Is It Allowed To Prostrate Before Anyone Or Anything Other Than Allah?

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ProstratejpgQuestion: The Almighty Allah states in Surah Yusuf, Ayat No. 100:

And he raised his parents upon the throne and they fell down in prostration before him and he said: O my father! This is the significance of my vision of old; my Lord has indeed made it to be true:

It was because Yusuf (a.s.) has seen in his first dream that, the Sun and the Moon, and eleven stars are prostrating in front of him.

We read in history that when Amir al-Mu’mineen (a.s.) was going towards Siffeen people of a group, who were standing at the roadside, according to the system for the Sassanid kings fell down in prostration as soon as they saw Hazrat.

Amir al-Mu’mineen saw this spectacle and felt too much of anguish and said: “What kind of unpleasant sin are you committing. Go and do your work, because I am also a creation of Allah, just like you.”

Is this historical fact, not contrary to the above-mentioned Ayat?

Answer: Prostration by way of worship is specifically only for the Almighty Allah and is not permitted for any and other than Him. As is related by Imam as-Sadiq and Hazrat Imam Hadi (a.s.), in tafseer of this Ayat, Hazrat Yusuf’s (a.s.) father and mother and brothers had prostrated in front of Allah by way of thanking Him. And as the writer of Majmaul Bayan has said:

In Arabic words, personal pronoun of ‘Lahu’ is not towards Hazrat Yusuf (a.s.), but it revolves towards Allah. Meaning they prostrated in front of Allah.

As far as the prostration of Angels towards Hazrat Adam (a.s.) is concerned, it has the same meaning i.e. prostration was actually for Allah and Hazrat Adam’s (a.s.) position was that of Qibla.

In view of this narration in the mentioned Ayat, there is no dispute in the historical meaning is related by Imam Ali (a.s.).

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

Why Would The False Gods Be Put In The Fire?

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flame isolated over black background

Question: In Surah Anbiya, Ay no. 98, it is said regarding those gods whom the polytheist worshipped:

“Surely you and what you worship besides Allah are the firewood of hell, to it you shall come”.

On this basis the false gods will burn in the fire of hell, whereas the connection of some false gods is with the living things. (For example, the animals whom the ignorant communities worshipped). What is their sin that they be burnt in fire?

Answer: As the venerable Shia Mufassereen Marhum Tabarsi has said in his famousTafseer Majmaul Bayan, this Ayat is addressed to the country of polytheists. And all the Ayats of Surah Anbiya were revealed in Mecca.

The false gods of the people of Mecca were made of wood, metal and stone. And those gods which are the firewood of Hell, they are these idols, etc, who at the time of revelation of Qur’an, people used to worship, those living gods are not included in this Ayat whom some people worshipped. It is also interesting that in those days the idol worshippers of the Arabian Peninsula were not worshipping any living things.

Here the point worth attention is that Allah will burn those false gods in hell and they will become firewood for hell, so that the polytheist may know that those false gods who were sacred in their eyes in the end became fire for their own lives and they became the cause of their misfortune and wretchedness. And they get to know that these false gods whom the foolish man considered to be powerful do not even have a little power to defend themselves.

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

Hearing And Sight In The Holy Qur’an

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Hearing And SightQuestion: What is the reason that in the following verse of the Holy Qur’an the word “Samaa” is in singular, but “Qalb” and “Basar” are used in plural form.

“Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes.”1

Answer: Some commentators say that here, “Sama” is in the sense of noun of action and when on some word there is an increase of noun of action, then that noun of action gives the meaning of totality and generality. And it is not dependant on that word to be plural. But the other two words i.e. “Qalb” and “Basar” are used in the sense as a name of a specific organ. That is why they have come in plural form.

Some research scholars have described this difference that every person understands the things of various types with his heart and imagination. And in the same way he perceives colors, faces, shapes and measurements with eyes.

The perception of those two organs are numerous and exceptionally of various kinds. According to this every person from among us has, so to say, numerous hearts and eyes. But everyone from among us can hear only the sound waves and for that reason the word “Sama” is used as a singular.

It is true that voices are also of many varieties, but not that much as those things, which can be seen with the eyes. In the same way those things are also exceptionally various and diverse, whom man imagines and understands.

  • 1. Surah Baqarah 2:7

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

Why Allah Has Used Plural Pronouns For Himself?

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QuestionsQuestion: 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?

Answer: 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.

In this respect, wherever in the words of Allah plural noun is used it reminds us about His greatness and magnificence and we start thinking about those apparent and hidden powers of the universe, which are subordinate to Him. In this way our belief in Tawhid become stronger and our attention towards the sanctified self becomes more.

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

Is This Ayat Contrary To Islam Being Universal?

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Question1Question: According to the verse:

And never did We destroy a town but it had a term made known.1

There was no Prophet from any community who did not stand up and did not talk in their own language. And the heavenly book also used to be in the language of those people.

Therefore if the apostleship of a Prophet is specially for that community, then that system would have been very much likeable, but if his apostleship is universal and for the people of the whole world, then why it is necessary that his book should be in the language of those people say for example, the book brought by the Prophet of Islam (s.a.w.a.) is in the Arabic language?

Answer: Those Prophets who were sent for the guidance of the people since their very first concern was with their own people, therefore it was necessary that the heavenly book which they brought should be in the language of their people and then he should do propagation of his message and in other communities in different other ways.

Nowadays the knowledgeable personalities of every country are trying that their books be written in the language of the people of that country. However what is entered into those books is never solely especially for the people of those areas.

Since the Prophet of Islam (s.a.w.a.) came from the Arab community and in the initial stage he had to deal with Arab clans and tribes therefore, his book is in one of the world’s comprehensive and living language; that is Arabic. Whereas its laws and commands are connected to all the human beings.

If at the time of the prophet hood of the Holy Prophet (s.a.w.a.) a universal and international language had existed and if all the people were knowing and understanding that language and spoke in that language, then in that case it would have been most appropriate that the Prophet’s heavenly book was also in that language. There was no such language in those days, nor is to this date, and there is no further progress till now in this regard.

On the basis of whatever is stated above the Holy Qur’an being in Arabic language, is not at all negating that Islam is a universal religion. In more clear words it should be said that the above-mentioned verse says that Allah has sent every Prophet to his community with the message in their own language, but that does not mean that, the apostleship of the Prophet and guidance was limited specifically for that community only.

Any Prophet or his book being in the language of his people is never the proof that his Prophet hood was limited to this people only. But, his religion being specific or general should be decided by other means.

It is also evident that Islam is above race and language and it takes the whole world as its home and the Holy Qur’an is in Arabic because there is no international language. Therefore the allegation that Islam is a religion of a particular race is not a correct stand.

That Islam is a universal is known through many ways, but here it is not possible to give all the details. For details refer to Din-e-Hikmat published by Jamea-e-Ta’alimate Islami.

  • 1. Surah Ibrahim 15:4

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

Do These Verses Support The Theory of Evolution?

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questionQuestion: Recently a book is written whose author has tried to prove evolution. That is the transformation one living species to another living species. After much argumentation for the correctness of the theory of evolution he has tried to compare it with the verses of Qur’an.

And according to his saying, he proved that the Holy Qur’an also supports evolution of a living existing species towards another species. To prove his view correct, he has argued with the following two verses.

(1) “Does not man remember that when We created him initially, he was nothing?”1

The author has also quoted the Qur’anic words:

Before reaching to this state of excellence man was nothing. He lived a life like that of single cell of living organisms, which gradually evolved into man-like monkeys. Even that he did not have any sign of presently existing physical or psychological excellence of man.

(2) There surely came over man a period of time when he was a thing not worth mentioning. 2

The author here also has deduced from these words that: Before man could acquire the capability that his name be mentioned in heavenly books, he was nothing. Extremity is that because the man was not having human excellence and being in the animal gathering was not having the capability that his name and condition be mentioned in the heavenly books. [Suhufe Ibrahim (a.s.) – Taurat, Injeel and Qur’an]

The above-mentioned verses do really argue about the man’s (transformation) gradual evolution from one species to another species and if this is not consistent with the theory of evolution. Then what is the meaning of these verses?

Answer: According our point of view the above-mentioned verses have no connection with evolution. These verses have other meanings, the explanation of which is given below:
Tafseer of the first Ayat:

One of the issues which are difficult for man to believe and satisfy himself easily is the hereafter i.e. man will be transferred to live in another place. That is the reason that many Ayats of the Holy Qur’an were revealed explaining the state of affairs of those atheist (non believers in hereafter) and with the purpose to remove their doubts. The verses 66, 67, 68 of Surah Maryam are also from them.

In those verses Allah mentions the condition of those atheists negating the concept of the day of resurrection and giving them answer in this way:

“And says man: What! When I am dead shall I truly be brought forth alive?

Does not man remember that We created him before, when he was nothing?

So, (O Prophet (s.a.w.a.)) by your Lord! We will most certainly gather them together and the Shaitans,

As you have observed, the verse that the author has used to base his argument is in reply to those who say that how it is possible that man after his death, when the particles of his body have separated from each other and scattered, can again become alive and come to his first (original) condition? Have they forgotten the beginning of their creation? Do they not know that We brought them into existence from nothing?

Those who know, that We have that ‘Power’, why they think that to resurrect the dead again is impossible for Us. Whereas their initial creation was as per the laws of permanence of matter and strength, which can never be destroyed, and remains existing forever. The God Who has the power to bring man into existence from nothing, can He not put together the scattered parts of his body?

Therefore the verses cannot in any way be construed to mean that man before attaining this stage of excellence was in the category of unlimited living existences. But this verse is like many other verses, which were revealed regarding the proof of Qiyamat for atheists.

Tafseer of the second Ayat:

When a newborn child in a very strong winter is separated from its parents as a result of some misfortune, naturally that child will die very soon. Now if some good person reaches there on time and takes that child to his home and looks after him/her as an affectionate father and that child is lucky with his love and receives his full favor filled with trays of grace, then that child of yesterday who was without any preparations today will find himself to be in such a situation that he apparently will be the basis of all necessaries of life and be independent of others.

Many a times it is possible that arrogance and selfishness in that boy may obliterate the remembrance of that virtuous man’s previous love from his heart, and he for the sake of his temporary benefits may fight and quarrel with that man and become guilty of being ungrateful.

In that case the pious man has the right to make that boy remember his time of helplessness and powerlessness and rebuke him for his ungratefulness and thanklessness.

The Almighty Allah has also in the beginning of Surah Dahr to admonish those headstrong and rebellious people, who forgetting their initial creation have taken to ungratefulness and thanklessness.

Accordingly He says: Those children of Adam who have become headstrong and arrogant, was not there a time which passed on them, when they were absolutely nothing and non-existent; and there was absolutely no existence whatsoever of them? When he was a thing not worth mentioning.

But We decided that We would bring them from non existent to existence and cover their bodies with the dress of humanism? Have they forgotten these blessings and favors and accepted the way of rebellion and ingratitude?

Thus this Ayat also has no connection, whatsoever to the theory of evolution.

  • 1. Surah Maryam 19:67
  • 2. Surah Dahr 76:1

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

Does This Verse Point Towards The Artificial Means of The Present World?

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Question: In Surah Nahl the Almighty Allah, while pointing towards the creation of quadrupeds that humans are using for transport and riding, states in this way:

And (He made) horses and mules and asses that you might ride upon them and as an ornament; and He creates what you do not know.1

He creates what you do not know are the means of transport and commutation of the present day?

Answer: Our writers of Qur’anic exegesis in giving tafseer of this verse have expressed possibilities about two things. One is the things, which we do not know by creation of these it is meant to be the vehicles of travel of the present world and those other artificial means about which the people of those days had no knowledge. The corroboration of this possibility is also done by that you might ride upon them.

The second possibility is that this verse means those living and existing creatures, which are created in jungles and in the deep seas and other far-flung areas, they were hidden from the sights of men in those days.

On the basis of each of the two possibilities this verse is having miraculous aspect because it informs about those existing things, which were hidden from the eyes of men of that period. With the progress of science they came to be known afterwards.

1. Surah Nahl 16:8

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

Holy Qur’an And Control Over Planets

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Question: In the present age Russian and American scientists have succeeded in conquering to a certain extent some of the planets. In the Holy Qur’an is there any reference to this or not? And will they get more successes regarding them or not?

Answer: There is no doubt that since man came into existence he is progressing towards perfection and still we see that not a single day passes when he is not moving forward, and he does not discover some hidden secret of nature. Therefore there is no doubt that a day may come when he with his god-given power, may spread his life into the heavenly spheres.

Maybe the verse, which was revealed in Qur’an, which is about subjugating the earth and the heaven by man, may not be without indication to this possibility. Because either sun and moon and whatever is in the heavens that have become subdued for man right from the very first day.

But control and to take benefit from this control also has degrees and among them the absolute degree is that when these heavenly bodies become cradles of life. In this regard some verses are given below.

(1) And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all, from Himself; most surely there are signs in this for a people who reflect.1

(2) Do you not see that Allah has made what is in the heavens and what is in the earth subservient to you, and made complete to you His favors outwardly and inwardly?2

(3) “And He has made subservient to you the sun and the moon pursuing their courses”3

And this sentence is revealed in different surahs of the Holy Qur’an.

According to the above-mentioned verses the Holy Qur’an says that:

Whatever is in the earth, right from very first day it was given under your command, whereas man has acquired power over the resources which are under the earth not at one place and not only once, but gradually and in all the periods of time to a certain extent he has acquired knowledge about those resources and he has dug them out. From this it is understood that when the Holy Qur’an says that whatever is in the earth have given in the command control of humans, it does not mean that, all and every stocks of the earth are given under the command of man. Because most of the minerals from them have been discovered as the time passed and in each period of time a particular section of people succeeded in discovering the stocks under the earth; rather it is meant to be all the humans that come into existence as time passes. Although only very few of them are there, who search for minerals.

And it is not far that man would succeed in discovering new resources from the earth about which he has no knowledge whatsoever in the present age. On this basis it means that though planets were made subservient to man from the very first day but with passing of time he may take most of the benefits from them and bring the heavenly spheres into his reach, and the words of the Holy Qur’an made subservient to you whatsoever is in the heavens(31:20)4 would then fit him perfectly.

Besides from the 34th verse of Surah Rahman it is known that man will be able to travel in space with the help of present knowledge, industrial know-how and potentialities. As it is stated:

“O assembly of the jinn and the men! If you are able to pass through the regions of the heavens and the earth, then pass through; you cannot pass through but with authority.”5

  • 1. Surah Jathiyah 45:13
  • 2. Surah Luqman 31:20
  • 3. Surah Ibrahim 15:33
  • 4. Please note that the above answer was printed before man put his foot on the moon and the scientist had not sent the first space traveler in the space. At that time the only step, which was taken in that direction was to send artificial satellites. The actions of man and his achievements verify what Qur’an has said more than 1400 years ago.
  • 5. Surah Rahman 55:33

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

How Zulqarnain Saw That The Sun Sets In Dark Water?

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Question: The Holy Qur’an in Surah Kahf states with reference to the legend of Zulqarnain:

When he reached the place where the sun set, he found it going down into a black sea,(18:86)

What is meant by this dark water? How this is possible that even though the sun being with all its greatness can go down in the dark waters? And is not this against the fact earth is spherical and rotates round the sun; and against the new assertions of the celestial sciences.

Answer: According to those latest research that the Islamic scholars and highly respected writers of Qur’anic exegesis have done with respect to the legend of Zulqarnain the meaning of above-mentioned verse is this:

Zulqarnain continued his attack forward in the direction of the West in the same way till he reached to the shore of two oceans.

In this regard there is a difference between the Mufassereen (commentators) that, by oceans is it meant to be the sea of Uqiyanus or it is the Mediterranean and whether the attack by Zulqarnain was to the west to its last limit upto the area of Marakish or up to Azmeer in Turkey.

In any ease it was the time of sunset when Zulqarnain was standing on the shore and looking at the astonishing sight, because when a person stands on the seashore, then due to the earth being spherical, at the time of sunset he gets to see that the sun is slowly going down in the sea on the last point of the horizon. On the same basis the Holy Qur’an also narrates the state and the feelings of Zulqarnain in this way.

“He felt that as if the sun is drowning in the dark water.”

Thus the verse is completely in concordance regarding the earth’s spherical shape and by “ain-e-hamaa” is meant to be the same ocean in the last point of whose horizon the sun had set.
Nevertheless it is a separate question that why the Holy Qur’an has interpreted the water of the ocean as “aineen”?

Mufassereen have explained it in this way:

The word “aine” has seven meanings and one of them is “more water” and another is “the place where water falls.” Since the water is more in seas and oceans and rivers, canals, streams and big seas generally fall into this and the water of the seas also adjoin with the water of the oceans. Therefore the Holy Qur’an has interpreted it with his word “aine” as plenty of water and delta of water.

As far as the question that why the Holy Qur’an has interpreted this seawater as dark water is concerned some reasons can be given to that:

(1)    The river water containing soil, which falls into the sea and the soil on the shore and under the influence of sediment, the water of the seashore becomes muddy, and that takes the color of dust.

(2) In fact when at the time of sunset its rays fall on seawater, it takes up a dark color. This is the reason that the Holy Qur’an has compared it with muddy water.

(3) Water which is more and deeper, under the effect of intensity of blue color, looks black since Zulqarnain saw that sea-water which was much more and it had acquired the state which was almost blackish, that is why the Holy Qur’an has interpreted it as the water mixed with black soil.1

  • 1. Tafseer Muraghi, Part 16, Page 17, Tafseer Majmaul Bayan, Vol. 7, Page 490, Tafseer Tantavi, Part 9, Page 200. Al Munjid , under the words ‘Ham’aa’ and ‘Aien’. Mufradate Raghib, Qisase Qur’an, under the word Zulqarnain.

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

Importance of Laylat’ul-Qadr

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Question: Many causes are mentioned in Islam regarding the importance and greatness of Laylat’ul-Qadr. Well-known traditions of religious leaders indicate it to one of the following nights of the holy month of Ramadhan: 19th, 21st or 23rd. We are instructed to offer special prayers on this night.

It seems that Laylat’ul-Qadr is not more than one night every year, but we know this also that, because of the difference in horizons the beginning of the month of Ramadan in some countries happens to be one or two days earlier and in some happens to be one or two days later.

According to this situation in those places, there is difference of one or two nights of Laylat’ul-Qadr. And for those different places more than one Laylat’ul-Qadr comes into existence. This situation arises every year, as Laylat’ul-Qadr being only one night and in that particular night the angels descend with blessings and bounties, how harmonious is it?

Is it that Laylat’ul-Qadr was especially in the time of the Prophet (s.a.w.a.) and in Mecca and that night is no more after that?

Answer: According to the religious guides it is absolutely proved that Laylat’ul-Qadr was not restricted to the time of the Prophet (s.a.w.a.) and not only in Hijaz area. But in all the periods of time and for all different places it existed with all its importance and greatness and there is no scope for anything contrary to this.

Above mentioned objection has come up because it was imagined that Laylat’ul-Qadr being one in the whole year meant that every year for all the places in the world only one common night is fixed as Laylat’ul-Qadr and this night is fixed in every region of the world and it is liable to end at a fixed time.

However this concept is wrong, as we know that the earth is spherical and always one of its hemispheres happens to be in dark and the other in light. Therefore there can never be night at one fixed and common time in all the parts of the earth.

By saying that in the whole year there is only one Laylat’ul-Qadr, it means that for the residents of all the places, according to their own lunar year only one night is Laylat’ul-Qadr. The explanation to this statement is that residents of every place start their lunar year according to the specific horizon of that place from the first of Muharram.

And after passing some lunar months, the month of Ramadan also of that place, starts with the specific horizon of that place and in that month, 19th, 21st or 23rd night is Laylat’ul-Qadr for the people residing in that area.

Residents of every place have to fix their Holy Days and times according to specific horizon of that place and tot only Laylat’ul-Qadr in particular.

For example, Eidul Fitr and Eidul Azha are holy days in Islam and special prayers are prescribed for those days of these Eids not a single one comes on more than one day in the whole year. In different Muslim countries fixation of this day, even though there being difference in their existing horizons, each country fixes the day considering their specific horizon. This is the reason that for example in Saudi Arabia Eid-e-Azha is mostly celebrated one or two days before Pakistan and some other countries.

We should know that this account regarding Laylat’ul-Qadr, is not a negation for some other purposes (for example, this that in this night Angels are descending) Because all these situations are witness to the enlargement of the special blessings of Allah in this night, for the residents of all the places.

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