Names and Titles of Ameerul Momineen (asws)

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Names and Titles of Ameerul Momineen (asws) Author:
Translator: Syed Jazib Reza Kazmi
Publisher: Wilayat Mission
Category: Imam Ali

Names and Titles of Ameerul Momineen (asws)
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Names and Titles of Ameerul Momineen (asws)

Names and Titles of Ameerul Momineen (asws)

Author:
Publisher: Wilayat Mission
English

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1. Muhaddath (Narrator of hadith)

Zarara narrates, “I heard Imam Jafar Sadiq (as) saying, “We, 12 Imams (as) from Aal e Muhammad (saw), are narrators of hadith and Ali (asws) ibn Abi Talib (as) is the first.”

(Manni ul Akhbar First Edition pg 57)

2. Mohsin (doer of good)

In one sermon of Moula Ali (asws) He says, “I am Mohsin (doer of good)” and Allah says “Allah is most surely with the doers of good” (29:69).

3. Muttarjim Kitabullah (Interpretor of the Book of Allah)

Zaid bin Thabit narrates RasoolAllah (saw) said, “I am leaving two weighty things amongst you. One is the Book of Allah and the other is Ali (asws) ibn Abi Talib (as). Ali (asws) is greater than the book of Allah because He is the interpretor of the Book of Allah.”

(Maya al Munqaba pg 51)

4. Muwatmin ala Sarullah (Trustee of the Mysteries of Allah)

Moula Ali (asws) says, “I am the proof of Allah. I am the path of Allah. I am the door of Allah.

I am the trustee of the knowledge of Allah. I am the trustee of the mysteries of Allah. I am the Imam of the creation after Muhammad (saw) who is the best from amongst the creation.”

(Amali Sudooq pg 31)

5. Mazowj Ahul Janah (One who arranges the marriages of the inhabitants of jannah)

Abu Hamza Thumali narrates from Imam Jafar Sadiq (as), Imam (as) said, “O’Abu Hamza!

Do not diminish or increase the status of Ali (asws) that was bestowed upon Him by Allah.

He will have to fight those who run from the battlefield and He will arrange the marriages of the inhabitants of jannah”.

(Amali Sudooq pg 191)

6. Mowziatul Rasalat (The station of Prophet hood)

Imam Jafar (as) bin Muhammad (as) narrates from His Father that Ameerul Momineen (asws) said, “We, Ahlul Bait (as), are the tree of nabuwat (prophet hood). We are the station of prophet hood. The angels visit Us. We are the house of mercy. We are the treasure of knowledge.”

(Usool e Kafi First Edition pg 221)

7. Mutahir (Purity)

Abdullah ibn Abbas narrates RasoolAllah (saw) said, “Myself, Ali (asws), Fatima (sa), Hasan (as), Hussain (as), and the 9 Offspring of Hussain (as) are infallible and mutahir (pure) .”

(Ayun al Akbar al Reza (as) First Edition pg 62)

8. Muntizir (Awaiting)

“Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least” (33:23). Tabarri writes in his tafseer, “Those who fulfilled their promise were Hamza and his companions. They promised with Allah they would not run from the battlefield. They fought courageously until they were martyred.

Those who are awaiting is Ali (asws) ibn Abi Talib (as) who remains steadfast in His jihad (struggle for Allah) and has not retreated from His oath.”

(Taweel ul Ayat pg 442)

9. Munkisul Riyat (One who was never defeated in battle)

Imam Hasan (as) narrates, “It never occurred that Ameerul Momineen (asws) fought against someone and Allah did not defeat His opponent. Ameerul Momineen (asws) was always victorious in the battlefield. No one could escape from the blow of the sword of Ameerul Momineen (asws). Whenever Ameerul Momineen (asws) would fight in the battlefield, Jibrael (as) fought alongside Him on His right, Mikael (as) fought on His left and Malik ul Mowt (angel of death) fought in front of Him.”

(Amali Sudooq pg 46)

10. Murtadha

Zahak narrates from ibne Abbas (ra) who said, “I was with RasoolAllah (saw) along with Ali (asws), Fatima (as), Hasan (as) and Hussain (as). Then Jibrael (as) appeared. He was holding an apple. We saw two lines written upon this apple; “Allah is Most Merciful and Beneficient. This is a gift from Allah for Muhammad (saw), Ali ul Murtadha(asws), Fatima (sa), Hasan (as), and Hussain (as), and Their lovers will be free from the fire on the day of judgement.”

(Medinatul Moajiz pg 56)

11. Miliya

Amongst the arabs, Moula Ali (asws)’s name is Miliya.

12. Matusim (those who examine)

Jabir narrates from Imam Abu Jafar (as) who narrates from Ameerul Momineen (asws) regarding this saying of Allah, “Surely in this are signs for those who examine” (15:75),

Imam (as) said, “RasoolAllah (saw) is those who examine along with Me and the Imams (as) from My Offspring”.

(Usool e Kafi First Edition pg 218)

13. Mishru Jabeel

Amongst Syranians, Moula Ali (asws)’s name is Mishrujabeel.

14. Mashood (one who the testimony is for )

Imam Abu Abdullah (as) narrates regarding this saying of Allah, “And the bearer of witness and those against whom the witness is borne” (85:3). Imam (as) said, “The witness is RasoolAllah (saw) and the one whom the testimony is for is Ameerul Momineen (asws).”

(Maani ul Akbar pg 299)

15. Mudmur

Amongst shaitans, Moula Ali (asws)’s name is Mudmur.

16. Memoon

Amongst Zera, Moula Ali (asws)’s name is Memoon.

17. Muezzin (caller)

Ali bin Ibrahim narrates from his father who narrates from Muhammad bin Faqeel who narrates from Imam Reza (as) regarding this saying of Allah, “And the dwellers of the garden will call out to the inmates of the fire” (7:44), Imam (as) said, “The caller is Ameerul Momineen (asws)”. Abul Qasim narrates from Muhammad bin Hanfia who narrates from Ameerul Momineen (asws) ; Ameerul Momineen (asws) said, “I am the caller”. Imam Abu Jafar (as) narrates, “One who called from jannah is Ameerul Momineen (asws)”.

(Al Manaqib pg 3)

18. Mowt ul Ahmar (Red Death)

Amongst mushriks (polytheists), Moula Ali (asws)’s name is red death.

19. Maeen

In the heavens, Moula Ali (asws)’s name is Maeen.

20. Minsoom

On the tablet, Moula Ali (asws)’s name is Minsoom.

21. Moula al Birya (Master of Creation)

Imam Jafar (as) bin Muhammad (as) narrates from His Father who narrates from His Father who narrates from Imam Ali (as) bin Hussain (as) that RasoolAllah (saw) said, “One morning Jibrael (as) arrived while in the state of immense happiness. I asked Him, “O’My friend! Today I see that you are in the state of immense happiness.” Jibrael (as) replied, “O’Muhammad (saw)! How can I not be happy when Allah has given Your Brother and Successor such an auspicious status. Allah chose His angels for His worship and said, “O’My angels! O’the carriers of My throne! Look upon My hujjat (proof) upon the earth. Ali (asws) has placed His head down prostrate in order to show the elevated status of My station. I make You a witness that Ali (asws) is the Imam and Master of My creation.”

(Maya al Munqaba pg 46)

22. Maqeem al Hujjah

Abdullah ibn Masood narrates RasoolAllah (saw) said, “When Allah created Adam (as) and blew His spirit inside, Adam (as) yawned and said, “Alhamdullillah”. Allah sent a revealation to Him, “O’My servant! You praised Me. I swear by My hono r if I had not willed to create My two servants, then I would not have created You.” Adam (as) asked, “O’My Lord! Are both of Them from Me?” Allah replied, “Yes. Lift Your head.” When Adam (as) lifted His head, He saw written on the throne, “La illaha illallah, Muhammad (saw) nabi al rahmat wa Ali (asws) Maqeem al Hujjah”. One who gains the marifat (recognition) of Ali (asws) is purified. One who denies Him is accursed. I swear by My honor if anyone disobeys Him even though He obeys Me I will throw Him into hell.”

(Maya al Manqaba pg 34)

23. Misbahul Dajaa

Abdullah bin Abbas narrates “RasoolAllah (saw) said to Ali (asws) ibn Abi Talib (as),

“Jibrael (as) has told Me such a wonderous thing that has made Me become immensely happy. He said, “O’Muhammad (saw)! Allah said to Me, “Give My salam to Muhammad (saw) and tell Him that Ali (asws) is Imam of guidance, Misbahul Dajaa, and My Hujjah (proof) upon My creation. Verily, He is Siddiq e Akbar (most trustworthy) and Farooq e Azm (greatest honor). I swear by My honor, I will not put anyone in hell who loves Him and I will not allow anyone who denies His wilayat and does not obey Him to enter into jannah.

I will fill hell with His enemies and jannah with His Shia.”

(Maya al Manqaba pg 20)

24. Musa fi Batashah (in the power of Musa)

Abu Hammra narrates RasoolAllah (saw) said, “Anyone who wants to see the knowledge of Adam (as), the wisdom of Nuh (as), solemnity of Ibrahim (as), humility of Yahya bin Zakriya (as) and the power of Musa (as) should look at Ali (asws) ibn Abi Talib (as).”

(Zakhairul Uqba pg 34)

25. Manar al Iman (Pillar of faith)

Ans bin Malik narrates from RasoolAllah (saw), “Allah has told Me regarding Ali (asws) stating that Ali (asws) is the standard bearer of guidance, pillar of faith, and Imam of My Auliya”

(Al Jawahir al Suniya pg 180)

26. Mishkat

There is a narration from RasoolAllah (saw) regarding this saying of Allah, “Allah is the noor of the heavens and the earth” (24:35), RasoolAllah (saw) said, “Verily,O’Ali (asws)!

My name is Noor and You are the Noor of religion. Light is Hasan (as) and Hussain (as).

Lamp is Ali (as) bin Hussain (as). Brightly shining star is Muhammad (as) bin Ali (as) bin Hussain (as). Jafar (as) bin Muhammad (as) is the olive tree. The blessed is Musa (as) bin Jafar (as). The oil is Ali (as) bin Musa (as) al Reza. Its light is Muhammad (as) bin Ali (as).

The west is Ali (as) bin Muhammad (as). The east is Hasan (as) bin Muhammad (as) and the one who will light it is Al Qaim (ajfts).”

(Manaqib First Edition pg 240)

27. Minhatul Kubra (Greatest Mercy)

Authentic narrators have narrated from Ibne Shazaan that they have found more than 300 names of Ameerul Momineen (asws). However, here we shall only mention the titles and kunyas of Ameerul Momineen (asws). His kunyas are Abul Hasan, Father of Shabbir and Shabeer, Abu Turab, Abu Nooreen, and His titles are Ameerul Momineen, Syedul Wasieen, the leader of the people with bright shining foreheads, slayer of rebels, Siddiqe Akbar (most trustworthy), Farooq e Azm (greatest honor), distributor of jannah and jahannum, Wasi, Wali, Caliph, Justice of the religion, one who fulfills His promises, Minhatul Kubra (greatest mercy), Master of jinns and man, Master of the religion, door of repentance, Arc of Salvation, Siratul Mustaqeem (straight path)”

(Manaqib ibne Shazaan pg 174)

28. Momin (true believer)

It is narrated from Imam Jafar Sadiq (as) that when He recited this ayah, “so Allah will see your work and (so will) His Messenger and the believers” (9:105), Imam (as) said, “I swear by Allah that momin is Ali (asws) ibn Abi Talib (as).”

(Usool e Kafi First Edition pg 22)

29. Minfiq (those who spend)

In the tafseer of this ayah “And the parable of those who spend their property to seek the pleasure of Allah” (2:265), Imam Sadiq (as) said, “This ayah was revealed for Ameerul Momineen Ali (asws) ibn Abi Talib (as).”

(Tafseer Furat pg 7)

30. Mizanullah (scale of Allah)

In one of His sermons Moula Ali (asws) says, “I am the scale of Allah”.

(Mukhtasir al Basair pg 33)

31. Madhal ul Jababrah (humiliator of oppressors)

In one sermon of Moula (asws) He says, “I am humiliator of oppressors”.

(Mukhatsirul Basair pg 33)

32. Mahalik Asahab al Ras (slayer of Asahab al Ras)

In one sermon of Moula (asws) He says, “I am the slayer of Asahab al Ras”.

(Mukhtasirul Basair pg 33)

33. Mazher al Ajeebat wal Ayat (Manifestation of the wonderous signs)

In ziarat of Ameerul Momineen (asws) on the night of al Baath, it is written, “Salam be upon you O’Manifestation of the wonderous signs”.

34. Mufazail al Fazailat (most superior)

In Khutba Bayan, Moula Ali (asws) says, “I am Most Superior”.

35. Mihal al Afaaf (source of purity)

In Khutba Bayan, Moula Ali (asws) says, “I am the source of purity”.

36. Madan al Ansaaf (administer of justice)

In Khutba Bayan, Moula Ali (asws) says, “I am the administer of justice”.

37. Madhal al Shajaan

In Khutba Bayan, Moula Ali (asws) says, “I am Madhal al Shajaan”.

38. Mumjad al Hasab(Lord of the day of judgement)

In Khutba Bayan, Moula Ali (asws) says, “I am the Lord of the day of judgement”.

39. Mirhoob al Shadaa

In Khutba Bayan, Moula Ali (asws) says, “I am Mirhoob al Shadaa”.

40. Mowziahul Haqeeqat (revealer of truth)

In Khutba Bayan, Moula Ali (asws) says, “I am revealer of truth”.

41. Mizanahul Wadiyah

In Khutba Bayan, Moula Ali (asws) says, “I am Mizanahul Wadiyah.”

42. Mibtal al Abtal

In Khutba Bayan, Moula Ali (asws) says, “I am Mibtal al Abtal”.

43. Midhal al Iqbal

In Khutba Bayan, Moula Ali (asws) says, “I am Midhal al Iqbal.”

44. Mukhamidul Fatin (destroyer of fitna)

In Khutba Bayan, Moula Ali (asws) says, “I am the destroyer of fitna”.

45. Misadir al Mihan

In Khutba Bayan, Moula Ali (asws) says, “I am Misadir al Mihan”.

46. Miknoon al Hijab (secret of the veil)

Moula Ali (asws) says in Khutba Bayan, “I am the secret of the hijab (veil)”.

47. Misbahul Zulm (light in the darkness)

Moula Ali (asws) says in Khutba Bayan, “I am the light in the darkness”.

48. Mimdooh Hul Ata (praised one of Hul Ata (76:5-22))

Moula Ali (asws) says in Khutba Bayan, “I am the praised one of Hul Ata (76:5-22)”.

49. Mahkam al Fazl (absolute blessedness)

Moula Ali (asws) says in Khutba Bayan, “I am the absolute blessedness”.

50. Misbahul Qaloob(noor of hearts)

Moula Ali (asws) says in Khutba Bayan, “I am the noor of hearts”.

51. Maksar al Asnam (destroyer of idols)

Moula Ali (asws) says in Khutba Bayan, “I am the destroyer of idols.”

52. Mohin al Bitarq (destroyer of stars)

Moula Ali (asws) says in Khutba Bayan, “I am the destroyer of stars”.

53. Matalaa ala akhbar al auliyaeen (informer of previous nations)

Moula Ali (asws) says in Khutba Bayan, “I am the informer of the previous nations”.

54. Mahdi al Awan

Moula Ali (asws) says in Khutba Bayan, “I am Mahdi al Awan”.

55. Mushtri al Koakib

Moula Ali (asws) says in Khutba Bayan, “I am Mushtri al Koakib”.

56. Mitlu sabaa wal Waqaah (the one whose name is recited in Sura Sabaa and Sura Waqia)

Moula Ali (asws) says in Khutba Bayan, “I am the one whose name is recited in Sura Sabaa and Sura Waqia”.

57. Mikhbar an waqiya al akhreen (teller of fortunes)

Moula Ali (asws) says in Khutba Bayan, “I am the teller of fortunes”.

58. Makhatab al Amuwat (one who speaks with the dead)

Moula Ali (asws) says in Khutba Bayan, “I am the one who speaks with the dead”.

59. Miklam al Thabaan (one who spoke with the snake of Musa as)

Moula Ali (asws) says in Khutba Bayan, “I am the one who spoke with Thabaan (snake of Musa as)”.

60. Mahalk al Hijab

Moula Ali (asws) says in Khutba Bayan, “I am Mahalk al Hijab”.

61. Mafarq al Ahzab

Moula Ali (asws) says in Khutba Bayan, “I am Mafarq al Ahzab”.

62. Mishkatul Noor (lamp of noor)

Moula Ali (asws) says in Khutba Bayan, “I am the lamp of noor”.

63. Mablagh al anbiya (one who delivered divine inspiration)

Moula Ali (asws) says in Khutba Bayan, “I am the one who delivered the divine inspiration”.

64. Mafarj al Karb (remover of sufferings)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of sufferings.”

65. Mudhah al Qadhiya (interpretor of verdicts)

Moula Ali (asws) says in Khutba Bayan, “I am the interpretor of verdicts”.

66. Mastoodaa al Wasiya (trustee of wills)

Moula Ali (asws) says in Khutba Bayan, “I am the trustee of wills”.

67. Minhatul Manah (mercy of the merciful)

Moula Ali (asws) says in Khutba Bayan, “I am the mercy of the merciful.”

68. Moarif al Awarif (marifat of saints)

Moula Ali (asws) says in Khutba Bayan, “I am the marifat (recognition) of saints”.

69. Mahallul Shiklat (solver of difficulties)

Moula Ali (asws) says in Khutba Bayan, “I am the solver of difficulties”.

70. Mazeel al Shabhat (remover of doubts)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of doubts.”

71. Matil al Qiyas (remover of qiyas)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of qiyas (analogy)”.

72. Aamal al Awamil

Moula Ali (asws) says in Khutba Bayan, “I am Aamal al Awamil”.

Molajul Dhat Moula Ali (asws) says in Khutba Bayan, “I am Molajul Dhat”.

73. Majamaa al Shatat

Moula Ali (asws) says in Khutba Bayan, “I am Majamaa al Shatat”.

74. Meezan al Bateen

Moula Ali (asws) says in Khutba Bayan, “I am Meezan al Bateen”.

75. Mareekh al Quran

Moula Ali (asws) says in Khutba Bayan, “I am Mareekh al Quran.”

76. Madim al Amal (one who answers prayers)

Moula Ali (asws) says in Khutba Bayan, “I am the one who answers the prayers”.

77. Mafajir al Anhar (distributor of rivers)

Moula Ali (asws) says in Khutba Bayan, “I am the distributor of rivers”.

78. Madhab al Thamar (one who sweetens the fruits)

Moula Ali (asws) says in Khutba Bayan, “I am the one who sweetens the fruits”.

79. Mafeez al Firat (distributor of Firat)

Moula Ali (asws) says in Khutba Bayan, “I am distributor of Firat”.

80. Marib al Taurah

Moula Ali (asws) says in Khutba Bayan, “I am Marib al Taurah”.

81. Mabeen al Sahaf (recitor of Quran)

Moula Ali (asws) says in Khutba Bayan, “I am the recitor of Quran.”

82. Mifsaha al Zaboor (one who has complete knowledge of Zaboor)

Moula Ali (asws) says in Khutba Bayan, “I am the one who possesses the complete knowledge of Zaboor”.

83. Maool al Taweel

Moula Ali (asws) says in Khutba Bayan, “I am Maool al Taweel.”

84. Mafasir al Injeel (interpretor of Injeel)

Moula Ali (asws) says in Khutba Bayan, “I am the interpretor of Injeel.”

85. Mahee al Barrat

Moula Ali (asws) says in Khutba Bayan, “I am Mahee al Barrat”.

86. Mithqal al Meezan (most weighty on the scale)

Moula Ali (asws) says in Khutba Bayan, “I am most weighty when measured on the scale.”

87. Mahakim al Raad ( crack of thunder)

Moula Ali (asws) says in Khutba Bayan, “I am the crack of the thunder”.

88. Mastanabit Hud

Moula Ali (asws) says in Khutba Bayan, “I am Mastanabit Hud”.

89. Makhatib Ahul Kahf (one who spoke with the people of the Cave)

Moula Ali (asws) says in Khutba Bayan, “I am the one who spoke with the People of the Cave”.

90. Mahboob al Saf

Moula Ali (asws) says in Khutba Bayan, “I am Mahboob al Saf.”

91. Mooza Mareem (protector of Miriam sa)

Moula Ali (asws) says in Khutba Bayan, “I am the protector of Miriam (sa).”

92. Miftah al Awasaf (Lord of storms)

Moula Ali (asws) says in Khutba Bayan, “I am the Lord of Storms”.

93. Minzil al Karamah (source of honor)

Moula Ali (asws) says in Khutba Bayan, “I am the source of honor”.

94. Muathiq al Meethaq (writing of oaths)

Moula Ali (asws) says in Khutba Bayan, “I am the writing of oaths”.

95. Misbab al Asbab

Moula Ali (asws) says in Khutba Bayan, “I am Misbab al Asbab”.

96. Meezan al Hasab (scale of accountability)

Moula Ali (asws) says in Khutba Bayan, “I am the scale of accountability”.

97. Mikhbar an al Dhat (revealer of essences)

Moula Ali (asws) says in Khutba Bayan, “I am the revealer of essences”.

98. Maburhan bilayat (one mentioned in the verses)

Moula Ali (asws) says in Khutba Bayan, “I am the one mentioned in the verses”.

99. Misdad al Khalaiq

Moula Ali (asws) says in Khutba Bayan, “I am Misdad al Khalaiq”.

100. Mahafif al Hafaif

Moula Ali (asws) says in Khutba Bayan, “I am Mahafif al Hafaif.”

101. Mitia al Afoo

Moula Ali (asws) says in Khutba Bayan, “I am Mitia al Afoo”.

102. Miqeel al Shab

Moula Ali (asws) says in Khutba Bayan, “I am Miqeel al Shab”.

103. Mirtab al Hukm (one who possesses the commandment)

Moula Ali (asws) says in Khutba Bayan, “I am the one who possesses the commandment”.

104. Mishtree al Koakib

Moula Ali (asws) says in Khutba Bayan, “I am Mishtree al Koakib”.

105. Mihajah al Fal

Moula Ali (asws) says in Khutba Bayan, “I am Mihajal al Fal.”

106. Madeer Maadah

Moula Ali (asws) says in Khutba Bayan, “I am Madeer Maadah.”

107. Musoof al Noon

Moula Ali (asws) says in Khutba Bayan, “I am Musoof al Noon”.

108. Minoon al Rezaa

Moula Ali (asws) says in Khutba Bayan, “I am Minoon al Rezaa”.

109. Mafeeth al Deen (protector of the religion)

Moula Ali (asws) says in Khutba Bayan, “I am the protector of the religion”.

110. Mikral al Awasif (Lord of storms)

Moula Ali (asws) says in Khutba Bayan, “I am the Lord of Storms”.

111. Mizan al Sihaib

Moula Ali (asws) says in Khutba Bayan, “I am Mizan al Sihaib”.

112. Mifzal walid al anbiya (honor of the offspring of prophets)

Moula Ali (asws) says in Khutba Bayan, “I am the honor of the offspring of the prophets”.

113. Mikr al Furqan (repeater of Quran)

Moula Ali (asws) says in Khutba Bayan, “I am the repeator of Quran”.

114. Mahukm al Towaseen

Moula Ali (asws) says in Khutba Bayan, “I am Mahukm al Towaseen.”

115. Moeed al Safat

Moula Ali (asws) says in Khutba Bayan, “I am Moeed al Safat”.

116. Misahim al Dhariyat

Moula Ali (asws) says in Khutba Bayan, “I am Misahim al Dhariyat”.

117. Miknoon al Hijab (mystery of veils)

Moula Ali (asws) says in Khutba Bayan, “I am the mystery of veils”.

118. Mithal al Hadeed (Iron mentioned in Quran)

Moula Ali (asws) says in Khutba Bayan, “I am that Iron (sura hadeed) that is mentioned in Quran”.

119. Misbah al Zulm (lamp in the darkness)

Moula Ali (asws) says in Khutba Bayan, “I am the lamp in the darkness”.

120. Mumdooh bhil ata (praised one in Hul Ata (76:5-22))

Moula Ali (asws) says in Khutba Bayan, “I am the praised one in Hul Ata (76:5-22)

121. Mihukm al Azl

Moula Ali (asws) says in Khutba Bayan, “I am Mihukm al Azl”

122. Mamoon al Sur

Moula Ali (asws) says in Khutba Bayan, “I am Mamoon al Sur”

123. Moalif al Shatat

Moula Ali (asws) says in Khutba Bayan, “I am Moalif al Shatat”

124. Manks al Asnam (destroyer of idols)

Moula Ali (asws) says in Khutba Bayan, “I am the destroyer of idols.”

125. Morid al Warood (one who will return and reveal)

Moula Ali (asws) says in Khutba Bayan, “I am the one who will return back and reveal”.

126. Moakhee al Yoshih (brother of Yoshih)

Moula Ali (asws) says in Khutba Bayan, “I am the brother of Yoshih”

127. Momin Rezaa Musa

Moula Ali (asws) says in Khutba Bayan, “I am Momin Rezaa Musa”.

128. Mishateer al Neeran

Moula Ali (asws) says in Khutba Bayan, “I am Mishateer al Neeran”.

129. Mabeed al Kafarah (remover of kufar)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of kufar”.

130. Maheemin al Amim (caretaker of the nations)

Moula Ali (asws) says in Khutba Bayan, “I am the caretaker of the nations.”

131. Misdad al Khalaiq

Moula Ali (asws) says in Khutba Bayan, “I am Misdad al Khalaiq”.

132. Mihaqeeq al Haqaiq (revealer of truth)

Moula Ali (asws) says in Khutba Bayan, “I am the revealor of truth”.

133. Mirtab al Hukm (establisher of the commandment)

Moula Ali (asws) says in Khutba Bayan, “I am the establisher of the commandment”.

134. Mabeeh al Amil

Moula Ali (asws) says in Khutba Bayan, “I am Mabeeh al Amil”.

135. Muhaddath al Shatat

Moula Ali (asws) says in Khutba Bayan, “I am Muhaddath al Shatat”.

136. Mireekh al Quran

Moula Ali (asws) says in Khutba Bayan, “I am Mireekh al Quran.”

137. Misahib al Hadeedian

Moula Ali (asws) says in Khutba Bayan, “I am Misahib al Hadeedian”.

138. Mahat al Qasas

Moula Ali (asws) says in Khutba Bayan, “I am Mahat al Qasas”.

139. Miqadim al amal

Moula Ali (asws) says in Khutba Bayan, “I am Miqadim al amal”.

140. Mafajir al Anhar (establisher of rivers)

Moula Ali (asws) says in Khutba Bayan, “I am the establisher of rivers.”

141. Madhab al Thumar (one who gives sweetness to fruits)

Moula Ali (asws) says in Khutba Bayan, “I am the one who gives the sweetness to the fruit”.

142. Mulk bin mulk (King son of a king)

Moula Ali (asws) says in Khutba Bayan, “I am the Son of a King and a King”.

143. Mabeen al Sahaf

Moula Ali (asws) says in Khutba Bayan, “I am Mabeen al Sahaf”.

144. Mifsah al Zaboor

Moula Ali (asws) says in Khutba Bayan, “I am Mifsah al Zaboor”.

145. Mawal al Taweel

Moula Ali (asws) says in Khutba Bayan, “I am Mawal al Taweel.”

146. Mufassir al Injeel (interpretor of Injeel)

Moula Ali (asws) says in Khutba Bayan, “I am the interpretor of Injeel”.

147. Munjid al Birrah (forefather of the pious)

Moula Ali (asws) says in Khutba Bayan, “I am the forefather of the pious”.

148. Mahajah al Miqal

Moula Ali (asws) says in Khutba Bayan, “I am Mahajah al Miqal”.

149. Ma’adah al Kashif

Moula Ali (asws) says in Khutba Bayan, “I am Ma’adah al Kashif”.

150. Mabawath bani Israel

Moula Ali (asws) says in Khutba Bayan, “I am Mabawath Bani Israel”.

151. Musoof al Momineen

Moula Ali (asws) says in Khutba Bayan, “I am Musool al Momineen”.

152. Moakhee Yusha bin Nun (brother of Yusha bin Nun)

Moula Ali (asws) says in Khutba Bayan, “I am the brother of Yusha bin Nun”.

153. Meemoon wasi Isa

Moula Ali (asws) says in Khutba Bayan, “I am Meemoon wasi Isa”.

154. Musateer al Neeran

Moula Ali (asws) says in Khutba Bayan, “I am Mustaeer al Neeran”.

155. Mabeed al Kafarah (destroyer of kufar)

Moula Ali (asws) says in Khutba Bayan, “I am the destroyer of kufar”.

156. Mabeen al Mishklat (remover of difficulties)

Moula Ali (asws) says in Khutba Bayan, “I am the remover of difficulties”.

157. Minzil al Safat

Moula Ali (asws) says in Khutba Bayan, “I am Minzil al Safat”.

158. Mowathir al Mathir

Moula Ali (asws) says in Khutba Bayan, “I am Mowathir al Mathir”.

159. Meezan al Qast (scale on the day of judgement)

Moula Ali (asws) says to His Son Imam Hasan (as), “I am the scale on the day of judgement”.

160. Murdee al kamah

Moula Ali (asws) says His Son Imam Hussain (as), “I am Murdee al kamah”.

161. Madhab al Kareem

In the ziarat written in Lalitul Mabath al Shareef, “Salam be upon You, O’Madhab al Kareem”.

162. Mathani was Quran al Kareem (seven oft repeated verses and Quran)

Moula Ali (asws) said to Syeda (sa), “I am seven oft repeated verses and Quran al Kareem”.

163. Mabrij al Abraj

Moula Ali (asws) says in Khutba Tutanjiya, “I am Mabrij al Abraj”.

164. Mifatha al Afraj (remover of hardships)

Moula Ali (asws) says in Khutba Tutanjiya, “I am the remover of hardships”.

165. Mijree al Anhar (establisher of rivers)

Moula Ali (asws) says in Khutba Tutanjiya, “I am establisher of the rivers”.

166. Madbir al Aalim (most wise)

Moula Ali (asws) says in Khutba Tutanjiya, “I am the most wise”.

167. Mintaq Isa fi al Hamd Sabiya

Moula Ali (asws) says in Khutba Tutanjiya, “I am Mintaq Isa fi al Hamd Sabiya”.

168. Mahasee kul shain (authority over all of creation)

In one of His sermons, Moula Ali (asws) says, “I possess the authority over all of the creation”.

(Mukhtasir al Basair pg 33)

169. Mahalik Aad (destroyer of the people of Aad)

In one of His sermons, Moula Ali (asws) says, “I am the destroyer of the people of Aad”.

(Mukhtasir al Basair pg 33)

170. Mahalik Thamud (destroyer of Thamud)

In one of His sermons, Moula Ali (asws) says, “I am the destroyer of Thamud”.

(Mukhtasir al Basair pg 33)

171. Maskhar lah al Sihab wal Raad wal Barq (one for whom clouds, thunder, and all of creation was created)

In one of His sermons, Moula Ali (asws) says, “I am the one for whom the clouds, thunder and all of the creation was created”.

(Mukhtasir al Basair pg 33)

172. Minhool Ism Allah (one who has the name of Allah)

In one of His sermons, Moula Ali (asws) says, “I am the one who has the name of Allah”.

(Mukhtasir al Basair pg 33)

173. Mahasib al Khaliq (one before whom the whole creation will be gathered)

Moula Ali (asws) says in Khutba Iftikharia, “I am the one before whom the whole creation will be gathered”.

174. Matee (bestower of blessings)

Moula Ali (asws) says in Khutba Iftikharia, “I am the bestower of blessings”.

175. Mabeed al Shajaan (one at the forefront of the battlefield)

Moula Ali (asws) says in Khutba Iftikharia, “I am the one who is always at the forefront of the battlefield”.

176. Mahsood (One whom the people are envious of)

Abu Hamza Thumali narrates from Imam Jafar Sadiq (as) regarding this ayah, “Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom.” (4:54), Imam (as) said, “I swear by Allah, We are those whom the people are envious of. And Our kingdom shall return back to Us”.

(Basair al Darjaat pg 36)

177. Mahat al Qasas

Moula Ali (asws) says in Khutba Bayan, “I am Mahat al Qasas”.

178. Mahee al Birrah (life of the pious)

Moula Ali (asws) says in Khutba Bayan, “I am the life of the pious”.

179. Mahukm al Raad (lord of thunder)

Moula Ali (asws) says in Khutba Bayan, “I am the Lord of thunder”.

180. Mahboob al Saaf (meaning of Sura Saaf)

Moula Ali (asws) says in Khutba Bayan, “I am the meaning of Sura Saaf”.

181. Mahaqiq al Haqaiq (revealer of truth)

Moula Ali (asws) says in Khutba Bayan, “I am the revealor of truth”.

182. Mikhtas bil Rahmah (chosen by Allah for His mercy)

Abu Salih narrates from Hammar who narrates from Imam Reza (as) who narrates from His Forefathers the saying of Imam Jafar Sadiq (as) regarding this ayah, “Allah chooses especially whom He pleases for His mercy” (2:105), Imam (as) said, “Allah has chosen His Prophet, His Successor, and His Offspring for His mercy. Allah has 100 different kinds of mercy. 99 of which are for Muhammad (saw), Ali (asws), and His Offspring. One is for all of the believers”.

(Tafseer Burhan First Editon pg 140)

183. Mikhzee al Kafreen (denouncer of kufar)

Imam Muhamamd Baqir (as) narrates that Jabir bin Abdullah was asked regarding Ameerul Momineen (asws). He said, “I swear by Allah, He is master of all momineen, the denouncer of kufar, and the sword of Allah upon kufar, munafiqs (hypocrites), and rebels”.

(Fazail ibn Shazaan pg 162)

184. Mutzakirbay (Reminder)

Jabir narrates “I asked Imam Abu Jafar (as) regarding this ayah, “But when they neglected that with which they had been admonished, We opened for them the doors of all things” (6:44), Imam (as) said, “Allah reminded them regarding the wilayat of Ali (asws) ibn Abi Talib (as).”

(Tafseer e Furat pg 133)

185. Mirghan al Fajrah (Destroyer of oppressors)

O’Allah! Send durood upon Ali (asws) ibn Abi Talib (as) who is the brother of Your Prophet, His Wali, Sucessor, Trustee of His knowledge, who is the door of wisdom, who speaks with Your Hujjat (proof), who calls the creation towards Your sharia (laws), who is RasoolAllah (saw)’s caliph upon His nation, who is the remover of the sufferings of RasoolAllah (saw),

who is the destroyer of kufar and oppressors, who You made the same for RasoolAllah (saw) the way Haroon (as ) was for Musa (as). O’Allah! Be a friend to those who are His friends and enemies of those who are His enemies. Abandon those who abandon Him.

Curse those who are envious of Him.”

(Mafatih al Jinan pg 419)

186. Misdad al Khalaiq

Moula Ali (asws) says in Khutba Bayan, “I am Misdad al Khalaiq”.

187. Misbab al Asbab

Moula Ali (asws) says in Khutba Bayan, “I am Misbab al Asbab”.

188. Misbah al Dajaa (Lamp in the darkness)

Imam Hussain (as) narrates, “I heard My Grandfather saying, “Anyone who wants to live My life and wants to die as I do and wishes to enter into jannah, must love Ali (asws) and Ahlul Bayt (as). Verily, They are Imam and lamp in the darkness. They will never allow you to go astray after Me.”

(Al Manaqib pg 34)

189. Masadiq (Truth)

Imam Jafar Sadiq(as) narrates regarding this ayah, “And he who brings the truth and (he who) accepts it as the truth” (39:33), Imam (as) said, “The one who came with truth is RasoolAllah (saw) and the one who testified to Him is Ali (asws) ibn Abi Talib (as).”

(Taweel al Ayat Second Edition pg 517)

190. Min andah ilm al kitab (knowledge of the book of Allah)

Atya Ufi narrates Abu Saeed al Khudri said, “I asked RasoolAllah (saw) regarding this ayah, “One who had the knowledge of the Book” (27:40), RasoolAllah (saw) said, “That is My brother, Ali (asws) ibn Abi Talib (as)”.

(Al Bihar 35th Vol pg 429)

191. Mafatah al Jannah (Key of Paradise)

Imam Jafar Sadiq (as) narrates from His Forefathers that RasoolAllah (saw) said, “On the day of judgement, O’Ali (asws)! A room of noor will come to You and You will be wearing a crown with four sides, and written on each side will be “There is no god except Allah, Muhammad (saw) is the prophet of Allah, and Ali (asws) is the key of paradise”. A chair will be placed there for You and will be known as the “Chair of Imamate” upon which You will sit and the whole creation will be brought in front of You. Then You will order Your Shia to enter jannah and Your enemies into hell for You are the distributor of jannah (heaven) and jahannum (hell). Whosoever loves You shall find salvation. Anyone who has animosity towards You will be thrown into hell. On that day, You will be the clear proof of Allah.”

(Mashariq al Mustafa pg 210)

192. Miqatil Ahul Kirah

Abu Hamza Thumali narrates from Imam Jafar Sadiq (as), Imam (as) said, “O’Abu Hamza!

Do not diminish or increase the status of Ali (asws) that was bestowed upon Him by Allah.

He will have to fight those who run from the battlefield and He will arrange the marriages of the inhabitants of jannah”.

(Basair al Darjaat pg 415)

193. Munajee (One who pays sadqa)

Imam Sadiq (as) narrates regarding this ayah, “when you consult the Messenger, then offer something in charity before your consultation; that is better for you and purer”

(58:12), Imam (as) said, “This ayah was revealed for Ali (asws) ibn Abi Talib (as). Those who were wealthy were very proud of their wealth. Ameerul Momineen (asws) had ten dirhams and two goats. He gave all ten dirhams in sadqa and slaughtered both goats. He sacrificed His entire wealth in the way of Allah in such a way that no one else could do.

Therefore, Allah revealed this ayah. “Do you fear that you will not (be able to) give in charity before your consultation?” (58:13) Through this act Moula Ali (asws) became superior to all others.

(Tafseer Burhan Fourth Edition pg 303)

194. Mustaqeem

Ibne Abbas (ra) narrates regarding this ayah, “And if We take thee away, We surely shall take vengeance on them,” (43:41) with Ali (asws) ibn Abi Talib (as).”

(Tafseer e Furat pg 402)

195. Munadee (caller)

Umar bin Abu Rahman bin Qasir narrates from Imam Jafar Sadiq (as) regarding this ayah, “surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe” (3:193), Imam (as) said, “That was Ali (asws) ibn Abi Talib (as) for whom a caller from the heavens asked the people to believe in RasoolAllah (saw)”

(Tafseer Ayyashi First Edition pg 211)

196. Muhajir al Hajrateen (Immigrant who made two migrations)

Asbagh bin Nabata narrates, “One day Ameerul Momineen (asws) delivered a speech on the mimbar of Kufa, He said, “I am the master of successors. I am the successor of the master of prophets. I am the Imam of the muslims. I am the Imam of the pious. I am the master of momins. I am the husband of the Mistress of the Women of the whole universe. I am the one who made two migrations. I am the one who gave two bayyats. I am the one who fought in Badr and Hunain. I fought with two swords. I rode on two horses. I am the inheritor of the knowledge of previous nations. I am the mercy of Allah upon all worlds.

Those who love Me will be forgiven and My enemies will be accursed. RasoolAllah (saw) use to say to Me, “O’Ali (asws)! Your love is taqwa (piety) and iman (faith). Your hatred is kufar (disbelief) and nifaq (hypocrisy). I (RasoolAllah saw) am the house of wisdom. You are its key. Anyone who claims to love Me (RasoolAllah saw) while at the same time hating You (Ali asws) is a liar.”

(Biharul Anwar vol 39 pg 321)

197. Matoosim (Examiner)

Imam Abu Jafar (as) narrates Ameerul Momineen (asws) said regarding this ayah, “Surely in this are signs for those who examine.” (15:75), Imam (as) said, “Myself, RasoolAllah (saw) and the Imams (as) from My Offspring are examiners”.

(Usool e Kafi First Vol pg 218)

198. Meezan al Aamal (Scale of Deeds)

While visiting the grave of Ameerul Momineen (asws), stand near the foot of the grave and say, “Salam be upon You, O’Father of Imams (as)! Friend of Nabuwat (prophet hood). Salam be upon You, O’Master of Religion and Faith. Salam be upon You,O’Kalamatullah (word of Allah). Salam be upon You, O’Scale of Deeds. Salam be upon You, O’sword of Allah.

O’inheritor of the knowledge of prophets! Salam be upon You, O’Lord of the day of judgement. You are the absolute blessing of Allah. You are the bright path, bright star, and You lighten the hearts of momins. Allah’s mercy and blessing be upon You.”

(Mafatiha al Jinan pg 418)

199. Meezan (scale)

Imam Abu Abdullah al Sadiq (as) narrates regarding this ayah, “He said: This is a right way with Me” (15:41), Imam (as) said, “I swear by Allah, the straight path is Ali (asws). I swear by Allah, He is meezan (scale) and Siratul Mustaqeem (right path).”

(Mukhtasir al Basair pg 98)

200. Meemoon

Jabir al Jafi narrates, “The woman who fed Ameerul Momineen (asws) was from Bani Hilal.

One day when Moula (asws) was a child, she left Him in a tent along with her son who was a year older than Ameerul Momineen (asws). There was a well near the tent. A child went near the well and put his head into the well. Moula Ali (asws) chased behind the child but the leg of Moula Ali (asws) became entangled in the rope of the tent. Moula Ali (asws) held onto the child with one hand and pulled him out of the well. Meanwhile, the mother of the child came. When she saw this happening, she began to scream. The people gathered around and were astonished at the strength of Moula Ali (asws) for His age. The mother had named her child “Meemoon” and until today the children of Bani Hilal are known by the name of Meemoon.”

(Maani ul Akbar pg 61)

*Imam e Masoom, Shaheed e Mazloom, Nifees al Mahroom, the door of knowledge, the one who possesses the knowledge of the entire universe, who knows the secrets of Bani Israel, the Imam of the entire creation, Father of Scholars, who helped Islam during His childhood, destroyer of idols, helper of the poor, who guides towards the path of Allah, who calls towards Islam, Siddiq e Akbar, who is the greatest sign separating halal (lawful) and haram (unlawful), Biharul Ilm (ocean of knowledge), Quran e Azeem, Most Merciful, Siratul Mustaqeem, Farooq e Azm, Greatest Imam, one who never worshipped idols, one who never commited any sin, one who was praised by Jibrael (as),

Amongst His names are Al Maqla, al Musil, al Muqadum, al Momin, al Mutosim, al Mahmoon, al Mubarak, al Mukhasin (Al Munaqib Third Edition pg 75)

Section 1: Signs of Allah in Nature

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

Surah Ar-Ra‘d - Verse 1

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

المر تِلْكَ ءَايَاتُ الْكِتَابِ وَالَّذِي اُنزِلَ إِلَيْكَ مِن رَبّـِكَ الْحَقُّ وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يُؤْمِنُونَ

In The Name of Allah, The Beneficent, The Merciful

1. “Alif ‘A’, Lam ‘L’, Mim ‘M’, Ra ‘R’. These are the verses of the Book; and that which has been revealed to you from your Lord is the Truth, but most people do not believe.”

At the beginning of this Holy Surah, again we have the abbreviated letters which are found in 29 suras of the Qur’an. The abbreviated letters here are a combination of ‘Alif ’, ‘Lam’, and ‘Mim’, which has occurred at the beginning of several suras, while ‘Alif’ ‘Lam’ and ‘Ra’ are mentioned at the beginning of some other suras.

Thus, in fact, this Surah is the only Surah that begins with ‘Alif, ‘Lam’, ‘Mim’, and ‘Ra’.

In view of the fact that the particular abbreviated letters at the beginning of every Surah seem to have a direct connection with the content of that Surah, it is probable that the present combination of the abbreviated letters at the beginning of Surah Ar-Ra‘d indicate that the content of this Surah consists of the contents of both group of suras which begin with ‘Alif, Lam, Mim’ and ‘Alif, Lam, Ra’. A careful attention over the contents of these suras also testifies this idea.

Since there have been talked upon the abbreviated letters of the Qur’an stated at the beginning of suras Al-Baqarah, ‘Al-i-‘Imran and Al-’A‘raf, their repetition is not so necessary here again.

The first verse, on the dignity of the Qur’an, says:

“…These are the verses of the Book; and that which has been revealed to you from your Lord is the Truth…”

There is no room for any doubt to be seen in it, because it is the statement of the objective facts of the world of creation, and its relation with humankind.

It is a truth that the Qur’an has not been mixed with falsehood. That is why the signs of its legitimacy is found even in its appearance so that there in no need of further reasoning.

Yet, the ignorant and empty-headed persons, who form the majority of people, do not believe in the revelations.

It says:

“…but most people do not believe.”

Surah Ar-Ra‘d - Verse 2

اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَي عَلَي الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لأَجَلٍ مُسَمّي يُدَبّـِرُ الأَمْرَ يُفَصّـِلُ الاَيَاتِ لَعَلَّكُم بِلِقَآءِ رَبّـِكُمْ تُوقِنُونَ

2. “Allah is He Who raised the heavens without any pillars which you (can) see, then He established Himself on ‘Arsh (the Throne of authority) and subjected the sun and the moon, each one runs unto an appointed term.

He directs the affair (of existence). He explains the signs (in detail) so that you may be certain of the meeting with your Lord.

Here, in this verse, which is stated after the abbreviated letters, the Qur’an refers to an important part of the evidences of monotheism and the signs of Allah in the world of creation.

What a beautiful statement it is when it says:

“Allah is He Who raised the heavens without any pillars which you (can) see…”

This verse unveils a scientific fact which was not manifest for anyone at the time of the revelation of the Qur’an. At that time the Ptolemaic system governed over the scientific centers and the thoughts of people. According to it, the planets and heavens were considered as the layers of an onion which were located over each other, and the earth was in the center.

About one thousand years after the revelation of these verses, the knowledge of humankind realized that the mentioned theory was utterly wrong and the reality is that the celestial planets each rotates on a fix axis in its own position, suspending and also invariable, without having anything to lean against.

The only factor which supports them to be fix in their own particular rotations is the equilibrium resulted from the attractive and repelling forces.

This equilibrium of the attractive and repelling forces, as an unseen pillar, keeps the celestial planets fix in their positions and orbits.

Then, the verse continues saying:

“…then He established Himself on ‘Arsh (the Throne of authority)…”

Next to the statement of creation of the heavens, and the existence of Allah’s authority over them all, it refers to the subjection of the sun and the moon which is under His control.

The verse says:

“…and subjected the sun and the moon…”

But the material system of the world is not eternal, and all the celestial bodies, such as the sun and the moon, will continue to rotate along their defined orbits until an appointed time.

The verse says:

“…each one runs unto an appointed term…”

Next to that, the Qur’an implies that these acts of to and fro are not undue and do not exist with no result, because it is Allah Who arranges everything. Then there is an account for every movement, and every account has been appointed for a particular aim.

The verse continues saying:

“…He directs the affair (of existence)…”

Then, it adds:

“…He explains the signs (in detail) so that you may be certain of the meeting with your Lord.”

Explanations

1. There are some verses in the Qur’an which indicate that Allah maintains the heavens and the earth. Among them are the followings:

A. “Allah is He Who raised the heavens without any pillars which you (can) see…” (The above mentioned verse).

B. “Verily Allah holds the heavens and the earth lest they come to naught; and if they come to naught none besides Him can hold them back…” (Surah Fatir, No. 35, verse 41)

C. “…And He withholds the heaven from falling on the earth…”

In Tafsir Al-Mizan, ‘Allamah Tabataba’i says that the purpose of the Qur’anic word /tafsil/ (explanation) is separation of the celestial planets and the earth from each other. The observation of this separation makes us aware of the separation of people in the Hereafter.

The Arabic word /‘amad/ is the plural form of /‘amūd/ which means ‘pillar’. However, when we do not see something, it cannot be taken as a reason for its inexistence.

Imam Rida (as) said:

“There are some pillars, but you do not see them”.1

There is a very attractive tradition in this field narrated from Amir-ul-Mu’mineen Ali (as) who has said:

“These stars, which are in the sky, are some cities like the cities on the earth, every one of which is connected with another by means of a pillar of light.”2

Could there be found a more expressive and clearer meaning than ‘invisible pillar’ or ‘a pillar of light’ in the expansion of the literature of that time for mentioning the concept of ‘attractive force’ and its resulting equilibrium against the ‘repelling force’?

D. The creation of the world with no Resurrection is a vain action. The reference for Resurrection is the same reasoning of theism. The same One Who creates and directs the affairs of existence, can accomplish the Resurrection and Hereafter, too.

“…so that you may be certain of the meeting with your Lord.”

Once Ali-ibn-Abi Talib (as) was asked how Allah reckons (the deeds of) all mankind in Hereafter. Then he answered:

“In the same way that He sustains all humankind.”3

The Subjection of the Sun and the Moon:

The above-mentioned verse indicates that Allah (s.w.t.) has subjected the sun and the moon. There are also many other verses in the Qur’an which denote that the entire celestial stars, all beings on the earth, the day and the night, and the like of them are wholly subjected to mankind.

In one occurrence, it says:

“…and He has made the rivers subservient to you.”4

By another statement in the same verse the holy Qur’an says:

“…and He has made the ships subservient to you…”5

In another occurrence, the Qur’an says:

“And He has made the night and the day, and the sun and the moon subservient to you…”6

In a holy verse, the Qur’an says:

“And He has made the constantly moving sun and the moon subservient to you…”7

The Qur’an also in another occurrence says:

“And He it is Who has made the sea subservient that you may eat fresh meat from it…”8

In another occurrence, the Qur’an questions:

“Do you not see that Allah has made subservient to you whatsoever is in the earth…?”9

And, finally, somewhere else the Qur’an says:

“And He has made subservient to you whatsoever is in the heavens and whatsoever is in the earth, all, from Himself…”10

From the totality of these verses, it is well understood that: Man is the most complete being in the world of creation, and, from the view of Islam, he is so worthy and respected that Allah has made all other beings subservient to him; i.e., it is the Man who is the representative of Allah, and whose heart is the place fit for the Light of Allah.

However, it is evident that the Qur’anic word /tasxir/ (subjection), referred to in these verses, does not mean that man can bring all these things under his own command, but it implies that they are alongside his benefit and service. For example, the celestial planets reflect the light for him, or have some other advantages for him, which he may utilize.

No school of thought, other than Islam, has considered so much worth and high rank for Man, and in no other doctrine and philosophy Man has such an exalted position and personality. These are the specialties of the ideology of Islam which promote the value of man high as such.

Knowing this fact has a deep moral effect in man; because, when he mediates that Allah has bestowed upon him so much grandeur in a state that every thing; such as: the sun, the moon, the celestial sphere and all other things, are at his service, he will not tend to negligence and meanness so that he becomes as captive to lusts, wealth, ranks, and ungodly forces.

Such a man is the one who removes all barriers and promotes high and higher.

How can one says that the sun and the moon are not at the service of man while they illuminate and warm the scene of his life by their lights? Without sunshine, there will be no movement and development on the earth.

Moreover, by its gravity, the sun causes the earth to rotate on its orbit, the moon causes the low tides and the high tides appear in the seas, which are the source of many blessings and benefits for man.

The ships on the seas, the rivers, the day and the night, and the like of them, each serves and helps man in a particular way. A careful observation and contemplation over them, and over the regular order they have, makes it clear that they are some manifest evidences unto the Greatness, Power and Wisdom of the Creator.

Surah Ar-Ra‘d - Verse 3

وَهُوَ الَّذِي مَدَّ الأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَاراً وَمِن كُلّ‌ِ الثَّـمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ يُغْشِي الَّيْلَ النَّهَارَ إِنَّ فِي ذَلِكَ لاَيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

3. “And He it is Who spread the earth and placed mountains and streams in it and inserted in it two pairs of the each kind of fruit. He covers the day with the night. Certainly, there are signs in these matters for a people who reflect.”

This verse reveals the Divine signs in the upper universe and calls on man to meditate on the earth, the mountains, the streams the various kinds of fruits, and the dawn and sunset, saying that Allah spread the earth so as to make it ready for man to live in it and to grow plants and breed livestock in it.

The verse says:

“And He it is Who spread the earth…”

The Qur’an then goes on dealing with the issue of the emergence of mountains implying that Allah has placed mountains in the earth.

It continues saying:

“…and placed mountains and streams in it…”

These are the very same mountains which are referred to as /’aut ad/ meaning the nails of the earth.

Probably, it is because mountains are interconnected with each other from underneath and armour-like they have covered the face of the earth so as to counter-balance not only the internal pressure, which is being exerted from within the crust of the earth, but also to counteract the extraordinary gravity power of the moon and its ebb and tide from outside.

Therefore, they are meant to respond to the continuous earth tremors and earth quakes as well as the tensions which are brought about as a result of them, and to pave the way for calm and relaxation on the terrestrial globe for man to live in.

In the meantime, the verse, alluding to the rivers and the springs which are flowing on the earth, declares that there are streams placed therein.

The irrigation system of the earth supported by mountains and the interdependence of the mountains with the streams are noteworthy, for many of the mountains on the earth deposit water in the form of snow within the cracks of their valleys or on their tops.

This snow eventually and gradually melts and travels from higher altitude regions to the lower altitude regions owing to the natural law of gravitation. Sometimes also, there are lakes formed at the outskirts of the mountains.

Then, the Qur’an makes mention of foodstuffs and fruits which grow, as a result of the water and sunshine, from the earth and are best for human nutrition, implying that He has placed two pairs of each type of fruit in the earth. Here is allusion made to the fact that fruits are living beings that contain male and female cells which are fertilized through the process of cross - fertilization.

The verse says:

“…and inserted in it two pairs of the each kind of fruit…”

Although ‘Linet’, the Swedish famous botanist and scientist succeeded himself in the discovery of general and universal fertilization inside the world of plants in the mid eighteenth century, the Glorious Qur’an revealed this truth more than one thousand and four hundred years ago which can by itself be considered as one of its miracles, showing the magnitude of this great celestial Book.

As man’s life and that of all other beings, especially that of the plants and fruits, can not go on without an exact and an accurate system of the timing of the day and the night, the Qur’an refers to it in another part of the verse, indicating that He covers day with night and He veils it.

The verse says:

“…He covers the day with the night…”

The reason for this is that once the dark veil of night does not cover the light, continuous sunshine burns away all plants, and no trace of the fruits and, generally speaking, of living beings would be left on the face of the earth.

At the end of the verse, the Qur’an points out that, in the foregoing discussions, there are signs for those who meditate.

The verse says:

“…Certainly, there are signs in these matters for a people who reflect.”

Honestly speaking, those who contemplate can witness the power of the Omnipotence and unending Omniscience of the Creator very clearly.

Explanations

1. The previous verse dealt with the skies while this verse relates to the earth and earthly blessings.

2. The Arabic term /rawasi/ is the plural form of /rasiyah/ and it signifies ‘firmness’. That is why, mountains are alluded to as /rawasi/. The terms /zauj/ and /zaujan/ both mean male and female.

3. The male and female in plants are often in one tree and sometimes in one blossom and sometimes in two trees or two blossoms.11

4. The Qur’anic phrase /madd al ’ard/ probably refers to the emerging of the earth from under the water which has been mentioned in Islamic quotations as /dahw ul ’ard/. This probability is consonant with and compatible with the views of the contemporary geologists who claim that the earth has been originally covered with water. (Allah knows the best.)

5. The world of creation is based on a ‘pair system’.

The pairing system in plants:

“…and He puts for every kind of beautiful growth (in pairs).”12

The pairing system in animals, where the Qur’an says:

“…He made mates for you from among yourself and mates of the cattle too…”13

Pairing in Human Beings:

“He created mates from your own kind for you.”14

Pairing in everything:

“And of everything We have created pairs…”15

Surah Ar-Ra‘d - Verse 4

وَفِي الأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَي بِمَآءٍ وَاحِدٍ وَنُفَضّـِلُ بَعْضَهَا عَلَي بَعْضٍ فِي الأُكُلِ إِنَّ فِي ذَلِكَ لاَيَاتٍ لِقَوْمٍ يَعْقِلُونَ

4. “And in the earth there are tracts, side by side, and gardens of (different) grapes and corn-fields and palm trees, like and unlike, watered through one irrigation system, and We made some of them excel in taste than others. Verily, there are signs in this for a people who understand.”

The Arabic term /sinw an/ contrary to its appearance, which is in the form of dual (referring to two), is the plural form of /sinw/ and means ‘a branch which stems out of the principal tree’. It refers here to being similar or identical.

In this noble verse, we are confronted a series of interesting geological and botanical issues which are all the signs of a predetermined system of creation. The Qur’an first mentions that there are different tracts side by side in the earth, and there are gardens and trees which have different kinds of grapes and different plantations, and palm trees as well.

The verse says:

“And in the earth there are tracts, side by side, and gardens of (different) grapes and corn-fields and palm trees…”

The amazing thing is that these trees and their various kinds take their roots from one basic stem on some occasion, and at other times they have their roots from different stems. The verse continues saying:

“…like and unlike, watered through one irrigation system…”

This sentence probably provides clues as to the issue of the potentialities of trees for grafting which is occasionally based on the grafting of several parts on the original stem, each of which develop and consequently a special kind of fruit will be delivered.

What is more amazing is that they are all watered with one type of water.

“Watered through one irrigation system”.

In spite of all this, Allah has excelled some of these trees over others in their type of fruit.

The verse says:

“…and We made some of them excel in taste than others…”

Does each of these clues not provide us with sufficient reasons as to the leadership which is unique in its origin and is knowledgeable in its system? It is here where, at the end of the verse, the Qur’an declares that there are signs in these matters as to the magnitude of Allah for those who contemplate.

The verse says:

“…Verily, there are signs in this for a people who understand.”

Explanation

The variety of fruits as to the colour, taste and smell and their different forms all have their origin in the Divine power, and are consonant with Allah’s will. Otherwise, one kind of water could not generate more than one type of fruit.

Surah Ar-Ra‘d - Verse 5

وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَءِذَا كُنَّا تُرَاباً أَءِنَّا لَفِي خَلْقٍ جَدِيدٍ اُوْلَئِكَ الَّذِينَ كَفَرُوا بِرَبّـِهِمْ وَاُوْلَئِكَ الأَغْلالُ فِي أَعْنَاقِهِمْ وَاُوْلَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

5. “And if you do wonder, then wondrous is their sayings: ‘ What, when we turn into dust, Will we then surly be in a new creation?’ They are those who disbelieve in their Lord and these shall have chains on their necks, and they are the people of the Fire, abiding therein for ever.’”

Addressing the Prophet (S), this verse implies that he should not be amazed at the denial of the prophecy by the people, for they are also astonished at Allah’s power in transforming the dead back into life and do not believe it.

The unbelievers in the Resurrection have not provided any proof for the impossibility of resurrection and they only consider its occurrence as remote. On the contrary, besides mentioning Allah’s Justice and Wisdom, which necessitates the existence of the Hereafter, the Qur’an has reiterated on many occasions and has provided answers to this denial.

The verse says:

“And if you do wonder, then wondrous is their sayings: ‘What, when we turn into dust, Will we then surly be in a new creation?’ They are those who disbelieve in their Lord and these shall have chains on their necks, and they are the people of the Fire, abiding therein for ever.’”

On one occasion it implies that if they were in doubt as to the advent of the Hereafter, they would remember their original creation and as to how Allah created them out of earth and sperm.16

Elsewhere, it commands the Prophet (S) to tell his people that: He Who originally created them will also recreate them in the Resurrection Day, and there is no room for any astonishment.17

Therefore, the denial and refutation of resurrection means the negation of Allah’s power, His Justice, as well as His Wisdom which implies profanity and paganism.

Such a person, who negates resurrection, will be involved with superstition and ignorance as his entire outlook centers around worldly aims and is entangled with material benefits and selfishness, and he will also be held in the chains of the Divine punishment in the Hereafter.

Surah Ar-Ra‘d - Verse 6

وَيَسْتَعْجِلُونَكَ بِالسَّيّـِئَةِ قَبْلَ الْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ الْمَثُلاتُ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلَي ظُلْمِهِمْ وَإِنّ َرَبَّكَ لَشَديدُ الْعِقَابِ

6. “And they ask you to hasten on the evil (the chastisement) before the good while there have been exemplary punishments before them. And verily, your Lord is full of forgiveness for people despite their injustice; and verily your Lord is strict in retribution.”

The Arabic term /maul at/ is the plural form of /maulah/ which denotes punishment and penalty that man will be inflicted upon. Sometimes, enmity and obstinacy reaches the point where one is inclined to desire death and not to accept the truth.

There are allusions made in the Glorious Qur’an to the examples of such moods and feelings. Among them one is that the pagans used to say:

“O’ Allah! It this (Qur’an) is indeed the Truth from You, then storm us with stone from the sky, or bring us a painful punishment…”18

Elsewhere, the Qur’an says:

“If We had sent down it to any of non-Arabs, and had he recited it to them, they would not have believed in it.”19

Or the people of the Book would tell the pagans and idol worshippers:

“…These are better guided on the way than those who have believed (in Islam).”20

While, the people of the Book among the disbelievers are closer to Islam than the pagans. They were kept away from expressing the truth because of their obstinacy.

In the meantime, the haste shown by some people in the descending of the Divine punishment then may be due to the following reasons:

The ignorance and oblivion due to the history of the predecessors and the lack of belief in the Divine punishment and considering it as remote matter.

Jealousy towards the possessions of others. As it is recorded in history, upon the accession of Amir-ul-Mu’mineen Ali (as) to the Imamat, someone desired his own death for he could not tolerate the event. This event has been mentioned and alluded to on the occasion of the revelation of Surah Al-Ma‘ arij, verse No. 1.

The feelings of being cut off, depressed, and reaching complete deadlock.

Ridiculing and lack of acceptance, even at the expense of losing one’s life.

Therefore, the verse indicates that: instead of asking for Allah’s blessings, they requested hastening of His punishment.

The verse says:

“And they ask you to hasten on the evil (the chastisement) before the good while there have been exemplary punishments before them…”

Do they think that Allah’s punishment is mere deception, despite the fact that there were divine penalties which were sent down upon the previous rogue and unruly nations the news of which have been recorded on the pages of history and in the heart of the earth?

Then the verse adds implication that the Lord is forgiving towards the people though they are committing cruelty, and,at the same time, He is capable of inflicting severe punishment as well.

The verse says:

“…And Verily, your Lord is full of forgiveness for people despite their injustice; and verily your Lord is strict in retribution.”

Surah Ar-Ra‘d - Verse 7

وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلآ اُنزِلَ عَلَيْهِ ءَايَةٌ مِن رَّبّـِهِ إِنَّمَآ أَنتَ مُنذِرٌ وَلِكُلّ‌ِ قَوْمٍ هَادٍ

7. “And those who disbelieve say: ‘Why has there not been sent down a sign to him from his Lord? (O’ Prophet!) You are only a Warner, and there is a guide for every people.”

Ibn Abbas has been quoted to say that the blissful Prophet (S) putting his hand on his chest, said: /’anal munŏir/ (I am the Warner), and then alluding to Ali-Ibn-Abi-Talib (as), he said:

“You are the guide, those who will be guided after me will be guided through you.”21

Here, the holy verse deals with one of the criticisms of the obstinate pagans concerning the prophecy, saying that Allah did not send the Prophet (S) with miracles or signs.

The verse says:

“And those who disbelieve say: ‘Why has there not been sent down a sign to him from his Lord?…”

It goes without saying that one of the functions of the Prophet (S) is to present miracles as documentation for his legitimacy and his actual interconnection with the Divine revelation.

However, the opponents of the prophets have not always been entertaining sound intentions. That is, they did not seek miracles for the sake of discovering the truth but, to show their arrogance and disobedience against the Truth, every time they asked for an odd miracle.

So, when facing such individuals, the Prophet (S), without accepting their desires, used to say that performing miracles is in Allah’s hands and it is by His commands that such things happen; then his duty was to guide and train people.

Therefore, in response to these vain requests, the Qur’an continues telling the Prophet (S) that he is only a Warner and to provide people with instructions and guidance.

The verse says:

“…(O’ Prophet!) You are only a Warner…”

In actual fact, the Qur’an implies that these pagans have forgotten the primary objective of the prophet which is the issue of admonition and calling of people towards Allah. They have wrong thought that his primary function has been to perform miracles.

It is interesting to note that the difference between the Qur’anic terms /’inŏar/ and /hid ayat/ is that, the former relates to the leading of the misled to the right path and providing them with self-awareness, while the latter deals with guiding people and directing them forward after they have adjusted their way in the right direction.

Therefore, in various quotations from the Prophet (S) in the books of Shi‘ite and Sunni people, it is quoted that he said: he provided admonitions and Ali was the leader, by whom the guided are guided.

We have it in 26 traditions that, the objective meaning of /h ad/ (guide) is the Immaculate Imams (as).

Notes

1. Bihar, vol. 60, p. 79, and Burhan, vol. 2, p. 278

2. Safinat-ul-Bihar, vol. 2, p. 574

3. Tafsir-ul-Kabir

4. Surah ‘Ibrahim, No. 14, verse 32

5. Ibid

6. Surah An-Nahl, No. 16, verse 12, and Surah ‘Ibrahim, No. 14, verse 33

7. Surah ‘Ibrahim, No. 14, verse 33

8. Surah An-Nahl, No. 16, verse 14

9. Surah Al-Hajj, No. 22, verse 65

10. Surah Al-J athiyah, No. 45, verse 13

11. Tafsir-ul-Furqan

12. Surah Al-Hajj, No. 22, verse 5

13. Surah Shur a, No. 42, verse 11

14. Surah Ar-Rūm, No. 30, verse 21

15. Surah Az-Zariyat, No. 51, verse 49

16. Surah Al-Hajj, No. 22, verse 5 says:

“O’ people! If you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage.”

17. Surah Yasin, No. 36, verse 79

18. Surah Al-’Anf al, No. 8, verse 32

19. Surah Ash-Shu‘ar a, No. 26, verses 198, 199

20. Surah An-Nis a, No. 4, verse 51

21. Tafsir-ul-Kabir, vol. 19, p. 14, ’Ihq aq-ul-Haqq, vol. 3, p.87


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