180 Questions Enquiries About Islam Volume Two: Various issues Volume 2

180 Questions Enquiries About Islam Volume Two: Various issues25%

180 Questions Enquiries About Islam Volume Two: Various issues Author:
: Sayyid Husain Husaini
Translator: Shaykh Shahnawaz Mahdavi
Publisher: The Islamic Education Board of the World Federation of KSIMC
Category: Various Books

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180 Questions Enquiries About Islam Volume Two: Various issues

180 Questions Enquiries About Islam Volume Two: Various issues Volume 2

Author:
Publisher: The Islamic Education Board of the World Federation of KSIMC
English

www.alhassanain.org/english

180 Questions Enquiries About Islam Volume Two: Various issues

Author(s): Ayatullah Naser Makarem Shirazi

Compiler(s): Sayyid Husain Husaini

Translator(s): Shaykh Shahnawaz Mahdavi

Publisher(s): The Islamic Education Board of the World Federation of KSIMC

www.alhassanain.org/english

The second of three volumes containing detailed answers to inquiries about the philosophical and historical aspects of certain rules in Islam and prominent events that occurred during the life of the Prophet. These inquiries were answered by Ayatullah al-'Uzma Hajj Shaykh Nasir Makarim Shirazi, and translated into English by Shahnawaz Mahdavi.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Transliteration Tabl 9

A Few Words About This Book by Ayatullah Al-Uzma Makarim Shirazi 11

Biography of the Author 12

His Studies 12

Political Activities 13

The Religious Help and Support 14

1. Religious Publications Centre for the Shi`a 14

2. Organizing Gatherings to Offer Lessons in Theology and other Religious Teachings 14

3. Islamic Council to Protect the Youth 15

4. Struggles Against Deviant Thoughts 15

5. Establishing Organizations and Centres of Learning 15

6. Writings 16

Introduction 18

1. What is the purpose of mankind’s creation? 20

Note 21

2. Why did Allah (s.w.t.) not create mankind perfect from the onset? 22

Notes 22

3. What is the purpose of the perfection of man? 23

Explanation 23

Note 23

4. Why does Allah (s.w.t.) test people? 24

Explanation 24

Notes 25

5. Is the ‘prosperity’ or ‘wretchedness’ of mankind, inherent? 26

Note 28

6. What is the difference between Islam and Iman? 29

Notes 30

7. What is meant by ‘Shaytan’ in the Noble Qur’an? 31

Notes 32

8. What is the reality of the Jinn? 33

Notes 35

9. What is the reality of Angels? 36

Question 38

Notes 38

10. What is ‘Raj'at (the Return)? Is its occurrence possible? 40

Notes 42

11. What is the philosophy of Raj'at? 43

Notes 43

12. What is the reality of Tawakkul and what is its philosophy? 44

The Philosophy of 'Tawakkul' 44

Notes 46

13. What is the philosophy behind Du'a and Invocations? 47

Notes 48

14. Why is it that our Supplications Occasionally Remain Unanswered? 49

Acting in Accordance with Divine Covenants 49

Notes 51

15. What is Islam’s perspective with regards to Jabr (compulsion) and Ikhtiyar (free-choice)? 52

Notes 56

16. Is the theory of evolution inconsistent with theism? 57

Arguments of the Proponents of Evolution 58

Answers of the Advocates of 'Constancy of Species' 58

The Theory of Evolution and 'Theism' 59

Notes 60

17. Is the theory of evolution of species inconsistent with the viewpoint of the Noble Qur’an with regards to the creation of Prophet Adam (a.s.)? 61

Notes 63

18. What is the Reality of Dreams? 64

Note 65

19. What is meant by ‘The Courses’ (Sunnat) of Allah’? 66

Note 67

20. Does ‘Injury by an Evil Eye’ Possess any Reality? 68

Notes 69

21. Does ‘Good Omen’ and ‘Evil Omen’ Possess any Reality? 70

Notes 71

22. Is Qisas (the Law of Retaliation) against the Norms of Intellect and Human Sentiments? 72

Notes 74

23. Is the Punishment of Amputation of the Hands, Rough and Violent? 75

The measure in which the hand should be amputated 75

Is this Islamic penalty rough and violent? 75

Notes 77

24. Were all the Companions of the Noble Prophet (S) Upright and Righteous? 78

What kind of irrational and illogical judgement is this? 78

Notes 81

25. Why is it that some of the Oppressors and Sinners are Drowned in Comfort and Bounties and do not Witness any Punishment? 82

Answer to one Question 82

Notes 83

26. Why is it that Nations, Devoid of Faith and Belief, Possess a Life of Ease and Comfort? 84

Note 85

27. If Every Person’s Sustenance has been Decreed, then why are Some (found to be) Hungry? 86

Notes 86

28. What are the reasons for the backwardness of the Muslims? 87

Note 87

29. What is the incident of Fadak? 88

Notes 89

30. Was Abu Talib a Muslim? 90

Notes 93

31. What is the Criterion with regards to the Greater Sins? 95

Notes 95

32. Why is it Necessary to Utter Allah’s Name at the Time of Slaughtering (Animals)? 97

Note 97

33. How does Islam view Monasticism? 98

Explanation 99

The Historical Origins of Monasticism 99

Ethical and Moral Evils Resulting due to Monasticism 100

Notes 101

34. What do ‘Spiritual Vision’ and ‘Mystical Intuition’ Mean? 102

Notes 103

35. How can ‘Allotment of Sustenance on the Part of Allah’ and ‘Working for One’s Livelihood’ be Consistent with one Another? 104

Notes 105

36. Is Naskh (Abrogation) Permitted in the Religious Laws? 106

Note 107

37. Is it Correct to Label Days as Auspicious and Inauspicious? 108

Notes 111

38. Is the Incident of the ‘People of the Cave’ Corroborated by Present-Day Science? 112

Hibernation 113

Another Example, Burial of the Aztecs 113

Freezing The Body of a Living Person 114

Notes 115

39. What is Intended by the Seven Heavens? 116

Notes 117

40. Is the Annihilation of the Solar System during the Countdown towards the Day of Judgment Consistent with our Present-Day Knowledge? 118

Notes 119

41. What is Magic and how does Islam view it? 120

Magic, In the Eyes of Islam 121

Notes 122

42. What is the aim of Taqiyyah (Dissimulation)? 123

Taqiyyah, a Defensive Shield 123

Taqiyyah, a Change in the Form of Combat 124

Notes 126

43. What is the Myth of Gharaniq or ‘The Satanic Verses’? 127

Conclusion 133

Notes 133

Transliteration Tabl

The method of transliteration of Islamic terminology from the Arabic language has been carried out according to the standard transliteration table mentioned below.

ء ‘ ض z

ا a ط t

ب b ظ z

ت t ع '

ث th غ gh

ج j ف f

ح H ق q

خ kh ك k

د d ل l

ذ dh م m

ر r ن n

ز z و w

س s ي y

ش sh ه h

ص s

Long Vowels Short Vowels

ا a ـــَـــ a

و u ـــُـــ u

ي i ـــِـــ i

(s.w.t.) - Free from Imperfections and Exalted is He

(s.a.w.) - Prayers be upon him and his family

(a.s.) - Peace be upon him

(s.a.) - Peace be upon her

A Few Words About This Book by Ayatullah Al-Uzma Makarim Shirazi

Questions have always been a key to the treasures of human knowledge, and individuals and nations who tend to question less come to acquire a reduced share from this vast treasure. Basically, it is the right of every person to ask questions and obtain their answers, and none can be deprived of this logical and rational privilege.

The Noble Qur`an has repeatedly emphasized this aspect - ask those, who possess knowledge, about that of which you do not possess knowledge.

فَاسْئَلُوا أَهلَ الذِّکْرِ إِنْ کُـنْتُمْ لاَ تَعْلَمُونَ

The extensiveness of this Qur'anic ruling reveals that Islam does not recognize any limits or restrictions as far as the issue of 'questioning' is concerned, and permits the Muslims and even the non-Muslims (despite appearing to be general in meaning, this verse, in reality is addressed to the non-Muslims) to pose every kind of question, including those pertaining to various doctrinal, social, ethical and political issues, to those who have knowledge about them.

Exceptions to this rule are misleading questions asked with the intention of spoiling people's faith, distorting constructive ideas, fermenting disturbance and confusion in the minds of the public, mere wrangling, baseless arguments, obstinacy and prejudice. In reality, these are not questions but destructive inhumane plots in the guise of questions.

In any case, since the Noble Qur`an is a colossal encyclopaedia of divine sciences and human affairs, on numerous occasions and in connection with various verses, there are questions that come to the fore - a great number of which, due to lack of applicability in those periods, have remained unanswered in the books of past commentators.

While writing Tafsir-e-Namunah (with the assistance of some accomplished scholars), we strived to propound all these questions - especially those related to present-day issues - and to answer them in detail.

Since it appeared essential that everyone, especially the educated youths, possess the answers to these questions, Hujjatul Islam Agha-e-Husaini and a number of honourable scholars of the Theological Seminary of Qum - whose names appear in the introduction of the book - exerted themselves greatly in extracting these questions and answers from the 27 volumes of Tafsir-e-Namunah and 10 volumes of Payam-e-Qur`an. Consequently, they accumulated one hundred and eighty important questions and expended great effort in imparting a systematic arrangement to them - may Allah (s.w.t.) accept their efforts.

It is hoped that this collection creates a new opening for everyone - especially the beloved Muslim youths - regarding issues pertaining to Islam and the Qur`an, and serves as provision for all of us for the Day of Judgment.

Hawzah 'Ilmiyyah, Qum

Nasir Makarim Shirazi

Biography of the Author

The eminent scholar, Ayatullah al-`Uzma al-Hajj ash-Shaykh Nasir Makarim Shirazi was born in the year 1345 AH (1924 CE) in the city of Shiraz, Iran to a religious family who were well known for their great level of spirituality and noble ethical traits. His Eminence finished his elementary school studies in Shiraz and due to his eagerness to learn, his powerful memorizing capabilities and other great talents, he was regarded as one of the extraordinary students from amongst his fellow classmates and because of this, was able to complete two years of studies in one year!

The conditions that existed in Iran in those days obligated this young man - who possessed such a talent and great aptitude to choose the path of University studies to increase his knowledge and attain the higher (material) levels of secular studies. However through the hand of fate and the blessings of the Maintainer of the Universe and his own internal desires, this young man developed an attraction to becoming better acquainted and delve deep into the genuine teachings of Islam, especially since after the spring of 1348 AH (1937 CE) (just after he finished his primary school), the Islamic Seminaries went thru a major transformation and had taken on a completely new form.

His Studies

His Eminence started his formal Islamic studies at the age of 14 in Madressah Agha Babakhan Shirazi and within a short period of time, was able to complete the introductory studies such as Sarf, Nahw, Mantiq, Bayan, and Badi`, which were all needed to advance to the next level of Islamic studies.

After completing these sciences, he turned his attention towards the fields of Fiqh (Jurisprudence) and Usul al-Fiqh (Principles of Jurisprudence) and again, due to the exceptional capabilities that he possessed, was able to finish studying the complete levels of introductory and both the levels of the intermediate Islamic studies in approximately four years (something that normally takes 12 to 15 years)! During this time, a group of students from the Islamic Seminary in Shiraz were also benefiting from the classes that he himself was teaching.

The positive criticisms and personal opinions of His Eminence on the classes being held in Qum and in relation to the need for including extra information within the books that were being taught in the various Theological Seminaries, definitely played a role in the bright future that awaited him. While in religious gatherings in this city, his capabilities, genius, meticulous and deep thought were witnessed by others and because of this, no one was able to deny his God-given talents.

Whereas this brilliant star was only a mere 18 years old, however through his deep penetrating knowledge and the flowing pen, he was able to write a commentary on the book Kifayatul Usul (one of the major books of `Ilmul Usul that must be studied in the Theological Seminary), in which he was able to bring to light the ambiguous issues mentioned in this traditional book. At the age of 18, he formally entered into the Theological Seminary of Qum and for the next five years, was present in the religious gatherings and classes of some of the greatest teachers of those days, such as Ayatullah al-`Uzma al-Hajj as-Sayyid Muhammad Husain Burujerdi and other great personalities (may Allah be pleased with them all).

In order for His Eminence to become better acquainted with the great scholars, their ideas and thoughts who were studying and teaching in one of the greatest Theological Seminaries of the Shi`a, in the year 1369 AH (1950 CE), he made his way to the Hawza `Ilmiyyah of Najaf al-Ashraf in `Iraq. It was here that he was able to take part in the classes of some of the greatest teachers such as: Ayatullah al-`Uzma al-Hajj as-Sayyid Muhsin al-Hakim, Ayatullah al-`Uzma al-Hajj as-Sayyid Abul Qasim al-Khu'i and Ayatullah al-`Uzma al-Hajj `Abdul Hadi ash-Shirazi and other great teachers (may Allah sanctify their spirits).

At the age of 24, His Eminence was granted complete Ijtihad from two of the great scholars of Najaf al-Ashraf. In addition, Ayatullah al-`Uzma al-Hajj as-Sayyid Muhsin al-Hakim even wrote a short, but comprehensive letter of commendation for His Eminence's notes on the lessons of Fiqh (The Book of Taharah).

His thirst for acquiring and gaining more knowledge continued with the great teachers in Najaf al-Ashraf. However, since he did not have the means to survive and continue his studies in this holy city, he was forced to return back to Iran in the year 1370 AH (1951 CE) and make his way back to the holy city of Qum which was now the centre of gathering religious scholars. Once again, he joined the circle of scholars who later on, had a profound impact on his life.

After returning to Iran, Ayatullah Nasir Makarim Shirazi began teaching the intermediate and higher level of studies (Kharij) in Usul al-Fiqh and Fiqh. It is now close to 28 years that he has been teaching these classes in the Theological Seminary which have been warmly accepted and appreciated by a large number of students. In addition, after teaching a large number of the important books of Fiqh, he went on to write summaries and notes of these great works. At present the classes of Kharij of Usul of this great personality are one of the most popular classes in the Hawza `Ilmiyyah of the Shi`a and there are close to 2,000 of the most dedicated and dynamic students who take part and benefit from his lectures!

From the beginning of his studies, he was habituated in writing books in various fields of Islamic studies such as Theology, Islamic Awareness and the issue of Wilayah (of the Ahlul Bait). Moving ahead, he started to write on the Exegesis of the Qur'an, Fiqh and Usul al-Fiqh and is currently known and recognized as one of the greatest writers in the Muslim world.

Political Activities

His Eminence was also very active in the early days that culminated in the Islamic Revolution of Iran and it is because of this fact that he was thrown in the despotic ruler's jail many times. In addition, he was even exiled on three separate occasions to three different cities - Chanharat, Mahabad and Anarak. However after the Revolution, he was appointed to the first council of Representatives and played a pivotal role in writing the first constitution.

The Religious Help and Support

Ayatullah Nasir Makarim Shirazi has been quite active in various fields of teaching and guiding the up-and-coming scholars in the Theological Seminary of Qum, and has embarked on various projects and endeavours, of which we mention just a few:

1. Religious Publications Centre for the Shi`a

From some time back, His Eminence felt the need for the Hawza `Ilmiyyah of Qum to have a general publication organization which would be able to defend the Shi`a from the works that were being published, by those wishing to mislead the people - unfortunately whose number is great.

In addition, this is also something that the Muslims expected from such a great Islamic University such as the Hawza `Ilmiyyah, and thus people from different strata of the community starting from the great Mara`ja Taqlid of the Hawza and others also put forward this request that without doubt, a magazine should be published that would be able to answer the religious enquiries of the youth and give them the answers that they were looking for. In addition, such a publication would be able to fight against the books and magazines that were coming out aiming to mislead the people.

Due to the fact that at that time, there were some minds (within the Theological Seminary) that were not ready to accept such a publication, thus, His Eminence sought out serious and original-writing scholars to place the heavy responsibility on their shoulders of producing such a publication. In this regard, His Eminence, along with a group of other scholars and the assistance of the leaders of the Hawza `Ilmiyyah of Qum and the financial support of well wishers, launched the magazine, “Maktab-e-Islam”.

This magazine was definitely something which was unparalleled in the Shi`a world and maybe from the point of view of its range of circulation - amongst the various religious magazines being published at that time - was the number one magazine across the entire Muslim world. This magazine brought a fresh new path of direction to the great students and thinkers of the Hawzah.

At present, this publication has been going on strong for over 39 years - offering its valuable services to the Muslim world and the Shi`a communities and has found a special spot within the hearts of the youth, the university students, teachers and other noble personalities and it is through this publication that the light of Islam and Tashayya` has been spread from its focal point (Qum) to the entire world.

2. Organizing Gatherings to Offer Lessons in Theology and other Religious Teachings

His Eminence felt that the books that had been written in the field of Islamic Theology were not sufficient, nor were they, with the passing of time, able to answer the questions that were being raised. In addition, these books were also not adequate in addressing the needs of the current era. The traditional books of theology were written centuries ago where the questions that the materialists of today bring up were not mentioned. Also, the traditional books written in the past did not discuss the various world religions who were hoping to impose their values on the world. In addition, the older books brought up issues like those in relation to the Asha`ris and Mu`tazili and others such as these which today discussions on beliefs such as these are no longer applicable as discussions since these were 'seasonal'.

It is because of this fact that His Eminence, relying upon his literary talent and exceptional abilities, was able to present the Theological Islamic beliefs and the five Principles of Religion in an unparalleled way! It is through organizing the theological discussions that hundreds of people were attending that these gatherings were made aware of these issues at hand and through these gatherings, a compact and concise book was compiled and published.

3. Islamic Council to Protect the Youth

His Eminence gave unparalleled lessons on Theology and other lessons and discussions in which his students have been educated in eight different subjects from amongst the different schools of thought throughout the world. It is through these classes that those being trained would be able to discuss and have debates with others, who are busy propagating other beliefs and schools of thought and would also be able to write books concerning their beliefs - they would also be equipped to answer any questions or issues that they put forth.

Within a short period of time, these religious gatherings were able to produce students - each one of which was firmly grounded and specialized in a particular field of study and even today, a group of active youth who are well known authors within the Hawza `Ilmiyyah, are busy studying with. As well, in order to save our dear youth from the clutches of corruption, His Eminence formed an organization called the Educational Assembly for Protection of the Younger Generation. One of the outcomes of this assembly is the publication of material that would be attractive to the youth, and his office made them available to the youth very promptly.

4. Struggles Against Deviant Thoughts

On one of his trips to the city of Shiraz, His Eminence came face to face with one of the Sufi groups in this city. A group of people in Shiraz requested him to write a book that would outline the principles of these Sufis - one that would explain their beliefs in a polite and respectful manner. His Eminence, by making use of the resources available to him, sat down to write this book in the year 1953 CE which outlined their beliefs and thoughts, and he named it ”The Manifestation of Truth”.

The method in which he wrote this book caught the attention of the late Ayatullah al-`Uzma Burujerdi (may Allah be pleased with him) and after requesting His Eminence to see him, he congratulated the author for his valuable efforts. In relation to this book, Ayatullah al-`Uzma Burujerdi (may Allah be pleased with him) wrote the following commendation, “I have gone through this book in my spare time and did not find even the smallest of weak points in it. May Allah reward you for your troubles.”

5. Establishing Organizations and Centres of Learning

In these regards, His Eminence had made the intention of establishing such organizations in the same number of Ma`sumin (peace be upon all of them) that we have (14) and with the praise of Allah up until now, he has been successful in establishing four such important schools within the Theological Seminary of Qum and two religious organizations for the welfare of the students who are living in the city of Mashad.

6. Writings

The number of publications of His Eminence currently lies at approximately 130 volumes of books which have all been printed - some of which have been reprinted more than 30 times! Some of these have even been translated into more than 10 living languages of the world and have been published in various parts of the world.

The commentary of the Qur'an authored by him, Tafsir-e-Namuna (The Ideal Commentary) has been translated into many languages, including `Arabic (al-Amthal Fi Tafsir al-Qur'an), and can be found in many homes. In addition to this commentary, he has also authored a thematic commentary of the Qur'an entitled Payam-e-Qur'an (The Message of the Qur'an) which has opened up a new chapter in the field of exegesis of the Noble Qur'an.

In addition, the books he has written on the theological beliefs have been a place where others can seek refuge from the assault of books written with false beliefs in them.

Of the books of Fiqh that he has written, we mention a few: Anwar al-Fuqahah, al-Qawa`idul Fiqhiyyah, Anwar al-Usul and the notes and commentaries on the complete text of `Urwatul Wuthqa which has been printed many times over.

His practical guide for Muslims (Tawdhihul Masail) has also been printed many times and has also been translated into `Arabic, Urdu, Turkish, Azari and English.

A complete list of other publications of this great scholar which have been translated into English and are available is as follows. Most of these can be read on his website at www.makaremshirazi.org.

1. Ethical Discources [40 Lectures on Ethics and Morality] - volume 1, 2 & 3 translated by Saleem Bhimji -published by the World Federation of KSIMC [www.world-federation.org]

2. Khums: The Islamic Tax translated by Saleem Bhimji - published by the Islamic Humanitarian Service [www.al-haqq.com]

3. Lessons in Islamic Beliefs - Tawhid, 'Adalah, Nubuwwah, Imamah, and Ma'ad translated by Laleh Bakhtiyar - published by Ansariyan Publications [www.ansariyan.org]

4. Life Under the Grace of Ethics translated by Monir Shafiei - published by the Office of Ayatullah Makarim Shirazi [www.makaremshirazi.org]

5. Message of the Qur'an - A Thematic Exegesis of the Noble Qur'an volume 1 of 10 translated by Saleem Bhimji - published by the World Federation of KSIMC [www.world-federation.org]

6. One Hundred and Eighty Questions - volumes 1, 2 & 3 translated by Shahnawaz Mahdawi - published by the World Federation of KSIMC [www.world-federation.org]

7. One Hundred and Fifty Lessons for Life translated by the office of Ayatullah al-'Uzma Shaykh Nasir Makarim Shirazi - published by Ansariyan Publications [www.ansariyan.org]

8. Our Beliefs translated by the office of Ayatullah al-'Uzma Shaykh Nasir Makarim Shirazi - published by the Office of Ayatullah Makarim Shirazi [www.makaremshirazi.org]

9. Philosophy of Islamic Rulings written in co-operation with Ayatullah Ja'far Subhani Translated by Sayyid Athar Rizvi - published by Ansariyan Publications [www.ansariyan.org]

10. Summary of the Islamic Rulings translated by 'Ali Abdul Rasheed - published by the Office of Ayatullah Makarim Shirazi [www.makaremshirazi.org]

11. Tafsir of the Noble Qur'an - Suratul Jinn translated by Saleem Bhimji - published by the Islamic Humanitarian Service and the World Federation of KSIMC [www.al-haqq.com] & [www.world-federation.org]

12. The tradition of Ghadir - The Expressive Evidence for Imamate translated by the office of Ayatullah al-'Uzma Shaykh Nasir Makarim Shirazi - published by the Office of Ayatullah Makarim Shirazi [www.makaremshirazi.org]

13. The Noble Qur'an - Translation and Commentary - volume 1 - 4 translated by Mansoor Amini - published by the Office of Ayatullah Makarim Shirazi [www.makaremshirazi.org]

14. The Islamic Laws translated by the office of Ayatullah al-'Uzma Shaykh Nasir Makarim Shirazi - published by the Office of Ayatullah Makarim Shirazi [www.makaremshirazi.org]

Introduction

Throughout the ages, distinguished Shi'ite scholars have authored numerous commentaries, some of which have been a source of benefit for the scholars, the Hawza 'Ilmiyyah and those who have been attracted to the Qur’an. However there was demand for a commentary possessing the excellences of Tafsir-e-Namunah, in the Persian language, especially in this period of time wherein there is an ever-increasing focus towards comprehending the Noble Qur’an.

Ayatullah Al-Uzma Makarim Shirazi, with the co-operation of some distinguished scholars, has fulfilled this requirement and done an invaluable service to the Noble Qur’an by authoring this valuable commentary

Some of the features of this commentary, which have contributed to its extra-ordinary universality and attraction, are as follows:

1. Although this commentary is in Persian, its scientific and research aspects have been given such consideration and emphasis that it benefits not only the common masses, who are interested in comprehending the Qur’an, but also scholars and men of learning.

2. While interpreting the verses, rather than dwelling on unnecessary points, particular attention has been paid to those important issues that could have a great impact upon the lives of individuals and the society.

3. In connection with the topics that are propounded in the verses, separate and succinct discussions have been presented in this commentary in such a manner that a brief study of these would make the reader independent of the need to refer to other books on these topics.

4. The use of intricate terminology has been avoided; nevertheless, whenever necessary, explanations have been provided in the footnotes so that in addition to scholars and people of learning, this commentary is also useful for the general public.

5. One of the important distinctions of this commentary is that it presents solutions for present-day issues, and answers for various kinds of questions and objections pertaining to the Usul and Furu' of religion, and Islamic sciences and culture.

In view of these salient features, we sought permission from the reverend teacher for collecting the questions and answers separately, and presenting them before the general public, especially the dear youths. Fortunately, he responded positively to our request and so, with the co-operation of friends, Hujjaj al-Islam Ahmad Ja'fari, Sayyid 'Ali Riza Ja'fari, Sayyid Murtaza Musawi, Sayyid Asghar Husaini and Muhammad Husain Muhammadi, the entire Tafsir-e-Namunah and the subjective commentary Payam-e-Qur’an were subjected to a detailed and meticulous study. All the instances were extracted and this book, containing 180 questions and answers, was then organized.

At this juncture it is necessary to mention a few points:

1. At times, answers to certain questions have been presented in various places in the commentaries (Tafsir-e-Namunah and Payam-e-Qur’an) and so all the instances were collected and correlated in a special manner, and mentioned in one place in this book.

2. In this collection care has been exercised to refrain from presenting questions pertaining to the commentary of the verses. This is because our objective was to compile those questions that are propounded in our religious society and not questions relating to the commentary of the verses - for the answers to the latter can be obtained only after a study of the entire commentary.

3. It may be questioned: 'Is this collection not a repetition of the book 'Pursish-ha Wa Pasukh-hae Madhhabi', authored by the reverend teacher and Ayatullah Subhani?' In this regard it should be known that there are only 30 questions that are common to both of them.

4. Although the compilation of this book may appear to have been a simple task, however the various stages of the work, whether it be the studying of the commentaries, the extraction of the questions and answers, the arrangement and organisation of the repeated portions… demanded a great deal of time.

5. From the entire collection of 180 questions and answers, 143 questions are from Tafsir-e-Namunah, 35 from the commentary Payam-e-Qur’an, one from Payam-e-Imam (the commentary on Nahjul Balaghah by the reverend teacher) and one from the book Afaridegar-e-Jihan (a collection of the reverend teacher's lectures). It is hoped that this insignificant service finds acceptance by Hazrat Baqiyatullah - May our souls be his ransom.

Sayyid Husain Husaini

Qum

1. What is the purpose of mankind’s creation?

It is rare to find someone who has not asked himself or others the question: “What is the purpose of our creation?” A group of people continuously come into this world while another group leave it, becoming extinguished for ever - what is the idea behind this coming and going?

If we humans had not been living on this planet, what difference would it have made? Is it necessary for us to know why we have come and why we shall go? If we discover the reason, do we have the ability to acquire this objective? Subsequent to this question, numerous other questions loom, plaguing man's mind and thoughts.

Whenever the materialists ask themselves this question, they apparently cannot answer it since matter does not possess perception and intellect for it to pursue an objective. Hence, they have put themselves at ease in this regard by convincing themselves of the insignificance of man's creation!

Is it not strange that these people envision precise aims and plan systematic programs for the minute details of life such as education, job, work, treatment, medication and sports, but, when they view life as a whole, they considers it to be aimless?

Thus, it is not astonishing that when a group from amongst such people reflect upon these issues, they become discontented by this vain and purposeless life and consequently resort to suicide.

However, when a God-worshipping person asks himself this question, he never finds himself in despair. Primarily, he knows that the Creator of this world is Wise and therefore His act of creation is undoubtedly based on wisdom - although some men might not be aware of it; secondly, viewing every part of himself, he observes that each one possesses an objective. Not only the brain, heart, blood vessels and the nerves, but even the nails, eyelashes, fingerprints, the depressions in the palms and the feet; each has a philosophy attached to its presence which has been identified and proven today.

How naïvely we reflect when we consider all of these to individually possess a purpose but to collectively lack an objective!

What kind of absurd judgment it is that identifies an objective for the construction of each building within a city, yet denies the existence of any purpose for the city itself!

Is it conceivable that an engineer constructs a great building in which all the rooms, passages, doors, hatches, ponds, gardens and the décors have been meticulously built with a particular purpose in mind, whilst the building itself has been constructed without any objective?

These are the points which provide conviction to a believing person that this creation pursues a great objective, which he should strive to comprehend by means of his intellect.

Furthermore, it is amazing that when the advocates of the purposelessness of creation venture into the fields of physical sciences, they relentlessly endeavor to uncover the aim of various phenomena which they happen come across; so much so that they are unwilling to consider the insignificance of even one small gland situated in a corner of the body - experimenting for years to uncover the reason behind its existence. However, when it comes to the creation of man, they unequivocally claim it to be without an objective! What a bizarre contradiction!

In any event, belief in the Wisdom of Allah (s.w.t.) and attention towards the purpose of the various parts of man, imparts a firm conviction to us that there exists a great significance behind the creation of man.

Having comprehended this, we ought to strive to understand this purpose and, to the best of our abilities, set off towards achieving it.

Attention towards one fundamental point might serve to illuminate our path and thereby make our journey easier:

All of our actions are always motivated by an objective; and this goal usually involves combating our flaws and fulfilling our requirements. Even acts such as serving someone, helping a person in distress or practicing self-sacrifice; each serve to do away with shortcomings and fulfill our spiritual needs.

Accordingly, in contemplating the attributes and acts of Allah (s.w.t.) we usually blunder by comparing them with ours, often asking: What flaws and shortcomings did Allah (s.w.t.) possess that could possibly be eliminated by creating us? Or, when we read in the Qur’an, which states that the purpose of man's creation is worshipping Allah (s.w.t.), we ask: Why does He need our worship? We do not realize that these thoughts stem from an erroneous comparison of the attributes of the Creator with the created.

Man indeed is a limited and confined entity which strives to do away shortcomings and hence concentrates its efforts towards achieving this objective. However, this concept is meaningless with respect to an Entity that is unlimited and infinite, and hence we ought to seek the objective and purpose of His acts in entities other than Him.

He is an abundant overflowing spring and the bounty-creating Originator who, having taken the entire creation within the canopy of His support, nourishes and fosters them, leading them from imperfection towards perfection. This is the actual purpose of our servitude (towards Allah (s.w.t.) ) and this is the philosophy of our worship and prayers, which are indeed training classes for leading us towards perfection.

Consequently we conclude that the purpose of our creation is the (achievement) of perfection of our selves.

Basically, the actual act of creation - that is to move from non-existence into existence, from a non-entity into an entity, from zero to a figure - is a huge step towards perfection, subsequent to which start the other phases that lead towards this goal, including the entire religious set-up which emphasizes this objective.1

Note

1. Tafsir-e-Namuna, vol. 22, pg. 389

2. Why did Allah (s.w.t.) not create mankind perfect from the onset?

This objection stems from an oversight of the fact that the main branch of perfection is voluntary perfection. In other words, perfection (and development) means that man traverses the path using his own feet and by means of his resolve. If he were to be held by the hand and taken by force, neither would it be a matter of glory nor would real perfection be achieved.

For example, if a person out of his own will decided to give one riyal from his wealth in charity, he would have progressed towards moral perfection in that same ratio, whereas if millions were to be taken forcefully from him and given in charity, he would not have advanced even one step towards this goal. It is for this reason that in various verses of the Qur’an this reality has been asserted that had Allah (s.w.t.) desired, all the people would have become believers, under compulsion. However such faith would not have proved beneficial to them.1

وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا

“And if your Lord had pleased, surely all those who are in the Earth would have believed - all of them.” 2

Notes

1. Ibid., vol. 13, pg. 375

2. Surat Yunus (10), Verse 99

3. What is the purpose of the perfection of man?

Some ask that although the aim of our creation is human perfection, what is the purpose of this goal?

The answer to this question shall become clear by considering the fact that perfection is the final aim or in other words, it is:

غَايَةُ الْغَايَاتِ

Explanation

If we were to ask a student: Why do you study? He would say: So that I can gain admission into a university.

If we ask: Why do you desire to get yourself admitted into a university? He would answer: So that I can become an able doctor or an engineer (for example).

If we ask again: Why do you desire to possess a medical or an engineering degree? He shall say: So that I may engage myself in a productive activity and also that I earn a good income.

If we were to persist and ask: Why do you need a good income? He would say: So that I can lead a respectable and comfortable life.

Finally if we ask him: Why do you desire to lead a respectable and comfortable life? At this juncture we shall notice that his tone changes and he will say: Well, so that I can lead a respectable and comfortable life.

He repeats his previous answer.

This proves that he has reached his final answer and, technically speaking, he has reached the غَايَةُ الْغاَياَت - the final aim of his efforts beyond which there exists no answer and which constitutes his final aim and objective. This is with regard to the material life.

The case is similar in respect to the spiritual life too. When it is said: What was the purpose of the prophets, the revelation of the Divine Books, the religious obligations, and the educative set-up? We say: For achieving human perfection and attaining proximity to Allah (s.w.t.).

Now, if it is said: What is the purpose of achieving human perfection and attaining proximity to Allah (s.w.t.)? We say: For proximity to Allah (s.w.t.)!

This is the final aim. Expressing it differently, we desire everything for the sake of perfection and attaining nearness to Allah (s.w.t.), but we seek nearness to Allah (s.w.t.) for itself (i.e. nearness to Allah (s.w.t.) ).1

Note

1. Tafsir-e-Namuna, vol. 22, pg. 393

4. Why does Allah (s.w.t.) test people?

The topic of Divine trial is an issue of great debate and discussion. The first question that comes to mind is: Are trials not for understanding matters which are obscure, hence eliminating our ignorance? If so, why does Allah (s.w.t.), Who possesses knowledge of the hidden and the manifest of everything within the heavens and the earth, have to examine and test (the people)? Does there exist something, which is concealed from Him and which may become manifest for Him by means of examination?

The answer lies in the fact that the concept of examination with respect to Allah (s.w.t.) is vastly different from that, with respect to us.

Our examinations are that which has been stated above, i.e. for a better comprehension and for clearing away ambiguity and ignorance, whilst the Divine trials are, in reality, development and training.

Explanation

In the Noble Qur’an there are more than twenty instances of examinations that have been attributed to Allah (s.w.t.). This is a general law (of conduct) of Allah (s.w.t.), implemented by Him for the development of man's hidden abilities (and bringing them from potentiality into actuality), thereby enabling him to progress. Just as iron, for acquiring greater strength, is put into a furnace to make it tempered, similarly man is also nurtured within the furnace of adversities in order that he becomes steadfast.

In reality, the examination of Allah (s.w.t.) resembles the work of an experienced gardener, who sows the seeds in a fertile soil. These seeds, benefiting from the natural bounties, begin to grow gradually - combating adversities, battling unfavourable conditions and enduring violent storms - until they end up in the form of a spray or a copious gargantuan tree, capable of continuing their existence in the face of hardships.

For the purpose of making soldiers tough, militarily, they are made to participate in numerous different exercises and war games, wherein they are subjected to various hardships such as hunger, thirst, heat, chillness, adverse conditions and severe obstacles, in order that they develop into accomplished, conditioned and proficient soldiers.

And this is the secret of Divine examinations.

The Noble Qur’an has asserted this reality, when it says:

وَ لِيَبْـتَلِيَ اللٌّهُ مَا فِي صُدُورِكُمْ وَ لِيُمَحِّصَ مَا فِي قُلُوبِكُمْ وَ اللٌّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

“And that Allah (s.w.t.) might test what was in your chests and that He might purge what was in your hearts; and Allah (s.w.t.) knows what is in the hearts.” 1

The Commander of the Faithful (a.s.), in a statement very profound in meaning regarding the philosophy of Divine trials, says:

وَ إِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْـفُسِهِمْ وَ لٌكِنْ لِتَظْهَرَ الأََفْعَالُ الَّتِي بِهَا يُسْتَحَقُّ الثَّوَابُ وَ الْعِقَابُ‏ .

“Although Allah (s.w.t.) s more aware of their souls than they themselves are, He tries them so that their deeds, which necessitate reward and punishment, become manifest.” 2

Accordingly, the internal attributes of man can only be a measure for reward or chastisement when they manifest themselves in man's actions. Allah (s.w.t.) tries man to enable that which he possesses in the interior to become manifest in deed and, his talents and abilities emerge from potentiality into actuality.

In the absence of Divine examination, these talents and abilities would have never flourished, and consequently the fruits of deeds would have never manifested themselves upon the branches of the tree of human existence; and this is the philosophy of Divine trials from the Islamic perspective.3

Notes

1. Surat Ale 'Imran (3), Verse 154

2. Nahjul Balagha, Short Saying 93

3. Tafsir-e-Namuna, vol. 1, pg. 526

5. Is the ‘prosperity’ or ‘wretchedness’ of mankind, inherent?

In verse 105 of Surat Hud, we read:

يَوْمَ يَأْتِ لاَ تَکَلَّمَ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِيٌّ وَ سَعِيدٌ

“On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy.”

The question which arises is: Does this verse indicate that man's prosperity and wretchedness is inherent?

There are several points that need to be taken into consideration:

1. It as we had mentioned earlier, there are some who, on the basis of such verses, have sought to prove that man's prosperity and wretchedness is inherent. However, not only do they fail to prove this point, but they clearly prove that wretchedness and prosperity are states which are acquired. This is because the verse says:

أَمَّا الَّذِينَ شَقَوْا …

“As for those who will be wretched…”

And:

أَمَّا الَّذِينَ سُعِدُوا …

“As for those who are fortunate…”

indeed, if prosperity and wretchedness were inherent, the verse should have said:

أَمَّا الأَشْقِيَاءُ ءِ وَ أَمَّا السُّعَدَاءُءِ …

'As for the wretched ones' and 'as for the fortunate ones',

or something similar to this.

Accordingly, it becomes evident that what Fakhr Razi has said in his commentary, when he says - In these verses, Allah (s.w.t.) has already ruled that on the Day of Judgment a group shall be fortunate and blessed whilst another group shall be wretched; and it is impossible for those, regarding whom Allah (s.w.t.) has passed this ruling and about whom, He knows whether they shall be fortunate or wretched, to bring a change within themselves. This is because, should such a thing ever take place, it would mean that the words of Allah (s.w.t.) were lies and His knowledge was (in fact) ignorance - and this is impossible!! - is totally baseless.

This is the popular 'knowledge of Allah' objection, which is propounded in connection with the issue of jabr (compulsion) and ikhtiyar (choice). The answer to this claim is as follows:

If we desist from imposing our pre-conceived opinions upon the verse, then its meaning is clear, for it says: On that Day, a group shall be fortunate as a result of their deeds, while a group shall become wretched due to their deeds, and Allah (s.w.t.) is aware of those, who shall traverse the path to prosperity out of their own free will, and those, who shall advance towards wretchedness, out of their own will and choice.

Thus, contrary to what Fakhr Razi has said, if the people were compelled to select a path, His knowledge would in reality be His ignorance since He had known that all the people would opt for the blessed and wretched path of out of their own will and choice.

A proof to what has been stated above is the fact that the above verses are mentioned pursuant to the narratives of the previous nations, a large number of whom, as a result of deviation from the path of truth and opposition to the divine leaders, were seized by a painful chastisement in this world. And the Qur’an, with the objective of guiding us by distinguishing the paths leading towards prosperity and wretchedness, has recounted these narratives for us.

Essentially, as Fakhr Razi and other like-minded individuals imagine, if we were to possess inherent fortunateness and wretchedness, and if it were to be drawn towards good and evil deeds without any choice, all the teaching and training would be vain and futile. The coming of the prophets, the revelation of the Divine books, the advices, admonitions, encouragements, censures, rebukes, criticisms, remonstrations, Reckoning and finally, rewards and punishments - all of them - would be looked upon as either useless, or tyrannical!

Even those, who regard man as being compelled with respect to performing good or evil acts - irrespective of whether they consider this compulsion to be Divine compulsion, natural compulsion, economic compulsion or circumstantial compulsion, only advocate this theory when speaking or studying; however, when it comes to real life actions, even they do not profess this opinion.

And it is for this reason that when their rights are trampled they regard the transgressor as deserving rebuke and punishment, never willing to condone him on the basis that he had been 'compelled' into performing this act (on the part of Allah (s.w.t.) ) or regard punishing him as being unjust, or say: he could not refrain himself from committing the act, for Allah (s.w.t.) or nature or the environment forced him into it. This is another proof of the inherent nature of ikhtiyar (choice).

Furthermore, we do not observe any of those who follow the belief of jabr (compulsion), adhering to this belief in the course of their daily activities; rather, in their interaction with the people, they always look upon them as individuals, who possess freedom and choice.

All the world's inhabitants, by setting up judicial systems for meting out punishments to the offenders, have practically acknowledged man's freedom of will.

All the educative institutions of the world too have implicitly accepted the opinion that man performs actions by means of his own will and inclination, and it is possible, by means of education, to distance him from errors, lapses and deviated thinking.

2. Interestingly, in the above verses, the word (شقوا ) is in the active voice whereas the word (سُعِدُوا ) is in the passive. This difference in expression could be a subtle allusion to the point that man advances upon the path of wretchedness by his own self, yet in order to advance upon the path of prosperity, he requires Divine assistance, in the absence of which he shall never be successful.

Undoubtedly, only those who have stepped out in this direction out of their own choice and will, and have developed within themselves the worthiness to benefit from such support, shall come to receive it.1

Note

1. Tafsir-e-Namuna, vol. 9, pg. 236

6. What is the difference between Islam and Iman?

In verse 14 of Suratul Hujurat, we read:

قَالَتِ الأََعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لٌكِنْ قُولُوا أَسْلَمْنَا وَ لَمَّا يَدْخُلِ الإِِيْمَانُ فِي قُلُوبِكُمْ

“The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts.”

The question that arises here is: What is the difference between 'Islam' and 'Iman'?

According to this verse, the difference between them lies in that Islam possesses the external form such that whoever recites the shahadatayn1 enters into the category of Muslims, after which all the Islamic rulings shall become applicable with respect to him.

But Iman is an issue, which is internal (to man), and is associated neither with his tongue nor his exterior, but rather his heart.

There could be various motives for Islam - even material and personal benefits, yet Iman always stems from knowledge, awareness and spiritual motives and it is due to this Iman that taqwa (piety) manifests itself. This is witnessed in an eloquent statement of the Noble Prophet (S):

اَلإِسْلاَمُ عَلاَنِيَيَّةٌةُ وَ الإِيـمَانُ فِي الْقَلْبِ‏

“Islam is (a) proclaimed (issue), whereas Iman is housed in the heart.”2

In another tradition, Imam as-Sadiq (a.s.) has said:

اَلإِسْلاَمُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الأََمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلـى الإِِيـمَانِ

“By means of Islam, the blood (of man) is safeguarded, trusts are returned, matrimony becomes lawful; but rewards are on account of Iman.”3

And it is for this very reason that in some traditions the concept of Islam has been confined to the vocal testimony, whereas Iman has been emphasized as being testimony in conjunction with deeds.

اَلإِِيـمَانُ إِقْرَارٌ وَ عَمَلٌ وَ الإِِسْلاَمُ إِقْرَارٌ بِلاَ عَمَلٍ

“True faith is to testify and to act while submission (al-Islam) is to testify prior to acting.”4

This meaning is also seen under the discussion 'Islam and Iman'; Fudhail ibne Yasar states: I heard Imam as-Sadiq (a.s.) say:

إِنَّ الإِيـمَانَ يُشَارِكُ الإِِسْلاَمَ وَ لاَ يُشَارِكُهُ الإِِسْلاَمُ إِنَّ الإِِيـمَانَ مَا وَقَرَ فِي الْقُلُوبِ وَ الإِِسْلاَمَ مَا عَلَيْهِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ حِقْنِ الدِّمَآءِ

“Verily, Iman teams up with Islam but Islam does not team up with Iman. Indeed, Iman is that which settles into the heart whereas Islam is that, which governs the rules of marriage and inheritance, and safeguards the (shedding of) blood (of man).”5

Nonetheless, this difference in meaning is applicable only when both these terms are used alongside each other, however if they are used separately, it is possible that Islam may refer to the same thing, which is referred to by Iman; i.e. each of these two terms may be used synonymously.6

Notes

1. 'The two testimonies' - testifying to the Unity of Allah (s.w.t.) and the Prophethood of the Noble Prophet (S). (Tr.)

2. Majma'ul Bayan, vol. 9, pg. 138

3. al-Kafi, vol. 2, Chapter Inna al-Islam Yuhqanu bihi al-Damm, no. 1 and 2

4. Ibid.

5. Ibid., no. 3

6. Tafsir-e-Namuna, vol. 22, pg. 210

7. What is meant by ‘Shaytan’ in the Noble Qur’an?

The word Shaytan is derived from the roots (شطن ) and شاطن means 'impure and base'.

Shaytan refers to an entity that is rebellious - irrespective of whether it is of the humans, jinn or animals. It is also said to mean 'a nefarious soul, who is distanced from Allah (s.w.t.) and Truth'; all of these meanings, in reality, can be observed to be turning back to one common element.

It should be noted that Shaytan is a 'common noun' whereas Iblis is a 'proper noun'. In other words, every harmful, deviating and rebellious entity - human or otherwise - is referred to as Shaytan. Iblis is the name of that Shaytan, who deceived Adam and even presently, together with his soldiers and forces, lies in ambush of the humans.

From the usage of this word in the Qur’an, it can also be inferred that Shaytan is used to denote a harmful being - one who has deviated from the right path and has embarked upon a mission of distressing others; an entity that attempts to create division, discord and corruption, just as we recite:

إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَ الْبَغْضَاءَ

“Surely Shaytan only desires to cause enmity and hatred to spring in your midst.” 1

The word يُرِيدُ is in the imperfect tense which denotes 'continuity', indicating that this 'desire' is a continuous and perpetual desire of the Shaytan.

Furthermore, we observe that in the Qur’an, the use of the term Shaytan has not been restricted for a specific being; rather it has been used to refer to wicked and corrupt humans too. The Qur’an says:

وَ كَذٌلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الإِِنْسِ وَ الْجِنِّنِ‏

“And thus did We make for every prophet an enemy, the Shaytans from among men and jinn.” 2

That Iblis has also been referred to as Shaytan is because of the evilness and corruption that exists within him.

In addition to this, the word Shaytan has been employed to refer to microbes too:

For example, the Commander of the Faithful (a.s.) has said:

لاَ تَشْرَبُوا الْمَآءَ مِنْ ثُلْمَةِ الإِِنَاءِ وَ لاَ مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ

“Do not drink water from the broken portion of the vessel nor from the portion of the handle, for surely, the Shaytan sits upon the handle and the broken portion.”3

Imam as-Sadiq (a.s.) has also said:

وَ لاَ يُشْرَبُ مِنْ أُذُنِ الْكُوزِ وَ لاَ مِنْ كَسْرِهِ إِنْ كَانَ فِيهِ فَإِنَّهُ مَشْرَبُ الشَّيَاطِينِ

“(Water) should not be drunk from the handle (side) of a jug and nor from the broken portion of it, if present, for these are the drinking-place of the 'Shaytans'.”4

The Noble Prophet (S) has said: “Do not lengthen (the hair of) your moustaches, for the Shaytan makes it a haven for himself and conceals himself there!”5

Thus, it becomes clear that one of the meanings of Shaytan is 'harmful microbes'. Nevertheless, this does not mean that it possesses this meaning on all occasions and in all instances. Rather, it means that Shaytan has several meanings, one of the most obvious of them being 'Iblis and his assistants'; another being 'corrupt humans'; while at times it is also employed to refer to 'harmful bacteria'.6

Notes

1. Suratul Maidah (5), Verse 91

2. Suratul An'am (6), Verse 112

3. al-Kafi, vol. 6, Kitab al-Ati'mah wa al-Ashribah, Chapter Bab al-Awani.

4. Ibid.

5. Ibid.

6. Tafsir-e-Namuna, vol. 1, pg. 191

8. What is the reality of the Jinn?

It can be deduced from the literal meaning of this word that the Jinn is an entity that is invisible; numerous characteristics of this being are mentioned in the Qur’an, such as:

1. It is an entity that has been created from the flames of fire, unlike man, who has been created from earth:1

وَ خَلَقَ الْجَآنَّ مِنْ مَارِجٍ مِنْ نَارٍ

2. Possesses knowledge, perception, the faculty of logic, the power of reasoning, and can distinguish between truth and falsehood (various verses of Suratul Jinn).

3. Possesses (religious) obligations and responsibilities (verses of Suratul Jinn and al-Waqi'ah).

4. Some of them are believers while others are disbelievers:

وَ أَنَّا مِنَّا الصَّالِحُونَ وَ مِنَّا دُونَ ذٌلِكَ‏ …

“There are among us some that are righteous, and some the contrary…”2

5. They shall be resurrected:

وَ أَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَباً

“And as to the deviators, they are fuel of hell.” 3

6. They initially possessed the power to penetrate into the skies, eavesdrop and procure news but were later prohibited:

وَ أَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الآنَ يَجِدْ لَهُ شِهَاباً رَصَداً

“And that we used to sit in some of the sitting-places thereof to steal a hearing, but, he who would (try to) listen now would find a flame lying in wait for him.” 4

7. They used to establish contact with some of the people and, by means of the limited knowledge of the Unseen that they possessed, endeavoured to misguide the people:

وَ أَنَّهُ كَانَ رِجَــالٌ مِنَ الإِِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقاً

“And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing.” 5

8. From amongst them there are those who, like some humans, possess great powers:

قَالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ‏

“One audacious among the jinn said: I will bring it to you before you rise up from your place; and most surely I am strong (and) trusty for it.” 6

9. They possess the power to perform some of the tasks that are required by man:

وَ مِنَ الْجِنِّ مَنْ يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ وَ مَنْ يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ يَعْمَلُونَ لَهُ مَا يَشَآءُ مِنْ مَحَارِيبَ وَ تَمَاثِيلَ وَ جِفَانٍ كَالْجَوَابِ‏

“And of the jinn there were those who worked before him by the command of his Lord; and whoever turned aside from Our command from among them, We made him taste of the punishment of burning. They made for him what he pleased of fortresses and images, and bowls (large) as watering-troughs and cooking-pots that will not move from their place.” 7

10. Their creation on the earth was prior to man's creation:

وَ الْجَآنَّ خَلَقْنَاهُ مِنْ قَبْلُ‏ مِنْ نَّارِ السَّمُوْمِ

“And the jinn We created before, of intensely hot fire.” 8

In addition, it can be clearly inferred from the verses of the Noble Qur’an that, contrary to what is popular amongst the common masses, humans are a species superior to them. This can be concluded by the fact that all the divine prophets had been chosen from the humans; moreover, many jinn too had believed in the Noble Prophet (S) - who was a human - and pledged allegiance to him. Additionally, the obligation upon the Shaytan of prostrating before Adam at a time when he (the Shaytan), according to the explicit statements of the Qur’an, had been of the elders of the Jinn9 , further reinforces this idea of superiority.

The discussion thus far has revolved around the aspects that can be inferred about this invisible entity from the Noble Qur’an, which is devoid of all superstitions and non-scientific issues. However, we do know that the general and the unaware masses have concocted great superstitions about this entity which neither conforms with logic nor intellect, and consequently have imparted an irrational appearance to this being such that whenever the word 'jinn' is uttered, a handful of strange ideas immediately come to mind - entities possessing dreadful appearances, who have horns and tails, are harmful, troublesome, malicious and ill-mannered, who can set a house on fire by pouring a cauldron of boiling water in one corner of the house! These are examples of such fanciful and superstitious beliefs!

If our perspective of the existence of jinn is purified from such superstitions, the main issue is totally acceptable for, there exists no reasoning to restrict living entities to only those that can be seen by us. On the contrary, scholars of natural sciences state: The entities that man can perceive by means of his senses are marginal in comparison to those that cannot be perceived by means of them.

Prior to the discovery of microscopic organisms, no one would have believed that in one drop of water or blood, there existed hundreds of thousands of living entities that man could not see.

The scientists also state: Our eyes can perceive a limited (range of) colours and our ears can hear a limited (range of) sound waves; the colours and sounds that cannot be perceived by means of our eyes and ears are more numerous than those that can be perceived by them.

When the state of the world is such, why should the existence of a species of living entities, whom we cannot perceive by means of our senses, be so fantastic and astonishing? And why should we not accept it when we have been informed of it by a truthful informer like the Noble Prophet (S)?

In any event, on the one hand, the Qur’an has informed us of the existence of the jinn possessing the aforementioned characteristics; while on the other hand, there exists no rational proofs which deny the existence of such an entity. Accordingly, we ought to accept their existence but simultaneously disregard the inappropriate superstitions of the general public in connection with these beings.

It is important to note that at times, the term jinn is used in a more expansive meaning - one that tends to encompass a number of invisible entities, irrespective of whether they possess intellect and perception or not. In this expanded meaning of the word, even animals that are not seen by the eyes, usually remaining hidden in their lairs, are included.

This is proved by a tradition of the Commander of the Faithful (a.s.) wherein he says: “Allah (s.w.t.) has created the jinn in five kinds - some are like the wind in the air (invisible), some are in the form of snakes, some in the form of scorpions, some in the form of the insects of the earth while some are like the humans and they shall be subjected to Reckoning and punishment.”10

In the light of the above tradition and its expansive meaning, numerous problems encountered in narratives with respect to the jinn appear to be solved.

For example, in some of the traditions of the Commander of the Faithful (a.s.), we read:

لاَ تَشْرَبُوا الْمَآءَ مِنْ ثُلْمَةِ الإِِنَاءِ وَ لاَ مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ

“Do not drink water from the broken portion of the vessel nor from the portion of the handle, for surely, the Shaytan sits upon the handle and the broken portion.”11

In view of the fact that Shaytan is from the jinn, and knowing the fact that the broken portion of the vessel and similarly its handle are places of accumulation of numerous microbes, it does not appear too far-fetched that jinn and Shaytan, in their expansive meanings, should also include these entities too, in addition to possessing a specific meaning, i.e. an entity, who possesses understanding, intelligence and religious obligation.

And traditions in this regard are numerous.12 and13

Notes

1. Suratul Rahman (55), Verse 15

2. Suratul Jinn (72), Verse 11

3. Suratul Jinn (72), Verse 15

4. Suratul Jinn (72), Verse 9

5. Suratul Jinn (72), Verse 6

6. Suratul Naml (27), Verse 39

7. Surat Saba (34), Verses 12, 13

8. Suratul Hijr (15), Verse 27

9. Suratul Kahf (18), Verse 50

10. Safinatul Bihar, vol. 1, pg. 186 (under جن )

11. al-Kafi, vol. 6, pg. 385, Kitab al-At'imah wa al-Ashribah, Chapter Bab al-Awani, no. 5.

12. In vol. 1 of the book Awwalin Danishgah Wa Aakhirin Payam, approximately 20 traditions have been complied in this regard.

13. Tafsir-e-Namuna, vol. 25, pg. 154


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