ZAALIKAL KITABU LA RAIB FIHI. (Al Baqarah: 2)
Meaning:That is the book in which there is no doubt. There are two important words used in this ayat. ZAALIK means 'THAT', and AL KITAB means 'THE BOOK'. The Book is the totality of scriptures revealed by Allah as Imam explained. Mowla Ali said,"I AM THE BOOK IN WHICH THERE IS NO DOUBT".
(Koukab Durri, page 200, Urdu edition). Also Mowla Ali said," ANAL LAZI 'NDAHU ILMUL KITAB 'ALA MA KAAN WA MA YAKUN". Means I am the one who has knowledge of THE BOOK, of past and future. (Koukab Durri, page 198).
Quran says, " And with Us is a book; it speaks truth, and they will not be dealt unjustly". (23:62). Quran also says," And we have encompassed everything in the book", (78:29) and " have encompassed all things in Imam e Mubin", (36:12). Therefore Ali has knowledge of everything and is the speaking book of Allah.
Quran says; BAL HUWA QURANUM MAJEED, FI LOWHIM MAHFUZ. (85:21-22)
Genral meaning: Nay, this is a glorious Quran. (inscribed) in the Guarded Tablet.
According to Quranic wordings, Bal means 'BUT' and HUWA means 'HE'. Now the actual meaning according to wordings will be;'BUT HE IS GLORIOUS QURAN MAJEED IN THE LOWH E MAHFUZ' (the Guarded Tablet). In Ismaili literature Ali is called Lowh e Mahfuz. Prophet said; Ali is with Quran and Quran is with Ali. Mowla Ali said; "ANA LOWHUM MAHFUZ", I am the Lowh e Mahfuz. (Koukab Durri, page 197)
LOWH BHI TU QALAM BHI TU TERA WUJUD AL KITAB
GU(N)MBAD AABGINA RUNG TEREY MUHEET MEY HABAAB
WA INNAHU FI UMMIL KITABI LADAINA L'ALIYYUN HAKIM. (43:4)
Genral meaning: Indeed it is in the Mother of the Book in our presence very high full of wisdom. By analyzing the Ayat we find two important phrases. UMMUL KITAB and ALIYYUN HAKIM. Therefore the meaning will be," Indeed it is in the Mother of Book in our presence and Ali is Hakim". In Arabic 'UMM' means mother and foundation. The word ALI is used 8 times in Quran and HAKIM is used 81 times and HIKMAH 20 times. There is a Hadith that in Zahir Suratul Fatiha is Ummul kitab and in Batin Ali is Ummul kitab. The true interpretation and Ta'leem of Al Kitab will come through Ali who is the foundation and UMM of Hikmah. Some scholars say, Lowh e Mahfuz is Ummul Kitab, Ali has declared he is Lowh e Mahfuz and has said," My name in Quran is Hakim, in Torah Kull, in the Gospel Hatm, in the Psalms Bushr, and in the Suhuf of Ibrahim Awwal and Aakhir, and I am eternal and know what is in the earths". (Sara'ir, page 117).
FASA'LU AHL ZIKR IN KUNTUM LA TA'LAMUN. (16:43)
So ask Ahl Zikr if you don't know (about worldly or spiritual matters).
In Quran the word Zikr is used 52 times. Zikr is one of the names of Prophet as well as Quran. Who are the people of Ahl Zikr? Imam Ja'far Sadiq said," We are the Ahl e Zikr". The spirit of Quran is kept up by the Imam. The Imam's Ta'lim lights the path of murids to spiritual enlightenment and vision.
(Allah) said ; O Iblis what prevented you from prostrating yourself to one whom I created with my (both) hands. Are you arrogant or among the haughty. (38:75)
In Quran the word ADAM is used 25 times and IBLIS 11 times.
In Islam idol (or photo) worship is prohibited. Question comes into mind, Allah made a statue from clay and ordered angels to prostrate Adam, and on other side he ordered Muslims not to worship idols!! It was the order from Allah to destroy the idols in Ka'aba, therefore Ali on shoulders or Prophet destroyed 360 idols placed in Ka'aba. Now what is the wisdom behind Allah's making statue of Adam with His both habds as Quran says?
Allah's esoteric guidance comes through His exoteric guidance because if there is no Zahir then there will be no Batin. In a Hadith Qudsi it is said;" I kneaded the clay of Adam's creation with my both hands every morning for 40 days". In the language of Ta'weel CLAY stands for IMAN, means Adam was a Mu'min spiritually groomed to become vicegerent on earth in the final cycle.. Therefore by creation of Adam is meant his spiritual creation which was the result of his constant ibadat with spiritual help from Universal Intellect and Universal Soul under supervision of Imam Hunaid, as Allah said according to Hadith," I kneaded the clay of Adam's (spiritual) creation with my both hands means Universal Intellect and Universal Soul, though with one command 'KUN', Adam should have standing before Him, no need of kneaded clay. When Adam was perfect in his spiritual knowledge and wisdom then Allah asked angels to prostrate him.
THIS DAY HAVE I PERFECTED YOUR DIN FOR YOU, AND COMPLETED MY FAVOUR (NI'AMAT) UPON YOU, AND HAVE CHOSEN FOR YOU ISLAM AS DIN. (5:3). According to Shia traditions this is the last ayat revealed after Prophet declared Mowla Ali as his successor and wasi at place named Ghadir e Khum, and said 'mon kuntu mowla fahaza Aliyyun Mowla'.
In Quran the word NI'AMATUN is used 34 times, NI'AMATI 6 times, NI'AMATUHU 5 times, AN'AMTA 8 times with derivatives.
The word Ni'amat means favour, grace, kindness, blessings benifit and benefaction.
In first part of Du'a when we recite Suratul Fatiha and say 'AN'AMTA 'ALAIHIM' means you have bestowed favours upon them. Special favours of Allah are for those who follow Sirat e Mustaqeem, and according to Ismaili teachings Ali is Sirat e Mustaqeem and Ulil Amr ( Divine command). Hence according to Quranic verse (5;3), the perfection of Islam and the completion of Divine favour comes by following Ta'lim and Farman of Imam.
INDEED THIS IS A REVELATION FROM THE LORD OF THE WORLDS. WITH IT CAME DOWN THE RUHUL AMIN (TRUSTWORTHY SPIRIT). 26:192-193
In Quran the word AMIN is used 14 times with it derivatives. In each instance, it represents a holy existence, such as Jibrael, the Prophets, the city of Mecca. Amin means trustworthy, reliable, and peaceful. Amin and Sadiq were titles of Prophet Muhammad and Mowla Ali as well. Mowla Ali said, " ANA AAYATULLAHI WA AMIN " (Kaukab durri page:208)
IT IS NOT FITTING FOR A MAN (BASHAR) THAT ALLAH SHOULD SPEAK TO HIM EXCEPT BY INSPIRATION (WAHI), OR FROM BEHID A VEIL (HIJAB), OR BY SENDING A MESSENGER (RASUL) TO REVEAL WITH ALLAH'S PERMISSION, WHAT ALLAH WILLS, INDEED HE IS MOST HIGH (ALIYYUN) AND WISE (HAKEEM). 42:51.
There are unlimited laws of nature, among these laws there are two important laws, the law of VEIL (HIJAB) and law MANIFESTATION (MAZHAR). These laws are specifically related to Allah. They come with all the felicities and blessings of religion in their wake and as the fountainhead of elegant and beautiful manifestations of Divine knowledge.
There are three important words used in this Ayat. WAHI, HIJAB, AND RASUL. Quran mentions three ways, how Allah communicates with a man.
WAHI; Inspiration is interpreted to be of two kinds: First, a suggestion thrown by Allah into the mind of a man, by which man understandsthe substance of message, whether it is command or prohibition or an explanation of a great truth. Second, verbal or literal inspitation by which the actual words of Allah are conveyed in human language by an angel.
HIJAB; Behind a veil, ofcourse not a material veil, but the mystic veil of Noor. The absolute light is veil and its mazhar is the reflection on the mirror of mind of a chosen one. Sahih Muslim relates a tradition that the Prophet said," His Veil is Noor, were He to withdraw it,then would the august splendors of His countenance surely consume everything that comes within His Sight".
RASUL; the Messenger, Angel Gabriel through whom the revelations were given to Prophet Muhammad. These spiritual visions, conveying the message of Revelations are the basis of the Quran, and after Prophet, it is the responsibilty of Imam to interpret the Quran.
And [mention] Dhan-Nun, the man of the fish (Prophet Yunus according to Quran and Prophet Jonah according to Bible), when he went off in anger and thought that We would not decree [anything] upon him. And he called out within the darkness, "There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers." 21:87
So We responded to him and saved him from the distress. And thus do We save the believers. 21:88
Jonah (Yunus) is the central character in the Book of Jonah in Bible. Commanded by God to go to the city of Nineveh (Iraq) to prophesy against it "for their great wickedness" Jonah instead seeks to flee from "the presence of the Lord" by going to Jaffa. A huge storm arises and the sailors, realizing that it is no ordinary storm, cast lots and discover that Jonah is to blame. Jonah admits this and states that if he is thrown overboard, the storm will cease. The sailors try to dump as much cargo as possible before giving up, but feel forced to throw him overboard, at which point the sea calms.Jonah is miraculously saved by being swallowed by a large fish in whose belly he spends three days and three nights. While in the great fish, Jonah prays to God in his affliction and commits to thanksgiving and to paying what he has vowed. God commands the fish to spew Jonah out.
The lessons learnt from the above ayats is to obey Allah otherwise there should be punishment for not obeying. If one realizes that he made blunder by not obeying then he should repent and beseech Allah for forgiveness by doing 'Giryahzari'. Allah is Rahim wa Rahman and shall forgive who pray with pure heart realizing mistakes.
Ta'weel of FISH is soul. Fish lives in ocean which means ocean of spiritualism. Darkness means without Real Ilm, without knowledge of gnosis. Darkness also means nightly hours to practice Ibadat.
IBAADAT KA SOUDA ANDHEREY ANDHEREY
MUNAF'A KAMAYA SAWEREY SAWEREY
AND HE MADE FOR YOU SHIRTS (SARABEEL IT IS IN PLURAL FORM, SINGULAR IS SARBAAL) WHICH PROTECT YOU FROM HEAT AND SHIRTS WHICH PROTECT YOU FROM YOUR FIGHTS (VIOLENCE). THAT IS HOW HE COMPLETE HIS FAVOURS (NI'MAT) ON YOU SO THAT YOU BECOME OBIDIENT. 16:81
The important word used in this ayat is SARABEEL. Various commentators have given different meaning of Sarabel. Some translated as coats and some as garments. The word Sarabeel used by Quran is certainly not the shirts made by a man of cloth or any other fabric. It is absolutely impossible that these kind of worldly shirts can protect humans from 150/200 F degrees heat, or can protect from the wounds of wars or atomic radiation. Sarabeel are from spiritual domain. In this ayat Sarabeel means miraculous body, or celestial body,or subtle body, or Jism e Latif, or Jussa e Ibda'yyah which is the result of the word KUN AND IS THE KINGDOM OF THE THE WORLD OF COMMAND. Which in other words is ULIL AMR, Imams of times who are protective armor and shields for the momins in various ages and for this protection we beseech in Du'a and use the words like ADRIKNI, 'ISMATI, QUWWATI, WA ANTA SUNADI WA 'ALAIKAT TIKALI.
The Holy Qur’an is a discourse, a book of religious propagation and guidance whose aim is enunciate the realities of human life and laws that are necessary to take humanity to perfection and they should purify the souls and thoughts of people and establish the proper social laws so that a society is established which would be perfect from the economic as well as the ethical point of view. To achieve this aim the Holy Qur’an has spoken on all the important subjects.
As far a repetition is concerned there are two types of repetitions.
1. Repetition of some historical stories.
2. Repetition of those ayats which mention some very special kinds of realities.
As regards the historical incidents we should remember that the aim of Qur’an relating the historical incidents is to invite the attention of the people towards the laws which have ruled over the past communities.
The Holy Qur’an desires to familiarize the people with those laws and invite their attention towards the causes of the advancement and progress or downfall of the past nations. What were the serious consequences of their rejection of their prophets? What they had to suffer as the result of unleashing justice and oppression. What were their actions which cause of their downfall and destruction? And finally what were the signs of their weakness and strength.
In those ayat the Holy Qur’an has invited the attention of the people towards those laws and in this same way indicated the consequence of the disobedience of the sinful and oppressive people. The same fact became the cause that the Holy Qur’an should analyze the past societies and indicate towards their different aspects.
Therefore the Holy Qur’an mentions for example the stories about the prophets of Bani Israel and the creation of Adam (a.s.) in different places. On every occasion it indicate towards a special part of loftiness of this incident and desires that every time it should invite the attention of the people to an special aspect which has not been indicated other times. It is a reality that can be realized only if you ponder upon the stories of the Holy Qur’an.
When the Almighty desires to exhort people He repeats to them again and again those points which have special psychological and emotional aspect. For example in the Surah Rahman the Almighty Allah enumerates some important bounties that have fundamental effect on the formation and continuation of human society. And in the same the major bounties are mentioned; that are arranged for man in the hereafter.
The aim of enumerating those bounties is to awaken the emotions of man. Allah repeats the sentence: Which then of the bounties of your Lord will you deny, so that people develop the ability to recognize truth and it prepares him to submit to the truth and develops his humanity and feelings. Therefore the repetition of this type is itself necessary from the point of view of guidance and it does not in any way mar the eloquence of Qur’an, rather it is counted as the beautiful discourse because it first of all becomes the cause of emphasis and effect.
When the Almighty Allah is One, unique and peerless, and knows about His oneness, then why in the Holy Qur’an he uses the plural pronoun "We" for Himself?
The use of first person plural noun (We) is the sign of greatness and magnificence of the person (entity) who is speaking and this use is most appropriate and befitting to Allah. Arabs say that the reason for the use of first person plural noun is considered as proof of greatness that great people generally are not alone. The servants, attendants and other people are always around them to fulfill their needs. That is why they always used the pronoun We and the use of this word is a metaphor for greatness.
When the Almighty Allah is One, unique and peerless, and knows about His oneness, then why in the Holy Qur’an he uses the plural pronoun "We" for Himself?
Or according to Shia interpretation, it could represent the chain of Imamat. The lineage of Imams one after the other and hence 'We' represents the totality of all Imams.
MSMS also has used 'We' to represent the chain of Imamat.
Not only MSMS had used the first person plural noun 'WE' but other previous Imams had also used the word 'WE' in their khutbas and speeches.
Mostly kings, emperors and presidents of countries have used 'WE' for themselves.This trend was and is common in famous persons, even ordinary speakers have used to show their greatness.
Your statement is," According to Shia interpretation, it COULD represent the chain of Imamat". My opinion is, that this tradition of 'WE' disappeared with the disappearance of their spiritual leadership, like 'Al Mahdi' for Isna'shiri majority sect, or Zaidis, or Bohras.
When the word 'WE' (in Arabic NAHNU)is used in Quran is much more in greatness and in high respect than greatness of any human being.
In literature, mostly in poetry the word 'WE' is used commonly. The poets have used the word 'HUM' and not 'MAI(N)'. For example;
HUM NE MANA KE TAGHAFI NA KAROGEY LEKIN...
HUM NE USSEY CHAHA...
HUM NA HOTTEY TOU HADISAAT E DAHR NA JANEY KIS KE SIR HOTTEY...
HUM TUM EEK KAMREY MEI(N) BUND HO AUR CHAABI KHO JAI...
WA HUWAL LAZI ANSHA'KUM MIN NAFSIN WAHIDATIN FA MUSTAQARA(N)U WA MUSTAUDAUN QAD FADHALNAL AAYATI LIQOUMIE(N) YAFQAHUN. 6-98
IT IS HE WHO HAS PRODUCED YOU FROM A SINGLE BEING AND A HABITATION AND A REPOSITORY. WE HAVE DETAILED OUR SIGNS FOR PEOPLE WHO UNDERSTAND.
The Quran implies that when all human beings were created from the Universal Soul by the Divine command, each of them granted two souls; one mustaqar (permanent) and other mustawda (transitory). The mustaqar remained in the world of command and the mustawda came to this physical world. We can understand this, that real soul stays with Universal soul and the copy is sent to this world. Therefore in this world, those who obey Allah, His Rasul, and Ulil Amr, as it aught to be will meet their permanent soul ie ruh e mustaqar.
In Quran certain Surahs have certain initials prefixed to them, which are called the "Abbreviated Letters". A number of conjectures have been made as to their meaning. Opinions are divided as to the exact meaning of each particular letter or combination of letters. Generally it is agreed that only Allah knows the exact meaning. In my opinion these coded Letters carry a message in favor of Noor e Muhammadi and Noor e Ali. There are 14 such letters used in different combinations and are used in the beginning of Surahs. These are ALIF, _HA, RA, SEEN, SAAD, TA, 'AYN, QAAF, KAAF, LAAM, MEEM, NUUN, HAA, YA.
Three of these Letters occure alone, prefixed each to only one Surah; SAAD in Surah 38, QAAF in Surah 50, NUUN in Surah 68.
The combination of two Letters occure in 10 Surahs, these are; TA-HAA in Surah 20, TA-SEEN in Surah 27, YA-SEEN in Surah 36, HA-MEEM in the Surahs 40,41, 42,43,44,45,46.
The combination of three Letters occure in 13 Surahs; ALIF-LAAM-MEEM in Surahs 2,3,29,30,31,32. ALIF-LAAM-RA in the Surahs 10,11,12,14,15, and TA-SEEN-MEEM in the Surahs 26,28.
The combination of four Letters ALIF-LAAM-MEEM-SAAD in Surah 7. ALIF- LAAM-MEEM-RA in Surah 13.
The combination of five Letters KAAF-HAA-YA-'AYN-SAAD in Surah 19 and HA-MEEM-'AYN-SEEN-QAAF in Surah 42.
He grants wisdom to whom He wants. And to whom wisdom is granted indeed receive abundant good. But none will grasp the wisdom except men of understanding. Al Baqrah 2/269.
The phrase ULUL ALBAAB is used 16 times in Quran means men of understanding (people of intellect). Wisdom is LUBB E LUBAAB means Pure Intellect. It is the purest essence to understand the realities of the Imam, the Quran, and the universe.
1. Do not be rude in speech (3:159)
2. Restrain Anger (3:134)
3. Be good to others (4:36)
4. Do not be arrogant (7:13)
5. Forgive others for their mistakes (7:199)
6. Speak to people mildly (20:44)
7. Lower your voice (31:19)
8. Do not ridicule others (49:11)
9. Be dutiful to parents(17:23)
10. Do not say a word of disrespect to parents (17:23)
11. Do not be harsh with parents.
12. Write down the debt (2:282)
13. Do not follow anyone blindly (2:170)
14. Grant more time to repay if the debtor is in hard time (2:280)
15. Don’t consume interest (2:275)
16. Do not engage in bribery (2:188)
17. Do not break the promise (2:177)
18. Keep the trust (2:283)
19. Do not mix the truth with falsehood (2:42)
20. Judge with justice between people.
21. Stand out firmly for justice (4:135)
22. Wealth of the dead should be distributed among his family members (4:7)
23. Women also have the right for inheritance (4:7)
24. Do not devour the property of orphans (4:10)
25. Protect orphans (2:220)
26. Do not consume one another’s wealth unjustly (4:29)
27. Try for settlement between people (49:9)
28. Avoid suspicion (49:12)
29. Do not spy and backbite (2:283)
30. Do not spy or backbite (49:12)
31. Spend wealth in charity (57:7)
32. Encourage feeding poor (107:3)
33. Help those in need by finding them (2:273)
34. Do not spend money extravagantly (17:29)
35. Do not invalidate charity with reminders (2:264)
36. Honor guests (51:26)
37. Order righteousness to people only after practicing it yourself(2:44)
38. Do not commit abuse on the earth (2:60)
39. Do not prevent people from mosques (2:114)
40. Fight only with those who fight you (2:190)
41. Keep the etiquettes of war (2:191)
42. Do not turn back in battle (8:15)
43. No compulsion in religion (2:256)
44. Believe in all prophets (2:285)
45. Do not have sexual intercourse during menstrual period (2:222)
46. Breast feed your children for two complete years (2:233)
47. Do not even approach unlawful sexual intercourse (17:32)
48. Choose rulers by their merit (2:247)
49. Do not burden a person beyond his scope (2:286)
50. Do not become divided (3:103)
51. Think deeply about the wonders and creation of this universe (3:191)
52. Men and Women have equal rewards for their deeds (3:195)
53. Do not marry those in your blood relation (4:23)
54. Family should be led by men (4:34)
55. Do not be miserly (4:37)
56.Do not keep envy (4:54)
57. Do not kill each other (4:92)
58. Do not be an advocate for deceit (4:105)
59. Do not cooperate in sin and aggression (5:2)
60. Cooperate in righteousness (5:2)
61. ’Having majority’ is not a criterion of truth (6:116)
62. Fulfil your undertakings (5:1)
63. Punish for crimes in an exemplary way (5:3)
64. Strive against sinful and unlawful acts (5:63)
65. Dead animals, blood, the flesh of swine are prohibited (5:3)
66. Avoid intoxicants and alcohol (5:90)
67. Do not gamble (5:90)
68. Do not insult others’ deities (6:108)
69. Don’t reduce weight or measure to cheat people (6:152)
70. Eat and Drink, But Be Not Excessive (7:31)
71. Wear good cloths during prayer times (7:31)
72. protect and help those who seek protection (9:6)
73. Keep Purity (9:108)
74. Never give up hope of Allah’s Mercy (12:87)
75. Allah will forgive those who have done wrong out of ignorance (16:119)
76. Invitation to God should be with wisdom and good instruction (16:125)
77. No one will bear others’ sins (17:15)
78. Do not kill your children for fear of poverty (17:31)
79. Do not pursue that of which you have no knowledge (17:36)
80. Keep aloof from what is vain (23:3)
81. Do not enter others’ houses without seeking permission (24:27)
82. Allah will provide security for those who believe only in Allah (24:55)
83. Walk on earth in humility (25:63)
84. Do not neglect your portion of this world (28:77)
85. When you rise up for prayer wash your faces,your hands up to elbows, wash your feet...(5:6)
86. Do not engage in homosexuality (29:29)
87. Enjoin right, forbid wrong (31:17)
88. Do not walk in insolence through the earth (31:1)
89. Women should not display their finery (33:33)
90. Allah forgives all sins (39:53)
91. Do not despair of the mercy of Allah (39:53)
92. Repel evil by good (41:34)
93. Decide on affairs by consultation (42:3)
94. Most noble of you is the most righteous (49:13)
95. No Monasticism in religion (57:27)
96. Those who have knowledge will be given a higher degree by Allah (58:11)
97. Treat non-Muslims in a kind and fair manner (60:8)98. Save yourself from covetousness (64:16)
99. Seek forgiveness of Allah. He is Forgiving and Merciful (73:20)
100. Do not repel one who asks (93:10)
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