits among the poor and the needy. When he died two of his sons decided not to give to the poor and the needy any portion from the produce they would collect next day. They even did not say: “If God wills,” at the time of making plans to gather the harvest.

The third son, who disagreed with them and wanted to do as their father used to do, was silenced by his two brothers. They kept the whole operation a closely guarded secret lest the needy came for taking what they used to get. As they did not subordinate their will to the will of God and decided to have all the produce exclusively for themselves, ignoring the needs of their fellow beings, the garden was destroyed altogether.

Then the third son who had warned them before hand reminded them that had they remembered God and acted as commanded by Him they would not have lost everything. Then they turned to God in repentance. If the repentance is sincere, there is hope. God turns evil into good. If repentance is not sincere, it becomes hypocrisy.

ibn ‘Abbas says that their repentance was true and God gave them a better garden which yielded abundant produce. The points allegorised in the parable of the people of the garden not only illustrate the conduct of the hypocrites but also demonstrate how God gives respite to the wrongdoers so that they may have the opportunity to repent and make amend at any stage before the mercy shown to them is withdrawn after which there is no remedy save eternal punishment in the hereafter.

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Jesus (as) and Imam al-Mahdi (as) in prayer

4:159 – “And there shall be none of the people of the Book but must believe in him before his death; and on the day of resurrection he (Jesus) will be a witness against them.”

‘Ali ibn Ibrahim narrated from his father, from Qasem ibn Muhammad, from Sulayman ibn Dawoud al-Monqeri, from Abi Hamzah, from Shahr ibn Hawshab, who said:

Hajjaj (ibn Yousuf ath-Thaqafi)* said to me, “Oh Shahr! One of the verses in the Quran has confused me.”

I asked, “Oh Master! To which verse are you referring?”

He replied, “And there shall be none of the people of the Book but must believe in him before his death’ (4:159) because I kill many Jews and Christians and I look at their lips after killing them. However, I do not see (their lips) moving and testifying anything.”

I replied, “Oh Master! May God amend your matter! It does not mean what you think. It means that Jesus (as) will come back to this world before the day of Judgment. He will pray behind Mahdi (as) and every Jew and Christian will believe in him.”

Hajjaj said, “Woe unto you! How do you know this?”

I replied, “Muhammad ibn ‘Ali ibn Husayn ibn ‘Ali ibn Abi Taleb (as) narrated this for me.”

He replied, “Then, I swear to God that you have received this from a purified source.”**

* Hajjaj was one of the most oppressive rulers of Kufah who killed many of the Shi’ah; he lived during the time of the Fourth Imam (as).

**Tafsir al-Qommi 1:158

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The end game of the unjust...

7:4-5 – “And how many a town that We destroyed, so Our punishment came to it by night or while they slept at midday. Yet their cry, when Our punishment came to them, was nothing but that they said: Surely we were unjust.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 7:4:

Ruined civilisations, found buried under lands and seas, prove the divine declaration made in verse 4. Expert archaeologists, by the help of science and technology, not only determine the exact time of existence of each civilisation but also almost write its history as if they witnessed what actually took place in the destroyed cities.

Verse 5 says that they were destroyed because they were unjust, evil and wicked.

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Where’s the Real Torah and Evangel?

3:3 – “He (God) has revealed to you the Book with truth, verifying that which is before it, and He revealed the Torah and the Evangel aforetime, a guidance for the people, and He sent the Furqan.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 3:3:

Torah, Evangel, and the books, mentioned here and in other verses of the Quran, refer to that which was revealed to Moses, Jesus and other prophets. Torah (the revealed will of God) was revealed to Moses. In Hebrew it means “light.” But the Old Testament is a collection of several other books in addition to the Pentateuch. The four gospels of the New Testament are not the Evangel revealed to Prophet Jesus. These gospels contain only some extracts of the sayings of Jesus, and narrate his activities in Galilee, Jerusalem and other habitations of the Jews. The Christian Bible is a book of traditions like the books of traditions written by Muslim, Bukhari and other writers of traditions. These four gospels were written by the followers of Jesus, whom the Christian church proclaims as the apostles. In fact the teaching of Jesus is the gospel, which means glad tidings or good news, because the advent of the last prophet of God,

The Holy Prophet was foretold by him, as mentioned in John 14:16-17; and 15:26; and 16:7-13 (see commentary of verse 40 of al-Baqarah). The Old and the New Testaments, known as the Bible, is an edited edition of the corrupted and distorted Jewish scripts, prepared to give currency to the doctrine of trinity.

It is mentioned in Mark 1:15 that Jesus asked his disciples to believe in the gospel and preach it to the children of Israel. The gospel referred to by Jesus was the Evangel, original text of which is not available. On account of theological considerations adhered to by the first council of Venice, the four gospels, written by Matthew, Mark, Luke and John; are said to be authentic, otherwise there is no historical evidence to support this claim. There were other gospels written by some other disciples but they are treated as apocryphal (spurious) and non-canonical.

The Quran is the only uncorrupted book of God, containing the true word of God in its original purity, revealed to the Holy Prophet, who pronounced it as it was revealed to him, recorded then and there, preserved, never tampered with, and transferred to generation after generation.

“Falsehood cannot come near it from before it nor from behind it. (It is) a revelation from the All-Wise, the Most Praised.” (HaMim: 42)

For “ketab” see commentary of verse 2 of al-Baqarah.

“Bil-haqq” means (with) truth, certainty, reason, justice and proof, in contrast to the false notions and fabricated dogmas of the other corrupted religions and creeds.

“Musaddeqan” means the Quran verifies and confirms the preaching of the earlier prophets about the unity of God and His demand from man to do good and adopt righteousness.

“Furqan” means that which teaches us to distinguish between good and evil, truth and falsehood. It also means salvation. It is another name of the Quran.

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First step towards genuine belief in God is the rejection of the devil

2:256 – “There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Satan and believes in God he indeed has laid hold on the firmest handle, which shall not break off, and God is Hearing, Knowing.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 2:256:

Agha Mahdi Pouya says:

This verse states a psychological fact that the submissive attitude of the mind and heart towards any sacred object cannot be obtained by force or compulsion, therefore, only a clear view of the sacred generates the spontaneous conviction to adopt the right and reject the wrong. It is not an imperative but an indicative statement. There is no room for considering this verse as having been abrogated by any other verse dealing with jehad. This verse also asserts that after the right way has become clearly distinct from error, man must reject the false gods and believe in God.

This verse confirms that which has been said, in detail, in the commentary of verses 190 to 193 of this surah, about the false accusation by the European historians that the Holy Prophet used the sword to preach Islam.

Sir Edward Dennison Ross says:

“For many centuries the acquaintance which the majority of Europeans possessed of Muhammadanism was based almost entirely on distorted reports of fanatical Christians which led to the dissemination of a multitude of gross calumnies. What was good in Muhammadanism was entirely ignored, and what was not good, in the eyes of Europe, was exaggerated or misinterpreted. It must not, however, be forgotten that the central doctrine preached by Muhammad to his contemporaries in Arabia, who worshipped the stars; to the Persians who acknowledged Ormuz and Ahriman; the Indians, who worshipped idols; and the Turks, who had no particular worship, was the unity of God, and that the simplicity of his creed was probably a more potent factor in the spread of Islam than the sword of the ghazis.”

Even William Muir, the worst enemy of Islam, in the following passage, admits that: “It is strongly corroborative of Muhammad’s sincerity that the earliest converts to Islam were not only of upright character, but his own bosom friends and people of his household; intimately acquainted with his private life, who could not fail otherwise to have detected those discrepancies which ever more or less exist between the professions of the hypocritical deceiver abroad and his actions at home.”

Through this verse peace, love and mutual understanding have been prescribed for the Muslims. Also refer to verse 125 of Bani Israil. There is no need for compulsion in religion because verse 2 of ad-Dahr says: “Verily, we have shown him (man) the (right) way; (whether) he be grateful or disbelieving (ungrateful)!”

Taghout (the devil) means the inordinate, the rebel, the wrongdoer, the strayer, like Satan. The word taghout, in this verse, implies all the devilish tendencies and activities which mislead the people. The first step towards genuine belief in God is the rejection of the devil.

In other words hatred of the wicked (tabarra) takes precedence over the love of God and His chosen friends (tawalla). It is essential to clean the heart and the mind from the disturbing influence of falsehood and then expose them to the reflection of truth, otherwise conflicting impressions will create confusion and distort the beauty of the beloved. See verse 6 of al-Maedah.

“’Urwat al-wuthqa” means a strong rope - the firmest handhold. According to Imam Muhammad ibn ‘Ali al-Baqer, a true faithful, in order to remain attached with God and enjoy genuine godliness, must seek attachment with the thoroughly purified Ahlul-Bayt (God’s chosen friends) and love them (as ordained in verse 23 of as-Shura). Imam Ja’far ibn Muhammad as-Sadeq has said that the firmest handhold means having complete faith (trust) in God. The Holy Prophet has declared that every faithful must hold fast the rope of God, ‘Ali, because he, who remains attached with ‘Ali, will never go astray. ‘Ali is the ideal of the true faith in God. The true mode and manner of the faith is perfectly integrated in the divinely commissioned successors to the Holy Prophet - ‘Ali and the holy Imams of the Ahlul-Bayt, therefore, tawalla (love of God and Muhammad and ‘Ali Muhammad) has been prescribed as one of the articles of the furu’ ad-din.

Agha Mahdi Pouya says:

It is clearly indicated that faith consists of two fundamental factors:

(1) The negation of what is against the legislative will of God - tabarra.

(2) Belief in God and whatever He wills and commands - tawalla.

Be averse to the wicked and be good to the virtuous. Be with the flowers as a flower and be far away from the thorns.

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The perfection of blessings: Wilayah

16:83 – “They recognize the favour of God, yet they deny it, and most of them are ungrateful.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 16:83:

Imam Ja’far ibn Muhammad as-Sadeq (as) has said:

“The favour of God was completed and perfected when the wilayah of ‘Ali ibn Abi Taleb was confirmed at Ghadir Khum by the Holy Prophet by appointing him as the mawla (master) of the believers, just like him, to represent him in all affairs, after his departure from this world.”

If the commentary of Maedah: 5, 55 and 67 is studied carefully, it becomes clear and obvious that favour, in this verse, refers to the Holy Prophet and his Ahlul-Bayt; and “they deny it” refers to those who deprived them of their divine rights, harassed, persecuted and killed them.

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Muhammad (pbuh): The prophet of God when Adam was in the process of creation

16:89 – “And on the day when We will raise up in every people a witness against them from among themselves, and bring you as a witness against these – and We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 16:89:

The Holy Prophet, who came with the book (a guide, a mercy and glad tidings to those who submit themselves to God) explaining all things, is a witness over all the witnesses. In addition to verses mentioned in the commentary of verse 84 of this surah, please refer to Bani Israil: 71 and an-Nour: 24.

Evidence given by a witness can be accepted only when the witness has witnessed the event which is being examined. Every messenger of God will give evidence about the response of his people to whom he was sent to preach the message of God; while the Holy Prophet will be a witness over all the prophets and messengers of God who will be raised as witnesses over their respective followers.

The Holy Prophet said: “I was the prophet of God when Adam was in the process of creation.”

It implies that he was present in this world from the very beginning and will be here till the end to witness that which had happened and that which is taking place. It is nothing but a fabricated and mischievous tale, very popular among the common Muslims, that when Gabriel came to him he could not recognise him, and was frightened so much that he began to tremble in fear; and at last came to his senses when his wife and her uncle, Waraqah ibn Nawfal, told him that he was chosen as the last messenger of God.

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Unseen treasures...

6:59 – “And with Him are the keys of the unseen treasures – none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 6:59:

Mafatih (plural of miftah - a key; or plural of maftah - a treasure).

Everything seen and unseen is ordered and regulated by the laws made by Him; the fresh and the withered, the living and the dead – nothing is outside the plan of His creation. God knows that which takes place, manifest or hidden, because it is an effect of His supreme will.

Ayyashi reports that according to Imam Mousa ibn Ja’far al-Kadhem, Imam ‘Ali, while explaining verse 43 of ar-Ra’d, said: “The book, mentioned in this verse, knowledge of which is stated to be with the witness who testifies to the prophethood of the Holy Prophet along with God; and the book, mentioned in verse 12 of YaSin, containing all things, which has been confined in a manifest or declared Imam, is the same clear book mentioned in verse 59 of Ana’am.”

It means that the witness, who has the knowledge of the book is the “imamum mubin” and knows everything in the universe, is endowed with the divine wisdom and is chosen by God.

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The Torah...

5:44 – “Surely We revealed the Torah in which was guidance and light; with it the prophets who submitted themselves (to God) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of God, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My communications; and whoever did not judge by what God revealed, those are they that are the unbelievers.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 5:44:

The original Torah contained guidance (huda) and light (nour) in order to dispel the darkness of ignorance, in accordance with which the Israelite prophets, who had submitted to God (aslamu), gave instructions to the Jews, as did the rabbis and priests who remembered the true wordings of the original book. This verse does not testify the integrity of the corrupted book the Jews now refer to as their revealed book, known as the Old Testament (refer to “The Torah” at the end of al-Maedah). The rabbis and priests were the witnesses of God’s writ because they had memorised and kept safe (istahfizu - from hifz) the true text of the original book.

It should be noted that although the original Torah had been corrupted by the Jews but some important and basic essentials were kept safe in the memory of some of their honest scholars; whereas God Himself has taken the responsibility of keeping the Quran in original form without any additions or omissions (Hijr: 9). The declaration of the Holy Prophet (refer to Hadith ath-Thaqalayn on page 6) points to the divinely chosen custodians of the book of God.

“Those who do not judge by God’s revelations are disbelievers indeed” applies also to those Muslims who do not follow the verdict given in verse 65 of an-Nisa –obedience to whatever the Holy Prophet decided. Many of them failed to adhere to his declaration at Ghadir Khum. They neither listened to his advice of “remaining attached to his Ahlul-Bayt and the Quran,” nor accepted Ali as his successor; on the contrary they quarrelled among themselves on the issue of his successorship by putting forward their own arguments in Saqifah Bani Sa’edah, notwithstanding his clear guidance given to them a few months before at Ghadir Khum.

Agha Mahdi Pouya says:

Only the prophets and the pious divines who had submitted to God, were entrusted with the responsibility of giving judgements according to the Torah. The people had no right to use their discretion. Likewise the Quran was not abandoned to the eccentric and unreliable evaluation of common people as wrongly concluded by a group of the Holy Prophet’s companions who believed in hasbuna kitabullah (sufficient for us is the book of God). On the contrary the Holy Prophet joined his Ahlul-Bayt with the Quran as the infallible guardians of its integrity, meanings and application (Hadith ath-Thaqalayn). There is no doubt about its genuineness. It has been kept safe from corruption. God, the Holy Prophet and his Ahl Bayt have preserved its originality for the guidance of mankind till the end of the world. Through the Quran the other heavenly scriptures have also been preserved. Therefore, their original and true texts will be made known to the people by the awaited holy Imam in order to expose the corrupted and distorted editions of these two holy books, the Jews and the Christian present before the world as the word of God.

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Inevitable

6:89 – “So if these people disbelieve in it, indeed We have (already) entrusted it to a people who are not disbelievers in it.”

Muhammad ibn Ibrahim an-No’mani narrated from Ahmad ibn Muhammad ibn Sa’id ibn ‘Uqdah, from Hasan ibn ‘Ali ibn Hasan ibn Fadh’al, from Muhammad ibn Amr and Muhammad ibn Walid, from Muhammad ibn Hamzah and Muhammad ibn Sa’id, from Hammad ibn ‘Uthman, from Sulayman ibn Haroun al-‘Ijli, who said:

Imam as-Sadeq (as) said:

God will keep the companions of the Qaem (as) safe for him even if all of the people abandon him. They are those to whom God refers in this verse, “So if these people disbelieve in it, indeed We have (already) entrusted it to a people who are not disbelievers in it” (6:89). And they are also those (who are) described in this verse, “Oh you who believe! Whoever of you turns his back on his religion, God will soon bring a people whom He loves and who love Him, humble towards the believers, mighty against the infidels” (5:54).

Ayyashi narrated through his Isnad from Sulayman ibn Haroun, who said:

I said to Imam as-Sadeq (as), “Some people believe that the sword of the Messenger of God (S) is with ‘Abdullah, son of Hasan!”

Imam (as) replied:

I swear to God that he has not seen the sword of the Messenger of God (S) even with one of his eyes, neither did his father, unless he saw it with (his uncle) Husayn ibn ‘Ali (as).

(It) is kept safe for the Qaem (as). Therefore, do not allow people to sway you to the right or left. I swear to God that this is a clear matter. I swear to God that even if the people of the heavens and earth unite in moving this position from where God has placed it, they will fail. I swear to God that even if all of the people become disbelievers, God will bring a group of people who believe in it (to establish this matter).

Have you not heard the words of God, “Oh you who believe! Whoever of you turns back on his religion, God will soon bring a people whom He loves and who love Him, humble towards the believers, mighty against the infidels” (5:54)? And in another verse, God says, “So if these people disbelieve in it, indeed We have (already) entrusted it to a people who are not disbelievers in it” (6:89). Both of these verses refer to the same group.

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Watch how you speak to your parents!

17:23 – “And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) ‘Ugh’ nor chide them, and speak to them a generous word.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 17:23:

In these verses we have been commanded to honour our parents, be kind to them and show humility before them. This command is bracketed with the command to worship the one true God. Our spiritual advancement is tested by our behaviour towards our parents. We cannot expect God’s forgiveness if we are rude to those who brought us up.

Agha Mahdi Pouya says:

In verses 23 to 39 instructions have been given to regulate, harmonise and refine the human society so as to eradicate sharr (evil) and establish khayr (good) among the individuals in a community.

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The Competition [part 1]

Surat at-Takathur (102): verses 1-4

102:1-4 – “Abundance diverts you, until you come to the graves. Nay! You shall soon know, Nay! Nay! you shall soon know.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 102:1:

at-Takathur signifies, “the contending among people for superiority in the amount of property or number of children and men.” It keeps man heedless of the hereafter, having no time for spiritual life.

It is reported that the people of Bani ‘Abd Manaf, Bani Qasi and Bani Sahm had an inordinate craving for acquisition of more and more wealth and adherents or supporters. When once they dug up the graves of their followers to count even the dead to prove the superiority of one tribe over the other this surah was revealed.

Rivalry in such things monopolises the attention of individuals and communities and leaves no time for higher purposes of life and spiritual attainments, therefore a clear warning is given in this verse for devotion of some time to spiritual attainments also.

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 102:2-4:

In this surah reference is made to that which man will see and experience in the hereafter as the consequence of his over indulgence in the accumulation of material possessions. He will look back on a wasted life. It is because of this that a visit to graveyards is highly commendable. When the time comes man lies down in his grave and leaves the pomp and material gains behind. By looking at the grave of a man who left behind an empty life the true reality of the hereafter appears and warns us to strive for the accumulation of good deeds which alone will deliver us on the day of reckoning.

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The Competition [part 2]

Surat at-Takathur (102): verses 5-7

102:5-7 – “Nay! If you had known with a certain knowledge, you should most certainly have seen the hell; Then you shall most certainly see it with the eye of certainty.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 102:5-7:

Refer to the commentary of Haqqah: 38 to 52 for the three kinds of yaqin (certainty of knowledge).

The denier of the day of requital, who does not use reasoning faculties in this life to follow the right path, shall yet see (and meet) the punishment for his sins. It will be certainty of sight. He shall see hell with his own eyes when he will be thrown into the abyss. See Maryam: 71 and 72.

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The Competition [part 3]

Surah at-Takathur: Verse 8

102:8 – “Then on that day you shall most certainly be questioned about the boons.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 102:8:

‘Allamah Bahrayni, in Ghayah al-Maram, chapter 48, narrates three traditions reported through Sunni sources, showing that in this verse the word bounty (na’im) means the blessing of the guidance through the Holy Prophet and the Imams of his Ahlul-Bayt.

Imam ‘Ali ibn Mousa ar-Ridha (as) said:

“It is beyond the generosity and grace of the Lord-cherisher (rabb al-‘alamin) that He will take account of the bounties given as gifts. In fact man will be questioned about his belief in the oneness (tawhid) of God and acceptance of the Holy Prophet and his Ahlul-Bayt as his masters (mawla).”

In Hayat al-Hayawan, Damiri narrates that one day Abu Hanifah went to Imam Ja’far ibn Muhammad as-Sadeq and discussed with him the standard procedure and technique of ijtehad. The Imam told him:

“I have heard that you rely upon your qiyas (conjecture) to decide issues of jurisprudence. I am sure you are aware of the fact that it was Iblis who first used qiyas to disobey the command of God, therefore he was cursed for ever.

You have also told me that if a man gives food and other useful things as free gift to a needy person and then puts the burden of obligation on him, you will not hesitate to call him a miser. So how can you say that (in verse 8 of Takathur) mankind will be questioned on the day of reckoning about the bounties God gives man as gifts? You should therefore agree that na’im means that God shall examine mankind about their belief in Him and their acceptance of the Holy Prophet and his Ahlul-Bayt as their masters (mawla) in order to obey them and follow them.”

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Qaem’s (as) supporters from Moses’ (as) nation

7:159 – “And of Moses’ people there is a group who guide (people) with the truth and thereby do justice.”

ibn al-Faresi narrated from Imam as-Sadeq (as) who said:

Twenty-seven men will be resurrected for the Qaem from behind the Ka’bah. Fifteen of them are from the nation of Moses. They are those who used to guide people with the truth and act justly. There are also the seven companions of the cave, Yusha’ [Joshua] ibn Noun, Salman, Abu Dujanah al-Ansari, Meqdad ibn Aswad, and Malek al-Ashtar.

These men will be the supporters of the Qaem (as) and (they will be) the rulers (who he will appoint) for the people.

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al-Hijr (The Rock) verses 16-18

15:16-18 – “And certainly We have made strongholds in the heaven and We have made it fair seeming to the beholders. And We guard it against every accursed Satan, But he who steals a hearing, so there follows him a visible flame.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary:

In the countless stars in the universe there is a marvellous order, beauty and harmony, on a scale which man is appreciating more and more as his knowledge is increasing. The first distinct belt is the Zodiac, which marks the position of the sun with reference to the movement of various constellation of stars of the solar system. Its twelve divisions are called the signs of the Zodiac. Through them we can mark off the seasons in our solar year, and express in definite laws the most important facts in meteorology, agriculture, seasonal winds, and tides. All these are vitally important and affect our physical life on the earth. The most important lesson we draw from them is that the author of the wonderful order and beauty is One, and He alone is entitled to our worship.

Agha Mahdi Pouya says:

The Zodiac belt is the lowest heaven. The heavens above it are more spiritual than physical. Celestial factors affect the terrestrial events. Some of the determinative occurrences of the celestial realm manifest themselves before they produce an effect upon the terrestrial world. Those who delve in occult sciences rely upon these manifestations to foretell the future. Such attempts are not reliable because the radiating celestial bodies (shehabun mubin or shahab thaqeb) prevent them from reading the actual consequences. The shooting star or flaming fire, most probably, is the continuous radiation from the celestial bodies which pierces into the terrestrial hemisphere. It may mean that the conjunctions of radiations from different celestial sources neutralise the effect of each other and it becomes immeasurable and incomprehensible to those who try to foretell the future.

Spiritually speaking, order, beauty, harmony, light and truth are repugnant to evil. Therefore the bliss of the heavens are denied to the forces of evil. It is reserved only for the virtuous. The crooked nature of evil try to gain access by fraud or stealth but a flaming fire stops them from even hearing the sound of harmony ringing in the land of eternal bliss.

Qommi in his commentary says that when the Holy Prophet was born a mass of shooting stars was seen in the sky. A Jew named Joseph came to Makkah and asked the Quraysh if a male child was born in their tribe. They did not know, but when he told them that it was written in Pentateuch that when the last prophet of God would be born the devilish forces will be driven away from the heaven by the shooting stars and their access to the higher regions would be blocked for ever, they made inquiries and found out that in the night before a son was born to ‘Abdullah ibn ‘Abdul-Muttaleb. In the same night the palace of Kisra in Persia was cracked and the fire burning in the temple for a thousand years was extinguished.

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Make peace

49:10 – “The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) God that mercy may be had on you.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 49:10:

However different the Muslims may be in race, colour and worldly possessions, they are brothers in faith. This is humanisation in the best sense of the word. Muslim brotherhood is the greatest social ideal known to human society. All the forms of worship (of God) prescribed by Islam – salat, hajj etc, bring them together in one brotherhood. Whatever be his race, colour or antecedents, every Muslim is received into the brotherhood of believers, and takes his place as an equal among equals.

The Holy Prophet (pbuh) said:

“None of you have faith until he desires for his brother what he desires for himself. Attend to the sick among your brothers; go at least two miles with the funeral of a believer; accept invitation of your brother in faith; keep your regular contact with the believers wherever they are; remove their distress; deliver them from oppression.”

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A day in which everything will be sorted out...

78:17-20 – “Surely the day of decision is (a day) appointed: the day on which the trumpet shall be blown so you shall come forth in hosts, and the heaven shall be opened so that it shall be all openings, and the mountains shall be moved off so that they shall remain a mere semblance.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 78:17-20:

The Day of Judgement is the day of sorting out, as between good and evil.

Israfil [Raphael] will sound the trumpet. It will herald judgement. See commentary of Ana’am: 74; YaSin: 51; Zumar: 68; Qaf: 20; Qamar: 6 and 7. As mentioned in Bani Israil: 71, every group of people will come before the Lord along with the leader they followed in this world. See commentary of Bani Israil: 71; Nisa: 41; Nahl: 84 and 89.

In the house of Abu Ayoub Ansari, the Holy Prophet told Mu’adh ibn Jabal:

“On the day of judgement the backbiters’ faces will be like the monkey; the faces of those who take forbidden things as food will be like the swine; those who make money by usury will walk upside down on their heads; the unjust will be blind as a bat, the proud boasters (despite their good deeds, if any) will be deaf and dumb; the tongues of the corrupt judges and the hypocritical scholars will hang on their breasts polluting the air with foul smell; those who harassed and annoyed their neighbours will be there without their hands and legs; the maligners will be hanging in the columns of fire; those who transgress the boundaries laid down by God in order to indulge in carnal passions will emit foul stench; and like their will be those who obstruct dispensation of justice, deprive others from their rights; and those who are puffed up with pride and arrogance will be seen in garments made of qaratan, a kind of sticking matter.

Agha Mahdi Pouya says:

On the day of resurrection, both the Shi'ah and Sunni scholars agree, all human beings will be sorted out according to the deeds each had done in this world and men and women of similar character will be gathered in groups representing their disposition, and each group will take a form which will identify their dominant quality. For example the worst among them will take the form of dogs and swines - the body will be a manifestation of soul. As those changes refer to the life of hereafter, therefore the doctrine of transmigration (the return of the departed soul in another physical body in this world) cannot be proved by such verses in the Quran.

Agha Mahdi Pouya says:

Mountains give the idea of firmness and stability, but they will vanish on the day of resurrection as if they were a mirage which means everything material is transitory.

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Woe to backbiters and slanderers!

104:1 – “Woe to every slanderer, defamer!”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 104:1:

“Humazah” is one who defames men, or speaks evil of men, or backbites them-a backbiter; a scandal-monger.

A scandal-monger habitually blames, upbraids, reproaches, finds faults with and attacks the honour and character of others with evil motives. Piling up wealth, by not spending it in the service of those who need it, is another vice condemned in this surah. The miser imagines that his wealth can prolong his life or protect him from punishment. The slanderer, the backbiter and the hoarder will be thrown into hutamah. Hutamah is that which smashes and breaks to pieces. It is a vehement fire that destroys everything that is cast into it. It is the fire of the wrath of Allah, kindled by Him, therefore shall not be extinguished by any one or any thing. The fire will not only scorch the body but also destroy the soul. It will cover them all over.

Imam ‘Ali ibn Abi Taleb (as) said:

“What you bring forth will go into dust; what you hoard will be left behind. What you build will be levelled to the ground in time; but what you do is recorded, and increases (as an asset) for the day of final requital.”

Though the application of three verses is universal, they were revealed to curse and condemn Akhans ibn Saqfi, Umayyah ibn Khalaf and Walid ibn Mughayrah (Qalam: 8 to 13 and 16 and Muddathther 11 to 26) who were actively busy with the character assassination of the Holy Prophet.

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99:1-8 – “When the earth is shaken with her (violent) shaking, and the earth brings forth her burdens, and man says: What has befallen her? On that day she shall tell her news, because your Lord had inspired her. On that day men shall come forth in sundry bodies that they may be shown their works. So, he who has done an atom’s weight of good shall see it and he who has done an atom’s weight of evil shall see it.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 99:1:

See commentary of Surat al-Ghashiyah.

It refers to the uprooting which will take place when the present order of the world is destroyed and the new order of justice and truth begins in the spiritual hereafter. It will dissolve the material world as if it never existed.

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 99:3:

As after the terrible disaster the day of judgement will begin, it will be so a far-reaching convulsion that no earthquake which has taken place before can even be compared to it. It only gives some idea of the world-shaking event. Having no idea of such a tremendous convulsion, consequences of which will be totally different from any convulsion experienced by man, he will not be able to make head or tail of it. He will be in a puzzled agony of total confusion.

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 99:4:

The earth will divulge all the events that ever took place on her. The present order will pass away, but the deeds done therein, even the most secret, will be made known when God will give the command. See commentary of Nahl: 68 for the inspiration (wahi) or direction given to bees.

It is written in Menhaj as-Sadeqin that according to Fatemat az-Zahra one day an earthquake sent the people of Madinah into a panic, and all of them along with Abu Bakr and ‘Umar came to ‘Ali. He took them outside the city and addressed them:

“The quaking of the earth has overwhelmed you with fright. What will you do when it will quake before the day of judgement?”

Then he put his hand on the earth and commanded it to cease quaking. It stopped to quake. He said:

“Do you wonder at what has happened? I am he to whom the earth will speak on the day of judgement,” and recited Surat az-Zilzal.

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 99:6:

Refer to Infetar: 5.

In this world good and evil is mixed together, but on the day of resurrection each grade of good and evil will be sorted out. So they will proceed in groups to receive judgement. Refer to the commentary of Bani Israel: 71. They will be shown the exact import of everything that they had thought, said and done in the life of this world of test and trial.

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 99:7:

See commentary of Baqarah: 48; An-am: 165; Rum: 7; Fater: 18 and Najm: 38.

The smallest deed, good or bad, will be taken into account for reward or punishment. No one will be deprived of the fruit of any good deed done by him, nor spared the punishment for the evil deed committed by him.

Agha Mahdi Pouya says:

Verse 6 refers to the first stage of resurrection. At the stage of judgement intercession (see commentary of Baqarah: 48) will be allowed to whomsoever God wills and gives permission.

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Destruction of the oppressive systems

8:39 - “And fight them till there be no mischief; and the religion is wholly God’s.”

Ayyashi narrated through his Isnad from ‘Abdul-‘Ala al-Halabi, from Imam al-Baqer (AS), who said:

“The Owner of this Matter (the Twelfth Imam (AS)) will be in hiding in one of these lands,” and he pointed toward Dhi Touwa*.

(The Imam (AS) continued:)

Two nights prior to his rising, his servant will come and meet some of his companions.

He will ask them, “How many men are you here?”

They will reply, “About forty.”

He will ask, “How (obedient) will you be when you meet your master?”

They will reply, “We swear to God we would go anywhere with him, even to the mountains.”

Therefore, on the next night, (the servant of the Twelfth Imam (AS)) will return and will order them to appoint ten of their best men. After they select their best men, he will take them to their master (the Twelfth Imam (AS)), and the Qaem (AS) will promise them that the following day will be the day of his reappearance.

Imam al-Baqer (AS) continued:

I swear to God that it is as if I can see the Qaem (AS) with his back resting on Hajar, calling out:

Oh people! Those who dispute with me about God, (should know) that I am the most knowledgeable about God.

Oh people! Those who dispute with me about Adam, (should know) that I am the most knowledgeable about Adam (AS).

Oh people! Those who dispute with me about Noah, (should know) that I am the most knowledgeable about Noah (AS).

Oh people! Those who dispute with me about Abraham, (should know) that I am the most knowledgeable about Abraham (AS).

Oh people! Those who dispute with me about Moses, (should know) that I am the most knowledgeable about Moses (AS).

Oh people! Those who dispute with me about Jesus, (should know) that I am the most knowledgeable about Jesus (AS).

Oh people! Those who dispute with me about Muhammad, (should know) that I am the most knowledgeable about the Messenger of God (PBUH).

Oh people! Those who dispute with me about the Book of God, (should know) that I am the most knowledgeable about the Book of God.

Then he will move to the maqam where he will perform two raka’ats of prayer and will ask God to grant him his rights.

Imam al-Baqer (AS) added:

I swear to God that he (the Twelfth Imam (AS)) is the “distressed” to whom this verse refers, “Is not He (best) who answers the distressed when he calls to Him, and removes the distress and makes you the successors in the earth” (27:62).

Gabriel will be the first one who will pay allegiance to (the Qaem (AS)), and (Gabriel) will be in the form of a white bird. Thereafter, a little over three hundred and ten men will pay allegiance to him.

Imam al-Baqer (AS) continued:

(Those of his companions) who are still on their way will immediately join him. Those who are still in their beds (on that night) will be found missing from their beds. I swear to God that they are those whom ‘Ali ibn Abi Taleb (AS) refers as “the missing ones from their beds.” They are those to whom God refers in the verse, “Hasten then to do good works (surpassing each other). Wherever you are, God will bring you all together” (2:148). These are the companions of the Qaem (AS) and they are a little over three hundred and ten men.

I swear to God that they are the “reckoned nation” mentioned in this verse, “And if We hold back the torment from them until (comes) a reckoned nation” (11:8). They will unite within one hour just like the cumulus clouds of autumn.

The Qaem (AS) will invite people to pay allegiance to him based on the Book of God and the traditions of the Prophet (PBUH), but only a few people will pay allegiance to him. After appointing a governor for Makkah, he will leave. However, he will be informed that the people have killed his appointed governor. Therefore, he will return to Makkah to kill his killers, but he will not take any captives. Then he will invite the people to the Book of God, the traditions of the Prophet (PBUH), the Wilayah of ‘Ali ibn Abi Taleb (AS), and the dissociation from his enemies.

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“The help of God and His victory shall come to you”

Muhammad ibn Jarir al-Tabari narrated through his Isnad from Abi ‘Ali al-Nahawendi, from Muhammad ibn Ahmad al-Qashani, from Muhammad ibn Sulayman, from ‘Ali ibn Sayf, from his father, from Mufadhal ibn ‘Umar, from Imam as-Sadeq (as), who said:

A man came to the Commander of the Believers (as) and complained about the length of the government of the oppressors.

The Commander of the Believers (as) said to him:

That which you are hoping for (the government of the Qaem of the Ahlul-Bayt (as) will not be established until all the liars have perished, the ignorant have vanished, and the pious ones – who will be only a few – are safe. (Before then) there will be no place for you – not even enough space for your feet – and you will be even less respected than a corpse.

However, while you are in this state, the help of God and His victory shall come to you. This is the meaning of the words of my Lord, “until when the messengers despaired and thought they were indeed belied, then Our help came to them” (12:110)

Dalael al-Imamah, 471

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Sura Alhashr 59: 21-24. I just open the Qur'an and typed up whatever verse that came up first :D

"Had We sent down this Qur'an on a mountain, verily, you would have seen it humble itself and cleave assunder for fear of God. Such are the similitudes which We propound to men, that they may reflect.

God is He, than Whom there is no other god - Who knows (all things) both secret and open; He, Most Gracious, Most Merciful.

God is He, than Whom there is no other god - the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to God! (High is He) above the partners they attribute to Him.

He is God, the Creator, the Evolver, the Bestower of Forms. To Him belong the Most Beautiful Names: Whatever is in the Heavens and on Earth, declares His Praises and Glory: and He is the Exalted in Might, the Wise."

Sadaqa Allahu AlAliyu AlAthim

Salam!

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Three days

14:5 – “And certainly We sent Moses with Our communications, saying: Bring forth your people from utter darkness into light and remind them of the days of God; most surely there are signs in this for every patient, grateful one.”

ibn Babawayh narrated from Ahmad ibn Muhammad ibn Yahya al-Attar, from Sa’d ibn ‘Abdellah, from Ya’qoub ibn Yazid, from Muhammad ibn Hasan al-Maythami, from Muthanna al-Hannat, from Imam Baqer (as), who said:

“The days of God” are three days: the day of the rising of the Qaem (as), the day of Raj’at*, and the Day of Judgement.

*Raj’at refers to the return of the Messenger of God (pbuh), the Commander of the Believers, Fatemah, and the Imams from her sons (as) to this world after the rising of the Qaem. At that time, two categories of people will also be brought back to life: the sincere believers and the absolute disbelievers.

Khesal, 108

Edited by Ali Mahdi
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92_1.gif

[shakir 92:1] I swear by the night when it draws a veil

[Yusufali 92:1] By the Night as it conceals (the light);

[Pickthal 92:1] By the night enshrouding

[Pooya/Ali Commentary 92:1]

There are contrasts in nature. An appropriate example of such a clear contrast is visible between the darkness of the night and the light of the day.

Another such contrast is found in the creation of male and female. These contrasts have been brought into evidence and the conclusion is stated in verse 4 that man's aims in life are diverse. These aims may be broadly divided into two classes, good and evil.

He who runs after the pleasures of the temporary life of this world, unmindful of the eternal happiness of the hereafter, is striking a bad bargain. He will be a certain loser on the day of reckoning.

On the other hand he who does not transgress the bounds laid down by Allah and does not lay his hands on unlawful gains and possessions but bears hardships patiently and willingly shall attain salvation in the hereafter.

Edited by Alhumdolilllah
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[shakir 92:2] And the day when it shines in brightness,

[Yusufali 92:2] By the Day as it appears in glory

[Pickthal 92:2] And the day resplendent

92_3.gif

[shakir 92:3] And the creating of the male and the female,

[Yusufali 92:3] By (the mystery of) the creation of male and female

[Pickthal 92:3] And Him Who hath created male and female,

92_4.gif

[shakir 92:4] Your striving is most surely (directed to) various (ends).

[Yusufali 92:4] Verily, (the ends) ye strive for are diverse.

[Pickthal 92:4] Lo! your effort is dispersed (toward divers ends).

92_5.gif

[shakir 92:5] Then as for him who gives away and guards (against evil),

[Yusufali 92:5] So he who gives (in charity) and fears (Allah),

[Pickthal 92:5] As for him who giveth and is dutiful (toward Allah)

[Pooya/Ali Commentary 92:5]

Large hearted sacrifices in the cause of Allah and His servants, awareness of the laws of Allah to safeguard against evil and sincere belief in Allah and His religion and His book are the distinguishing marks of a righteous servant of Allah. Allah will make his path smoother and smoother so that he may reach his salvation in the easiest manner and style. He who chooses evil, greed and niggardliness will also have a smooth sailing unto hell, no matter how much resources he may have.

Aqa Mahdi Puya says:

Wahidi, in Asbab al Nuzul, narrates on the authority of Ibn Abbas that--- There was a poor man with a large family whose children used to collect and eat the dates fell from a branch of palm tree, belonging to another man but leaning in his house. More often the owner would at once rush to his house and snatch the fallen dates from the hands of the children and sometimes even from their mouths. The poor man went to the Holy Prophet (pbuh) and asked for his advice.

The Holy Prophet (pbuh) asked the owner if he would give him the tree in exchange for a tree in paradise. The owner did not accept the offer.

Abu Huddah said: "O messenger of Allah, if you promise me the same I will buy the tree and give it to you." The Holy Prophet (pbuh) agreed. Abu Huddah purchased that tree and presented it to the Holy Prophet (pbuh) who gave it to the poor man. The occasion of revelation of any verse does not restrict its significance. The word of Allah is applicable in all times.

Imam Jafar bin Muhammad as Sadiq (as) said:

"Good deeds along with sincere belief in Allah and His religion shall obtain salvation and eternal happiness in the hereafter."

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[shakir 92:6] And accepts the best,

[Yusufali 92:6] And (in all sincerity) testifies to the best,-

[Pickthal 92:6] And believeth in goodness;

[Pooya/Ali Commentary 92:6] (see commentary for verse 5)

92_7.gif

[shakir 92:7] We will facilitate for him the easy end.

[Yusufali 92:7] We will indeed make smooth for him the path to Bliss.

[Pickthal 92:7] Surely We will ease his way unto the state of ease.

Edited by Alhumdolilllah
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Those whose time is appointed...

15:36-38: “Then you are of those who are given respite, until the day whose time is appointed”

(Iblis) said: ‘My Lord! Give me respite until the day when they are raised.’ (God) said: “Then you are of those who are given respite, until the day whose time is appointed” (15:36-38).

Abu Ja’far Mohammad ibn Jarir at-Tabari narrated through his sanad from Wahhab ibn Jami’ who said:

I asked Imam as-Sadeq (as) about Iblis and “the day whose time is appointed”…

Imam (as) said, “Oh Wahhab! Do you think this refers to the Day of Judgement when God resurrects the people?! It does not! God gave Iblis respite until the day of the rising of the Qaem (as), who will hold his (Iblis’) forehead and behead him. This is the meaning of ‘the day whose time is appointed.”

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Crooked road or straight road...the choice is yours

16:9 – “And God’s is the direction of the way, and some (roads) go not straight. And had He willed He would have led you all aright.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 16:9:

The purpose of taking the responsibility of showing a straight way is to make the journey unto the destination easy for the people. There are crooked ways also. God does not force any one to follow the true way because He has given a free will to every human being who should study His signs as visible in nature as well as those expressed through revelation so as to walk on the true path. In His infinite mercy He has shown the right path and made it distinct in the midst of crooked paths.

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The Power of Association...

16:25 – “That they may bear their burdens entirely on the day of resurrection and also of the burdens of those whom they lead astray without knowledge; now surely evil is what they bear.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 16:25:

All the blessings mentioned in the preceding verses are sufficient to prove that our God is one therefore, on the day of judgement, those who mislead others, shall bear their own full commentary of al-Baqarah: 256 and Younus: 47] burden of sins and also the burden of those whom they lead astray, without any remission of the (38) This verse refers to the belief of the punishment to be given to the misled followers for disbelievers that there is no life after death. and their own sins.

The Holy Prophet (pbuh) said:

“Man is positively influenced by his environment particularly by his associates whom he befriends.”

Imam Muhammad ibn ‘Ali al-Baqer (as) said:

“Keep aloof from the company of the sinners, do not live in their neighbourhood, and refrain from helping the aggressor and the unjust.”

Imam Ja’far ibn Muhammad as-Sadeq (as) said:

“Do not keep company with the wicked, even avoid acquaintanceship with them, lest you may also become like them, then you will be punished by God as they will be punished.”

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The Days of God

14:5 – “We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of God. Lo! therein are revelations for each steadfast, thankful (heart).”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 14:5:

“The days of God” refers to any period in which a new development takes place in the course of evolution-the six days in which the process of creation of the heavens and the earth took place, the period of the geological changes, the rise and fall of the nations, any celestial or terrestrial changes, the intermediary stages to the day of resurrection and the life of the hereafter, and the events mentioned in the subsequent verses are all ayamillah (Days of God).

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Drink and enjoy your Lord's provision for you...

16:66 – “And most surely there is a lesson for you in the cattle; We give you to drink of what is in their bellies – from betwixt the feces and the blood – pure milk, easy and agreeable to swallow for those who drink.”

16:67 – “And of the fruits of the palms and the grapes – you obtain from them intoxication and goodly provision; most surely there is a sign in this for a people who ponder.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 16:67:

There are wholesome drinks and food that can be had from the date-palm and the grapes, such as vinegar and other non-intoxicating drinks. If sakar is taken in the sense of fermented intoxicating drinks, even then this verse does not affect the prohibition.

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When the trumpet is sounded...

78:18 – “The Day that the Trumpet shall be sounded, and ye shall come forth in crowds.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 78:18:

Israfil (Rafael) will sound the trumpet. It will herald judgement. See commentary of Ana’am: 74; Ya Sin: 51; Zumar: 68; Qaf: 20; Qamar: 6 and 7. As mentioned in Bani Israil: 71, every group of people will come before the Lord along with the leader they followed in this world. See commentary of Bani Israil: 71 ; Nisa: 41; Nahl: 84 and 89.

In the house of Abu Ayoub Ansari, the Holy Prophet told Ma’adh ibn Jabal:

“On the Day of Judgement the backbiters' faces will be like the monkey; the faces of those who take forbidden things as food will be like the swine; those who make money by usury will walk upside down on their heads; the unjust will be blind as a bat, the proud boasters (despite their good deeds, if any) will be deaf and dumb; the tongues of the corrupt judges and the hypocritical scholars will hang on their breasts polluting the air with foul smell; those who harassed and annoyed their neighbours will be there without their hands and legs; the maligners will be hanging in the columns of fire; those who transgress the boundaries laid down by God in order to indulge in carnal passions will emit foul stench; and like their will be those who obstruct dispensation of justice, deprive others from their rights; and those who are puffed up with pride and arrogance will be seen in garments made of qaratan, a kind of sticking matter.”

Agha Mahdi Pouya says:

On the day of resurrection, both the Shi’ah and Sunni scholars agree, all human beings will be sorted out according to the deeds each had done in this world and men and women of similar character will be gathered in groups representing their disposition, and each group will take a form which will identify their dominant quality. For example the worst among them will take the form of dogs and swines – the body will be a manifestation of soul. As those changes refer to the life of hereafter, therefore the doctrine of transmigration (the return of the departed soul in another physical body in this world) cannot be proved by such verses in the Quran.

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