Archive for month: July, 2016

Question: In Surah Mominoon the Almighty Allah says:

“…So blessed be Allah, the best of the Creators”. (23:14)

When the Almighty Allah calls Himself the “best of Creators” does it mean that there exist other Creators also?

Answer: From the aspect of Arabic language the root Khalq (creation) occurs I three meanings:

1. To evaluate or estimate something.

2. To transform a thing into something else. For example to make tools from iron.

3. To bring something from non-existence into existence. That is to bestow existence something that did not exist before.

Without any doubt the third meaning is special to the Almighty Allah and the words of Creator and inventor. Apart from Him these terms are not used to anyone else. So much so that the first and the second are applicable even to human beings. In the ayats of the Holy Qur’an the root Khalq is used in the first or the second meaning. For example it is mentioned regarding Isa ibn Maryam (a.s.):

“And when you determined out of clay a thing like the form of a bird by My permission.”

Here it denotes changing one thing into another.

The ayat in question has also used in the second meaning or the first and since in those meanings there can be many creators it is correct to state that He is the best of Creators.

Philosophy of Islamic Laws:Ayatullah Naser Makarem Shirazi, Ayatullah Jafar Subhani

Question: In the lessons of the history of religions we read as follows:

What is the forbidden fruit?

As the Old Testament writes in detail and the Holy Qur’an says in suggestive way. (Forbidden fruit) is insight because on the basis of Qur’anic verses the Almighty used to call Adam and Eve and without feeling any kind of shame for their nakedness they used to reply. But after eating the forbidden fruit they began to feel ashamed of their nakedness and hid themselves.

In the past they used to see the Lord without any kind of shame. Now after eating the forbidden fruit they are feeling ashamed of their nakedness. The proof is that the condition in which they were till yesterday (nakedness), they were not able to see it and now by eating the forbidden fruit they have received insight and the forbidden tree is the tree of insight.

What did the Almighty desire? Should man eat the forbidden fruit or not?

We should not view this problem like human stories. That the Almighty did not want that Adam should eat the forbidden fruit. Because if it had been unacceptable to Allah He would not have allowed Adam (a.s.) to eat the fruit. (Because the intention of man has no value before the intention of Allah and only that comes to pass which the Almighty desires).

Thus the Almighty Allah desired that man should eat this fruit. Because he could not had come into existence without eating this fruit. And it is such a plan that was arranged for by the Almighty Himself. So that man can come into existence and the man who is present now and who with the passing of times will continue to come.

1. As mentioned in the above-mentioned discussion does the forbidden fruit only constitute knowledge and insight?

Answer: We have been asked many questions regarding the points mentioned in those lessons. The above-mentioned is an example of the same. For a satisfactory reply it is necessary for us to mention a few points.

1. As we have mentioned before one clear proof of the interpolation of the present Bible is that in the story of the Creation of Adam it states unequivocally that the forbidden tree was the tree of knowledge and insight or the tree of good and evil on realization explanatory or recognition. (In all the translations of the Bible, give only one meaning.

Thus according to clean words of the Bible the first and the greatest sin of man was the sin of knowledge and insight. And probably it is the reason that the church leaders in the middle used to battle against the intellectuals, scientists and writers of their time and they used to dread the spread of this sin. They used to believe that on the first day Adam (a.s.) was ignorant that he was not ashamed of his nakedness but when he ate of the forbidden fruit (knowledge and intellect) or became rational being, he became a sinner and he was expelled from Paradise and the proximity of the Lord.

Without any doubt these concocted stories of the historical age. On the contrary the Holy Qur’an says that before setting in Paradise, Adam (a.s.) possessed a vast knowledge and intellect and was to a great extent needless of the tree of knowledge and insight. So much so that he had become the teacher and instructor of the angels.

‘We taught Adam all the names‘1

Therefore this Adam is absolutely different from the Adam who is described by the Bible. The greatest source of this power of Adam (a.s.) is knowledge and insight. And the greatest sin of that Adam is knowledge. This Adam is Adam in the proper sense and that Adam is ignorant from all aspects. This Adam was created for realization and that Adam is commanded that he should not let knowledge and insight enter his mind. In such circumstances it is really a strange thing that the logic of the Qur’an and the altered Bible should be considered at par.

2. According to Taurat Adam and Hawwa were nude and they did not feel any shame of their nudity. It is right but where does Qur’an say that both of them were naked and were not ashamed of their nakedness? Rather, on the contrary the Holy Qur’an clarifies that they had clothes on their bodies even before eating the forbidden fruit and this dress fell away from their bodies after eating the forbidden fruit and they became naked.

…he (Shaitan) expelled your parents from the garden, pulling off from them both their clothing that he might show them their evil inclinations…”2

It is also said that:

…the Shaitan made an evil suggestion to them that he might make manifest to them what had been hidden from them of their inclinations…3

On the basis of this in the 22nd verse of the same Surah it says:

…their evil inclinations became manifest to them, and they both began to cover themselves with the leaves of the garden…”4

This is also in the meaning of the loss of their clothes. It does not mean that they were naked and were not aware of it.

Thus when Qur’an introduced Adam it says that he was a dressed and respectable person who became naked due to disobedience. (This point is worth noting).

On the contrary the Adam introduced by the Bible was naked from the beginning like animals. So much so that he was not even ashamed of his nakedness. In spite of this clarification of the Holy Qur’an is it proper that such a thing should be associated with and it should be brought on par with Taurat?

3. The most interesting thing is to interpret “Don’t eat” to mean “You should eat.” Can there be greater fraud in logic? That negative should be taken as position and evil should be considered good? If the fruit was for eating, why was it named the prohibited tree?

What is this method of interpretation and explanation of meaning? If this method is correct it would be better to judge in the same all the things that are prohibited in the Qur’an and it should be said that the Almighty had desired thus that this prohibited should be acted upon. And if He had not desired thus He would have prevented the people from acting upon it. We are helpless regarding our actions?

The Almighty described that we should remain free. He gave free will to men and left them on their own but side-by-side he has formulated many rules and regulations for his training.

Thus this comparison is absolutely incorrect that if Allah did not desire that Adam (a.s.) should eat the prohibited fruit He would have stopped him. Because in the same way this comparison will come true for the sinners. Actually here there is a misunderstanding regarding freewill and compulsion. (Please note).

Respected readers! Whatever has been stated above, in your view is it not better that before expression such an opinion in the form of a lesson it should be shown to the experts of Islamic problems and published later so that such kinds of misunderstandings are not created.

Please ponder upon it. If a person reads this book and concluded that this tree was the tree of knowledge and wisdom and Adam and Hawwa were naked the animals and they were not knowing this and after eating the prohibited fruit of the tree of knowledge they came to know and they hid from the sight of Allah and later as the punishment acquiring knowledge of wisdom they were expelled from there, then who would be responsible for this belief of his?

The facts learnt from the sources of guidance is that the prohibited tree “tree of jealously and a kind of adversion.” Or there was something similar to this and Adam was involved in this. (Although it was not the jealously that could tantamount to jealously or due to it, the hands should be smeared with sins):

This statement could be explained in the way that Hazrat Adam (a.s.) was informed of the condition of his descendants and he saw among them such exalted prophets who were having higher grades than him.

On this juncture he desired that the position of these personalities would have been achieved by himself even though in spite of his merits he had not reached to that position. This same desired distanced him from, the Paradise and that was his tree of prohibition. Though in some traditions wheat is mentioned as the prohibited tree whose prohibition had an aspect of trial.

• 1. Surah Baqarah 2:31
• 2. Surah Aaraf 7:27
• 3. Surah Aaraf 7:20
• 4. Surah Aaraf 7:22

Philosophy of Islamic Laws:Ayatullah Naser Makarem Shirazi, Ayatullah Jafar Subhani

Question: It is mentioned in many traditions that no one has the right to interpret the Qur’an according to one’s personal views and opinion. And if anyone does it, his place is Hell. What is the meaning of interpreting according to one’s personal views?

Answer: Muslim scholars and commentator of Qur’an are unanimous on the view that no one has the right to interpret the ayats of Qur’an according to one’s personal view and opinion. Many traditions are narrated in this regard. We present below a few examples of the same:

1. The Holy Prophet (S) said: One who interprets the Qur’an according to personal opinion1 he makes his place in fire (Hell).

2. One who interprets the Qur’an according to his view,2 even though it may be right, yet he has committed a sin.3

There are some of the traditions that are related on the topic. Now we should see what does interpretation on personal view mean.

The great commentators have given three meanings of Tafseer Bir Rayy and we shall explain each of them briefly.

1. If the commentators forms an opinion before conducting considerable research it becomes a cause that the word which has two meanings and there is no indication which meaning should be taken or an ayat is enigmatic from the aspect of its meaning and it becomes necessary to remove its doubt and ambiguity with the help of other ayats but the commentator explains it in a way which is in conformity with his preconceived notions.

In other words to justify the established beliefs and preconceived notions become the cause that one does the Tafseer of a particular ayat without any testimony and method, on the basis of his beliefs and instead of making the Holy Qur’an his guide and leader, he moulds it according to his own views. Also he were not having these views previously, he would never have interpreted in this way.4

Examples of this type of Tafseer Bir Rayy are seen in the books of those who follow the Motazela, Ashariah, Batiniyyah and Sufis. When a commentator has fully accepted the views of the Motazela or Ashariah school of thought regarding the attributes and actions of Allah and the people, when he comes to those ayats regarding whom it is possible to interpret them according to his personal belief.

And these ayats may have a different inner meaning from that of the apparent meaning and he may interpret them according to his beliefs. And instead of presenting his beliefs to the Holy Qur’an. (To evaluate on the scale of Qur’an). He presents the Holy Qur’an to his beliefs. (That is he does the tafseer of the Holy Qur’an according to his belief) and on the basis of his personal whims and desire, distorts the meaning of the ayats.

Kashaf the commentary of Zamakhshari5 is a living example of the interpretation of Qur’an according to the beliefs of the Motazela. In the same way Mafatihul Ghaib of Fakhruddin Razi is the tafseer of the Qur’anic ayats according to the Ashariah school of thought. Both these commentators had tried to justify their predestined beliefs in the light of Qur’an and they were not ready to release themselves from their past beliefs that by freeing themselves from their original faith they should have made the ayats of the Holy Qur’an material of their research which were revealed regarding the attributes of Allah and the deeds of men.

In the same way in different periods of history, the Batiniyyah and some philosophers have interpreted some ayats of the Holy Qur’an to justify their views. For example Mulla Abdur Razzaq Kashi has based his tafseer on the levels of Batiniyyah faith and Muhiyyuddin Arabi has done the tafseer of Qur’an according to his Sufi beliefs.6

This tafseer which is compiled only for the propagation of a particular school (a school whose founder was an errant and fallible person) even though some of the points may be correct but Ashariah a whole it constitutes Tafseer Bir Rayy.

At the end of the 13th century and the beginning of the 14th century this trend became common and discoveries and inventions threw up new sciences. On the basis of this a new basis of Tafseer Bir Rayy came into being for Muslim commentator and the interpretation of ayats dealing with supernatural things like soul, angels and prophets took a new shape.

So that natural and material scientists could be attracted and the ayats could be presented to them so that they may be considered valuable. The truth of our statement will become apparent if you study a tafseer like Al Manar. (Though in many of these commentaries, for example in Al Manar there are also some strong points and this is itself a remarkable thing ).

Since these intellectuals were influenced by the natural material science that is why they interpreted the ayats of Qur’an in the light of scientific research till the present time. According to some, angels were the power hidden in ones nature.

Some experts of ethics, having a keen eye for ethics and morals have gone to such limits in interpreting the ayats of Qur’an that they have explained Shaitan to be Nafs-e-Ammara and they do not accept the existence of any such thing as Shaitan.

Sometimes it is also seen that some people interpret ayats (like: Go to Firon he has exceeded his self) in the way that it is not about a particular Firon. It is about anyone who goes against his conscience.7

These kinds of commentaries are Tafseer Bir Rayy because they are influenced by pre-conceived beliefs and the apparent of the ayats is ignored and some other meaning is derived from them.

2. The second meaning of Tafseer Bir Rayy is that the initial words of the ayat are followed (without considering the confirmed proofs and studying other ayats which are related on this topic).

For example an intellectual proof and ignoring other ayats which clearly negates that God has a physical body and by the apparent meanings of some ayats which are all metaphorical and that it should be proved that Allah has a body and for example it is said: ‘The hands of Allah were on their hands’ proves that Allah has hands, although doubtlessly here hands do not denote hands of Allah but it refers to the power of Allah.

3. The third meaning of Tafseer Bir Rayy is that regarding the tafseer of the Holy Qur’an apart from the Holy Qur’an some other source is referred. Apart from the ayats concerned with Islamic laws all the Qur’anic ayats can explain all the other ayats and regarding the Tafseer of the Holy Qur’an does not require the understanding of the Companions and the Tabe’een (Companions of Companions).8

The compiler of Kashfuz Zunoon9 has mentioned five types of Tafseer Bir Rayy. Their basic points are the same as mentioned above.

Here it is necessary to mention the point that the different meanings related about Tafseer Bir Rayy are such that no one has ever said that Tafseer Bir Rayy according to the Holy Prophet (S) is Tafseer without reason so that we may object upon it and say:

“He has mentioned this meaning so that people may not understand the Holy Qur’an and they may keep Qur’an like the Christian priests of the middle ages had kept Taurat and Injeel. And to prohibit the contemplation and pondering on Qur’an thus making it into a book whose body remains among the people and its soul is unknown and its value should just remain of holy words and secret and enigmatic voice.”

Those Islamic commentators who have discussed Tafseer Bir Rayy they have not this meaning of tradition in their discussion, rather Muslim intellectuals and specially the Shia intellectuals consider reason (Aql) to be a divine argument and absolute proof so much so that they consider it in the Class of the Book, the Sunnah and Ijma (consensus).

How can they take word ‘Rayy’ that is mentioned in the tradition of the Prophet (S) in the sense of Aql and reason while in the Arabic Lexicon which is compiled to explain. The words of the Holy Qur’an and traditions mention the meaning of the word ‘Rayy’ to be Zann, Suman hadath and Tahmeem (conjecture and guess).10

If people of a particular group (Akhbaris) do not act on the apparent meaning of those ayats which are regarding the practical laws then it is not due to the fact that they say: Holy Qur’an must not be interpreted by Aql. Rather it is because the Ayats are of different types, abrogating and abrogates, general and special, absolute and conditional. And it is not possible for us to classify them without referring to the Imams of Ahlul Bayt (a.s). On the basis of this, we do not act on the apparent meanings of these ayats.

Even if one or two unreliable people have made such a statement would it be correct that such a baseless allegation should be presented in this way? That people imagine that in different periods of Islam, the Islamic intellectuals had kept the people away from understanding the Qur’an and did not permit them to understand its meanings while the same scholars and intellectuals have written hundreds of commentaries of Holy Qur’an in different languages. And to know the number of commentaries of the Holy Qur’an written by the scholars refer to Kashfuz Zunoon and Dharia.

The truth is that if they had intended to keep the Qur’an to themselves like the Taurat and Injeel they would not have written commentaries on this heavenly book. They would not have discussed and debated on the Qur’anic ayats from the aspect of Aql and traditions.

One who says this has also committed another mistake. That they have given the translation of the hadith as follows.

One who does the tafseer of Qur’an according to his personal view his abode will be filled with fires.

Although the feminine Tabbu from which Yattabbu is taken is not in the meaning of filling. Rather its meaning is to prepare and obtain the place.

Also the meaning taken by that person is for a particular place though it is definitely not so. Rather in hadith it denotes place and not a particular spot.

In the following ayat both words are used and the meaning of both is the same as we have already given.

“And when you did go forth early in the morning from your family to lodge the believers in encampments for war”11

(Either it denoted the preparation of places for them to fight).12

Thus the correct meaning of this ayat is:
One who interprets the Qur’an from his personal view he should select a place for himself in the Hell or prepare for himself a place in Fire. (And those who have construed some other meaning of the hadith it shows their ignorance of Arabic literature).

• 1. These traditions are quoted from the Prophet (s.a.) in many scholarly books.
• 2. Tafseer Jameul Ahkaam of Qurtubi, Vol 1, p. 32 and Majmaul Bayan, Vol 1, p. 9
• 3. Jameul Bayan Vol. 3, p. 32
• 4. Majmaul Bayan Vol. 1, p.12
• 5. Though it was written as the Mutazilte commentary yet its beauty cannot be denied.
• 6. According to some it was not Muhiyuddin Arabi who has written this Tafseer, it was a student of his who had written it.
• 7. Baraheenul Qur’an, p. 55
• 8. Tafseer Mizan Vol 3, p. 85-86
• 9. Preface to Majmaul Bayan p. 6
• 10. Mufradat of Raghib
• 11. Surah Aale Imran 3:121
• 12. Tafseer Majmaul Bayan Vol 5, p 495

Philosophy of Islamic Laws:Ayatullah Naser Makarem Shirazi, Ayatullah Jafar Subhani

Question: Was the Qur’an revealed to the Prophet of Islam (s.a.w.a.) in the same form as it is presently? And what is the proof of that there was no tempering with it?

Answer: It should be kept in mind that the song of tempering with Qur’an was mostly sung by the Christians and the Jews. Since according to the admitted testimony of history the heavenly books of both those religions had became prey to change and tempering as the time passed and have lost their original charm, value and credence. That is why they make efforts that the Holy Qur’an also be polluted with allegations of distortion.

History testifies that copies of Taurat were destroyed many a times during different historical calamities and especially in attack by Nebuchanezzer on the Jews. Afterwards some Jew scholars rewrote it.1

Testimony is available that all the four Gospels were written many years after Hazrat Isa (a.s.) by some people. That is why there is no trace of the Injeel, which was sent down on Hazrat Isa (a.s.).2

Those people who have kept the foundation of all their religious principle and the field of knowledge on books, which has become so much unreliable, unauthentic and without any real value, they like that the Holy Qur’an also should be brought to face this same kind of destiny and say that with passing time the Holy Qur’an also became prey to distortion. Though in all the periods of Islamic history the collection and care of the Holy Qur’an was never worthy of comparison with the history of Taurat and Injeel in the periods of Judaism and Christianity.

History shows that the style of the Holy Qur’an never in any Islamic period came face to face with ambiguity and complication. In this regard we should pay attention to two postulates, which provide answer to many questions.

(1) The Holy Qur’an is such a book, which had established revolution in all the spheres of social life of Muslims. It scattered their previous life and in that place gave existence to a new life, the foundation of which was secured on the belief of human rights.

On this basis the Holy Qur’an was such a book, which was consistent with the actual conditions of Muslims and they were getting their political, worldly life, laws of etiquette to the extent that their homely customs and compliments were also derived from this heavenly book. They were contacting with this book during Prayers five times a day. And lastly they use to turn first towards the Holy Qur’an in all the affairs of their daily life and then to Holy Prophet’s (s.a.w.a.) traditions and manners.

How then is it possible that distortion can take place in the book, which is so much engrossed in the life of people and they turn towards it and take benefit from it to such an extent. And neither common nor the scholars had noticed this happening? Is there a possibility that distortion might have taken place in the Holy Qur’an and nobody even took note of it?

It is something like that we think it to be possible that in some big community of the world, tempering with their basic laws is done and no one pays any attention to it? Is it possible that the basic laws of any community become prey to tempering but people do not understand anything? And no voice of protest is raised?

The influence of basic laws on the communities of the present world is less than the influence of the Holy Qur’an on the community life of Muslims many times more. And that way people used to commit it to the memory that if there had been a slightest tempering in that it would have faced too much of protest, rejection and rebuttal. And objection would have come from all the corners.

(2) Whether in the time of the Holy Prophet (s.a.w.a.) or after that history is consistent about the collection of the Holy Qur’an and with great importance which the Prophet (s.a.w.a.) and the Muslims were giving to the protection and copying of the Holy Qur’an, it is proved that in the Holy Qur’an due to any reason also there was no chance of even a word being reduced at any time.

According to Tarikhul Qur’an by Abu Abdillah Zanjani, in the time of the Holy Prophet (s.a.w.a.) many learned Muslims whose number is written to be as much as 43, as per the order of the Prophet (s.a.w.a.), every Ayat and Surah were being written as soon as they were revealed. And those written texts of the Holy Qur’an were being kept among Muslims with every possible efforts and arrangement the care was taken.

Out of them those well-known gentlemen, who with regard to the copying of the Holy Qur’an doing arrangement which was many times more compared to others. Among them the name of Imam Ali Ibn Abi Talib (a.s.) tops the list. Thus the copies of the Holy Qur’an, which were written by young people, were present among the Muslims. And they used to come to them day and night with respect to recitation and getting benefit of the Holy Qur’an.

Other than that, many of the Muslims had remembered by heart the Ayats and Surahs of the Holy Qur’an. They were very careful in memorizing the Holy Qur’an. And they made efforts that not a single word of that heavenly book be forgotten. Those gentlemen were called Qari (reciter of Holy Qur’an) and people with regard to the recitation of Qur’an, use to turn always towards them and get the benefit.

Muslims were so strictly guarding and taking care and were vigilant against the tempering of Qur’an that in the time of Caliphate of Abu Bakr many reciters of Holy Qur’an were killed in the battle of Yamama, so Muslims decided to pay more attention towards guarding and protecting the Holy Qur’an. And to fulfill this purpose they collected all the copies of the Holy Qur’an at a place and they ended all the possibilities of increase or decrease in it.

Once again more vigorous attention was paid towards guarding those copies of the Holy Qur’an. In the Caliphate of Uthman also four editions were prepared from the original copies and were sent to all the Islamic provinces so that they all make the copies which they held before according to the one sent to them. And while reciting the Holy Qur’an they follow them.

The gentlemen who were reciters of Holy Qur’an and other Muslims paid attention towards guarding the Holy Qur’an to such an extent that one day between Ubayy bin Ka’ab and the Caliph of that period Uthman a difference arose regarding the Ayat No. 34 of Surah Tawbahh.

And (as for) those who hoard up gold and silver and do not spend it in Allah’s way…

Uthman bin Affan said that in the revelation by Allah the word Al-lazina is there (i.e. without Waw) and this letter should be removed from the editions of the Holy Qur’an. Whereas Ubayy’s stand was that we have heard this Ayat from the Prophet (s.a.w.a.) in this way only. When the discussion prolonged Ubayy suddenly said in a very harsh tone:

“I will put sword on the shoulder and spill the blood of the person who wishes to remove this alphabet from Qur’an.”

Due to insistence of Ubayy the caliph took back his words.

When this all took place on the question of removing just one alphabet can it be said that the Qur’an has become prey to distortion? And some of it Ayats are omitted?

Other than the two basic things narrated above it should also be remembered that in many Ayats of the Holy Qur’an specific mention is there that there will be no tempering and that this heavenly book will remain protected from any alteration. It is stated that:

“We have sent Qur’an, and We are its Protector and Caretaker.”3

Islamic scholars and intellectuals also have in the books of exegesis and theology specifically mentioned that Islamic experts have consensus that there has been no change or tempering in the Holy Qur’an and if any such person who is born from among the wise persons also who has trust on the subject of the tempering, then the reason of his belief are the forged traditions which has been added into the books of traditions by those selfish people. Otherwise in the Holy Qur’an itself there is no indication whatsoever regarding their claim. It is obvious that such false traditions are eliminated from the angle of credence.

In other form under the influence of those traditions such belief is created whose real meaning and sense is not revealed till now. Anyway many of our intellectuals and research scholars have written books regarding this and have amply proved that alteration or change in the Holy Qur’an is not possible at all.

As regards the traditions that Amir al-Mu’mineen Ali (a.s.) had a copy of Qur’an, which was different from other copies. These traditions are not contrary to the issue of non-existence of tempering in the Holy Qur’an. Because as the scholars have said, the Qur’an, which was collected by Amir al-Mu’mineen Ali (a.s.) consisted of explanation of circumstances of revelation of Ayats and commentaries and its elucidation, which he had heard from the Holy Prophet (s.a.w.a.). And its difference with other editions of the Holy Qur’an was not regarding the original text of the Qur’an, but it was only regarding this.

• 1. Ref. Qamus-e-Maqaddas and Al-hoda Eladdinil Mustafa
• 2. Qamoos-e-Muqaddas
• 3. Surah Hijr 15:9

Philosophy of Islamic Laws:Ayatullah Naser Makarem Shirazi, Ayatullah Jafar Subhani