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In the Name of God بسم الله

Qur'an Verse Of The Day

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In Surat at-Tawba (Repentance)

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Åöäøó Çááøåó áóåõ ãõáúßõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö íõÍúíöÜí æóíõãöíÊõ æóãóÇ áóßõã ãøöä Ïõæäö Çááøåö ãöä æóáöíøò æóáÇó äóÕöíÑò

[shakir 9:116] Surely Allah's is the kingdom of the heavens and the earth; He brings to life and causes to die; and there is not for you besides Allah any Guardian or Helper.

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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

(salam) (bismillah) O you who have believed, when you go abroad in the cause of Allah , investigate; and do not say to one who greets you with peace "You are not a believer," aspiring for the goods o

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Al-Quran, Sura-e-Maryam, Ayat-4:

Aey Meray RAB,

Mein Tujhay pukaar ker kabhi mehroom nahi raha.

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Al-Quran, Sura-e-Aal-e-Imran, Ayat-139:

Apnay RAB ki Rehmat se mayoos na ho, yeh pareshaniya waqti hain, kamyabi US ka wada hey, na hosla haro, na gham karo, tum hi kamyab raho gey, agar tum Momin ho.

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In Surat Aal `Imraan (Family of Imran)

ÑóÈøóäóÇ áÇó ÊõÒöÛú ÞõáõæÈóäóÇ ÈóÚúÏó ÅöÐú åóÏóíúÊóäóÇ æóåóÈú áóäóÇ ãöä áøóÏõäßó ÑóÍúãóÉð Åöäøóßó ÃóäÊó ÇáúæóåøóÇÈõ

[shakir 3:8] Our Lord! make not our hearts to deviate after Thou hast guided us aright, and grant us from Thee mercy; surely Thou art the most liberal Giver.

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íõÑöíÏõæäó Ãóä íõØúÝöÆõæÇ äõæÑó Çááøóåö ÈöÃóÝúæóÇåöåöãú æóíóÃúÈóì Çááøóåõ ÅöáøóÇ Ãóä íõÊöãøó äõæÑóåõ æóáóæú ßóÑöåó ÇáúßóÇÝöÑõæäó

9:32 – “They desire to put out the light of God with their mouths, and God will not consent save to perfect His light, though the unbelievers are averse.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 9:32:

False teachers and preachers try to distort the message of God by the false words (conjectures) of their mouths, so that they may put out the “light,” for they are people of darkness and ignorance, but God has perfected His light – light implies the light of guidance completed and perfected at Ghadir Khum by declaring the wilayah of Imam ‘Ali (see commentary of al-Maedah: 67).

Through the Holy Prophet and his Ahlul-Bayt, God made His (true) religion a signal success. For the men of understanding the true teaching of Islam is the best code of law for human society. The ultimate triumph of Islam will be witnessed when Imam Muhammad ibn Hasan al-Mahdi al-Qaem, the last true successor of the Holy Prophet, will come in this world, with the permission of God, to unite the whole mankind as a single community, to live in peace and harmony, doing away with injustice, exploitation and polytheism, guided by the divine laws made by God. The divine laws have been perfected and completed and named Islam, after which the laws given to other people in the days of earlier prophets, preceding the Holy Prophet, became inoperative and subservient to Islamic laws. In theory and practice Islamic laws and teachings surpass all creeds. However much the polytheists and the hypocrites may try to stop the ultimate victory of Islam under the guidance of the living Imam, the al-Qaem, it is certain to take place. Verse 28 of al-Fath and verse 9 of as-Saff also give the glad tidings of the ultimate victory of Islam when al-Qaem comes in this world.

Abu Dawoud, Tirmidhi, Ahmad ibn Hanbal, Abu Youla, Hakim, Suyouti, Tabarani, Darqatni, Abu Nu’aym, Khatib and ibn Asaker and many others have accepted the fact of the ultimate rule of Imam al-Mahdi, who is the last of the twelve successors of the Holy Prophet from among his Ahlul-Bayt. Even the precursor of Wahhabi sect, ibn Taymiyah, has accepted as true all the traditions pertaining to the “reign of Imam Muhammad ibn Hasan al-Mahdi” (refer to his book “Majmu’at al-Fatawa.”)

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íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇ ãóÇ áóßõãú ÅöÐóÇ Þöíáó áóßõãõ ÇäÝöÑõæÇ Ýöí ÓóÈöíáö Çááøóåö ÇËøóÇÞóáúÊõãú Åöáóì ÇáúÃóÑúÖö ۚ ÃóÑóÖöíÊõã ÈöÇáúÍóíóÇÉö ÇáÏøõäúíóÇ ãöäó ÇáúÂÎöÑóÉö ۚ ÝóãóÇ ãóÊóÇÚõ ÇáúÍóíóÇÉö ÇáÏøõäúíóÇ Ýöí ÇáúÂÎöÑóÉö ÅöáøóÇ Þóáöíáñ

9:38 – “Oh you who believe! What (excuse) have you that when it is said to you: Go forth in God’s way, you should incline heavily to earth; are you contented with this world’s life instead of the hereafter? But the provision of this world’s life compared with the hereafter is but little.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 9:38:

The reference is to the defensive expedition of Tabouk in 9 Hejrah, to counter the aggression by the Byzantine Empire. The people who hesitated to follow the call of Tabouk were deterred by:

(i) a very long journey in the heat of the summer,

(ii) the fear of losing the fruit harvest, which was ripe for gathering,

(iii) the dread of a highly organised, large and formidable foe.

They have been reminded that the comforts of this life are little as compared with the hereafter. Those who hesitated on account of clinging to worldly gains were suffering from a spiritual disease; therefore they have been warned of severe punishment if they failed to obey the Holy Prophet. If a nation receives favours and fails to deserve them, it will be replaced by another, as has often happened in history.

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æóãóÇ ÎóáóÞúäóÇ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó æóãóÇ ÈóíúäóåõãóÇ ÅöáøóÇ ÈöÇáúÍóÞöø ۗ æóÅöäøó ÇáÓøóÇÚóÉó áóÂÊöíóÉñ ۖ ÝóÇÕúÝóÍö ÇáÕøóÝúÍó ÇáúÌóãöíáó

15:85 – “And We did not create the heavens and the earth and what is between them two but in truth; and the hour is most surely coming, so turn away with kindly forgiveness.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 15:85:

Agha Mahdi Pouya says:

Bil-haqq, with reference to the creation of the heavens and the earth and that which is between them, means “with a purpose.” See also Aale ‘Imran: 190; Momenoun: 115; Roum: 27 and Sad 27 to know that the purpose of creation is the life of hereafter, because if there is no life of the hereafter the creation becomes meaningless. To say that life of this world is an end in itself is atheism. A vain and meaningless act is unworthy of an absolute, perfect and all-wise supreme being. After mentioning the punishment inflicted on the people of Lout and Thamoud in this world the reference to the purpose of creation and the life of hereafter is a conclusion to warn the enemies of the Holy Prophet (pbuh) that the pleasures and comforts of the life of this world they were enjoying should be taken as a respite. A severe punishment is awaiting for them in the life of hereafter because the hour of judgement is surely to come. So the Holy Prophet should turn away from the disbelievers with a gracious pardoning and leave the matter to God who knows what to do with them.

When the enemy is overpowered “the mercy unto the world” overlooks their mischief with gracious forgiveness. There is no conflict between this verse and the verses dealing with jehad.

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æóÌóÇåöÏõæÇ Ýöí Çááøóåö ÍóÞøó ÌöåóÇÏöåö ۚ åõæó ÇÌúÊóÈóÇßõãú æóãóÇ ÌóÚóáó Úóáóíúßõãú Ýöí ÇáÏöøíäö ãöäú ÍóÑóÌò ۚ ãöøáøóÉó ÃóÈöíßõãú ÅöÈúÑóÇåöíãó ۚ åõæó ÓóãøóÇßõãõ ÇáúãõÓúáöãöíäó ãöä ÞóÈúáõ æóÝöí åóٰÐóÇ áöíóßõæäó ÇáÑøóÓõæáõ ÔóåöíÏðÇ Úóáóíúßõãú æóÊóßõæäõæÇ ÔõåóÏóÇÁó Úóáóì ÇáäøóÇÓö ۚ ÝóÃóÞöíãõæÇ ÇáÕøóáóÇÉó æóÂÊõæÇ ÇáÒøóßóÇÉó æóÇÚúÊóÕöãõæÇ ÈöÇááøóåö åõæó ãóæúáóÇßõãú ۖ ÝóäöÚúãó Çáúãóæúáóìٰ æóäöÚúãó ÇáäøóÕöíÑõ

22:78 – “And strive hard in (the way of) God, (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Abraham; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by God; He is your Guardian; how excellent the Guardian and how excellent the Helper!”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 22:78:

Strive as a believer for spiritual good and truth in all paths, to the maximum, to please God and His prophet. The religion of God, which Abraham followed, is Islam – complete submission to the will of God. Abraham, the first man to call himself a Muslim (al-Baqarah: 128), is the great ancestor of the Holy Prophet (pbuh) and his Ahlul-Bayt (as). The religion of God, Islam, was perfected and completed through the Holy Prophet (pbuh). See commentary of al-Maedah: 5 and 67.

The witness over mankind should be thoroughly purified, therefore God thoroughly purified the Ahlul-Bayt (as) of the Holy Prophet (pbuh) in verse 33 of al-Ahzab, because He willed to appoint them as witnesses over all the human beings He has created and will create. The Holy Prophet (pbuh) is a witness over these thoroughly purified witnesses. At the revelation of this verse the Holy Prophet (pbuh) said:

“Only thirteen men have been addressed in this verse. Myself, my brother ‘Ali (as), and the eleven Imams in his progeny.” (‘Umdat al-Bayan).

Agha Mahdi Pouya says:

“Oh you who believe” in verse 77 and “you be witnesses for mankind” in this verse have been addressed to those of the descendants of Abraham referred to in al-Baqarah: 124 and 128 and in his prayer (Ibrahim: 35 to 41), who never worshipped a ghayrullah (other than God). See commentary of al-Baqarah: 124. The Holy Prophet (pbuh) and his Ahlul-Bayt (as) identified in the Verse of Mubahelah (Aale ‘Imran: 61) are the descendants of Abraham.

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Þõá áøóÇ íóÓúÊóæöí ÇáúÎóÈöíËõ æóÇáØøóíöøÈõ æóáóæú ÃóÚúÌóÈóßó ßóËúÑóÉõ ÇáúÎóÈöíËö ۚ ÝóÇÊøóÞõæÇ Çááøóåó íóÇ Ãõæáöí ÇáúÃóáúÈóÇÈö áóÚóáøóßõãú ÊõÝúáöÍõæäó

5:100 – “Say: The bad and the good are not equal, though the abundance of the bad may please you; so be careful of (your duty to) God, Oh men of understanding, that you may be successful.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 5:100:

That which wins His approval and pleasure is not equal to that which is disapproved and cursed by God. The accursed and the unclean are in abundance, therefore, do not follow the majority or join the crowd which is going in the direction of Satan. In all events preponderance or greater number is not the true criterion. The thoroughly purified Ahlul-Bayt (as) (Ahzab: 33) are the most exalted human beings and should not be compared with those who are impure because darkness and light cannot be equal (Ra’d: 16).

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íóÇ ÃóíøõåóÇ ÇáäøóÇÓõ Åöäøó æóÚúÏó Çááøóåö ÍóÞøñ ۖ ÝóáóÇ ÊóÛõÑøóäøóßõãõ ÇáúÍóíóÇÉõ ÇáÏøõäúíóÇ ۖ æóáóÇ íóÛõÑøóäøóßõã ÈöÇááøóåö ÇáúÛóÑõæÑõ

35:5 – “Oh men! Surely the promise of God is true, therefore let not the life of this world deceive you, and let not the archdeceiver deceive you respecting God.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 35:5:

Man is exhorted to remember that he has come from God and will return to God, whereupon he will be required to render an account of the life he spent in this world. Man should constantly remind himself that in the life of the next realm, he will receive either the reward or punishment which he himself has earned from his good or bad actions while in this world. God has promised man mercy on account of his good actions and punishment on account of the bad and His promise is true.

Man should not be deluded by the deceptive instigation of satanic thoughts to commit sins, while counting on God’s mercy for forgiveness, or believing erroneously that he will have time to repent. Death may come at any time. See Luqman: 33. Through the seductive temptations of the vanities of this world, man is made to forget the hereafter, and Satan may make him spiritually blind, gradually deluding him until his thoughts and life style become evil. Man should constantly be on his guard, turning away from evil, seeking the pardon of God, and effecting amendments immediately as and wherever necessary.

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íóÇ ÃóíøõåóÇ ÇáäøóÇÓõ Åöäøó æóÚúÏó Çááøóåö ÍóÞøñ ۖ ÝóáóÇ ÊóÛõÑøóäøóßõãõ ÇáúÍóíóÇÉõ ÇáÏøõäúíóÇ ۖ æóáóÇ íóÛõÑøóäøóßõã ÈöÇááøóåö ÇáúÛóÑõæÑõ

35:5 – “Oh men! Surely the promise of God is true, therefore let not the life of this world deceive you, and let not the archdeceiver deceive you respecting God.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 35:5:

Man is exhorted to remember that he has come from God and will return to God, whereupon he will be required to render an account of the life he spent in this world. Man should constantly remind himself that in the life of the next realm, he will receive either the reward or punishment which he himself has earned from his good or bad actions while in this world. God has promised man mercy on account of his good actions and punishment on account of the bad and His promise is true.

Man should not be deluded by the deceptive instigation of satanic thoughts to commit sins, while counting on God’s mercy for forgiveness, or believing erroneously that he will have time to repent. Death may come at any time. See Luqman: 33. Through the seductive temptations of the vanities of this world, man is made to forget the hereafter, and Satan may make him spiritually blind, gradually deluding him until his thoughts and life style become evil. Man should constantly be on his guard, turning away from evil, seeking the pardon of God, and effecting amendments immediately as and wherever necessary.

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íóæúãó íóÌúãóÚõßõãú áöíóæúãö ÇáúÌóãúÚö ۖ Ðóٰáößó íóæúãõ ÇáÊøóÛóÇÈõäö ۗ æóãóä íõÄúãöä ÈöÇááøóåö æóíóÚúãóáú ÕóÇáöÍðÇ íõßóÝöøÑú Úóäúåõ ÓóíöøÆóÇÊöåö æóíõÏúÎöáúåõ ÌóäøóÇÊò ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáúÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ ÃóÈóÏðÇ ۚ Ðóٰáößó ÇáúÝóæúÒõ ÇáúÚóÙöíãõ

64:9 – “On the day that He will gather you for the day of gathering, that is the day of loss and gain; and whoever believes in God and does good, He will remove from him his evil and cause him to enter gardens beneath which rivers flow, to abide therein forever; that is the great achievement.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 64:9:

The Day of Judgement will be a day of gain to the righteous and loss to the stiff-necked evildoers and oppressors.

Those who collected riches by wrong doing will find themselves paupers, all their efforts wasted, see commentary of al-Kahf: 104. On the other hand those believers who are considered meek and described as have-nots in this world will acquire honour, dignity and eternal happiness. See commentary of al-Furqan: 70. God will blot out their faults, mistakes and shortcomings and remove their sorrows, sufferings and disappointments. When a sinner turns repentant to God and resolves to amend and do good and does so, his past is forgiven and he is transferred from the abyss of degradation to the height of honour.

The word taghaboun is derived from ghaban which means overcoming in selling or buying. Here it is used to compare the worth of gains the righteous will obtain and the loss the evildoers will suffer. It is said that every believer will enter paradise after he sees the place he would have been allotted in hell if he had not believed and done good deeds; and every disbeliever will see the place in paradise he would have been given if he had believed and done good deeds before going to hell.

Agha Mahdi Pouya says:

Every man is judged in view of his deeds concerning his self as soon as he dies, receiving rewards for good deeds or punishment for evil deeds; but for his deeds affecting social and collective life the final and abiding judgement will be made after the resurrection. He who has been commanded for his individual shortcomings may be forgiven on the Day of Judgement in the light of his obedience to divine laws in his social and collective life. Since the abiding loss or gain the Day of Judgement is described as the day of mutual loss or gain – yawm at-taghabun.

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æóÅöÐóÇ ÃóÐóÞúäóÇ ÇáäøóÇÓó ÑóÍúãóÉð ãöøä ÈóÚúÏö ÖóÑøóÇÁó ãóÓøóÊúåõãú ÅöÐóÇ áóåõã ãøóßúÑñ Ýöí ÂíóÇÊöäóÇ ۚ Þõáö Çááøóåõ ÃóÓúÑóÚõ ãóßúÑðÇ ۚ Åöäøó ÑõÓõáóäóÇ íóßúÊõÈõæäó ãóÇ ÊóãúßõÑõæäó

10:21 – “And when We make people taste of mercy after an affliction touches them, lo! They devise plans against Our communication. Say: God is quicker to plan; surely Our messengers write down what you plan.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 10:21:

This verse is of a general application, but it also refers to a particular event. The unruly people of Makkah were afflicted with a severe famine, but, no sooner were they relieved by the mercy of God on the petitioning of the Holy Prophet, they again began to charge him with imposture. Rusulana refers to the recording angels.

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ãøóÇ ÌóÚóáó Çááøóåõ áöÑóÌõáò ãöøä ÞóáúÈóíúäö Ýöí ÌóæúÝöåö ۚ æóãóÇ ÌóÚóáó ÃóÒúæóÇÌóßõãõ ÇááøóÇÆöí ÊõÙóÇåöÑõæäó ãöäúåõäøó ÃõãøóåóÇÊößõãú ۚ æóãóÇ ÌóÚóáó ÃóÏúÚöíóÇÁóßõãú ÃóÈúäóÇÁóßõãú ۚ Ðóٰáößõãú Þóæúáõßõã ÈöÃóÝúæóÇåößõãú ۖ æóÇááøóåõ íóÞõæáõ ÇáúÍóÞøó æóåõæó íóåúÏöí ÇáÓøóÈöíáó

33:4 – “God has not made for any man two hearts within him; nor has He made your wives whose backs you liken to the backs of your mothers as your mothers, nor has He made those whom you assert to be your sons your real sons; these are the words of your mouths; and God speaks the truth and He guides to the way.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 33:4:

“Two hearts in one breast” means two inconsistent attitudes: serving God and His prophet and also subscribing to the theories and actions of the disbelievers and the hypocrites.

Such a phenomenon is against God’s command and will.

Imam Ali ibn Abi Taleb said:

“The love of the Ahlul-Bayt can never coexist with allegiance to their enemies, because there are not two hearts in one breast. He who is a friend of our enemies is not our friend, even if he claims to be attached with us, nor do we accept him as our ally and follower.”

Imam Ja’far ibn Muhammad as-Sadeq said:

“If the heart of a person is wrapped up in the fascination of anything other than the presence of God at the time of prayer he is to be considered as worshipping that thing, not God.”

Abu Mu’mur Jamil ibn Uwaris, an idol worshipper of Makkah, was known among the disbelievers as the “man with two hearts” because he claimed that on account of his vast knowledge and wisdom he could understand men and matters more clearly and correctly than the Holy Prophet; but after the battle of Badr, while running away from the battlefield Abu Sufyan noticed that he had one of his shoes in his hand to which fact he drew his attention. Abu Mu’mur realized his folly because all the time he was thinking that both the shoes were on his feet. Then the myth of his “two hearts in one breast” was broken and people came to know that he was an ordinary man.

In the market of Akkaz, Zayd ibn Hareth was being sold as a slave. The Holy Prophet purchased him and adopted him as his son. The father of Zayd was a man of means. When he came to know that his kidnapped son was sold as a slave, he approached Abu Taleb to obtain the freedom of Zayd from his nephew. The Holy Prophet at once set him free and gave him permission to go with his father, but Zayd decided to remain with the Holy Prophet. The Holy Prophet asked the people to bear witness that from that day Zayd was his son and he was his father. Then he married his cousin Zaynab, a very beautiful young woman, to Zayd. It so happened that they could not live happily together. Zayd divorced Zaynab. To save Zaynab from the misery of a divorcee God commanded the Holy Prophet to marry Zaynab. According to pagan formula when a man wanted to get rid of his wife without making her free to remarry, he simply said to her: “You are to me as the back of my mother.” Likewise an adopted son was treated as a natural son. It was this crudity of the pagan morals that, upon the Holy Prophet’s marrying the divorced wife of his freed man Zayd, who was also his adopted son, gave rise to a great deal of hostile criticism. Islam abolished these widespread foolish customs. In Islam, according to verse 23 of an-Nesa, those who have been “wives of your sons proceeding from your loins” are within the prohibited degrees of marriage, and this does not apply to adopted sons. Adoption in the technical sense is not allowed in Muslim law.

Agha Mahdi Pouya says:

If there is absolute submission to the will of God in the heart of a man, there cannot be any room for ghayrullah (other than God) in it.

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ÃóÊóÃúãõÑõæäó ÇáäøóÇÓó ÈöÇáúÈöÑöø æóÊóäÓóæúäó ÃóäÝõÓóßõãú æóÃóäÊõãú ÊóÊúáõæäó ÇáúßöÊóÇÈó ۚ ÃóÝóáóÇ ÊóÚúÞöáõæäó

2:44 – “What! Do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 2:44:

It is essential to create in-built discipline through reason, and then, as a model, advise others to do good, otherwise empty advice is likely to be ineffective.

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5:3 – “Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of God has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favour on you and chosen for you Islam as a religion; but whoever is compelled by hunger, not inclining wilfully to sin, then surely God is Forgiving, Merciful.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 5:3:

Please refer to the commentary of al-Baqarah: 173 for carrion (corpse of a dead animal), blood flesh of swine, and that over which is invoked the name a ghayrullah (other than God). Also forbidden are the strangled, the beaten down, the fallen down, the gored, that which has been devoured by beasts of prey, and that which has been slaughtered at altars; and also dividing the meat by casting lots with arrows is forbidden.

“Illa ma dhakkaytun-tadhkiyah” means to cleanse (allowing the heat in the body to pass away through the Islamic way of slaughter).

From “al-yawm” to “Islama dina” was revealed when the Holy Prophet announced at Ghadir Khum: “Of whomsoever I am the mawla (master) ‘Ali is his mawla (master).” Please study the event of Ghadir Khum in the commentary of verse 67 of this surah.

Ahmad ibn Hanbal, the founder of Hanbali sect, writes in his Musnad that a Jew had told the second caliph: “If there were a similar declaration in the Pentateuch, the Jews would have celebrated the day as a great festival.”

This verse is also a clear testimony to the perfection of the religion of Islam. Please refer to the commentary of al-Fatehah: 7.

God has completed and perfected Islam only when, under His command (Maedah: 67), the Holy Prophet had announced the imamat of ‘Ali after the termination of resalat - he being the last messenger of God. Fakhruddin Razi has said that the Holy Prophet died 81 or 82 days after the revelation of this verse. All authorities agree that no law-giving verse was revealed after this verse. So without believing in ‘Ali as the immediate successor of the Holy Prophet, according to this verse, the faith is neither complete nor perfect. The institution of imamat is necessary to keep intact the final word of God (the Quran) and to guide mankind unto the right path till the day of resurrection.

As verse 67 of this surah is inevitably connected with this verse, please study its commentary very carefully. To avoid repetition, all the historical, logical and rational arguments with authentic references pertaining to the imamah of ‘Ali and his descendants mentioned in verse 67 of this surah have not been related here. This verse should be read as an immediate corollary of verse 67 of this surah.

This fact stands confirmed by a large number of non-Shi’ah scholars, therefore, if any tradition contrary to this fact is narrated by Bukhari and Muslim, based upon diplomacy and political pressures, should be reviewed in the light of the bias and hostility they, and men like them, display whenever they deal with the merits of the Ahlul-Bayt. Please refer to “Peshawar Nights,” a well-known book published by Peermahomed Ebrahim Trust and Zahra Publications.

In the first verse of this surah it is said: “Verily God commands whatsoever He intends.” So there is no sense in questioning the will of God if He intermingles various issues in any chapter, or in one verse, or two closely connected verses, or passages are placed away from each other. This arrangement was made by the Holy Prophet in his own lifetime. Please refer to “Genuineness of the Quran” (by Agha Mahdi Pouya) in this book.

Agha Mahdi Pouya says:

After “islama dina,” “fa,” in “faman,” connects its following clause to the prohibitory clause preceding “al-yawma” to “islama dina,” making the two clauses in “al-yawma” to “islama dina” parenthetical. In its esoteric significance “fa” may be connected with the immediately preceding clauses to mean that Islam in its true form is that which was made known at Ghadir Khum in pursuance of verse 67 of this surah.

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íóÇ ÃóíøõåóÇ ÇáÑøóÓõæáõ ÈóáöøÛú ãóÇ ÃõäÒöáó Åöáóíúßó ãöä ÑøóÈöøßó ۖ æóÅöä áøóãú ÊóÝúÚóáú ÝóãóÇ ÈóáøóÛúÊó ÑöÓóÇáóÊóåõ ۚ æóÇááøóåõ íóÚúÕöãõßó ãöäó ÇáäøóÇÓö ۗ Åöäøó Çááøóåó áóÇ íóåúÏöí ÇáúÞóæúãó ÇáúßóÇÝöÑöíäó

5:67 – “Oh Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and God will protect you from the people; surely God will not guide the unbelieving people.”

Agha Mahdi Pouya says:

There is no historical evidence or traditions which may inform us that (after the revelation of “Deliver you what has been sent down unto you from your Lord; and if you do not do it, then you have not delivered His message at all”) any command relating either to doctrine or practice was announced by the Holy Prophet. The decision of wilayah or imamah (successorship of the Holy Prophet) should have been and was the most important issue to complete the religion of God, therefore, in this verse through the above noted emphatic words, the almighty Lord of the worlds has asked His last messenger to declare the name of his successor as prophethood was going to be terminated after him and this duty was so rightly emphasised that if it was not done the Holy Prophet would have not carried out the divine mission for which he was chosen. It also implies that without declaration of the successorship of the divinely chosen successor the din would have remained incomplete and defective. So after the declaration of the wilayah or imamah of ‘Ali ibn Abi Taleb, at Ghadir Khum, verse 3 of this surah was revealed:

“This day I have perfected, for you, your religion and have completed My favour on you, and have chosen for you Islam (to be) your religion.”

It is known to all that the divine arrangement of the surah and their verses is not based on chronological order. Verse 3 of this surah was revealed after the revelation of this verse

“Ma unzila” cannot mean “whatever or all that which has been revealed,” as some commentators try to do because an order to repeat all the doctrinal and practicable teachings, so far revealed, as a reminder. Does not justify the use of the words “If you do not do it, then you have not delivered the message (Islam) at all.” Moreover, in the long sermon, the Holy Prophet gave at Ghadir Khum. he first enumerated all the divine commands, he conveyed to the people one by one and obtained the confirmation of all those who were present there that he did exactly what he had mentioned, then he declared that of whomsoever he was the mawla, ‘Ali was his Mawla- a declaration of the utmost importance for the completion and perfection of the religion of God, the sole axis of his 23 years of prophetic mission. The verse also points out the danger the Holy Prophet might encounter due to the appointment of ‘Ali as his successor, not from the infidels, but from the people surrounding him, the hypocrites, who had their own plans to carry out after his departure; and also assures the Holy Prophet that He would protect him from their mischief. Any man of ordinary common-sense knows that in only repeating the already revealed commands there could have been no danger to be encountered by the Holy Prophet. It was the declaration of ‘Ali’s successorship that could generate the hostility the hypocrites had hidden within themselves, and history is a witness that they all opposed ‘Ali and his descendants after the departure of the Holy Prophet, persecuted them and killed them. The issue of wilayah or imamah had to be decisively finalised so that there be no plea for the ummah against God (an-Nisa: 165). Now the burden of discord and deviation, in which a large number of Muslims and their leaders, whom they follow or followed, sank deep after the Holy Prophet, has to be carried by them till they are summoned before God on the day of judgement along with their leaders (Bani Israil: 71). On the day of reckoning they shall not have any excuse, because verses 67 and 3 of this surah and declaration of ‘Ali’s wilayah is an everlasting argument and evidence (hujjat) over the ummah in particular and mankind in general.

Please also refer to the commentary of verse 55 of this surah for further proofs of the wilayah or imamah of ‘Ali ibn Abu Taleb.

According to Imam Ja’far as-Sadeq, although salat, zakat, sawm and hajj are (generally considered) the pillars of din, yet more emphasis was laid on and importance given to (the issue of) waliyah by God (through verses 67 and 3 of al-Maedah).

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ÃóßóÇäó áöáäøóÇÓö ÚóÌóÈðÇ Ãóäú ÃóæúÍóíúäóÇ Åöáóìٰ ÑóÌõáò ãöøäúåõãú Ãóäú ÃóäÐöÑö ÇáäøóÇÓó æóÈóÔöøÑö ÇáøóÐöíäó ÂãóäõæÇ Ãóäøó áóåõãú ÞóÏóãó ÕöÏúÞò ÚöäÏó ÑóÈöøåöãú ۗ ÞóÇáó ÇáúßóÇÝöÑõæäó Åöäøó åóٰÐóÇ áóÓóÇÍöÑñ ãøõÈöíäñ

10:2 – “What! Is it a wonder to the people that We revealed to a man from among themselves, saying: Warn the people and give good news to those who believe that theirs is a footing of firmness with their Lord. The unbelievers say: This is most surely a manifest enchanter.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 10:2:

Rajul (man) refers to the Holy Prophet- neither a god-incarnate, nor a demi-god. The pagans of Arabia, like the pagans elsewhere, had no conception of prophethood and revelation at all. They would understand incarnation (God becoming man) or believe in any heavenly agency (angels), but it was beyond their comprehension that a human being like them could be the messenger of God. They misjudged the fact of messengership by attributing it to magic and sorcery.

“Those who believe” refers to ‘Ali, Khadijah and Abu Taleb who were the first and the foremost believers in God and in the divine mission of the Holy Prophet. Refer to the commentary of al-Bara’at: 100 and 113. The Quran does not praise or condemn any individual by mentioning his or her name, but refers to the praiseworthy merits or condemnable evils so that any such verse may be applied to any person according to the degree of merit or evil described therein, in order that every one should try to own goodness and avoid evil.

ibn Marduwayh reports on the authority of Jaber ibn ‘Abdullah al-Ansari that this verse was revealed as a special reference to ‘Ali ibn Abi Taleb. Also refer to Tafsir al-Burhan volume 2, page 177 and Tafsir al-Qurtubi volume 5, page 3145.

“Qadama sidq” (a firm footing), which also implies “great grace,” refers to the authority of intercession the Holy Prophet and his Ahlul-Bayt possess, given to them by God, to obtain forgiveness from God for the believers. Refer to the commentary of al-Baqarah: 48.

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3:61 – “But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 3:61:

This verse refers to the well-known event of Mubahelah mentioned in every book of history, traditions and tafsir written by Muslim scholars.

The Holy Prophet was sending invitations to all to accept the true religion of Allah. Tribe after tribe, region after region, were coming into the fold of Islam. One such invitation was sent to the Christians of Najran, a town in Yemen, in the 9th year of Hejrah. A deputation of 60 scholars came to discuss the matter with the Holy Prophet. ‘Abdul-Masih, the chief monk, asked him as to who was the father of Jesus, thinking that the Holy Prophet would accept (God as the father of Jesus. Verse 59 of this surah was revealed and presented to the Christians as a reply but they did not listen to reason. Then this verse was revealed to call them to a spiritual contest by invoking the curse of Allah on the liars Mubahelah. The Christians agreed to this contest.

Early next morning, the 24th of the month of Dhul-Hejjah, the Holy Prophet sent Salman to the selected site, outside the city area, to set up a shelter for those whom he would take with him, as his sons, women and selves.

A large number of companions assembled in the masjed, making themselves available for the selection. On the opposite side of the field, selected for the contest, the Christians, with their selected men, women and children appeared on the scene.

At the appointed hour, a huge crowd, standing in wait, saw the Holy Prophet coming in, Imam Husayn in his arms, Imam Hasan holding his index finger, walking beside him, Sayyedah Fatemah Zahra, close to his heels and Imam ‘Ali just behind her-as his sons, women, and selves. It should be noted that although there was provision for “women” and “selves” the Holy Prophet selected one “woman” and one “self” - Fatemah and ‘Ali, because there was no woman and no man among his followers at that time who could be brought into the contest of invoking the curse of Allah on the liars. They alone were the truthful ones. (see commentary of at-Tawbah: 119).

The Holy Prophet raised his hands to the heaven and said:

“Oh my Lord! These are the people of my house.”

The chief monk looked up and down at the faces of the Pure Five (Khamsat at-Taherin), from whom emanated a radiant and brilliant glow; and this sight filled him with awe and anguish. He cried out aloud:

“By Jesus! I see the faces that if they turn upward to the heavens and pray, the mountains shall move. Believers in Jesus of Nazareth, I tell you the truth. Should you fail to come to some agreement with Muhammad, he, along with the godly souls with him, shall wipe out your existence for ever, should they invoke the curse of God on you.”

The Christians saw the wisdom of their chief and readily agreed to arrive at a settlement. As there is no compulsion in religion (Baqarah 256), the Holy Prophet gave them complete freedom to practise their faith. He also agreed to protect their lives and possessions; and for this service the Christians consented to pay a nominal fee (jezyah). It was an extraordinary manifestation of the glory of Islam; therefore, the followers of Muhammad and Aale Muhammad celebrate this unique blessings of Allah (bestowed on the Ahlul-Bayt) as a “thanksgiving” occasion of great joy and comfort.

Many Muslim scholars, commentators and traditionists whom the ummah acclaim with one voice, have given the details of this event with following conclusions:

(1) The seriousness of the occasion demanded absolute purity, physical as well as spiritual, to take part in the fateful event.

(2) Only the best of Allah’s creations (the Ahlul-Bayt) were selected by the Holy Prophet under Allah’s guidance.

(3) It, beyond all doubts, established the purity, the truthfulness and the sublime holiness of the Ahlul-Bayt.

(4) It also unquestionably confirmed as to who were the members of the family of the Holy Prophet.

(References:- Mahmud ibn Umar Zamakhshari in al-Khashshaf; Fakhr al-Din al-Razi in Tafsir Kabir; Jalal al-Din al-Suyouti in Tafsir Durr al-Mansour; Tafsir Baydawi; Tafsir Nafsi; Tafsir ibn Kathir; Sahih al-Muslim and Sahih at-Tirmidhi.)

A very large number of Muslims (and also non-Muslims) witnessed the contest and came to know that ‘Ali, Fatemah, Hasan and Husayn were the “Ahlul-Bayt” addressed in verse 33 of al-Ahzab, known as Ayat at-Tathir or the verse of purification.

In this verse, the divine command allows the Holy prophet to take with him “sons,” “women” and “selves”; therefore, had there been “women” and “selves” worthy to be selected for this symbolic contest, among his companions, he would certainly have selected them, but as it was seen by one and all, only Fatemah and ‘Ali (and their two sons) were chosen, because none of the anxiously waiting companions (among whom were the three caliphs and the wives of the Holy Prophet) was truthful or so thoroughly purified as to deserve selection for an event which was divinely decreed in order to also make known the true successors of the Holy Prophet.

The word anfus is the plural of nafs which means soul or self. When used in relation to an individual, it implies another being of the same identity with complete unity in equality; therefore, one is the true reflection of the other in thought, action and status, to the extent that at any occasion or for any purpose, any one of them can represent the other. Even if the word nafs is interpreted as “the people,” it is clear that ‘Ali alone is “the people” of the Holy Prophet.

After the departure of the Holy Prophet, within a year, the symbolic event of Mubahelah was ignored by his followers. The house of Fatemah was set on fire. A well-known companion kicked the door of her house which fell on her. The injury caused by the falling door finally killed her. In view of the following saying (Sahih Bukhari volume 2, page 206) of the Holy Prophet her killer stands condemned for ever:

“Fatemah is my flesh and blood, whoso causes suffering to her in fact causes suffering to me. He who has pained me in fact has pained Allah; and, indeed, he is a disbeliever,” said the Holy Prophet in the light of verse 57 of al-Ahzab.

It happened when a large crowd under the leadership of the above said companion came to arrest ‘Ali ibn Abi Taleb, the nafs of the Holy Prophet, his brother, his vicegerent and his successor, who was deprived of his rightful mission to administer the affairs of the ummah, after the Holy Prophet, so as to enable some to distort and corrupt the true religion of Allah and utilise its name to enforce tyranny, injustice and ignorance of the pagan days. Finally ‘Ali was killed in the masjed of Kufah when he was praying Salaat al-Fajr. Imam Hasan was killed by a deadly poison administered by a woman hired by Mu’awiyah ibn Abu Sufyan. Imam Husayn, along with his friends and relatives, was killed in the desert of Karbala, by the army of Yazid ibn Mu’awiyah, and the ladies and the children of the house of the Holy Prophet were held captive, taken from town to town, tortured and harassed. The body of the martyred Imam was left unburied for several days. The perpetrators of this tyranny and injustice were those who had seen with their own eyes Imam Hasan and Imam Husayn going to the contest with the Holy Prophet as his sons on the day of Mubahelah.

The followers of the Ahlul-Bayt are on the path of truth, and their enemies are the upholders of falsehood, but strangely so, those who follow the true path are described as dissenters, and on this basis have been harassed, persecuted and killed by those who denied, belied and ignored not only the Ayat al-Mubahelah and Ayat at-Tathir but also many such verses of the Quran and clear traditions of the Holy Prophet. The followers of the Ahlul-Bayt have been suffering death and destruction on account of their adherence to the true path, at the hands of the enemies of the Holy Prophet and his holy Ahlul-Bayt, yet they never give up their faith because neither they longed for worldly possessions nor they feared death and destruction, in the true tradition of their Imams.

Agha Mahdi Pouya says:

(1) When reason and facts failed to convince the opponents, the medium of Mubahelah (prayer to curse the liars) had to be used. It was a test of the truthfulness of the persons chosen to establish the truth and carry out the divine mission.

(2) The nearest and the dearest have to be exposed to danger.

(3) The nearest and the dearest of a prophet (who has devoted himself and whatever belonged to him to Allah and has been purified from all likes and dislikes based upon self interest, mundane desires and carnal passions) must naturally be of his class and quality in devotion and purification.

(4) According to verse 46 of al-Ahzab the Holy Prophet was a summoner unto Allah by His permission; therefore, it was not his choice but Allah's will to summon a certain class of people to invoke the curse of Allah on the liars.

(5) Right from the commencement of his mission to the last moment of his departure from this world, the Holy Prophet called only ‘Ali on all important occasions.

(a) He called the ten year old ‘Ali at the time of making known his mission.

(B) At the time of inviting his tribe to the worship of one Allah, it was the thirteen year old ‘Ali who gave answer to the call of the last prophet of Allah.

© At the time of migration from Makkah to Madinah, he called ‘Ali and asked him to lie down on his bed to face his enemies, who had planned to kill him during that night, and ‘Ali wholeheartedly agreed to give his life to save the messenger of Allah.

(d) It was ‘Ali, who was designated, as his executor of wil1, to return the deposits entrusted by the residents of Makkah to the al-amin prophet after the Holy Prophet migrated to Madinah.

(e) In the battle of Badr, ‘Ali was asked by him to fight and repulse the hordes of enemy soldiers when many of his companions were quietly watching the fighting from a safe distance.

(f) In the battle of Uhud, when the enemy had an upper hand and the danger to the Holy Prophet's life was imminent, because all his companions had run away from the battlefield and disappeared, it was ‘Ali who stood by the Holy Prophet and brought to naught all the plans of the enemy.

(g) In the battle of Khandaq, ‘Ali was called, as the embodiment of faith to fight against the incarnation of disbelief, Amr ibn ‘Abd-Woud, to win victory for the disheartened Muslims.

(h) In Khaybar, when all the companions of the Holy Prophet tried and failed to subdue the enemy, ‘Ali was called to come to the rescue of the deficient and depressed Muslims and conquer the fort of Khaybar single-handedly.

(i) At the time of going to Tabouk, the Holy Prophet designated ‘Ali, as his vicegerent, to take charge of the affairs in Madinah, saying that ‘Ali was to him as Aaron was to Moses.

(j) ‘Ali was called to preach the verses of al-Barat which contain complete disassociation from idolatry, because only he or the Holy Prophet, according to the command of Allah, were competent to convey them to the people (on account of exact similarity or equality between the two). So ‘Ali went to Makkah and relieved Abu Bakr who had earlier been sent to do this job.

‘Ali, Fatemah, Hasan and Husayn, the four thoroughly purified members of the chosen group, were the “selves” of the Holy Prophet, but Hasan and Husayn, the two sons of ‘Ali, as abna-ana (sons), and Fatemah, the wife of ‘Ali, as nisa-ana (women) and ‘Ali himself as anfusana (selves) came out to represent the party of Allah. In Sahih Muslim it is mentioned that at the time of coming out from the canopy, the Holy Prophet looked skyward and said:

“Oh my Lord, these are my Ahlul-Bayt.”

Even ibn Hazm, a staunch advocate of the Umayyad point of view, has stated that at the time of Mubahelah, only ‘Ali, Fatemah, Hasan and Husayn came out with the Holy Prophet to take part in the contest.

The enemies of the Ahlul-Bayt, true to their policy of ignoring the matchless symbolic glory of the Ahlul-Bayt, either have not referred to this event at all, or, in order to play down its fundamental role in determining the true faith, have made evasive attempts to give misleading meanings to some of the words of this verse, such as saying that in Arabic literature nisa has not been used for daughters. It is obvious that their knowledge about the Quran is very limited. In verses 7 to 11 of al-Nisa, nisa has been used to refer to daughters. Moreover, Fatemah, in addition to her relationship to the Holy Prophet as his daughter, was also chosen as the wife of ‘Ali, who is the self or soul of the Holy Prophet, in which case the significance of anfusana becomes more subtle, because no wife of the other constituent of anfusana (the Holy Prophet) was found competent to take part in the spiritual contest. In verse 5 of at-Tahrim, the almighty Allah says that if the Holy Prophet divorces his wives, the Lord will give him in their stead, wives better than them, which implies that there were women better than his wives, but there was none better than the “pure five,” or even equal to them, who could be chosen to become one of the glorious group selected for the Mubahelah in spite of the latitude accorded by the plurality permitted by the all-wise Allah. Please refer to the commentary of verse 33 of al-Ahzab to ascertain that Umm Salamah and ‘Aeshah so much desired to be taken under the blanket but were refused by the Holy Prophet.

If the bat (a flying mammal) does not like the sunlight, never shall the beauty of the sunshine become dim. Likewise, if the enemies of the Ahlul-Bayt try to distort the facts of history, they shall never be able to tarnish the ever bright source of enlightenment and glory which shall radiate its divinely endowed splendour till eternity.

In spite of the fact that one woman, one man and two boys were chosen, the plural number is used here, because in this holy house, males and females of the class of this divinely chosen group were born to face the challenge of falsehood in the same manner and style. In Karbala, when falsehood incarnate, in its utmost wickedness, challenged the truth from Allah, Imam Husayn, the surviving member of this group, along with the souls, sons, wives and daughters of this holy house, brought down the curse of Allah upon the liars and their followers, and thus truth won an everlasting victory over falsehood.

In the light of Ahzab: 33, Aale ‘Imran: 61 and Tawbah: 119, ‘Ali ibn Abi Taleb has said:

I am the sidiq al-akbar (the greatest truthful). I am the farouq al-azam (the greatest distinguisher between truth and falsehood). He who claims any of these titles (other than me) is the greatest liar.

There was no genuine sidiq al-akbar among the Holy Prophet's companions (save ‘Ali), otherwise he would have been selected to accompany him at the time of Mubahelah.

‘Ali was ten years old at the commencement of the Holy Prophet's mission and thirteen at the time of Da’wat al-‘Ashirah, and on the occasion of Mubahelah, Imam Hasan was six and Imam Husayn was five years old, yet the Lord commanded his messenger to select them for His cause and purpose as He had found in these particular children that which He had noticed in Jesus, because of which He bestowed prophethood on him and gave him the book and the wisdom when he was but a baby in the cradle. Although, ordinarily, intellectual maturity, which does not develop fully in children, is essential to shoulder any kind of responsibility, there are persons who are exceptions to the common rule of nature, among whom are the chosen individuals of the house of Abraham, Moses, Yahya, Jesus, Muhammad, ‘Ali, Fatemah, Hasan and Husayn.

The word anfusana (plural of nafs) is used here with reference to the Holy Prophet who summons his “selves” for the spiritual contest. Whoever is identical, physically and spiritually, with the Holy Prophet, is his self or soul. No living being, human or celestial, has ever been exalted to this highest distinction save ‘Ali ibn Abi Taleb. Whenever the Holy Prophet said something about his companions he did not mention the name of ‘Ali. If asked, “What about ‘Ali?” he used to reply: “You asked about the people, you did not ask about my nafs” Once he told Buraydah: “Oh Buraydah, do not oppose ‘Ali, verily, he is of me and I am of him. I and ‘Ali are from the one and the same source, whereas all other people belong to different roots.” At the time of sending ‘Ali to preach the first verses of surah al-Barat, after cancelling the assignment given to Abu Bakr, the Holy Prophet had told the astonished companions: “I have been commanded by Allah that either I should deliver these verses or he, who is from me and I from him, should be entrusted to recite them to the people.” Even Bukhari, who did not want to narrate, as far as possible, any tradition which glorifies ‘Ali, had to helplessly record this event in the chapter of “Manaqeb.”

As has been said earlier, anfusana also covers Sayyedah Fatemah (as nisa-ana) and Imam Hasan and Imam Husayn (as abna-ana). Every participant of the contest is the self (or soul) of the Holy Prophet. There are several authentic traditions according to which the Holy Prophet had said:

Fatemah is from me. Whoever annoys her annoys me, or provokes her, provokes me. She is the chief of the women of the worlds. Husayn is of me and I am of Husayn. Hasan and Husayn are the (divinely commissioned) Imams, be they active or silent.

They have been clearly described by the Quran and the Holy Prophet as the people of the house- Ahlul-Bayt. They have been exalted to the highest distinction, beyond the reach of any living being human or celestial.

According to some commentators, the term sahabi (a companion who had heard and saw the Holy Prophet) does not include minors. It is immaterial whether the term sahabi is applicable to Hasan and Husayn or not because they are the people of the house (Ahlul-Bayt) whose glory and excellence, as made known through Ayat at-Tathir and Ayat al-Mubahelah (and other verses of the Quran), are so exalted and sublime, that no sahabi can ever dream of achieving a fraction of the same. A true sahabi is he who loves them, and the degree of his love and attachment with the Ahlul-Bayt defines his nearness to Allah and the Holy Prophet. All sorts of people, good and bad, sincere and hypocritical, were among the companions of the Holy Prophet.

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ÝóÅöäú ÍóÇÌøõæßó ÝóÞõáú ÃóÓúáóãúÊõ æóÌúåöíó áöáøóåö æóãóäö ÇÊøóÈóÚóäö ۗ æóÞõá áöøáøóÐöíäó ÃõæÊõæÇ ÇáúßöÊóÇÈó æóÇáúÃõãöøíöøíäó ÃóÃóÓúáóãúÊõãú ۚ ÝóÅöäú ÃóÓúáóãõæÇ ÝóÞóÏö ÇåúÊóÏóæÇ ۖ æøóÅöä ÊóæóáøóæúÇ ÝóÅöäøóãóÇ Úóáóíúßó ÇáúÈóáóÇÛõ ۗ æóÇááøóåõ ÈóÕöíÑñ ÈöÇáúÚöÈóÇÏö

3:20 – “But if they dispute with you, say: I have submitted myself entirely to God and (so) every one who follows me; and say to those who have been given the Book and the unlearned people: Do you submit yourselves? So if they submit then indeed they follow the right way; and if they turn back, then upon you is only the delivery of the message and God sees the servants.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 3:20:

God reveals His will through reason, therefore, when every evidence, based upon reason, has been established to prove the truth of Islam, every rational human being should discard pride and prejudice and surrender his self (wholly) to God. All members of the human society, the Jews and the Christians who have been given the book and those who do not follow any heavenly scripture, will be joined together in one brotherhood, if they see the light of reason and submit to the will of God (in other words) by accepting the universal religion of Islam.

“If this be Islam,” asks Goethe, “do we not all live in Islam?”

“Yes,” answers Carlyle, “all of us that have any moral life, we all live so.”

As the Holy Prophet has observed, Islam is the natural religion that a child, left to itself, would develop.

Islam is the religion of common-sense. The Holy Prophet delivered the message and preached it, but he is not responsible if the people, even after being rightly guided, go astray.

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íóÇ ÃóíøõåóÇ ÇáäøóÇÓõ Åöäøó æóÚúÏó Çááøóåö ÍóÞøñ ۖ ÝóáóÇ ÊóÛõÑøóäøóßõãõ ÇáúÍóíóÇÉõ ÇáÏøõäúíóÇ ۖ æóáóÇ íóÛõÑøóäøóßõã ÈöÇááøóåö ÇáúÛóÑõæÑõ

35:5 – “Oh men! Surely the promise of God is true, therefore let not the life of this world deceive you, and let not the arch-deceiver deceive you respecting God.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 35:5:

Man is exhorted to remember that he has come from God and will return to God, whereupon he will be required to render an account of the life he spent in this world. Man should constantly remind himself that in the life of the next realm, he will receive either the reward or punishment which he himself has earned from his good or bad actions while in this world. God has promised man mercy on account of his good actions and punishment on account of the bad and His promise is true.

Man should not be deluded by the deceptive instigation of Satanic thoughts to commit sins, while counting on God’s mercy for forgiveness, or believing erroneously that he will have time to repent. Death may come at any time. See Luqman: 33. Through the seductive temptations of the vanities of this world, man is made to forget the hereafter, and Satan may make him spiritually blind, gradually deluding him until his thoughts and life style become evil. Man should constantly be on his guard, turning away from evil, seeking the pardon of God, and effecting amendments immediately as and wherever necessary.

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لَن تَنَالُوا الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا مِن شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

3:92 – ”By no means shall you attain to righteousness until you spend (benevolently) out of what you love; and whatever thing you spend, God surely knows it.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 3:92:

“That which you love” means all that you hold dear and near to your heart. The term covers the spending of one’s wealth and possessions and the sacrificing of one’s personal significance and pride as well as the shedding of one’s blood in the service of God. At a time when the religion of God and the overall welfare of the human society are in danger of mutilation, a true Muslim (one who has surrendered himself to God) acts without any regard to his own interests (selflessness), a hallmark of the truly righteous. The best, the greatest and the most perfect example of “spending that which you love” in the service of God was set in Karbala, where Imam Husayn sacrificed his social status, wealth, children, and life in the service of God to establish the supremacy of the highest human values without which no human society can survive and progress. In fact it was the Holy Prophet who manifested himself through his grandson, Imam Husayn, to prove his declaration that: “Husayn is from me and I am from Husayn.”

Agha Mahdi Pouya says:

Some passages of the Bible give the impression that the doors of the heavenly kingdom are closed for the rich. It is not true. If a man, be he poor or rich, willingly submits to God and spends “that which he loves” in the service of God, he becomes entitled to the everlasting bliss of the life of the hereafter.

The Holy Prophet has said: “The wealthy who does not wait to spend in the way of God until a needy comes to his door but goes to the abode of the poor to mitigate his suffering is the true God-fearing pious.”

There is no restriction or fixation so as to what and how much should be spent in the way of God. That which is to be given has to be determined according to the degree of attachment with the commodity. A rich man may not care for the money, he has in abundance, but will not part with some of his belongings he holds near and dear to him, in which case no amount of money, spent in lieu of the things he loves most, can earn for him the righteousness or virtue referred to in this verse. For how much is to be given (the limit), the example has been set in Karbala by Imam Husayn. It should be noted that zakat and khums, the minimum prescribed amounts to be given by every Muslim, have not been referred to here. The spending of “that which you love” is optional. The demand made in this verse can be taken up and fulfilled by only a true believer in God who alone can selflessly put aside his own interests to give preference to the overall welfare of his fellow beings, which alone brings harmony and social justice in the human society.

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æóÞóÇáõæÇ ãóÇáö åóٰÐóÇ ÇáÑøóÓõæáö íóÃúßõáõ ÇáØøóÚóÇãó æóíóãúÔöí Ýöí ÇáúÃóÓúæóÇÞö ۙ áóæúáóÇ ÃõäÒöáó Åöáóíúåö ãóáóßñ Ýóíóßõæäó ãóÚóåõ äóÐöíÑðÇ

25:7 – “And they say: What is the matter with this Messenger that he eats food and goes about in the markets; why has not an angel been sent down to him, so that he should have been a warner with him?”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 25:7:

The Holy Prophet was sent to give practical example to mankind as to how a human being should live in this world by following the commands and injunctions of the religion of Allah. Angels would be no use to people as messengers, and if they came, it might cause more confusion and wonder than understanding in the minds of the people. See Anbiya: 7 and 8. The Holy Prophet, as a teacher for mankind, shared their joys and sorrows, mingled in their life and was acquainted with their doings.

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ÃóíúäóãóÇ ÊóßõæäõæÇ íõÏúÑößßøõãõ ÇáúãóæúÊõ æóáóæú ßõäÊõãú Ýöí ÈõÑõæÌò ãøõÔóíøóÏóÉò ۗ æóÅöä ÊõÕöÈúåõãú ÍóÓóäóÉñ íóÞõæáõæÇ åóٰÐöåö ãöäú ÚöäÏö Çááøóåö ۖ æóÅöä ÊõÕöÈúåõãú ÓóíöøÆóÉñ íóÞõæáõæÇ åóٰÐöåö ãöäú ÚöäÏößó ۚ Þõáú ßõáøñ ãöøäú ÚöäÏö Çááøóåö ۖ ÝóãóÇáö åóٰÄõáóÇÁö ÇáúÞóæúãö áóÇ íóßóÇÏõæäó íóÝúÞóåõæäó ÍóÏöíËðÇ

4:78 – “Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from God; and if a misfortune befalls them, they say: This is from you. Say: All is from God, but what is the matter with these people that they do not make approach to understanding what is told (them)?”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 4:78:

Death is certain. It overtakes every mortal created being wheresoever he or she be, even in the safest of fortresses.

It is reported that in the year of Hejrah the harvest in Madinah was not as good as it used to be, therefore, the Jews availed the opportunity to attribute the bad harvest to the arrival of the Holy Prophet in order to create doubts in the minds of the newly converts. It has been made clear that everything is from God but what comes to us of good is verily from God and what comes to us of evil is from our own selves (our actions).

Agha Mahdi Pouya says:

Good and evil, blessings and punishment, are from God, but no distress afflicts a man unless he earns it by his own mistakes or blunders. Like bounties and blessings, misfortune also comes from the Lord but is earned by man through his own wrongdoing.

After the battle of Uhud the hypocrites held the Holy Prophet responsible for the fiasco which in fact was the result of not obeying his orders and running away from the battlefield. lt. was a misfortune they themselves caused to happen. To hold the Holy Prophet responsible for any thing means to hold God responsible.

The Holy Prophet was sent to the whole mankind as a messenger for all times. Also refer to al-A’raf: 158; al-Anbiya: 107; Saba: 28.

Matthew 10: 5, 6; and 15: 22 to 26 confirm that Jesus was sent to the lost sheep of the House of Israel.

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ÝóáóæúáóÇ ÅöÐóÇ ÈóáóÛóÊö ÇáúÍõáúÞõæãó

56:83 – “Then why do ye not (intervene) when (the soul of the dying man) reaches the throat...”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 56:83:

Agha Mahdi Pouya says:

If man thinks that life and death is not controlled by a supreme authority then he, as a conscious being having independent existence, should demonstrate his control over life and death, by bringing back the life after dying but he cannot do so as neither he is independent nor has he authority.

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ÓóÃóáóßó ÚöÈóÇÏöí Úóäöøí ÝóÅöäöøí ÞóÑöíÈñ ۖ ÃõÌöíÈõ ÏóÚúæóÉó ÇáÏøóÇÚö ÅöÐóÇ ÏóÚóÇäö ۖ ÝóáúíóÓúÊóÌöíÈõæÇ áöí æóáúíõÄúãöäõæÇ Èöí áóÚóáøóåõãú íóÑúÔõÏõæäó

2:186 – “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 2:186:

God is very near, nearer than the jugular vein. Awareness of this fact serves two purposes - it stops man from drifting towards evil, and secondly it gives him heart and confidence to rely upon God alone, independent of all created beings, making him understand the ever-living reality of God who alone controls the whole universe and that which takes place in it.

He answers the prayer of every sincere supplicant when he calls on Him. God hears every cry of help and gives to His devotee that which is best in his interest, known to His infinite wisdom alone. Acceptance of prayer does not mean immediate fulfilment of whatever is sought.

“So they should answer My call” means man should carry out God’s will expressed through His commandments to regulate and discipline the life of this world.

“And believe in Me” means awareness of the ever-living presence of the almighty and all-knowing Lord creator, equal to or like unto whom is no one.

To get that which is desired man has to make efforts and employ all the means at his disposal, arranged and provided by God, and then invoke Him to let the labour bear fruit. To use the available means properly, to apply the native faculties, and to pay close attention he needs guidance for which he invokes the highest authorities from whom nothing is hidden and for whom nothing is impossible. Through prayers guidance is received as to how the efforts should be made to fulfil the desires. The merciful Lord who is also all-wise knows what is profitable (Ana’am: 41). Sometimes God puts His devoted servants to test and trial (al-Baqarah: 155). In this sense man’s efforts and his prayers are inseparable.

Agha Mahdi Pouya says:

The act of invocation has been recommended by God Himself, because it helps to make the efforts of man fruitful. This passage dismisses the fatalist view that man’s destiny is predetermined, regardless of his actions; this verse not only recommends prayer but also promises a response, showing that prayer which is a human action, has its effect on determining the destiny. The prayer to which response is promised should be a sincere cry from the depth of the heart. If there is predestination as the fatalists say, then this verse and verse 5 of al-Fatehah become meaningless. Please refer to the commentary of al-Fatehah: 5.

Imam ‘Ali ibn Abi Taleb says:

“Put faith in God. Seek His protection.

Direct your prayers, requests, solicitations and supplications to Him and Him alone.

To give as well as to withhold lies in His (only in His) power.

Ask as much of His favours as you can.

Know that God owns the treasures of the heavens and the earth. Not only He has given permission to ask for His mercy and favours, but also has promised to listen to your prayers. He has not appointed guards to prevent your prayers reaching Him. Invoke His help in difficulties and distress. Implore Him to grant you long life and sound health. Pray to Him for prosperity.

Think over it that by simply granting you the privilege of praying for His favours and mercy, He has handed over the keys of His treasures to you. Whenever you are in need, pray, and He gives His favours and blessings.

Sometimes you find requests are not immediately granted. Do not be disappointed. Fulfilment of desires rests with the true purpose or intention of the prayer. More often fulfilment is delayed because the merciful Lord wants to bestow upon you suitable rewards. In the meantime bear patiently hardships, believing sincerely in His help. You will get better favours, because, unknowingly, you may ask for things which are really harmful to you. Many of your requests, if granted, may bring eternal damnation.

So, at times, withholding fulfilment is a blessing in disguise.”

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Åöä íóäÕõÑúßõãõ Çááøóåõ ÝóáóÇ ÛóÇáöÈó áóßõãú ۖ æóÅöä íóÎúÐõáúßõãú Ýóãóä ÐóÇ ÇáøóÐöí íóäÕõÑõßõã ãöøä ÈóÚúÏöåö ۗ æóÚóáóì Çááøóåö ÝóáúíóÊóæóßøóáö ÇáúãõÄúãöäõæäó

3:160 – “If God assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on God should the believers rely.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 3:160:

The believers should rely on God. If He helps them none will overcome them, and if He forsakes them none can help them.

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æóÑóÈøõßó ÇáúÛóäöíøõ Ðõæ ÇáÑøóÍúãóÉö ۚ Åöä íóÔóÃú íõÐúåöÈúßõãú æóíóÓúÊóÎúáöÝú ãöä ÈóÚúÏößõã ãøóÇ íóÔóÇÁõ ßóãóÇ ÃóäÔóÃóßõã ãöøä ÐõÑöøíøóÉö Þóæúãò ÂÎóÑöíäóæóÑóÈøõßó ÇáúÛóäöíøõ Ðõæ ÇáÑøóÍúãóÉö ۚ Åöä íóÔóÃú íõÐúåöÈúßõãú æóíóÓúÊóÎúáöÝú ãöä ÈóÚúÏößõã ãøóÇ íóÔóÇÁõ ßóãóÇ ÃóäÔóÃóßõã ãöøä ÐõÑöøíøóÉö Þóæúãò ÂÎóÑöíäó

6:133 – “And your Lord is the Self-sufficient one, the Lord of mercy; if He pleases, He may take you off, and make whom He pleases successors after you, even as He raised you up from the seed of another people.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 6:133:

God is self-sufficient, independent, standing in no need of our worship of Him or our good, nor does our evil affect Him in the least. It is out of His mercy that for our good He sent His messengers. Any race or people whom He gives opportunities to follow the right path should know that in the event of their deviation and disobedience He may create others in their place, as He did in the past.

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لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

2:177 – “It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in God and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts – these are they who are true (to themselves) and these are they who guard (against evil).”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 2:177:

According to the Holy Prophet whoever puts this verse into practice attains perfection in faith. The theory and practice of piety have clearly been mentioned in this verse. Faith in God and welfare of the mankind have been founded as the essence of the religion of God, Islam.

Righteousness is this that one should believe:

in the unity of God with all His attributes;

in the last Day of Judgement;

in the angels;

in the Book of God;

in all the prophets and messengers of God;

and give away wealth out of love for God to the near of kin, and the orphans, and the needy, and the wayfarer, and the beggars, and for the liberation of slaves;

and keep up the (obligatory) prayers

Agha Mahdi Pouya says:

Every one has a direction in life, the ultimate object of which is God. As mentioned in verse 177 of this surah performing good deeds in the overall interest of the society (to possess the theoretical and functional virtues, the root of which is faith in God - Tawhid) minimises the importance of the turning towards the east or the west as a virtue.

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áøóÇ íõÍöÈøõ Çááøóåõ ÇáúÌóåúÑó ÈöÇáÓøõæÁö ãöäó ÇáúÞóæúáö ÅöáøóÇ ãóä Ùõáöãó ۚ æóßóÇäó Çááøóåõ ÓóãöíÚðÇ ÚóáöíãðÇ

4:148 – “God does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and God is Hearing, Knowing.”

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

Islam bans all forms of calumny and slander, and interdicts the utterance likely to defame others unless it be for justifiable reason or to distinguish truth from falsehood-as done in verse 159 of al-Baqarah and verse 87 of Aale ‘Imran wherein God, His servants and His angels curse those who conceal the clear signs and the guidance.

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æóÅöäöøí áóÛóÝøóÇÑñ áöøãóä ÊóÇÈó æóÂãóäó æóÚóãöáó ÕóÇáöÍðÇ Ëõãøó ÇåúÊóÏóìٰ

20:82 – “And most surely I am Most Forgiving to him who repents and believes and does good, then continues to follow the right direction.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 20:82: (see commentary for verse 9)

Agha Mahdi Pouya says:

Imam Muhammad ibn ‘Ali al-Baqer said:

“Then let himself (remain) guided” means “remain faithful and completely attached to the Ahlul-Bayt.” By God, if a man worships God all his life between the Holy Ka’bah and the maqam [station] of Ibrahim without remaining attached to us, God will throw him headlong in the hell when he dies.

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ÞóÏú ÃóÝúáóÍó ÇáúãõÄúãöäõæäó ÇáøóÐöíäó åõãú Ýöí ÕóáóÇÊöåöãú ÎóÇÔöÚõæäó

23:1-2 – “Successful indeed are the believers, who are humble in their prayers.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 23:2:

This verse describes or identifies those who sincerely believe in God. They stand in their prayers filled with awe and reverence of the glory of God. They are humble before God because they are fully aware of their worthlessness in the presence of the absolute omnipotent authority of the Lord-master.

The Holy Prophet (S) said:

“If a person is aware of his insignificance in the presence of the supreme majesty of the authority of the Lord, he will certainly manifest it in his actions done before Him.”

In the battle of Uhud, the sharp point of an arrow stuck into the foot of ‘Ali ibn Abi Taleb and could not be removed because the head of the arrow broke when it was being taken out. As advised by the Holy Prophet it was pulled out when ‘Ali was praying salat. He did not know what took place. After the completion of his prayer he noticed blood on the prayer-mat and realised that the broken part of the arrow was taken out from his foot. He used to be so much involved in his communion with his Lord-master that on several occasions people thought he was dead.

The Holy Prophet (S) said:

“In qiyam the prayer must look steadily at the point where the forehead is placed in sajdah; in ruku’ at the place between the two feet; in qunout at the palms of the joined hands; in sajdah at the nose; in qu’ud (sitting position to recite tashahud) at the thighs. Concentration of heart and mind at the time of offering salat so as to think nothing but about God is essential to acknowledge the presence of the authority of the Lord-master.”

At the time of ablution (wudhu) the awe and reverence of the glory of God, ‘Ali felt was always visible on his face, because, as he himself explained, he was getting ready to stand in the presence of the majesty of God as a humblest servant should stand before his Lord-master. Likewise the body of Imam ‘Ali ibn Husayn Zayn al-‘Abedin used to shake from awe and reverence of God whenever he went to offer prayers.

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3:123 – “And God did certainly assist you at Badr when you were weak; be careful of (your duty to) God then, that you may give thanks.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 3:123:

For the battle of Badr see commentary of Aale ‘Imran: 10 to 13.

Badr was a camping ground and market, about twenty miles south-west of Madinah. Hamzah and ‘Ali were the heroes of the battle of Badr, which was of the greatest importance for the spread of Islam. On the hands of Hamzah and ‘Ali, under the command of the Holy Prophet, Islam had won its first and decisive military victory.

God had reinforced the Muslims with three thousand angels, a heavenly aid given to the Holy Prophet, not actually to fight the enemy but to increase the very small group of men he had with him so that the Muslims could muster courage; and the enemy might be frightened at the sight of a large assemblage. It was God alone, not the angels, who really caused victory through the valour of ‘Ali and Hamzah which brought the enemy to their knees.

The Muslim were poor in numbers, mounts and armour. The spirit of discipline and contempt of death manifested by the heroes of Badr (mentioned above), evident in all the battles the Holy Prophet fought, was due to their total reliance on God with whom they always took refuge and unto whom they always turned thankful.

Verse 127 infers the facts that seventy of the chosen chiefs of the Quraysh were slain and seventy others were taken captive, a complete rout, through ‘Ali (yadullah - hand of God) after which, broken, in utter despair they went back to their homes.

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اتَّبِعُوا مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا مِن دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ وَكَم مِّن قَرْيَةٍ أَهْلَكْنَاهَا فَجَاءَهَا بَأْسُنَا بَيَاتًا أَوْ هُمْ قَائِلُونَ فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءَهُم بَأْسُنَا إِلَّا أَن قَالُوا إِنَّا كُنَّا ظَالِمِينَ

7:3-5 – “Follow what has been revealed to you from your Lord and do not follow guardians besides Him, how little do you mind. 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: 7:3-5:

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.

Edited by Ali Mahdi
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وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّـهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّـهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّـهِ ۗ وَكَانَ اللَّـهُ غَفُورًا رَّحِيمًا

4:100 – “And whoever flies in God’s way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to God and His Apostle, and then death overtakes him, his reward is indeed with God and God is Forgiving, Merciful.”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 4:100:

Agha Mahdi Pouya says:

According to the holy Imams of the Ahlul-Bayt verses 95 to 100 (pertaining to hejrah) not only deal with physical migration but also signify the spiritual stride one takes to reject the cognitive self (I or ego) so as to absorb oneself into the universal self, like the Holy Prophet and his Ahlul-Bayt, who alone can guide such a journey.

Whether there is gain or not in this act but attachment with the spiritual leaders to follow into their footsteps, for the sake of God, brings complete peace of mind to the “émigré” and makes the material loss insignificant.

Edited by Ali Mahdi
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How can Infinite Mercy have a human son?

[Chapter: The Prophets (al-Anbiya 21:26] “And they say: The Infinite Mercy (God) has a son! Glory be to (God). Nay! they (the prophets, and priests, etc) are honoured servants...”

Agha Mahdi Pouya and Mir Ahmad ‘Ali’s Commentary: 21:26:

Refer to the commentary of al Baqarah: 255, Aale ‘Imran: 2 and 6 an-Nahl: 57.

Agha Mahdi Pouya says:

In this verse walad has been used as a gerund, not as a noun. They say: “ar-Rahman (Infinite Mercy) has taken to begetting.” The reference is to the belief of the pagans that angels, priests and kings were the sons and daughters of God.

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Çááøóåõ äõæÑõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ãóËóáõ äõæÑöåö ßóãöÔúßóÇÉò ÝöíåóÇ ãöÕúÈóÇÍñ ÇáúãöÕúÈóÇÍõ Ýöí ÒõÌóÇÌóÉò ÇáÒøõÌóÇÌóÉõ ßóÃóäøóåóÇ ßóæúßóÈñ ÏõÑøöíøñ íõæÞóÏõ ãöä ÔóÌóÑóÉò ãøõÈóÇÑóßóÉò ÒóíúÊõæäöÉò áøóÇ ÔóÑúÞöíøóÉò æóáóÇ ÛóÑúÈöíøóÉò íóßóÇÏõ ÒóíúÊõåóÇ íõÖöíÁõ æóáóæú áóãú ÊóãúÓóÓúåõ äóÇÑñ äøõæÑñ Úóáóì äõæÑò íóåúÏöí Çááøóåõ áöäõæÑöåö ãóä íóÔóÇÁ æóíóÖúÑöÈõ Çááøóåõ ÇáúÃóãúËóÇáó áöáäøóÇÓö æóÇááøóåõ Èößõáøö ÔóíúÁò Úóáöíãñ

Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things. [Qur'an 24:35]

The great mystery of existence, its eternal origin and infinite permanence is described in the most comprehensive and eloquent parable of light, which contains layer upon layer of allegorical comparisons to make apparent to man the purpose of the great author of the universe. The physical light is but a reflection of the true light in the realm of reality, and that true light is Allah. The performance of light is to manifest. It is Allah who manifests the universe. The human beings can only think of the factors of the spiritual world in terms of the phenomenal experience obtainable through physical senses; and in the phenomenal world light is the purest thing known to man. Due to the limitations of human experience man cannot see the real light but perceive only the lighted objects. So the physical experience is an illusion, because physical light has drawbacks incidental to its physical nature. It is dependent upon some source external to itself; it is a passing phenomenon; if it is taken to be a form of motion or energy it is unstable, like all physical phenomena; and it is dependent on space and time. The perfect light of Allah is free from any such defects. It prevails everywhere. It envelops everything. It is independent of time and space. The niche (mishkat) is the recess in the wall, high from the ground in the house. The divine light, according to the parable, is placed high above everything, all that which has been created, the whole universe. The lamp is the core of the real illumination. It is placed inside a glass which protects it from any outside interference or disturbance (refer to Saff: 8). The illumination shines bright like a star. In this world, governed by the laws of cause and effect, it becomes natural to know what makes the lamp burn, as no lamp burns without oil. So to give man the idea of causative factor of the generation of light, it is said that the oil of the blessed tree of olive keeps the lamp alive. It is said that after the great flood, the olive tree was the first to grow on the earth. This mystic olive is not localised. It is neither of the east nor of the west. It is universal like the light of Allah.

The light of wisdom (the Quran) in the heart of the Holy Prophet is as protected as the lamp in the glass. Verses 77 to 79 of al Waqi-ah clearly state that the Quran is a protected book; and no one can touch it save the thoroughly purified, the Ahl ul Bayt, according to the verse 33 of Ahzab. Therefore the true interpretation of "light upon light" is the Holy Prophet and his Ahl ul Bayt. It is further made clear in the next verse.

For "Allah guides whom He wills to His light" see the commentary of al Baqarah: 256 and 257-he who believes in Allah, indeed, has taken hold of the firmest handhold (or rope) which will not break off. Allah brings them out of the darkness into light-It is obvious that those who are guided unto His light are the thoroughly purified ones. They alone are the manifestations of the real light. Those who follow these reflection of the divine light receive guidance from the grace of Allah to the extend or degree of their sincere attachment to them. Salman was the only companion of the Holy Prophet who achieved the distinction of becoming one of the Ahl ul Bayt.

The Holy Prophet said:

"My Ahl ul Bayt are like the ark of Nuh. Whosoever sails on it is safe, and whosoever holds back shall perish."

Nubuwwah and imamah, jointly or separately, are the most perfect guidance unto the light of Allah. Allah Himself chooses and appoints the guide, but His choice is not arbitrary. There are conditions which have to be fulfilled. Refer to the commentary of al Baqarah: 124. When Allah appointed Ibrahim as an Imam after testing his faith and awareness, for the whole mankind, he requested Allah to continue this august office in his progeny. Allah agreed to do so, but "it is a covenant which shall not reach the unjust (zalim)" was added. According to verse 13 of Luqman polytheism is the greatest injustice (zulm), therefore as explained in detail in the commentary of al Baqarah: 124 the Ahl ul Bayt of the Holy Prophet was the only group which never worshipped any ghayrallah. Those who had worshipped idols at any time in their lives could not be chosen as Imams at all, but after becoming Muslims if they had accepted the Imams of the Ahl ul Bayt as their guides, and followed them, then, according to the degree of their sincerity and awareness, they are entitled to occupy suitable position in the journey towards the enlightenment available from the light of Allah. Mere verbal profession of faith in Allah without attachment to the Ahl ul Bayt is as bad as hypocrisy.

The existence of the supreme being has been compared to light in order to make human intellect understand a great attribute of Allah, otherwise He is the inconceivable absolute who has created the light. Light is His manifestation. It is not His being.

Aqa Mahdi Puya says:

To know the proper application of ayah al Nur the following points should be kept in view:

(i) It is a parable.

(ii) A parable implies several applications corresponding to various aspects.

(iii) The light should be understood in its widest sense, as a self-evident being which is evident by itself, and through which other beings become evident.

(iv) The light emanating from a source may pass through transparent or opaque mediums. Generally it is not serviceable when it passes through an opaque medium but is profitable when it goes through a transparent medium.

Transparent mediums have different degrees of transparency. Better conductivity depends on the degree of refinement and purification of the medium.

There may be a source or cause which produces the light. It may also be self-illuminating .

(vii) Usually light proceeding from a source illuminates a particular area, leaving other areas unlighted.

(viii) The source of the light, in this verse, is not localised. It is neither of the east nor the west-not any particular area or direction. See my note in Maryam: 16 to 40.

(ix) The parable is applicable to the process of creation as well as to guidance and also to legislation in order to regulate human behaviour both as an individual and as a member of society.

(x) Light as a symbol of guidance is one of the attributes of Allah. It is manifested in both the realms of creation and legislation.

Allah is the light through which every created being comes into evidence, and every being is guided toward the destination where it should reach. To reach to the destination of salvation, bliss and satisfaction it has to do that which guidance points out.

In every realm and sphere there is a point in which the light of creation or guidance manifests itself originally, and then illuminates the surroundings. Niche {mishtat) refers to this "point" as the exalted holy place chosen for the manifestation of Allah's name and attributes. There should be an entity whose cognitive self becomes the focus of light. Such entities have been pointed out clearly in Ahzab: 33 and Ali Imran: 61 as the first and the foremost in receiving the light of existence in the arc of descent and the-last in the arc of ascent. In the realm of creation they are the best entities or "points" in which the light of creation manifested itself originally. In the realm of legislation and guidance too they are the best models.

If applied to any individual the niche is the power of expression and the "house" (in which the niche is situated) is the body.

If applied to the group of the Ahl ul Bayt and the prophets, the niche in the house is the Holy Prophet.

The divine light passed through the purest transparent chain of prophets, without any detour, and manifested itself in its full glory in the Holy Prophet, to illuminate the human society for ever.

All the mediums-lamp, glass etcetera-which are the various stages between the original source and the final spreading of the light should be of the highest transparency so as not to affect the purity of light passing through them. It implies that the minds, hearts, loins and wombs of the ancestors of the Holy Prophet were free from the dirt of polytheism.

The house in which the niche always remained is described in verse 36. There always exists a group of persons whose hearts and minds are fully occupied with the remembrance of Allah.

The niche is the source of light, and the oil of the blessed tree is a pure "light above light". There is not a slightest trace of darkness. Darkness or evil exists outside the sphere of the houses in which the niche is located and cannot enter into it.

Çááåã Õá Úáì ãÍãÏ æÇá ãÍãÏ

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