What is the manner of washing the face, and ……

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Verse number 6 of Suratul Maidah makes a mention of all those things that bring about the purification of man’s soul and hence, a considerable portion of the rulings associated with Wudu, ghusl and tayammum, which bring about purification of the soul, have been explained therein. Initially the believers are addressed and the rulings related to Wudu, are mentioned as follows:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْـتُمْ إِلـى الصَّلاَةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلـى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُــلَكُمْ إِلـى الْكَعْـبَيْنِ‏

“O you who believe! When you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles.”

In this verse the portion of the hand that ought to be washed during Wudu has been mentioned, since مَراَفِق is the plural of مِرْفَق – meaning elbow. Since it is possible that when it is said “wash your hands”, it could be thought that they should be washed till the wrists – as this is the measure that is generally washed – the verse, in order to do away with this misconception, specifies ‘as far as the elbows’ (إِلَى الْمَرافِقِ).

From the above explanation it becomes clear that the word إِلـىَ in the verse is only for mentioning the limits of washing and not the manner of washing as some have imagined – having taken the verse to mean: Wash the hands from the tips of the fingers towards the elbows (as is prevalent amongst a group from amongst the Ahlus Sunnah).

The above issue is similar to the case when a person instructs a worker to paint the walls of a room from the floor up to a height of one meter. It is plainly evident that it is not intended that the wall should be painted from the bottom towards the top – rather, it means that this is the portion that has to be painted – neither more nor less.

Hence, only the extent that needs to be necessarily washed has been mentioned in the verse; however, as far as the manner of washing is concerned, it has been mentioned in the traditions of the Noble Prophet (s.a.w) that have reached us by means of the Ahlul Bayt G, and it is to wash the hands from the elbows towards the fingertips.

The letter (ب), which is found in the word (بِرُؤُسِكُمْ) – according to the explicit statements of some of the traditions and clear opinions of some of the lexicographers – is used to denote ‘a part’ (or portion) – as such the meaning conveyed by the verse is: ‘Wipe a portion of your heads’ which, in our traditions, has been delineated as the anterior one-fourth region of the head and this one-fourth portion ought to be wiped with the hand, however small be the measure of wiping.

It follows that the practice which is prevalent amongst some of the Sunni groups, who wipe their entire heads and even their ears, is inconsistent with the meaning conveyed by the verse.

The word أَرْجُلَكُمْ being located next to بِرُؤُسِكُمْ is a testimony to the fact that the legs should also be wiped and not washed. (And if we observe that during recitation, أَرْجُلَكُمْ is recited such that (ل) possesses the fathah (the vowel point for ‘a’), this is due to it being superimposed upon the place of بِرُؤُسِكُمْ and not on the word وُجُوهَكُمْ .

What is the Philosophy behind Tayammum?

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Numerous people question as to what benefit could the hitting of hands upon the earth and then wiping them over the forehead and the back of the hands possibly possess, especially in the light of our knowledge that very many kinds of soil are dirty, polluted and a medium for the transfer of microbes?

In answering such objections, attention ought to be paid to two points:

1. The Ethical Benefit

Tayammum is one of the acts of worship in which the ‘soul’ of worship – in the true meaning of the word – becomes manifest. This is because man wipes his forehead, which is the most honourable portion of his body, by means of his hands that have been struck upon the earth in order to exhibit his humbleness and humility towards his Lord as if to say:

My forehead and my hands are totally humble and subservient in Your presence – after which, he proceeds to engage himself in prayers or other acts of worship that require Wudu or ghusl. This, in itself, has a great effect in developing within the people a spirit of humility, subservience and thanksgiving.

2. The Sanitary Benefit

Today, it has been established that soil, due to its containing numerous bacteria, is able to do away with contamination and pollution. These bacteria, whose work is to decompose organic substances and eliminate various kinds of infections, are generally located, in numerous numbers, on the surface of the earth or at less depths, where they are better able to benefit from the air and sunlight.

It is for this reason that an animal carcass or a human body – when buried after death, and similarly polluted matter that is on the surface of the earth – get decomposed in a comparatively short period, and in the face of bacterial attack, the infection gets destroyed. Surely, if the soil were not to have possessed such a characteristic, the entire planet, in a short period, would have transformed into a centre of infection. Essentially, soil possesses a property that is similar to an antibiotic and is extraordinarily effective in eliminating microbes.

Thus, pure soil is not only uncontaminated but instead, serves to eliminate contamination and in this respect it can, to a certain extent, be a substitute for water – the difference being that water is the dissolver, meaning that it dissolves the bacteria and carries it with itself whereas soil eliminates the microbes.

But it ought to be noted that the earth for tayammum should always be pure (Tahir), just as the Qur`an employing an interesting expression8 says: طَيِّبا 9

Interestingly, the use of the word صَعِيْد 10, which has been derived from the root صُعُوْد , is an allusion to the fact that it is better to use the soil lying on the surface of the ground for this purpose – the same soil, which receives the air and the sunshine, and contains the microbe-killing bacteria. If such a soil also happens to be pure, then tayammum by means of it shall possess the above benefits without carrying the slightest of detriment.

What is the philosophy behind Wudu and Ghusl?

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Undoubtedly, Wudu possesses two manifest benefits – the medical benefit and the ethical and spiritual one. From the medical point of view, washing of the face and hands five times a day or at the very least, three times a day, has an appreciable influence as far as the cleanliness of the body is concerned. Wiping the head and the exterior portion of the feet – the condition here being that the water reaches the hair and the skin – means that we keep these portions clean too. We shall allude later when discussing the philosophy of ghusl, that the contact of water with skin has a special effect in achieving the equilibrium of the sympathetic and parasympathetic nerves of the body.

As for the ethical and spiritual aspect, since it is performed for Allah and with the intention of pleasing Him, it possesses an educative influence; especially since its implicit meaning – from head to toe I strive to obey You – serves to corroborate this ethical and spiritual philosophy.

In a tradition, Imam ‘Ali b. Musa al-Ridha (a.s) says: “The reason why the order for (the performance of) Wudu has been issued, and (the reason) why the acts of worship should commence by it is that when the servants stand before Allah and converse with Him, they should be clean, away from uncleanness and pollution, and act in accordance with His orders. Apart from this, Wudu eliminates drowsiness and lethargy from man so that the heart can acquire the purity and luminosity for standing in the presence of Allah.”3

When we explain the philosophy of ghusl, the philosophy of Wudu should become more clear.

Philosophy of Ghusl

Some people question: Why does Islam order a person in the state of ‘janabat’4 to wash his entire body whereas it is only a particular organ that becomes unclean? Is there a difference between urinal emission and seminal discharge so as to necessitate the washing of only the organ, in the former, but the entire body, in the latter?

There are two answers to this question – one brief and the other comprehensive.

The brief answer is that the discharge of semen from the human body is not an act that is restricted to just one part of the body (unlike urine and other body wastes), a claim which is substantiated by the fact that the effect of the discharge becomes manifest on the entire body. Subsequent to a discharge, all the cells of the body slip into a characteristic lethargy; which is an indication of its effect on all the parts of the body.

Explanation

Studies conducted by scientists reveal that within the human body there exist two vegetative nervous networks which control and regulate all the activities of the body. These two nervous networks – the sympathetic nerves and the parasympathetic nerves – are spread out throughout the body and around all the internal and external systems and tracts.

The function of the sympathetic nerves is to accelerate and stimulate the activities of the various tracts of the body, whereas the parasympathetic nerves function to decelerate and diminish them. In effect, one plays the role of the accelerator of an automobile while the other plays the role of the brakes; with a balanced functioning of these two sets of nerves, the systems of the body work in a balanced and normal manner.

At times certain occurrences in the body disrupt this balance and equilibrium – one of these being the issue of ‘orgasm’, which is usually contemporaneous with a seminal discharge.

In such cases, the parasympathetic nerves (the decelerating nerves) tend to take a lead over the sympathetic nerves and consequently disrupt the equilibrium, negatively.

It has also been established that amongst the things that could force the sympathetic nerves into activity and re-establish the lost equilibrium is contact of water with the body, and since the effect of orgasm is noticeably felt on all parts of the body and the equilibrium existing between these two sets of nerves is disrupted all over the body, hence it has been ordered that after sexual intercourse or seminal discharge the entire body should be washed with water so that as a result of its regenerative effect, equilibrium is once again established between these two sets of nerves all over the body.5

Of course, the benefits of ghusl are not just confined to the above for, in addition to this, it is also a form of worship whose ethical influence cannot be denied. It is for this reason that if the body is washed without the intention of seeking His pleasure and in compliance with His orders, the ghusl would be deemed to be incorrect. In reality, seminal discharge or sexual intercourse tends to affect the soul as well as the body – the soul gets drawn towards material pleasures, while the body is overcome by listlessness and stagnation.

The ghusl of janabat,6 which is a washing of the body and also of the soul (due to its being performed in compliance with Allah’s orders and with the intention of seeking His pleasure), exercises a two-fold effect upon the soul and the body – leading the soul towards Allah and spirituality while at the same time leading the body towards cleanliness, liveliness and activity.

In addition to the above, the obligation of the ghusl of janabat is an Islamic compulsion for maintaining cleanliness of the body and observance of hygiene throughout the life. There are numerous individuals, who are neglectful of their cleanliness and hygiene, but this Islamic ruling forces them to wash themselves at regular intervals and keep themselves clean. This is not specific to the people of the past eras, for even in our times there are numerous such individuals, who, for various reasons, tend to be neglectful of their cleanliness and hygiene (however, this is a general and universal rule which includes even one who has recently washed his body).

The abovementioned three aspects clearly illustrate why the ghusl ought to be performed and the entire body washed after a seminal discharge (sleeping or awake) and similarly, after sexual intercourse (even if not accompanied by a seminal discharge.

What are the meanings of the informative attributes of Allah?

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allahs-99-namesKhabariyah or informative attributes, the definitions and the views expressed concerning them are some of the most contentious issues among various Islamic theological schools. Khabariyah or informative attributes refer to attributes which have been mentioned in the Quran and narrations and that they are not supported by any proofs other than textual evidence.[1] Some examples of the Quranic verses which refer to these attributes are the following:
1. Hand of Allah (Yadullah):
«إِنَّ الَّذِینَ یُبایِعُونَکَ إِنَّما یُبایِعُونَ اللَّهَ یَدُ اللَّهِ فَوْقَ أَیْدِیهِمْ»[2]
“Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands.”
2. Face of Allah (Wajhullah):
«وَ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَیْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ»[3]
“Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah’s Countenance (face). Lo! Allah is All-Embracing, All-Knowing.”
3. Eye of Allah (Ainullah):
«وَ اصْنَعِ الْفُلْکَ بِأَعْیُنِنا وَ وَحْیِنا»[4]
“And make the ark before Our eyes and (according to) Our revelation, and do not speak to Me in respect of those who are unjust.”
4. Being Established on the Throne:
«الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏»[5]
“(Allah) Most Gracious is firmly established on the throne (of authority).”
Keeping in view that these verses signify that God, the Glorified is physical and corporeal, it has been agreed by all Muslim scholars that while ascribing such attributes to God, we must suffice to what has been mentioned in the Quran and reliable traditions.  However, different Muslim sects have fallen into dispute concerning the interpretation and meaning of these attributes. Some have likened God to material entities and human beings in the sense that He has eyes and hands like human beings. Some others have denied these attributes with regard to Allah saying that there is no resemblance between God and human beings. However, Shiite theologians relying on traditions and sayings of the Household of the Holy Prophet (S), have their own viewpoint as shall be mentioned.
A) Shia Perspective
The Shia school following the Household (Ahlul-Bayt), peace be upon them, believe that God, the Glorified, is free from matter and that He cannot be likened to anything on the surface of the earth. A careful look at the Quranic verses and the likes will reveal their true purport to us. For instance, Shia scholars unanimously state that the word “yad” (hand) in the Quran refers to God’s power. Thus it means that God is Almighty and All-Powerful.  What is meant by ‘wajh’ is God, the Almighty Himself. That is to say, everything is mortal except God.  As for being establishing on throne, it also means that God is All-Knowing and All-Powerful in contriving and running the world.  Not only should we believe in the denial and likeness and resemblance of Allah to any other things, rather the principle that God is purified of all likeness applies to all divine attributes.  For instance, God’s knowledge  cannot be considered as acquired and external to His essence. God’s knowledge is identical with His essence. It is by presence and infinite. The position is the same with God’s power and life which are infinite and identical with His very essence.
Imam Reza (A.S) has been reported as having said: “In the subject of tawhid (divine unity), people are of three tendencies: “Negation (of the attributes); likening (God’s attributes to physical attributes) and substantiation of the attributes without likening. It is not permissible to deny the attributes nor is it permissible to liken them. And what is the right path and the correct method, is the establishment of the attributes without likening.”[6] That is to say we should believe in these attributes in such a way that we do not end up likening them to physical attributes.
B) The Sefatiyah Viewpoint
Sefatiyah had been one of the theological sects with many sub-divisions including Ash’arites, Mushabbeha and Karamiyah[7]. They did not differentiate between the attributes of essence and the attributes of action. At least, some of them considered certain khabariyah (informative) attributes like “face”, and “yad” (face and hand) as proven for God without any esoteric or anagogical interpretation.  They went as far as to liken divine attributes to those of humans.[8]
C) The Mu’attilah Perspective
Contrary to Sefatiyah sect, the Mu’tazilites were the ones who have denied some of the names and attributes of God and it was for the same reason that they were called “mu’attilah”[9]. In the beliefs, the resemblance between God and His creatures has been negated with regards to Allah the Glorious and Majestic. No one from the creation is similar to Him.[10] This was a short account on the existing viewpoints regarding the attributes of Allah especially the informative ones under question.

 

[1] Subhani, Ja’far, Simai Aqaed Shia, translated by Muhaddethi, Jawad, p. 66, Mash’ar Publications, Tehran, 1386 A.H.
[2]  Fath (48): 10
[3] Al-Baqarah (2): 115
[4] Hud (11): 37
[5] Ta-ha (20): 5
[6]  The Arabic version of the narration is as such:
«للناس فی التوحید ثلاثة مذاهب: نفی، و تشبیه، و اثبات بغیر تشبیه، فمذهب النفی لا یجوز، و مذهب التشبیه لا یجوز، و السبیل فی الطریقة الثالثة، اثبات بلا تشبیه»
Sheikh Saduq, al-Tawhid, researched and corrected by Hussein, Hashem, p. 101, Islamic Publications Office, Qom, first edition, 1398 A.H.
[7] Mashkoor, Muhammad Jawad, Glossary of Islamic Sects, p. 301, Astaan Quds Razawi, Mashad, second edition, 1372.
[8] Shahristani, Al-Melal wa al-Nehal, researched by Badran, Muhammad, vol.1, p. 105, Al-Sharif al-Razi, qom, 1364.
[9]  Rizwani, Ali Asghar, Shiatology and Answer to Spurious Questions, vol.2, p. 513, Nashr Mash’ar Publication, Tehran, 1384.
[10] Ibn Attiyah, Jamil Hamood, Abha al-Murad, fi Sharh Mu’atmar Ulama Baghdad, vol.2, p. 152, Al-A’alami Institute, Beirut, 1423.

What is the best verse in the Quran?

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 Before dealing with the main question, we must say that the Quran itself is the best book and superior to all heavenly books. All of its verses (ayāt) are at the highest level of perfection and significance.  Hence, we cannot differentiate between them by telling that a particular verse is better and at a higher degree than another or other verses. The entire verses of the Holy Quran are full of miracles, full of guidance and full of light. Therefore, we cannot single out a verse saying, in an absolute way, that it is better in every aspect than the other verses of the Quran.

Meanwhile, it should be noted that it is possible that some of the verses or Surahs of the Quran might enjoy greater significance from a particular aspect than other verses and Surahs. For instance, some of the Surahs of the Quran such as Surah Yusuf is more beautiful than other Surahs in terms of beautifully constructed and rendered historical stories.  Likewise, some of the Surahs of the Quran have been described and declared as “Umm al-Kitab” (The mother of the Book) and “Qalb al-Quran” (the heart of the Quran) etc. which indicate the superiority of those Surahs over other Surahs.

1. The Holy Prophet of Islam (pbuh) said:

«أَنَّ النَّبِیَّ(ص) قَالَ لِجَابِرٍ أَ لَا أُعَلِّمُکَ أَفْضَلَ سُورَةٍ أَنْزَلَهَا اللَّهُ فِی کِتَابِهِ قَالَ (بَلَى) عَلِّمْنِیهَا فَعَلَّمَهُ الْحَمْدَ أُمَّ الْکِتَاب‏»

It is narrated from Jabir (may Allah bless him) that Rasulullah (pbuh) said: “O Jabir, shall I inform you about the best Surah revealed in the Qur’an?” Jabir said: “O Messenger of Allah, please inform me.” The Messenger of Allah (pbuh) said: “It is Fatiha tul Kitab.”[1]

2.  It has been narrated from Imam Ja’far Sadiq (a.s.) that he said:

« عَنْ أَبِی عَبْدِ اللَّهِ (ع) قَالَ: قَالَ إِنَّ لِکُلِّ شَیْ‏ءٍ قَلْباً وَ إِنَّ قَلْبَ الْقُرْآنِ یس….‏»[2]

“Everything has a heart and the heart of the Quran is Surah Yaseen.”

3. The Holy Prophet (pbuh) has been narrated as having said:

«وَ عَنْهُ (ص)‏ لِکُلِّ شَیْ‏ءٍ عَرُوسٌ وَ عَرُوسُ‏ الْقُرْآنِ‏ الرَّحْمَن‏»[3]

“Everything has a bride, and the bride of the Qur’an is Surrah Al-Rahman.”

The author of Majma’ al-Bayan narrates a tradition in which the Holy Prophet (pbuh) introduces verse 30 of Surah Ash-Shura is the best verse of the Quran:

«وَ ما أَصابَکُمْ مِنْ مُصیبَةٍ فَبِما کَسَبَتْ أَیْدیکُمْ وَ یَعْفُوا عَنْ کَثیر»[4]

“Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness.”

The text of the tradition is as follows:

«و روی عن علی(ع) أنه قال، قال رسول الله(ص) خیر آیة فی کتاب الله هذه الآیة یا علی ما من خدش عود و لا نکبة قدم إلا بذنب و ما عفا الله عنه فی الدنیا فهو أکرم من أن یعود فیه و ما عاقب علیه فی الدنیا فهو أعدل من أن یثنی على عبده»[5]

Imam Ali (a.s.) says:  “The Messenger of Allah (pbuh) said that the best verse in the Quran is this verse (verse 30 of Surah Ash-Shura). O’ Ali, there is no bruise and no falling on the ground except that it is because of a sin which man commits. God is greater than to punish the sinner in the hereafter while He has forgiven him in this world and He is more just than to exact double satisfaction for the same offence.”

As you see, it is because of the Lord’s mercifulness that this verse is considered to be more significant and superior to other verses.

[1] ‘Ayyashi, Muhammad bin Mas’ud, Tafsir al-‘Ayyashi, researched and edited by Rasuli Mahallati, Hashim, vol.1, p. 20, Al-Ilmiyah Publications, Tehran, first edition, 1380 A.H.

[2] Ibn Babvayh, Thawab al-A’maal wa Iqab al-A’maal, p.111, al-Sharif al-Radhi Publications Institute, Qom, second edition, 1405 A.H.

[3] Al-Kaf’ami, Ibrahim bin Ali, Al-Mesbah Lil-Kaf’ami (Jannatul Amaan al-Waqiyah), p. 446, Dar al-Radhi, Qom, second edition, 1405 A.H.

[4] Ash-Shura, 30

[5] Tabarsi, Fazl bin Hassan, Majma’ al-Bayan fi Tafsir al-Quran, vol. 9, p. 47, Nasir Khosro, Tehran, 1372 (1993).

What is the most important message of Surah al-Masadd?

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The most important message of this Surah (chapter) can be explain in such a way that wealthy, position and family relationship with prophets cannot protect an individual from God’s wrath or fury.

Abu Lahab is an example in this chapter of the Quran. He is one of the chiefs of the clan of Quraish, the Holy Prophet’s uncle and a wealthy man among his people but none of these things were of any use to him.

Neither his position as a tribal leader nor his wealth or family relationship to the Prophet helped him attain proximity to God.  This is the divine promise: “The best of you to God is the most pious of you.”

What is the Quran’s perspective on waste and extravagance?

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The religion of Islam is the religion of life and its precepts and rules set the grounds for human felicity and success, both for the individual, as well as the society. Islam has brought forth a complete program for every facet of human life and has advised balance and moderation to its followers in all affairs.

Extravagance and waste means going past the proper boundaries and is the opposite of moderation. The limits of such are set by the precepts of religion, the intellect, and society. Here, waste (Tabdheer) takes on the meaning of waste and excess in the usage of food, as well as in general matters of life.

The Quran has labeled the people who waste and are extravagant as the ‘Brothers of Satan’. People who waste on purpose and with full knowledge are considered as being one with Satan.

An individual who wastes in regards to the public treasury, his life, and his day to day expenditures with full knowledge and awareness is considered as being far from the reality of religion and he cannot be considered as being on the straight path (the Sirat al-Mustaqim).

whats the five qualities of the Imam according to Quranic ayahs?

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[dropcap]S[/dropcap]ubsequent to mentioning the story of rescuing Prophet Ibrahim and Prophet Lut and granting Ibrahim (as) righteous children,[1] the Quran reflects on the imamah and leadership of this great Prophet and a number of values, plans and qualities pertaining to this divine position: “And we made them leaders, guiding (mankind) by our command, and we inspired in them the doing of good deeds, performing salat, and the giving of zakat and of us (alone) they were worshippers.”[2]

The above ayah indicates that the five qualities of the imam are as follows:

1. Calling the people to God.

2. Aspiring to do good and righteous deeds.

3. Upholding the ritual of prayer (salat).

4. Giving of zakat (charity).

5. Only worshipping Allah.

Precisely speaking, imamah is the manifestation and fulfillment of all divine plans, in other words, it is the implementation of takwini (generative) and tashri’i (legislative) guidance, which can be portrayed as the sun, that cultivates each and every living creature with its light.

The first quality of the imam is that: he guides the people to our noble cause (یهدون بامرنا), not only does he direct them to the right path; he actually walks those worthy through the path all the way to the final destination.[3]

The second, third and fourth endowment and quality of the imam is that we inspired in them the doing of good, performance of prayer and giving of zakat (و اوحینا الیهم فعل الخیرات و اقام الصلوة و ایتاء الزکاة).

This type of revelation can be a matter of tashri’i revelation, meaning that we included a variety of good deeds, the act of prayer and zakat in their religious doctrine, or it can be a matter of takwini revelation, indicating that we granted them the tawfiq (i.e., the opportunity), ability and strength to perform such things.

And in the fifth and last phrase, the Quran reflects on their obedience, saying: And of us (alone) they were worshippers (و کانوا لنا عابدین).[4]

Additionally, the expression (کانوا), that which implies continuance and persistence on this particular matter, suggests that they were pious and righteous believers prior to becoming prophets or imams and that it was for this very dedication to the divine that prepared them for new blessings from God.[5]
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[1] Anbiya’:71 and 72.

[2] “و جعلناهم ائمة یهدون بامرنا و اوصینا الیهم فعل الخیرات و اقام الصلوة و ایتاء الزکوة و کانوا لنا عابدین” Anbiya’:73.

[3] Makarem Shirazi, Naser, Tafsir Nemouneh, vol. 13, pg. 455, with some alteration.

[4] Ibid, pg. 456, with slight alteration.

[5] For further reading, see: Tafsir Nemouneh, vol. 13, pp. 451-157; Pasdare Eslam‌ Magazine, no. 298, Sept. 2006, pg. 10, article on the imams and leaders of guidance.

Is Imam Ali capable of reviving the dead?

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[dropcap]D[/dropcap]Asserting that someone can independently do so without God’s assistance is in absolute contradiction with tawhid af’ali (oneness in action), for death and life is solely in God’s hand.

However, if one were to carry out this act with God’s consent, it would then be considered probable and possible.

As stated in the Quran, God mentions Jesus (A.S.) saying: “I can make see thee who has been born blind and I can cure leprosy and with God’s will, revive the dead.”

In keeping with the above, not a single Muslim should doubt the occurrence of such a matter.

And since the Prophet of Islam, being the seal of Prophets, consists of a higher position and closer stance to Allah in relation to other Prophets including Prophet Jesus and in light of the Quran stating that Ali is the Prophet’s nafs (self), why would it seem improbable for the Prophet (sa) and Ali (as) to do what Prophet Jesus (as) did?

What is the definition of “Muslim” according to the Quran?

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For-Valid-Acts-of-Worship

[dropcap]A[/dropcap]ccording to the Quran a Muslim is one who has absolutely surrendered to Allah and his commands and believes in pure Tawhid (the oneness of God) that isn’t tainted with any Shirk and this is why the Almighty has introduced Prophet Abraham as a true Muslim in the Quran.

According to the Quran the true religion is Islam (surrender) (ان الدین عندالله الاسلام) and therefore all who have accepted religions of their time and have obeyed it’s commands are considered Muslims.

All of those who embraced the holy religion of their time are called Muslims by the Quran, meaning that Jews and Christians were Muslims until they had to change to the new religion which was Islam, because they had surrendered to Allah and if they were named Christians and Jews it was only because their prophets were different not that they had not surrendered to Allah.

It is obvious that today the term Muslim is used only for those who embrace the religion of Prophet Mohammad, because they have shown their surrender to Allah through believing in Islam and obeying his commands. According to this definition today people of other religions are not considered Muslims because they have actually rejected surrendering to Allah through turning away from the new religion (Islam) that was sent down for them and they are no longer considered Muslims.

It must be noted that a true Muslim is one who not only believes in Islam but actually practices it in his life. So not only should Muslims submit to the one God and believe in the prophets but they should also act according to Islam’s social teachings like respecting other people’s rights in society and it’s teachings that relate to one’s personal life like fasting and praying. In the Quran a true Muslim is (usually) referred to by the term “Mu’min”.