What Is The Exegesis of This Verse?

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Question: What is the interpretation of the verse:

فَلَا أُقْسِمُ بِالْخُنَّسِ {15}

الْجَوَارِ الْكُنَّسِ {16}

Falaa uqsemo khunnasil jawaaril kunnase

But nay! I swear by the stars, that run their course (and) hide themselves?1

Answer: In the dictionary the meaning of Khunnas is one who returns and one who retreats. The meaning of Kunnas is one who gets concealed and Jaware is the plural of Jari (to continue, to flow) its meaning is the one who walks or moves.

As the verses before and after this verse show and the commentators also say that by these verses it is meant those planets, which can be seen (mercury, Venus, Mars, Jupiter and Saturn), because they are in motion, they appear sometimes and sometimes they disappear.

In the Holy Qur’an reference of those stars is given with an oath; and people’s attention is drawn towards their special and distinct behavior and their movement and rotation and it calls attention towards the greatness of the Creator of the universe. This means, the type of those returning stars which moving and disappears.

We should also know that experts of astronomy have given those stars the name of “amaze stars” because, their movements are not on a straight line, and it seems that, they travel for certain period of time and then slightly they return, and again they continue their travel.

The reason of this behavior is discussed at length in the books of astronomy and it is possible that the indication of above-mentioned verses (which has mentioned about those stars in the style which are moving and coming back) may be towards these stars’ capricious way (no doubt the way of this capricious travel has some logic which is beyond our comprehension at present).

Anyhow, these are the same wandering stars, whose special behavior makes them distinct.

  • 1. Surah Takweer 81:15-16

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

Rotation of The Earth

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Question: Astronomers believe that the shape of the Earth is spherical and it revolves around its axis; is it confirmed by science or still undecided?

And if the Earth really revolves what are its scientific and perceptible signs?

What is the reason that the Polestar, by means of which direction of Qibla is ascertained, always shows up at the same location?

Other than this, is there any matter available in the Holy Qur’an and Islamic traditions that supports this?

Answer: In the present age it is scientifically proved that earth is spherical and it rotates around its axis and for this different arguments are given. The most evident proof of the movement of the earth is the “Proof of Pendulum”.

It is that if a heavy thing is hung with a rope that it can oscillate freely; when it is moved, it continues its movement for quite a long time. Now if the earth were immobile and without movement, then it is necessary that, the movement of the related thing should be up to a fixed line, but experience shows that the movement is not up to a fixed line and that it gradually moves away from the first line.

It is also known by this experience that the earth always moves from one fixed direction toward the other. The direction of this movement, which is from West to East, can be determined by the cause of lines. (For better understanding and explanation of this argument take the benefit of the books on astronomical science in which different sketches are present).

In the same way it is known by experience that if a stone is slowly left to fall from a height it does not fall in an exactly straight line but it falls slightly towards the West; and this shows that earth is moving from West to East.

Of course, what we see that the Polestar is always at one place, it is so because it is situated almost opposite to the axis of the earth. It is obvious that if a ball is turned round on its axis (for example a needle is pierced in the middle of an apple and the apple is rotated around the needle) then the point of the axis will always remain the same. For example the tip of the needle will always remain at the same place. That is reason that the polestar is always seen at one place.

As far as the behavior of earth is concerned, we should pay attention towards the point in front (lower part of the earth), since the shape of earth is almost like a ball. Wherever we go we will see its behavior as the same. That is we find the point above our head will be sky and the point below our feet will be earth and the gravitational pull keeps us on the land everywhere.

There are many stars, which are seen in the southern hemisphere and cannot be seen in the northern hemisphere and contrary to that planets also can be seen sometimes from one part and sometimes from other parts of the earth. The summary of this discussion is this that the logical behavior of the planet, which is opposite to us, is exactly like the one on which we live.

Following are some verses and traditions that support the theory of the rotation of the earth.

(1) And you see the mountains you think them to be solid, and they shall pass away as the passing away of the cloud – the handiwork of Allah who has made everything thoroughly.1

Sometimes it is considered that this verse has connection with Qiyamat. That man will see the mountains in that condition on the Day of Resurrection but the sentence;the handiwork of Allah who has made everything thoroughly, negates this, because this passage of writing is not concordant to the day of resurrection and the day of Qiyamat is not the day for Allah to be resolute; but it is the day when the Solar System would be destroyed. And at the end of the verse, Allah mentions the permanence of His creation in clear words not through the revolutionary changes, but it is denotes stability of the system.

The apparent meaning of the verse points out that the mountain is in motion, though they appear to be stationary and motionless. It is possible that here a question may be asked that why has Allah mentioned the movement of mountains instead of the movement of earth, whereas the movement of mountains is subordinate to the movement of earth? And wasn’t it more appropriate that instead of (mentioning the) movement of the mountains the earth’s movement were mentioned?

Nevertheless the answer to this question is clear, and it is that when a sphere rotates around its axis its movement is apparent by means of those teeth, and marks and paints, which are engraved on it. Other than that mountain is mentioned because it has always remained a sign of greatness and eminence and is a universally admitted fact that without the movement of the earth the movement of mountains does not have any meaning and sense.

One point worth attention is that instead of motionlessness, the word inertness is used, because this word, in this context is more according to the expression and the thought of the earth being stationary to express (regarding which the man gets engaged in misgivings) is more evident.

The reason Qur’an compares the movement of the mountains to the movements of clouds because the movement of the earth is just like the movement of clouds; being quiet, smooth and swift.

(2) (Allah) Who made the earth for you a cradle…2

The Holy Qur’an compares our earth to the cradle and it is possible that the reason of such comparison may be that the as the rocks softly in circulatory movement, the same is also the movement of the earth.

  • 1. Surah Naml 27:88
  • 2. Surah Taha 20:53

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

The Earth Being Spherical And The Holy Qur’an

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Question: Is there evidence in the Holy Qur’an and traditions regarding the Earth being spherical?

Answer: Of the indications present in Qur’an regarding these mysteries is that the Earth is spherical. And this can be surmised from the following verses:

(1) And We made the people who were deemed weak to inherit the eastern lands and the western ones which We had blessed; and the good word of your Lord was fulfilled in the children of Israel because they bore up (sufferings) patiently…1

(2) The Lord of the heavens and the earth and what is between them, and Lord of the easts.2

(3) But nay! I swear by the Lord of the Easts and the Wests that We are certainly able to bring instead (others) better than them, and We shall not be overcome.3

Its explanation is this that, as indicated in the last discussion, this verse argues about Easts and Wests, and number of points of rising and setting of the sun, for which the earth should necessarily be spherical, because it is a universally admitted fact that if the earth had been flat there would have been only one East and one West. And only because the earth is round and inclined that every point of the earth can have a particular East and a separate West.

And the sun rising on a certain point from different points of the earth, just as sometimes it is necessary that it set on other part of the earth; therefore the Easts and Wests being many is clear proof of the earth being spherical.

Traditions regarding the earth being spherical

From the traditions that have come to us through the sinless Imams (a.s.) we can understand that the earth is spherical. One of such tradition from Imam as-Sadiq (a.s.) is given below:
Imam as-Sadiq (a.s.) said:

In a journey, a man became a fellow traveler. He was habituated that he should pray the Evening Prayer in the darkness of the night, and pray the Morning Prayer in the complete darkness of the night (end of night).

But I was opposite to him. I used to pray the Evening Prayer when the sun set and perform the Morning Prayer at dawn break. He requested me to also pray in his manner and explained his act in this way: The sun before rising on our land rises on other places. And when it disappears from our land then too it shines on other places.

I told him: It is our practice that when the Sun disappears from our horizon, the Evening Prayer is prayed, and it is not necessary that we should wait for it to set in other places. And when the dawn breaks, we should pray the Morning Prayer, though the Sun may not have come out in other places. Because it is incumbent upon the people of all the places that they should offer their Prayers according to dawn and sunset of their horizons.4

Imam (a.s.) has described this fact in one more tradition:
It is upon you that you should have the foundation of your deeds on your logical East and West.
And all this is said on the basis of the earth being spherical.

  • 1. Surah Aaraf 7:137
  • 2. Surah Saffaat 37:7
  • 3. Surah Maarij 70:40-41
  • 4. Wasailush Shia, Vol. I, p. 237

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

Where Are Two Easts And Two Wests?

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Question: What does the following verse denote?

He is the Lord of two Easts and two Wests what is the meaning of this?1

Answer: In the Holy Qur’an the mention of East and West is done in the form of dual also. (i.e. two easts and two wests) and in the plural form of also e.g.

“But nay! I swear by the Lord of the Easts and the Wests that We are certainly able.”2

At one more place it is stated:

“We gave the earth under the control of those people (i.e. organization (group) of Israelites), who had become weak and feeble.3

On this basis the words of East and West are used in the plural form also, which points out at numerous tenets. And in the dual form also which indicate towards two tenets.

The Commentators have given two meanings of those verses.

First is that two Easts and two Wests are two hemispheres (i.e. southern and northern or eastern and western). Some have considered this verse to be an indication to existence of one hemisphere (i.e. the great American continent before it was discovered, which is beyond the subject under discussion. In the same way by Easts and Wests is meant different points of the earth, in which every point with reference to one point is East, whereas the same point with reference to another point is West.

In other words, out of the peculiarities of the sphere, one is that its every point with reference to that point which is situated on its West side is counted as East and with reference to the point in front it is West. Therefore some people think that such verses are indication that the earth is round.

The other meaning is that Easts and Wests are many, that means the sun has so many points of its sunrise and sunset, because sun never rises and sets at the same point on any two days. And because of the Sun’s inclination towards north and south (which is the result of the inclination of surface in relation to the moving earth around its axis and around the sun).

Sun rises everyday from one point and sets on the other. Therefore when we keep in mind the sum total of those Easts and Wests, then we should interpret them as the plural of easts and west. And when we keep in mind only the big northern inclination of sun to its last point (beginning of summer) and the big southern inclination’s last point (beginning of winter), then we should interpret them as dual form of East and West.

This is the miracle of the Holy Qur’an that in a very short passage it draws the attention of people towards the astonishing mystery of creation.

Because we know that alterations in sunrise and sunset affect the nourishment and sustenance of foliage, flowers and fruits and generally on the common conditions of all living things and it has a deep effect on the decoration of the created world.

  • 1. Surah Rahman 55:17
  • 2. Surah Maarij 70:40
  • 3. Surah Aaraf 7:13

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

What Is Meant By ‘Seven Heavens’?

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Question: What is the purpose of the Qur’an in pointing towards ‘seven heavens’?

Answer: Islamic scholars and commentators have narrated some clarifications regarding ‘seven heavens’ (towards which indication are made in the Holy Qur’an also).

1. Here by seven is meant to be multiplication (to be more). It means that He has created many heavens, i.e. He has created a number of times. And mostly it so happens that, in Arabic, Persian, Urdu or other languages, the mention of numbers is done in the sense of plenty. It means that a number is mentioned but no definite quantity is meant. The purpose of saying is to convey plenty.

For example, generally we say in Urdu that, I said this to you fifty times, or I have demanded from him ten times. However, it is not necessary that, the act should have been done for exactly fifty or ten times. But it is meant that I have said this many times or I have demanded that thing a number of times. The Holy Qur’an says about the word of Allah and the things known to Allah in this way:

“And were every tree that is in the earth (made into) pens and the sea (to supply it with ink), with seven more seas to increase it, the words of Allah would not come to an end…”1

It is obvious, here seven indicates excess, otherwise as we know, if there is an addition of ten or hundred oceans also, then too the unfathomed knowledge of Allah cannot be written, because Allah is by all means beyond words.

In the same way many other numbers ‘sabeen’ ‘seventy’, etc. also, are used in the sense of excess in the Holy Qur’an or other words (either in speech or writing) in Arabic and other languages. And the meaning of those numbers is not some definite number, but it is intended to point towards the excess of something.

2. By seven heavens it was meant to be those planets, which were known to the people of that period or they are those planets, which the general public of the present age can see with naked eyes.

3. By seven heavens are meant the multiple layers of different airs and gases that encircle the earth.

4. Still, according to the views of some great intellectuals, those small stars, galaxies and Milky Way, which are seen, all are part of the first heaven and beyond that six still bigger worlds are there. And by seven heavens the Holy Qur’an means all those seven worlds, which exist in the Universe.

May be man’s present age of scientific knowledge and wisdom has raised the curtain from only one of it, still it is quite possible that in future, as a result of gaining more knowledge, on the back of present perceptible world six great worlds are discovered. Favoring this view we present the following verse as proof.

“We have adorned the nearest heaven with an adornment, the stars,”2

With this verse it is known that, all the stars are in the first heaven. (It should be remembered that in Arabic the word ‘Duniya’ means ‘lower’ and near.)

However, it seems necessary to mention that verses and traditions in which the number of heavens are said to be seven are not a corroboration of the theory of Ptolemaic astronomy in which he has presented the heavens as the layers of peels of onion like shape of heavenly spheres. (Because according to Ptolemaic theory the number of heavenly spheres and heavens are nine).

As long as seven earths are concerned (the mention of which is there in the Holy Qur’an is an indication and in some traditions, is given with specific mention). About them thoughts similar to the aforesaid are expressed.

For example, that the number seven is in the sense of many or that by seven earths it is meant seven planets. (Mercury, Venus, Saturn, Earth, Mars, Jupiter and moon). That is the same number in solar system, which we can see (no doubt, in solar system, there are other bodies and moon is also there but they cannot be seen with our naked eyes). And based on this explanation, by seven heavens is meant to be the same atmosphere, which exists on each of those seven heavenly bodies.

In other words, these seven bodies are counted as earth; the atmosphere surrounding them is their heaven. It should be remembered that in Arabic dictionary ‘Samaa’ is means all such things, which are placed towards the upper portion.

This was the summary of those different interpretations, which our scholars and writers of exegeses have presented about seven heavens and earths. Especially the last Tafseer, which seems to be more acceptable compared to all others and the narrations of those exegeses is in need of further explanation.

  • 1. Surah Luqman 31:27
  • 2. Surah Saffaat 37:6

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

What Is The Purpose Of Creating The Heavens And The Earth In Six Days?

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Question: The Almighty Allah says in Qur’an:

He is your Lord, who created the heavens and the earth in six days.1

Here what is meant by six days, when at that time day and night did not exist? And besides why Allah did not create them in one stroke?

Answer: This question is based on two parts. First that, what is meant by six days, whereas in the earlier age there were no day and night.

The reply is this that basically the word ‘Yawma’, synonymous in English to ‘a day’, which is having special meaning according to the place and situation at different times. Generally this word is used in the sense as a day, which is a proof of night. And in the Holy Qur’an also mostly it is used in the same meaning, but sometimes it comes in the meaning of a period, then on every period the word ‘Yawma’ is applied. For example, an aged person says:

One day I was a child – one day I was a young man also – but for today I have become old. Although these three periods are connected (linked) with each other like the links of a chain that is why he interprets those three different periods of his life with the word ‘day’.

Imam Ali (a.s.) says,
Age is not more than two days. One day it gives you benefit and the next day it is piercing loss on you.

It means that there are two periods in the life of man. One day he is on the highest point of his luck and the next day he is trapped in troubles and problems.

As per the statement of Bahadur Shah Zafar: “We brought four days, by asking increase in life. Two were spent in desires, two went in expectations.”

Without any doubt, by ‘day’ Zafar also meant ‘period’ only.

From whatever is stated above six days in which the earth and the heavens were created are six periods. The earth and the heavens before coming to the present states have passed through these six ages. Meaning the present mode of earth and the heavenly bodies is as the result of these continuous changes, which transpired on them, and in the end after passing through all those changes they have acquired the present form. Now it is possible that the duration of one period might have been 10 million years or 10 billion years.

The second part of the question is that why Allah did not create them all at one time and why their creation happened gradually?

The reply is that the world in which we live is a material world. And counting of gradual evolution of material existing things is done in inseparable narratives and material things by nature change from one shape to another with passing of time and in this way pass through different stages. As a result it becomes a perfect phenomenon and the earth and the heavens are not exempted from this law.

You see any materially existing thing; you will find that all of it is going up by the ladder of gradual evolution. Grass and plants after some time, take the shape of flowery bush or fruit bearing tree. As time passes mines and fountains hidden under the earth after a long chain of actions and reactions turn into material mines. Animals and humans until they do not finish a certain period in the womb cannot live their life in this vast world. This law is applicable everywhere and to every material thing of this world.

  • 1. Surah Aaraf 7:54

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

Prayer For Correct Guidance To The Right Path (Siraatul Mustaqeem)

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Question: Even though the Prophet of Islam himself also was on the right path, and guided the Muslims to follow it, why did he say during Prayers: Guide us towards the right path? According to terminology is it not something already achieved?

Answer: Where existence with all its phenomena (whether it is physical or intellectual) is declining and changing. As the way the birth of a phenomenon gets formation with a cause and because of special conditions. In the same way for the execution and continuance of its existence special conditions and arrangements are necessary, which will put on him the dress of continuity and life and will prevents its decline and destruction.

Directly the subject of guidance is also under the same rules. A special care (foresight) and conditions are required for guidance, whether of an individual or society for life and its continuance. Otherwise it is possible that a guided person may be diverted from the right path and after the guidance again he may go astray.

Therefore, an individual and a group by way of guidance may have acquired great and distinguished status, but its future is ambiguous. It is up to them to take the benefit of the present situation and present themselves in the court of Allah and with sincerity invocates that He may continue this blessings (of guidance) which is prone to changes and prey to decadence and destruction in all the periods of his life.

Thus if a guided person says, “O Allah! Guide us towards the straight path,” the meaning is, “keep us steadfast on it and make that blessing permanent for us.”

The great commentator of Islam, Allamah Tabarsi while presenting a parable inMajmaul Bayan says: And such parables of interpretations are many with us. When you feel that your beloved guest slowly wants to draw his hand away from food immediately you tell him: “Please continue eating”, then he continues. This means that you continue doing that work.1

  • 1. For more information review that Tafsir of Surah Al-Hamd by Ayatullah Ozama Al-Khui printed by Jamea-e-Talimat-e-Islami from page 170 to 176.

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

Are Other Religions Right?

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Question: Since Islam had canceled all other religious, in some verses of Qur’an why does it considers all the people and communities of the world – whether Muslims, Jews and Christians etc. if they believe in Allah and do virtuous deeds they are people of salvation and says:

whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.1

Does not this mean that all communities of the world even after the advent of Islam, as per above-mentioned conditions (belief and action) would get salvation? And still their religions exist with their own strength and they are not annulled on the basis of credence?

Answer: Let us first see the text of the above-mentioned verses then we shall analyze them.

(1) “Surely those who believe, and those who are Jews and the Christians and the Sabeans whoever believes in Allah and the Last day and does good they shall have their reward from their Lord, and those is no fear for them, nor shall they grieve.”2

(2) Surely those who believe and those who are Jews and the Sabians and the Christians whoever believes in Allah and the last day and does good — they shall have no fear nor shall they grieve.3

There is no difference in the meaning of the first verse and this one.

(3) Surely those who believe and those who are Jews and the Sabeans and the Christians and the Magians and those who associate (others with Allah) — surely Allah will decide between them on the day of resurrection; surely Allah is a witness over all things.”4

It is possible that at first sight, it may be considered that these verses say that if the followers of aforesaid religions believe in the oneness of Allah and the day of resurrection and do good deeds, they are the people of salvation and one concludes that other religious are not yet abolished.

Now when Islam was presented to the people it does not mean that following other religions was eliminated, but each one from the previous religions is on a way towards Allah. And man can reach to his destination through any way he wants. And this is not at all necessary that a particular religion, for example Islam should be followed. This is the issue, which is repeatedly put forward by those people whose study of the Holy Qur’an is superficial.

Nevertheless it should be kept in mind that the base of exegesis of some single verse is not on that other verses should be neglected and overlooked. And relationship of this verse should be cut-off from them. But to understand the meaning of one verse, other than the circumstances of revelation, the verse preceding and the verse following that verse and other verses of the Holy Qur’an should also be kept in view.

If after the advent of Islam following other religions was allowed then there was no justification in continuing some other religion’s law in the name of Islam. This was also not at all necessary that the Prophet of Islam (s.a.w.a.) should be the chief of all the races of the world and write to the leaders and rulers inviting them all towards his religion, and put forward his religion as a universal religion and the last divine law.

The letters of the Prophet (s.a.w.a.) and his repeatedly inviting towards Islam in his days and after that Muslims waged holy war that which was wearing away their strength against the People of the Book and narrations concerning this which have reached us from Imams of Ahlul Bayt (a.s.), all bear testimony that with the advent of Islam the period of the apostleship of the previous great Prophets (a.s.) came to an end and divine law other than Islam and the prophet hood other than that of Muhammad (s.a.w.a.) do not have a standing anymore.

Now let us see what is the purpose of those verses. In the above-mentioned verses two facts are mentioned. One is brief and the other detailed.

(1) If the Jews and the Christians are truly by heart the followers of Tawhid and Qiyamat and do not show off they should according to Taurat and Injeel believe in the Prophet of Islam (s.a.w.a.), because Taurat and Injeel had conveyed the good news of coming of Prophet (s.a.w.a.) and described his signs, like: you know him as you know your sons. It is a thing worth attention that, the Holy Qur’an in Surah Maidah just before the verse, which is under discussion says:

Say: O followers of the Book! You follow no good till you keep up the Taurat and the Injeel and that which is revealed to you from your Lord…5

There is no need to show that the meaning to keep up those Heavenly Books is to act on what is in them. And what is entered into those Books is the Prophet hood of the Prophet of Islam (s.a.w.a.) and it is universal Prophet hood, which is entered in them.

The Holy Qur’an has pointed towards it several times. If they really have faith in Allah and the day of resurrection, then it is a must for them that should have faith in the universal Prophet hood of Prophet (s.a.w.a.) also, which is part of the teachings of Allah in the old and new testaments. In that case they will become Muslims and surely get the rewards.

In short faith on Allah and the day of resurrection is not different from the Heavenly Books and their teachings. (In which the prophet hood of Last Prophet is included). Then such a person who has faith in these in a sense is not a Christian, but he will be considered a Muslim.

(3)    It is evident from studying the verse preceding this verse in Surah Baqarah that, it is connected to these group of the People of Book, who believed in Allah in the time of the previous Prophets and they believed in the day of resurrection. In and in those periods of time they were following the commands of their respective religion.

In contrast to that, some others disobeyed the way of Tawhid and started worshipping calf and became shameless to the extent that, they said to Musa (a.s.) in clear words: As long as we do not see Allah with our own eyes we will not worship Him. As a result of such unbecoming ways the Israelites came face to face with the anger of Allah. And according to the meaning of the preceding verse, their foreheads were stamped with a seal of disgrace and misfortune and they were trapped in the wrath of Allah because they had committed blasphemy with respect to the signs of Allah and were killing the prophets unjustly.6

Allah has revealed above-mentioned verses to remove the wrong notions and to explain that the group of the People of book, which really believed in Tawhid and the day of resurrection and did good deeds, is different from others. They will get salvation on the day of resurrection and for them there will be no grief and sadness.

In these circumstances this verse will be especially for that group of the people of Book, who were alive in the past ages and died before the Proclamation of the Holy Prophet (s.a.w.a.) and it is not with regard to the period of the Prophet of Islam (s.a.w.a.).

The purpose of revelation of this verse also explains this subject in a complete way that, after the apostleship of the Holy Prophet and the revelation of Holy Qur’an some Muslims will think that, when Islam is the only way of truth and salvation, then what will be the fate of our ancestors, who were the followers of other religions at that time? The noble verse was revealed to assuage them.

Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.7

And in a formal way it was announced that all the people who in their own time believed in Allah and the day of resurrection and continued to do good deeds, will get salvation and for them there will be no grief and sorrow.

When Hazrat Salman-e-Farsi (r.a.) met the Holy Prophet (s.a.w.a.) for the first he began to discuss about the caretakers of monastery and monks and many people also joined the gathering and sat around the Holy Prophet (s.a.w.a.). He addressing the Prophet (s.a.w.a.) said:

“All the monks of our monastery were waiting for your Apostleship, but with regret I have to say that before they could pay visit to your honored self they passed away.”

At that time someone said to Hazrat Salman (r.a.) that they were the people of fire. This thing did not go well with Hazrat Salman (r.a.). At that time the verse which is under discussion was revealed that those who believed truly in the past true religions, though that may not have seen the time of the Holy Prophet (s.a.w.a.) then too they will get salvation.

The summary of this answer is this that those people before the Prophet of Islam (s.a.w.a.) in their time had strong belief in true religion; they will get salvation on the day of Qiyamat. In this situation, this verse does not have any relevance to the thoughts like “peace-loving person” (Every religion’s follower is from the people of salvation) and this type of exegesis shows lack of knowledge of the meaning of that verse and the verses, which are concordant to that.

Other than this the 17th verse of Surah Hajj does not have the slightest of conformity to the meaning, which they construe. Its meaning is nothing but that Allah on the day of resurrection will decide between different communities of the world. This assertion does not bear testimony at all that the followers of all the religions will get salvation. And that all are moving on the true path.8

  • 1. Surah Baqarah 2:62
  • 2. Surah Baqarah 2:62
  • 3. Surah Maidah 5:69
  • 4. Surah Hajj 22:17
  • 5. Surah Maidah 5:68
  • 6. And they became deserving of Allah’s wrath; this was so because they disbelieved in the communications of Allah and killed the prophets unjustly; this was so because they disobeyed and exceeded the limits. (Surah Baqarah 2:61)
  • 7. Surah Baqarah 2:61
  • 8. For more explanation see. Tafseer Namoona in Persian/Urdu

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

How Can Tayammum be Performed in Soil Contaminated by Germs?

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Tayammum-Soil-AblutionQuestion: It is commanded in Islam that when water is not available you must instead of Wudhu (ablution) and Ghusl (bath) perform the Tayammum on soil/earth etc. But how can Tayammum be performed on soil, when all sorts of germs are present in it? And they can be transferred through the soil?

Answer: As proved by medical sciences clean and unpolluted soil is safe from germs and most germs cannot survive in soil. The reason soil is so protective is very tiny living things that exist in soil are deadly enemies of harmful germs.

For example a dead body in which millions and billions of germs are present is buried in the earth, then these small living beings immediately starts assimilating that corpse and very soon they defeat the army of germs and destroy them.

Therefore contrary to what people think clean pure and unpolluted soil does not have germs and it is a vital enemy of germs and sooner or later it destroys them.

Keeping this in view it seems that when water is not available in command of Islam to do Tayammum on soil is according to the discovery of Medical science.

The basic point to note with regard to this is that in Qur’an the verse of Tayammum emphasizes that the soil be clean and pure. It says:

And (if) you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands…1

With regard to this religious command, the traditions of Holy Imams (a.s.) state that soil should be pure, clean and clear. In the book Wasaelush Shia Imam as-Sadiq (a.s.) has been quoted thus:
“Do not take the soil for Tayammum from such places, which are thoroughfares, and people are passing through it.”

This emphasis is there because generally the chance of such places being polluted is more, but those places where people do not passing through generally remains clean and pure.

  • 1. Surah Nisa 4:43

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

Why Does Allah Subject People To Tests?

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testQuestion: Allah says in the Holy Qur’an:

Who created death and life that He may try you — which of you is best in deeds…1

Now the question is that testing is required by one who is not aware of something and one who is not aware of the result. While for Allah apparent and hidden is all same and whatever it is in the Heavens and the earth; nothing is hidden from Him. Then why is it necessary for Him to test His servants?

Answer: We should keep in mind that the purpose of test and trial by Allah is something different. The man himself because of his deficiency and lack of wisdom and understanding is compelled go through the test to find out the truth, and to remove all kinds of ambiguity.

However, such a situation is impossible for Allah. He is well aware of everything in the light of His unprecedented and unlimited knowledge, therefore in that sense, His taking a test is not akin to wisdom. Rather, the test is in some other sense and for some other purpose, the explanation of which is given below:

(1) This can be explained in a way that when a person is born, there are so many capabilities and astonishing potentialities in his nature. All the human perfections and ethical proficiencies are hidden in him in the form of talent. And his temperament is made from that. These capabilities are like yarns under the ground, which do not come out without proper means and do not reach up to the stage of power and excellence.

This is a matter of commonsense that, as long as these capabilities are not coming into open, till the time, evolution and excellence and as a result of it, reward and blessing cannot have a visible existence. The purpose of such tests is the upbringing of humans and cause to grow up in him high quality of virtues. If these responsibilities and tests were not there in the existence of man there the capabilities would never have become apparent. It could never have been visualized and no one would have been eligible for reward.

This is mentioned by Amir al-Mu’mineen (a.s.) in a short but very meaningful way in a paragraph in Nahjul Balagha. He says:

“Never say that, O Allah! I seek refuge from tests and trials from You, because, there is no one who is not put to trials, rather, while doing prayers (or asking for favors) say this that, O Allah! I seek refuge from You from such trials which may cause me to go astray (means those trials, in which I may not come out successful and through it I may not be able to make myself perfect (accomplished)…

After that Imam Ali (a.s.) explains:
The objective of the test and trials is not to gain information and insight, because in the universe there is not a thing which is hidden from or unseen by Allah. The intention is that those hidden qualities say like, happiness and pleasure and anger or the portion of rage and fury which is given by Allah to become manifest and these hidden qualities come to out in the form of action and apparent deeds, so that reward and punishment and merit of penalty and requital becomes manifest.

As you have observed, Imam (a.s.) has pointed out the purpose of test that, by them qualities and capabilities of man take the shape of apparent action and after this the person becomes competent for reward and punishment otherwise only on the basis of inner qualities (without the external acts) no reward or punishment can be given. And as a matter of fact in this situation perfection will not be achieved.

For example when Allah commanded Hazrat Ibrahim (a.s.) to sacrifice Hazrat Ismail (a.s.). When Allah tested him, His purpose is not to know whether Hazrat Ibrahim (a.s.) would obey His command or not, but, the intention is that, the soul which was present in the self of Hazrat Ibrahim (a.s.) which was eager to obey and accept the commands of Allah, the test will make it perfect, it will make it realize and take it into the stage of action and in this way Ibrahim (a.s.) will move on the road of perfection (Pay attention).

Hence, Allah puts everyone to test and trials by difficulties, hardship, distress and misfortunes; as He says:

“We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient.2

Difficulties and hardships are just like a furnace, which makes the iron hard and strong. Man also becomes strong and powerful in difficulties and misfortunes. And he becomes capable of removing obstacles, which come in his way to a successful and happy life.

When we say that, by taking tests, the purpose of Allah is to develop the latent good qualities in His servants it does not mean that all the persons who have undergone tests would necessarily develop good and likable qualities. But the intention is that tests from Allah form the base in the social atmosphere for upbringing and nourishment.

Those who wish good fortune take full advantage of such circumstances and acquire special upbringing in this way. But some people take undue advantage from it and their evil and contemptible hidden qualities come into open and take the shape of evil actions. In technical terms they fail in their tests.

One of the mysteries of trials and tests from Allah is:

2) People can be recognized as who are virtuous and who are evil (sinful), who are believers and who are hypocrites and who are good and who are bad. The Holy Qur’an indicates towards this point by the word “Tamhees” and says:

And that He may purge those who believe and deprive the unbelievers of blessings.3

Allah separates the believers from unbelievers by tests and these two groups are recognized as different and opposite to each other.

3) The third benefit of tests from Allah is this that it is the fulfillment of a condition on the false faiths which on general conditions in normal circumstances make thousands of claims and when the time of action comes they are proved worthless. That is they are heroes in talks and not in character. By tests and trials they are exposed. They are shown in their true colors.

If these types of people are not put in the furnace of tests, and their hollow inside is not disclosed which is contrary to their adorned and decorated explicit, then it is possible that he himself also may remain under a wrong impression and others also are enthralled in the fallacy.

And the punishment given by Allah or the deprivation from the favors of Allah may be considered unjust, but the tests tear the curtain from reality and the fact of their existence their real self becomes evident to themselves as well as to others.

This is the logic behind the tests from Allah

  • 1. Surah Mulk 67:2
  • 2. Surah Baqarah 2:155
  • 3. Surah Aale Imran 3:141

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