Signs of eloquence in Quran

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Salam

The Quran contains an explanation to all things. One of these is how it emphasizes on the issue of proof and day of judgment, and why God to some degree hides his proofs. On the day of judgment, the signs of God's Authority there is no room for denial:

لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ

There is to it's passing no denier.
(56:2)

اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ مَا لَكُمْ مِنْ مَلْجَإٍ يَوْمَئِذٍ وَمَا لَكُمْ مِنْ نَكِيرٍ | Respond to your Lord before there comes a day for which there will be no revoking from Allah. On that day you will have no refuge, nor will you able to have denial| Ash-Shura : 47

When the proof is manifest and is forced upon people, their will is no longer sincere, for this reason the Quran says:

إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ | Indeed the Hour is bound to come: I will have it hidden, so that every soul may be rewarded by what for it strives. | Taa-Haa : 15

The proof is related to the power in the Prophets and Witnesses:

وَقِيلَ مَنْ ۜ رَاقٍ

And it will be said who is the enchanter?


إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ

Towards your Lord is the driving

And said:

وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ | Every soul will come accompanied by a driver and a witness: | Qaaf : 21

And said:

وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ | The day We shall raise a witness from every nation, the faithless will not be permitted nor will they be asked to propitiate | An-Nahl : 84

And said:

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ | The day We raise in every nation a witness against them from among themselves, We shall bring you as a witness against these (people of your time). We have sent down the Book to you as a clarification of all things and as guidance, mercy and good news for the submitters | An-Nahl : 89

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ ۖ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَٰئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا | The day We shall summon every group of people along with their Leader, then whoever is given his book in his right hand—they will read it, and they will not be wronged so much as a single date-thread. | Al-Israa : 71


And Mohammad (s) is been called the clear proof:

لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ | The faithless from among the People of the Book and the polytheists were not set apart [from the community of the faithful] until the proof had come to them: | Al-Bayyina : 1

رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً | A Messenger from Allah reciting purified scriptures, | Al-Bayyina : 2

And the degree his proof is hidden and manifest, is up to God


وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۖ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ | They say, ‘Why has not some sign been sent down to him from his Lord?’ Say, ‘the hiding (of the sign) is for God. So wait. I too am waiting along with you.’ | Yunus : 20


And hence belief in the hidden is about belief in God's proof and signs:

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ | who believe in the hidden, maintain the prayer, and spend out of what We have provided for them; | Al-Baqara : 3

And said:

عَنِ النَّبَإِ الْعَظِيمِ | [Is it] about the Great Tiding, | An-Naba : 2

And regarding reward Mohammad (s) is accused of seeking:

وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ | and you will surely learn its tidings in due time.’ | Saad : 88

Which is explained to be:

ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ | Such is the good news that Allah gives to His servants who have faith and do righteous deeds! Say, ‘I do not ask you any reward for it except the love of the kin.’ Whoever performs a good deed, We shall enhance its goodness for him. Indeed Allah is Forgiving, Appreciative. | Ash-Shura : 23


And hence this love is connected to goodness and faith in God as they are unseen signs of God that God manifests or hides to whatever degree he wishes.

And this is addresses why God hides and manifests proofs, but the question is why miracles in the past and not now?

The Quran says:

وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا | Nothing keeps Us from sending signs except if the former people denied them. We gave Thamud the she-camel as an eye-opener, but they wronged her. We do not send the signs except as warning. | Al-Israa : 59

And hence previous generations actions have caused the situation in which the Guide who can perform such signs is hidden:

وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۗ إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ | The faithless say, ‘Why has not some sign revealed regarding him from his Lord?’ You are only a warner, and there is a guide for every people. | Ar-Ra'd : 7

And God says:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ | Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp—the lamp is in a glass, the glass as it were a glittering star—lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things. | An-Noor : 35

فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ | In houses Allah has allowed to be raised and wherein His Name is celebrated; He is glorified therein, morning and evening, | An-Noor : 36

رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ |Men whom neither trade nor bargaining distracts from the remembrance of Allah and the maintenance of prayer and the giving of zakat. They are fearful of a day wherein the hearts and the sights will be transformed, | An-Noor : 37

And said:

فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ | So have faith in Allah and His Apostle and the light, which We have revealed, and Allah is well aware of what you do. | At-Taghaabun : 8


Thus the philosophy of hiding and manifesting is explained in Quran. God's proof is always here, but to what degree he is hidden or manifest, is up to God. Right now there is no miracles in the open, but that's because of what previous generations did with them and oppressed the followers who believed in them.

I find that it's a major sign of Quran being from God, about how much it emphasized on the issue of proof, to what degree God manifests or hides it, and for what reasons. It shows God is aware people want proof.

Concerning the sky reality where is the light of God and spiritual lights, Quran also said:

وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ | And should their aversion be hard on you, find, if you can, a tunnel into the ground, or a ladder into sky, that you may bring them a sign. Had Allah wished, He would have brought them together on guidance. So do not be one of the ignorant. | Al-An'aam : 35


This shows if Mohammad (s) can connect people to this reality, he would, but it's not his fault people turn away.

Surah Hijr expands on why he doesn't connect them:

وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ | Were We to open for them a gate of the sky, so that they could go on ascending through it, | Al-Hijr : 14

لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ | they would surely say, ‘Indeed a spell has been cast on our eyes; indeed, we are a bewitched lot.’ | Al-Hijr : 15

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ | Certainly We have made great stars in the sky and adorned them for the onlookers, | Al-Hijr : 16

وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ | and We have guarded it from every outcast Satan, | Al-Hijr : 17

إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ | except someone who may eavesdrop, whereat there pursues him a manifest flame. | Al-Hijr : 18


And this returns to the issue of why proof is not forced upon people:

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً مِنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنْتُمْ لَهَا كَارِهُونَ | He said, ‘O my people! Tell me, should I stand on a manifest proof from my Lord, and He has granted me His own mercy—though it be that you are blinded to it—shall we force it upon you while you are averse to it? | Hud : 28

 

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Salam

There is this very subtle sign of precision in the Quran.

We read in Surah 42:

شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ | He has prescribed for you the religion which He had enjoined upon Noah and which We have [also] revealed to you, and which We had enjoined upon Abraham, Moses and Jesus, declaring, ‘Maintain the religion, and do not be divided in it.’ Hard on the polytheists is that to which you summon them. Allah chooses for it whomever He wishes, and He guides to it whomever returns penitently [to Him]. | Ash-Shura : 13

And we read in Surah 33:

وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَى ابْنِ مَرْيَمَ ۖ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا | [Recall] when We took a pledge from the prophets, and from you and from Noah and Abraham and Moses and Jesus son of Mary, and We took from them a solemn pledge, | Al-Ahzaab : 7


These two verses mention the same Prophets by name, but there is additional "son of Mariam" in verse 33:7, why is this the case?

In Surah 42, we find also emphasis on the family of the Prophet in 42:23, just as we find in 33:6 and 33:33 in Surah Ahzab.

So what is the difference and why mention "son of Mariam" in one and not the other.

In Surah 42, it emphasizes they are all closeness to each other, they are the closeness to one another family wise, in 42:23, but this a defensive argument, in that, it's saying Mohammad (s) is not seeking as selfish reward. Then near the end, it talks about how he gives who he wants females and who he wants males and who he wants both. And makes who he wants barren.

If we think about Hassan (a) doesn't have Imamate in his offspring, and Rasool (s) is through Fatima (a). But this more of defensive approach. That Ali (a) is chosen so that Mohammad (s) doesn't appear selfishly preferring his kin. Someone might say, well, he doesn't have males, but this too was out of God's wisdom.

Now think about the tone of Surah 33, it's emphasizing heavily to honor the Prophet and outright talks about anything that can sabotage his honor. This goes from Zaid case with marrying his wife, to other things, like his multiple wives and the choice they been given between dunya and him, and other things like the fact believers are to bless him is emphasized in this Surah. To not talk evil about the Prophet is also emphasized in this Surah.

This Surah is highly about honoring the Prophet while the other Surah is heavily emphasizing it's not about the Prophet but God's Welayat. The tone of 42 Surah, it makes sense to omit the honor of his offspring being linked back to him through Fatima and emphasize more it's about spiritual kinship they have and although physical kinship is implied or there would be no accusation, they in reality spirits who God guides by and makes a light to others, and so they are the kinship to one another. While Surah 33, it's emphasizing heavily on Nabi to be preferred over believers then themselves and is geared towards believers, and hence, less of an apologetic tone. It makes sense here it emphasizes Isa (a) is linked back to Ulil-Arham of Haroun (a) through Mariam (a) and that that this was the family of Musa (a), and the kinship bani-Israel was suppose to honor. Believers are reminded of a covenant which they will be true to while there is a harsh tone towards hypocrites and disbelievers in that regard.

These four together (Nuh, Ibrahim, Musa, Isa) appear only in these two verses other places there are others mentioned with them or they aren't together at all.

This is to emphasize the Ulil-Arham in 33:6 are linked to Nabi (s) through Fatima (s), just as Isa (A) is linked back to the covenant of Haroun's (a) offspring and family through Mariam (a).

Surah 42 is more about convincing disbelievers, and is defensive for example, 42:24 says "Or do they say he has forged it?", while such doubts are not addressed in Surah 33. Surah 33 is more aimed at people who believe in Nabi (s) already.

Just the line "son of Mariam" in one and not the other, speaks volumes, of how precise God is when he mentions things.

 

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Salam

Keep in mind the above then "ainseenqaaf" is one of the fourteen sequences of mysterious letters in the Quran, and is the only sequence found with another of the mysterious sequences. It makes sense it's about Imam Hassan Al-Mujtaba (a) because of the defensive approach and that Imam Hassan (a) let's the leadership go to Hussain (a) but he unlike the Nabi (s) DOES have male offspring that God could've chosen to put the spirit of an Imam in. So the fact he let's it go from Hassan (a) and Hassan (a) is not selfish to say it has to be his offspring, also, is from another sense an argument as to why Hussain (a) offspring are given the Imammate.

Thus we see describing God's Name with Hameem but with additional "Ainseenqaaf" makes, sense, here, because the reasoning that shows Hassan (a) in particular, also explains Hussain (a).

Also keep in mind this chapter 42 talks about oppressors, and that who seeks victory over them is not to be blamed. But also talks about who is forced to overlook their oppressors crimes and forced to not fight them and that they are also rewarded if patient and forgiving. This goes well with Hassan (a) situation if he is rebelled against, and forced to save believers with a treaty, as well, it goes with saying Imam Hussain (a) is not to be blame if he seek victory over the oppressors. They both do what they need to do in their situation and are doing it to please God.

Again, we see a neat subtleness, and so Imam Hassan (a) being ainseenqaaf becomes manifest, and it also is the easiest way to see Imam Hussain (a) as hameem, but there are of course many reasons to see Hussain (a) as hameem.

 

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Salam

Something incredible I noticed in Surah Auli-Imran.

There's the verse that if Mohammad (s) dies or is killed, will they turn on their back? This was revealed before Quran came to an end, so shows someone would continue revelation at that point if Mohammad (s) were to die. It also flows with severely warning to the companions not to be like those who turned on their backs after clear proofs have come to them.


وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ | Muhammad is but an apostle; [other] apostles have passed before him. If he dies or is slain, will you turn back on your heels? Anyone who turns back on his heels, will not harm Allah in the least, and soon Allah will reward the grateful. | Aal-i-Imraan : 144


وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ | Do not be like those who became divided [into sects] and differed after manifest signs had come to them. For such there will be a great punishment | Aal-i-Imraan : 105

Who is this person? The same Surah heavily emphasizes on chosen households (3:33) and this flows with obeying God and the Messenger.

Narrated Sa’d Ibn Abi Waqqas:

...And when the verse 3:61 was revealed, the Prophet called ‘Ali, Fatimah, al-Hasan, and al-Husayn. Then the Prophet said: "O Lord! These are my family members (Ahli)."

Sunni references:

• Sahih Muslim, Chapter of virtues of companions, section of virtues of ‘Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition #32.

• Sahih al-Tirmidhi, v5, p654

• al-Mustadrak, by al-Hakim, v3, p150, who said this tradition is authentic based on the criteria set by two Shaikhs, al-Bukhari and Muslim.

• Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p25

Here is the Arabic text of the above tradition given by both

Sahih Muslim and Sahih al-Tirmidhi:

و لمَّا نزلَت هذه الآية: فقل تعالوا ندع أبنائنا و أبنائكم... دعا رسول الله علياً و فاطمة و حسناً و حسيناً فقالَ اللهمَّ هؤلاءِ أهلي.

On the day of consultation, ‘Ali argued with the committee members saying: "I adjure you in the name of Allah, is there anyone amongst you closer in relationship to the Messenger of Allah than me? Is there any other man whom the Prophet made him ‘his (own) soul’ (Nafs), and that he made his children ‘his (own) children’, and his women ‘his (own) women’?”They replied: "No, by God!"

Sunni reference:

• al-Darqunti, as per:

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239


If we think about it, Ali (a) is called the soul of the Prophet (s), Fatima (a) is taken for "his women" and Hassan (a) and Hussain (A) for "his sons".

This shows Ali (a) would have received and continued Nubuwa, if Mohammad (s) would have died. And it shows he is the proper successor of the Prophet (s). This also warning them to not turn on their backs with respect to the person who is as if is the soul of the Prophet per verse 3:61. If Mohammad (s) is killed, then the person who is likened to be his soul will continue his mission. That's Ali (a)!

The subtle way this has been discussed is amazing. Some more amazing points, is that a rope from God and rope from humans is also describing what the rope of God is in this Surah.

 

[Link]

Salam

This is a side note, previously, I mentioned that a proof of Ali (a) being Taha is in Ziyarat to him on the Prophet's (s) birthday, we say "Peace be upon you Taha as well (peace be upon you) Yaseen", that the first part is addressed to Ali (a) but the second part is addressed to Mohammad (s), and the reason that was made possible, was because this ziyarat is particular done to him on birthday of Rasool (S) and so it makes sense to include Mohammad (s) in that ziyarat to him.

I found this ziyarat on Friday which has similar pattern:


alssalamu `alayka ayyuha alnnabiyyu almursalu
Peace be upon you, O missioned Prophet,

وَٱلْوَصِيُّ ٱلْمُرْتَضَىٰ
walwasiyyu almurtada
(and peace be upon you) O well-pleased successor (of the Prophet),

وَٱلسَّيِّدَةُ ٱلْكُبْرىٰ
walssayyidatu alkubra
(and peace be upon you) O grand lady,

And so the "peace be upon you" is omitted but understood.

The Du'a is found here: Friday- Ziyarat/ Salwaat Ahlulbayt(as)- Duas.org


And again, we find that Haroun (a) is heavily emphasized in Surah Taha and in many of the Surahs between "Taha" and the next mysterious letters, which was "Taseenmeem" and that reminds of Haroun (a) too. But we in Taseenmeem, first time Haroun (a) is mentioned in a Surah without being mentioned he is the brother of Musa (a) in the paraphrase of Musa's (s) prayer. While in the 2nd Taseenmeem Surah, it mentions him as his brother. And it was mention taseenmeem is Mohamad Al-Baqir (a) due to the prayer being fulfilled in that he cleaves the knowledge of the first and last.

This again, is showing the mysterious letters, although are very mysterious are allusions to the Imams (a) and you can tell which Imam is most suited for those Surahs under the jurisdiction of those mysterious letter. We will talk about their meanings later. So far I've been talking about which Imams (a) they refer to, but haven't discussed the meaning.

 

[Link]

Salam

Some more interesting points, with Auli-Imran, is these verses are found:

كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ | How shall Allah guide a people who have disbelieved after their faith and [after] bearing witness that the Apostle is true, and [after] manifest proofs had come to them? Allah does not guide the wrongdoing lot. | Aal-i-Imraan : 86

وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَىٰ عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ ۗ وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | And how would you be faithless while the signs of Allah are recited to you and His Apostle is in your midst? Whoever takes recourse in Allah is certainly guided to a straight path. | Aal-i-Imraan : 101


The way to hold on to God was by holding to his Messenger along with the book, so who continues the "rope from humans" part?

ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ | Wherever they are found, abasement is stamped upon them, except for a rope from Allah and a rope from the people. They have earned the wrath of Allah, and poverty has been stamped upon them. That, because they would deny the signs of Allah and kill the prophets unjustly. That, because they would disobey and commit transgression. | Aal-i-Imraan : 112


وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ | Hold fast, all together, to Allah’s rope, and do not be divided [into sects]. Remember Allah’s blessing upon you when you were enemies, then He brought your hearts together, so you became brothers with His blessing. And you were on the brink of a pit of Fire, whereat He saved you from it. Thus does Allah clarify His signs for you so that you may be guided. | Aal-i-Imraan : 103


Also, Allah (swt) is suggesting if people turn on their backs, after Mohammad (s), it's nothing to do with lack of guidance from God but totally their transgression and injustice.

This goes well with what stated about Ali (a) in verse 3:61 being the soul of the Prophet (s), and that he would continue the mission of Rasool (s). This goes well with how to hold on to God through his rope.

 

[Link]

Salam

Surah 6 (anaam) begins with reminding of darkness and light:

الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ۖ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ | All praise belongs to Allah who created the heavens and the earth and made the darkness and the light. Yet the faithless equate [others] with their Lord. | Al-An'aam : 1

Something to note is the contrast of what God commands and forbids, with what innovation of baseless authority had lead to.

So there is a contrast which goes well with start of the Surah.

The heavy emphasis on that God put's a light for believers, also goes well that Elyas (a) has been mentioned in this Surah. One of two places he appears. We talked about that before so won't repeat.

Something also to note: the reward (Mohammad (s)) is accused of seeking is said to a reminder to the worlds.

The two ways of knowing something in religion has been informed, sure news (Quran) or knowledge... knowledge and reasoning thus is a way to inform. But to just command things with no proof we see lead to disaster of rituals that are dark natured.

The second form, that you can inform by knowledge that God enjoins something, has been forgotten but is important. There is also the talk of Mohammad (s) as a connector between heavens and earth and that if people are not averse to guidance, can connect to them and bring them that type of proof.

We see this contrast, and the topics is emphasized, shows Quranic Surahs are not random, but have particular calculated verses in Surahs that make a theme even though the theme is hard to pinpoint.

Here it was suited that the contrast takes place and in that he brought the notion of how to prove something God enjoined.

 

[Link]

Salam

There's an amazing feature of the 7th Surah and it's how it emphasized on following:


اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَا تَذَكَّرُونَ | Follow what has been revealed to you from your Lord, and do not follow any masters besides Him. Little is the admonition that you take! | Al-A'raaf : 3

Regarding Satan, it says:

قَالَ اخْرُجْ مِنْهَا مَذْءُومًا مَدْحُورًا ۖ لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ | Said He, ‘Begone hence, blameful and banished! Whoever of them follows you, I will surely fill hell with you all.’ | Al-A'raaf : 18


It also emphasizes:


فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ ۗ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ | A part [of mankind] He has guided and a part has deserved [to be consigned to] error, for they took devils for Masters instead of Allah, and supposed they were guided. | Al-A'raaf : 30

And later:

وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ | The chiefs of his people who disbelieved said, ‘If you follow Shu'ayb, you will indeed be losers.’ | Al-A'raaf : 90

And Musa (a) to his brother Haroun (a):

وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً ۚ وَقَالَ مُوسَىٰ لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ | We made an appointment with Moses for thirty nights, and completed them with ten [more]; thus the tryst of his Lord was completed in forty nights. And Moses said to Aaron, his brother, ‘Be my successor among my people, and set things right and do not follow the way of the agents of corruption.’ | Al-A'raaf : 142

Then says regarding Mohammad (s):

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ | —those who follow the Apostle, the untaught prophet, whose mention they find written with them in the Torah and the Evangel, who bids them to do what is right and forbids them from what is wrong, makes lawful to them all the good things and forbids them from all vicious things, and relieves them of their burdens and the shackles that were upon them—those who believe in him, honour him, and help him and follow the light that has been revealed with him, they are the felicitous.’ | Al-A'raaf : 157

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ | Say, ‘O mankind! I am the Apostle of Allah to you all, [of Him] to whom belongs the kingdom of the heavens and the earth. There is no god except Him. He gives life and brings death.’ So have faith in Allah and His Apostle, the untaught prophet, who has faith in Allah and His words, and follow him so that you may be guided. | Al-A'raaf : 158

And says regarding a disbeliever:

وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ۚ ذَٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ | Had We wished, We would have surely raised him by their means, but he clung to the earth and followed his [base] desires. So his parable is that of a dog: if you make for it, it lolls out its tongue, and if you let it alone, it lolls out its tongue. Such is the parable of the people who deny Our signs. So recount these narratives, so that they may reflect. | Al-A'raaf : 176



Then says to Mohamad (s) and his family (a)

وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ | If you call them to guidance, they will not follow you (plural): it is the same to you whether you call them or whether you are silent. | Al-A'raaf : 193

And then Mohammad (s) only following revelation:

وَإِذَا لَمْ تَأْتِهِمْ بِآيَةٍ قَالُوا لَوْلَا اجْتَبَيْتَهَا ۚ قُلْ إِنَّمَا أَتَّبِعُ مَا يُوحَىٰ إِلَيَّ مِنْ رَبِّي ۚ هَٰذَا بَصَائِرُ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُؤْمِنُونَ | When you do not bring them a sign, they say, ‘Why do you not improvise one?’ Say, ‘I only follow what is revealed to me from my Lord; these are insights from your Lord, and a guidance and mercy for a people who have faith.’ | Al-A'raaf : 203


To prove the plural "you" is Mohammad (s) and his family (a) and the guidance, there is how follow was used through out, but, also if we back track, after it's emphasized to follow the light revealed with Mohammad (s) it is said:

وَمِنْ قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ | And from the the people of Moses is a course who guide by the truth and do justice thereby. | Al-A'raaf : 159

وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ ۖ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ | We split them up into twelve branches as courses, and We revealed to Moses, when his people asked him for water, [saying], ‘Strike the rock with your staff,’ whereat twelve fountains gushed forth from it. Every people came to know its drinking-place. And We shaded them with clouds, and We sent down to them manna and quails: ‘Eat of the good things We have provided you.’ And they did not wrong Us, but they used to wrong [only] themselves. | Al-A'raaf : 160

This refers to the Twelve Successors after Musa (a) who were branches of Musa (a) and ways but also one way from another perspective.

Similar and flow to that it says:

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ ۚ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ | To Allah belong the All-Beautiful Names, so supplicate Him by them, and abandon those who commit sacrilege in His names. Soon they shall be requited for what they used to do. | Al-A'raaf : 180
وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ | Among those We have created are a course who guide by the truth and do justice thereby. | Al-A'raaf : 181
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ | As for those who deny Our signs, We will draw them imperceptibly [into ruin], whence they do not know. | Al-A'raaf : 182
وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ | And I will grant them respite, for My devising is indeed sure. | Al-A'raaf : 183


It can be seen that the course to God who guide by the truth are his names and signs. Going back, we see the emphasis on following light revealed with Mohammad (s) and so this per the hadiths is about Ali (a) and the Imams (A).

And so "guidance" people are called to but won't do, comes down to "not following you (plural)" addressed to Mohammad (s) and his Twelve Branches (a). We see following what is revealed to Mohammad (s) including following him. And that he is the light of revelation and we are to also follow the light revealed along with him.

And peace be upon who follows the guidance.

 

[Link]

Salam

Qaf and Imam Musa Al-Kadhim (a).

Surah Qaf talks about two close companions that watch the soul, one from the left hand and the other is right handed. Meaning one is misguidance and the other guidance. One is the witness who is from God and the other is the witness from Iblis.

The Imam being the driver and witness on day of judgment, this leadership and inward companionship doesn't stop if he is in jail. Other follow up Surahs also emphasize on helping and coming to aide of God's chosen representative. One Qareen is said to be able to command who goes to hell while the other is making excuses of having lead astray and arguing with the human he lead astray - and are told to stop disputing.

Thus we see these chapters are more suited for Imam Musa alkathim (a). This was due to him being in jail.

Although the mysterious letters seem almost impossible to know, over time, with study of lives of Imams (a) and what the Surahs under the mysterious letters say it becomes a miracle that it's actually not that hard to see which letters pertains to which Imams (a).

 

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Salam

Given how much it's emphasized on following and the path being like a pure stream of water in Surah A'raaf, and the issue of those sent by God being truthful, it's safe to conclude that aliflammeemsaad is about Jaffar As-Sadiq (a) given he being the main one we follow with respect of understanding laws of Islam. As all Twelve Branches go back to the root and are the same path, this is not a problem to rely on one more then the others, given that most of our ahadith are from Imam Jaffar (a). Jaffar also means stream of water, and so this coincides as well and "As-Sadiq" goes well with the Surah A'raaf emphasis on the truth of God's chosen as well.

 

[Link]

Salam

We read:

"the path of those who you favored upon..." in 1:7.

The Quran first reveals the family of the reminder as part of relying on God:

الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ | —those who are patient and who rely on their Lord. | An-Nahl : 42
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ | We did not send before you except as men to whom We revealed therefore ask the Family of the Reminder if you do not know. | An-Nahl : 43

And we read:

أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا | Do they envy the humans for what Allah has given them out of His grace? So indeed we have given the family of Abraham the Book and wisdom, and We have given them a great sovereignty. | An-Nisaa : 54

The envied humans are Ahlulbayt of Mohammad (s) who we are then told to obey in 4:59 in flow to this verse. Ahlulbayt of Ibrahim (a) were able to summon dead back to life as part of their authority:

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ | And when Abraham said, ‘My Lord! Show me how You revive the dead,’ He said, ‘Do you not believe?’ He said, ‘Yes indeed, but in order that my heart may be at rest.’ He said, ‘Catch four of the birds. Then cut them into pieces, and place a part of them on every mountain, then call them; they will come to you hastening. And know that Allah is all-mighty and all-wise.’ | Al-Baqara : 260

And we read:

يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ | O our people! Respond to Allah’s summoner and have faith in Him. He will forgive you some of your sins and shelter you from a painful punishment.’ | Al-Ahqaf : 31

And we read this is one of the roles of Mohammad (s) that occurs by God's permission:

وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا | and as a summoner to Allah by His permission, and as a radiant lamp. | Al-Ahzaab : 46

This means this summoning occurs by God's permission and is the true nature of guidance. You have Iblis on one hand calling to fire, and you have Imam of time calling to God.

وَيَقُولُ الَّذِينَ كَفَرُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۗ إِنَّمَا أَنْتَ مُنْذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ | The disbelievers say, ‘Why has not some sign been revealed regarding him from his Lord?’ You are only a warner, and there is a guide for every people. | Ar-Ra'd : 7

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ ۖ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَٰئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا | The day We shall summon every group of people along with their Leader, then whoever is given his book in his right hand—they will read it, and they will not be wronged so much as a single date-thread. | Al-Israa : 71

The leader is the spirit of God's command which is a light God guides whoever he pleases:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | Thus have We inspired you with a Spirit of Our command. You did not know what the Book is, nor what is faith; but We made it a light that We may guide by its means whomever We wish of Our servants and indeed you guide to a straight path, | Ash-Shura : 52

The light is described to be found in houses (families chosen by God):


اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ | Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp—the lamp is in a glass, the glass as it were a glittering star—lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things. | An-Noor : 35

فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ | In houses Allah has allowed to be raised and wherein His Name is celebrated; He is glorified therein, morning and evening, | An-Noor : 36

رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ |Men whom neither trade nor bargaining distracts from the remembrance of Allah and the maintenance of prayer and the giving of zakat. They are fearful of a day wherein the hearts and the sights will be transformed, | An-Noor : 37

And like wise has emphasized on the connecting position of Mohammad (s):


وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ | And should their aversion be hard on you, find, if you can, a tunnel into the ground, or a ladder into sky, that you may bring them a sign. Had Allah wished, He would have brought them together on guidance. So do not be one of the ignorant. | Al-An'aam : 35


This shows if Mohammad (s) can connect people to this reality, he would, but it's not his fault people turn away.

Surah Hijr expands on why he doesn't connect them:

وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ | Were We to open for them a gate of the sky, so that they could go on ascending through it, | Al-Hijr : 14

لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ | they would surely say, ‘Indeed a spell has been cast on our eyes; indeed, we are a bewitched lot.’ | Al-Hijr : 15

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ | Certainly We have made great stars in the sky and adorned them for the onlookers, | Al-Hijr : 16

وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ | and We have guarded it from every outcast Satan, | Al-Hijr : 17

إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ | except someone who may eavesdrop, whereat there pursues him a manifest flame. | Al-Hijr : 18


And Mohammad (s) is been called the clear proof:

لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ | The faithless from among the People of the Book and the polytheists were not set apart [from the community of the faithful] until the proof had come to them: | Al-Bayyina : 1

رَسُولٌ مِنَ اللَّهِ يَتْلُو صُحُفًا مُطَهَّرَةً | A Messenger from Allah reciting purified scriptures, | Al-Bayyina : 2

And the degree his proof is hidden and manifest, is up to God


وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۖ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ | They say, ‘Why has not some sign been sent down to him from his Lord?’ Say, ‘the hiding (of the sign) is for God. So wait. I too am waiting along with you.’ | Yunus : 20


And hence belief in the hidden is about belief in God's proof and signs:

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ | who believe in the hidden, maintain the prayer, and spend out of what We have provided for them; | Al-Baqara : 3

And said:

عَنِ النَّبَإِ الْعَظِيمِ | [Is it] about the Great Tiding, | An-Naba : 2

And regarding reward Mohammad (s) is accused of seeking:

وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ | and you will surely learn its tidings in due time.’ | Saad : 88

Which is explained to be:

ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ | Such is the good news that Allah gives to His servants who have faith and do righteous deeds! Say, ‘I do not ask you any reward for it except the love in the kin.’ And whoever performs a good deed, We shall increase him in it's beauty. Indeed Allah is Forgiving, Appreciative. | Ash-Shura : 23


And hence this love is connected to goodness and faith in God as they are unseen signs of God that God manifests or hides to whatever degree he wishes.

This is one of the ways there are infinite signs of Quran. It's how the verses themselves can be quoted differently to interpret it's own meaning and manifest something.

The Quran has been structured to have doors open other doors like this.

 

[Link]

Salam

One thing I want to show is the Sunnah compliments Quran in a miracle way.

Imam al-Bukhari (d. 256 H), for instance, records:

حدثنا قيس بن حفص وموسى بن إسماعيل قالا حدثنا عبد الواحد بن زياد حدثنا أبو قرة مسلم بن سالم الهمذاني قال حدثني عبد الله ابن عيسى سمع عبد الرحمن بن أبي ليلى قال : لقيني كعب بن عجرة فقال ألا أهدي لك هدية سمعتها من النبي صلى الله عليه و سل؟ فقلت بلى فأهدها لي فقال سألنا رسول الله صلى الله عليه و سلم فقلنا يا رسول الله كيف الصلاة عليكم أهل البيت فإن الله قد علمنا كيف نسلم عليكم؟ قال قولوا اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجي اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد

Qays b. Hafs and Musa b. Isma’il – ‘Abd al-Wahid b. Ziyad – Abu Qurrah Muslim b. Salim al-Hamdani – ‘Abd Allah b. ‘Isa – ‘Abd al-Rahman b. Abi Layli:

Ka’b b. ‘Ujrah met me and said, “Shall I not give you a present I got from the Prophet, peace be upon him?” I said, “Yes, give it to me.” He said, “We asked the Messenger of Allah, peace be upon him, and said, ‘O Messenger of Allah! What is the manner of the salat upon you, Ahl al-Bayt, for Allah has taught us how to send salam you (Ahl al-Bayt)?’ He replied, ‘Say: O Allah! Send salat upon Muhammad and upon the family of Muhammad, in exactly the same manner as You sent salat upon Ibrahim and upon the family of Ibrahim. You are the Most Praiseworthy, the Most Glorious. O Allah! Bless Muhammad and the family of Muhammad, in exactly the same manner as You blessed Ibrahim and the family of Ibrahim. You are the Most Praiseworthy, the Most Glorious.’”1

This is the mutawatir version of the hadith, as anyone who has done research on this matter can easily confirm2. There are a few shadh reports which either removes or replaces the phrase “the family of Muhammad”. However, such odd riwayat cannot in any way harm a mutawatir hadith.

Al-Bukhari also documents:

حدثنا آدم حدثنا شعبة حدثنا الحكم قال سمعت عبد الرحمن بن أبي ليلى قال : لقيني كعب بن عجرة فقال ألا أهدي لك هدية؟ إن النبي صلى الله عليه و سلم خرج علينا فقلنا يا رسول الله قد علمنا كيف نسلم عليك فكيف نصلي عليك؟ قال قولوا اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم إنك حميد مجيد .اللهم بارك على محمد وعلى آل محمد كما باركت على آل إبراهيم إنك حميد مجيد

Adam – Shu’bah – al-Hakam – ‘Abd al-Rahman b. Abi Layli:

Ka’b b. ‘Ujrah met me and said, “Shall I not give you a present? Verily, the Prophet, peace be upon him, came to us and we said, ‘O Messenger of Allah, we already know how to make salam on you. But, how do we make salat on you?’ He replied, ‘Say: O Allah! Send salat upon Muhammad and upon the family of Muhammad, in exactly the same manner as You sent salat upon the family of Ibrahim. You are the Most Praiseworthy, the Most Glorious. O Allah! Bless Muhammad and the family of Muhammad, in exactly the same manner as You blessed the family of Ibrahim. You are the Most Praiseworthy, the Most Glorious.’”3

He again records:

حدثني سعيد بن يحيى حدثنا أبي حدثنا مسعر عن الحكم عن ابن أبي ليلى عن كعب بن عجرة رضي الله عنه قيل :يا رسول الله أما السلام عليك فقد عرفناه فكيف الصلاة ؟ قال قولوا اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم إنك حميد مجيد اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم إنك حميد مجيد

Sa’id b. Yahya – my father – Mas’ar – al-Hakam - Ibn Abi Layli – Ka’b b. ‘Ujrah, may Allah be pleased with him:

It was said, “O Messenger of Allah, we have already known how to make salam on you. But, how do we make salat?’ He replied, ‘Say: O Allah! Send salat upon Muhammad and upon the family of Muhammad, in exactly the same manner as You sent salat upon Ibrahim. You are the Most Praiseworthy, the Most Glorious. O Allah! Bless Muhammad and the family of Muhammad, in exactly the same manner as You blessed Ibrahim. You are the Most Praiseworthy, the Most Glorious.’”4

Imam Muslim (d. 261 H) too documents:

حدثنا يحيى بن يحيى التميمي قال قرأت على مالك عن نعيم بن عبدالله المجمر أن محمد بن عبدالله بن زيد الأنصاري (وعبدالله بن زيد هو الذي كان أري النداء بالصلاة) أخبره عن أبي مسعود الأنصاري قال أتانا رسول الله صلى الله عليه و سلم ونحن في مجلس سعد بن عبادة فقال له بشير بن سعد أمرنا الله تعالى أن نصلي عليك يا رسول الله فكيف نصلي عليك ؟ قال فسكت رسول الله صلى الله عليه و سلم حتى تمنينا أنه لم يسأله ثم قال رسول الله صلى الله عليه و سلم قولوا اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم وبارك على محمد وعلى آل محمد كما باركت على آل إبراهيم في العالمين إنك حميد مجيد والسلام كما قد علمتم

Yahya b. Yahya al-Tamimi – Malik – Na’im b. ‘Abd Allah al-Mujmar – Muhammad b. ‘Abd Allah b. Zayd al-Ansari – Abu Mas’ud al-Ansari:

The Messenger of Allah, peace be upon him, came to us while we were in the assembly of Sa’d b. ‘Ubadah. So, Bashir b. Sa’d said, “Allah the Most High ordered us to make salat upon you, O Messenger of Allah. So, how do we make salat upon you?” The Messenger of Allah, peace be upon him, kept silent so much we wished he had not asked him. Then, the Messenger of Allah, peace be upon him, said: “Say: ‘O Allah! Send salat upon Muhammad and upon the family of Muhammad, in exactly the same manner as You sent salat upon the family of Ibrahim and bless Muhammad and the family of Muhammad, in exactly the same manner as You blessed the family of Ibrahim THROUGHOUT THE WORLDS. You are the Most Praiseworthy, the Most Glorious.’ As for the salam, it is as you have been taught.5

Imam Ahmad (d. 241 H) has this riwayah as well:

حدثنا عبد الله حدثني أبي حدثنا عثمان بن عمر انا مالك عن نعيم المجمر عن محمد يعني بن عبد الله عن أبي مسعود قال قيل يا رسول الله كيف نصلي عليك فقال قولوا اللهم صل على محمد وعلى آل محمد وبارك على محمد وعلى آل محمد كما باركت على إبراهيم في العالمين انك حميد مجيد

‘Abd Allah (b. Ahmad) – my father (Ahmad b. Hanbal) – ‘Uthman b. ‘Umar – Malik – Na’im al-Mujmar – Muhammad b. ‘Abd Allah – Abu Mas’ud:

It was said, “O Messenger of Allah, how do we make salat upon you?” So, he replied, “Say: ‘O Allah! Send salat upon Muhammad and upon the family of Muhammad and bless Muhammad and the family of Muhammad, in exactly the same manner as You blessed Ibrahim THROUGHOUT THE WORLDS. You are the Most Praiseworthy, the Most Glorious.’”6

Shaykh al-Arnaut comments:

إسناده صحيح على شرط مسلم

Its chain is sahih upon the standard of (Imam) Muslim.7


To be continued... (comment on this in next post).

 

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Salam

There are two verses in which the term "Ahlulbayt" appears. One to the family of Ibrahim, and another to the family of Mohammad.

It's important to discuss the context of these two verses.

In Surah Hud the witnesses are emphasized:

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ وَمِنْ قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ أُولَٰئِكَ يُؤْمِنُونَ بِهِ ۚ وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ ۚ فَلَا تَكُ فِي مِرْيَةٍ مِنْهُ ۚ إِنَّهُ الْحَقُّ مِنْ رَبِّكَ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ | Is he who stands on a manifest proof from his Lord, and whom a witness from him follows? And before him there was the Book of Moses, a leader and mercy. It is they who have faith in it, and whoever defies him from among the factions, the Fire is their tryst. So do not be in doubt about it; it is the truth from your Lord, but most people do not have faith. | Hud : 17

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۚ أُولَٰئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ | Who is a greater wrongdoer than him who fabricates a lie against Allah? Such shall be presented before their Lord, and the witnesses will say, ‘It is these who lied against their Lord.’ Behold! The curse of Allah is upon the wrongdoers | Hud : 18


There is a witness from every people and this emphasized through out Quran.

But this chapter as something odd in it:

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ | Do they say, ‘He has fabricated it?’ Say, ‘Then bring ten surahs like it, fabricated, and invoke whomever you can, besides Allah, should you be truthful.’ | Hud : 13

Surah actually means structure. From one perspective, Quran is the guidance and it has scriptures in form of structures, and is formed of scrolls. These are translated as chapters/structures. However, Quran everywhere emphasizes to bring a saying like it or a structure (chapter) like it. It never says to bring ten except here. Why?

Another way to look at it, is the structure of guidance is Mohammad (s), and while a witness from him as in Ali (a), you can say "they are in on it" , it's hard to argue if he get's ten more structures that have to be all from his offspring in on it. Why 10 and not 11? It's because the last one can become hidden from public and so this taken away from argument. It says just bring ten.

What hints this more is the "good news":

وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ | His wife, standing by, laughed as We gave her the good news of [the birth of] Isaac, and of Jacob, after Isaac. | Hud : 71
قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ | She said, ‘Oh, my! Shall I, an old woman, bear [children], and [while] this husband of mine is an old man?! That is indeed an odd thing!’ | Hud : 72

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ | They said, ‘Are you amazed at Allah’s dispensation? [That is] Allah’s mercy and His blessings upon you, members of the household. Indeed He is all-laudable, all-glorious.’ | Hud : 73


We saw earlier the blessing of Mohammad's family has a link to this verse, "indeed you are praiseworthy, majestic" links it to the this verse.

This hints that the "ten structures like it" is saying, Mohammad (s) will have in his offspring structures that are too the reminder and living Quran like him. They too can perform miracles like him and so are they all sorcerers lying and deceiving?

And it was said to Nuh:

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ | Said He, ‘O Noah! Indeed, He is not of your family. Indeed, he is other then righteous conduct. So do not ask Me [something] of which you have no knowledge. I advise you lest you should be among the ignorant.’ | Hud : 46



And so we to be part of Ahlulbayt of Nuh you have to be of only righteous conduct.


Now we got Surah Ahzab:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَنْ تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُمْ مَعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا | The Prophet has more authority over the believers than their own souls, and his wives are their mothers and The blood relatives, some of them having more authority then others in the Book of Allah from the believers and emigrants only that you should do good towards your Authorities/Masters, This has been written in the Book. | Al-Ahzaab : 6

وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَى ابْنِ مَرْيَمَ ۖ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا | [Recall] when We took a pledge from the prophets, and from you and from Noah and Abraham and Moses and Jesus son of Mary, and We took from them a solemn pledge, | Al-Ahzaab : 7

لِيَسْأَلَ الصَّادِقِينَ عَنْ صِدْقِهِمْ ۚ وَأَعَدَّ لِلْكَافِرِينَ عَذَابًا أَلِيمًا | so that He may question the truthful concerning their truthfulness. And He has prepared for the disbelievers a painful punishment. | Al-Ahzaab : 8

This shows Mohammad's (s) relatives are our Masters who too will exercise more authority over believers then themselves, and that one by one they take on this role, as some have more right to it then others because of age and sequence.

Now wives are introduced as our mothers, but Quran clarifies they can choose Dunya and not desire God and his Messenger, and so in emphasizing not to leave their houses (ie. leave Messenger of God), it reminds them who Mohammad (s) and his family (a) are.

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا | Stay in your houses and do not flaunt your finery like the former [days of pagan] ignorance. Maintain the prayer and pay the zakat, and obey Allah and His Apostle. Allah only desires to repel the impurity away from you, O members of the Household, and purify you with a thorough purification. | Al-Ahzaab : 33

وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ ۚ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا | And remember what is recited in your homes of the signs of Allah and wisdom. Indeed Allah is all-attentive, all-aware. | Al-Ahzaab : 34



The blue phrase is plural male, while the two pink are plural female. The verse after to plural female leaves no doubt the blue is addressing a different group of people. If the emphasis was for Ahlulbayt (a) to similarly obey Rasool (s), then the verse after would remain plural male. But it returned to plural female.

This shows the phrase is saying to wives, Mohammad (s) is so pure - and God doesn't desire to keep anything from him his soul nor remove a single blessing, just keeps away uncleanness and wishes to purify only him and his family a perfect purification.

His family share with him in that status, and so we see similarly:

لَا جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلَا أَبْنَائِهِنَّ وَلَا إِخْوَانِهِنَّ وَلَا أَبْنَاءِ إِخْوَانِهِنَّ وَلَا أَبْنَاءِ أَخَوَاتِهِنَّ وَلَا نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ ۗ وَاتَّقِينَ اللَّهَ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا | There is no sin on them [in socializing freely] with their fathers, or their sons, or their brothers, or their brothers’ sons, or the sons of their sisters, or their own womenfolk, or what their oaths given reign over. And Be wary of Allah. Indeed Allah is witness to all things. | Al-Ahzaab : 55

The pink is plural female, and the verse similarly that comes after, emphasizing the wives to be careful regarding Mohammad (s):

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا | Indeed Allah and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner. | Al-Ahzaab : 56


We saw earlier, that everything he wishes to bless Prophet (s) with, keep no blessing away from him, but that his family was included in that. And we see Angels bless Ibrahim and his family together.

And so we can see the Sunnah properly interpreted these verses. And this is the miracle nature of how Quran and Sunnah go together.

Sunnah where it's right, gives light to Quran.

The flow of the Surah is that since everything he blesses Mohammad (s) with, he blesses his holy family (a), but Rasool (s) is the clarifier, so has explained that whenever we bless Mohammad (s) to bless his family (s) with him so that we recognize it.

The Surah also emphasizes that God blesses the believers in order to bring them out of darkness to light and that Mohammad (s) is a caller to God by God's permission and a radiant lamp.


The radiance is such that we bless him and he receives light from us and radiates it back, with more immensity to our hearts, and then we bless him by sending good vibes by God's permission, and he sends it back. His family also share with him in this station of intercession. The whole of creation blesses Mohammad (s) and he radiates the blessings back and intensifies the light.

And God said:

"A peace be upon the family of Yaseen." in Surah Saffat and so God also blesses Mohammad (s) with his family (a).

There is a peace upon the whole family, just as one peace is upon Musa and Haroun. This means they are all blessed with same level of tranquility, peace, and blessings.

Imam al-Tirmidhi (d. 279 H) has documented how the verse descended:

حدثنا قتيبة حدثنا محمد بن سليمان بن الأصبهاني عن يحيى بن عبيد عن عطاء بن أبي رباح عن عمر بن أبي سلمة ربيب النبي صلى الله عليه و سلم قال لما نزلت هذه الآية على النبي صلى الله عليه و سلم { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا } في بيت أم سلمة فدعا فاطمة و حسنا و حسينا فجللهم بكساء و علي خلف ظهره فجللهم بكساء ثم قال اللهم هؤلاء أهل بيتي فأذهب عنهم الرجس وطهرهم تطهيرا قالت أم سلمة وأنا معهم يا نبي الله ؟ قال أنت على مكانك وأنت على خير

Qutaybah – Muhammad b. Sulayman b. al-Asbahani – Yahya b. ‘Ubayd – ‘Aṭa b. Abi Rabah – ‘Umar b. Abi Salamah, the dependent of the Prophet, peace be upon him:

When THIS VERSE {Allah intends only to keep the impurity away from you, O Ahl al-Bayt, and to purify you absolutely} was revealed upon the Prophet, peace be upon him, in the house of Umm Salamah, he called Faṭimah, Hasan and Husayn and spread a cloak over them while ‘Ali was behind him. Then, he covered them with a cloak. Then, he said, “O Allah! These are my Ahl al-Bayt. So, keep impurity away from them and purify them absolutely”. Umm Salamah said, “Am I with them, O Prophet of Allah?” He replied, “You are upon your place and you are upon a good thing.”8

‘Allamah al-Albani comments:

صحيح

Sahih9

 

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Salam

In Surah Tawba and Munafiqoon, hypocrites are heavily condemned, yet we see position of Rasool (s) as intercessor is emphasized in both. A sign of hypocrisy is not coming towards the intercessors for intercession. It's plain and simple.

There is a subtle eloquence in the following emphasis:

وَلَوْ أَنَّهُمْ رَضُوا مَا آتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ رَاغِبُونَ | [It would have been better] if they had been pleased with what Allah and His Apostle gave them, and had said, ‘Allah is sufficient for us; Allah will give to us out of His grace, as well his Apostle. Indeed to Allah do we eagerly seek.’ | At-Tawba : 59

Notice the verse before and after talk about how they won't get wealth, and so what are they to be given from God and his Messenger here is non-material. The Rasool (s) is means of God bestowing light, blessings, and connecting to God.

They are not entitled for wealth of charity from Rasool (s) since they are not poor and instead should have seen God as sufficient for them and that God and his Messenger (s) would give them out of his grace.

What does this mean?

وَمِنَ الْأَعْرَابِ مَنْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَتَّخِذُ مَا يُنْفِقُ قُرُبَاتٍ عِنْدَ اللَّهِ وَصَلَوَاتِ الرَّسُولِ ۚ أَلَا إِنَّهَا قُرْبَةٌ لَهُمْ ۚ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ ۗ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ | Yet among the Bedouins are [also] those who believe in Allah and the Last Day, and regard what they spend as [a means of attaining] nearness to Allah and the blessings of the Apostle. Now, it shall indeed bring them nearness, and Allah will admit them into His mercy. Indeed Allah is all-forgiving, all-merciful. | At-Tawba : 99

Again what does this mean?

The Surah also has "Allah and his Messenger" mentioned together more then any Surah.

And we read in Surah Hypocrites:

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ | When they are told, ‘Come, that Allah’s Apostle may plead for forgiveness for you,’ they twist their heads, and you see them turn away disdainfully. | Al-Munaafiqoon : 5


Thus a major sign of hypocrisy is people not coming to Rasool (s) to intercede for them.

It's a convenient excuse to talk about him not being alive now. But that's a just an excuse to cover hypocrisy.

Notice Rasool (s) was a witness who can see actions of everyone:

يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُلْ لَا تَعْتَذِرُوا لَنْ نُؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا اللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ | They will offer you excuses when you return to them. Say, ‘Do not make excuses; we will never believe you. Allah has informed us of your state of affairs. Allah and His Apostle will observe your conduct, then you will be returned to the Knower of the sensible and the Unseen, and He will inform you concerning what you used to do.’ | At-Tawba : 94


That is to say, he can intercede whether people ask him in his physical presence or absence. And the nation was taught to say in Salah "peace be upon you O you is the Nabi..."

 

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Salam

Surah Tawba is said not to begin with name of God because of harsh tone. Another reason possible which is the reason I believe to be true, is that Messenger of God is God's Name. Here there is emphasis that God and Messenger as a unity, and that is by God's Name. The omission of "by the name of God..." and instead "from Allah and his Messenger", is a serious hint the Messenger of God is the name of God and the emphasis on "Allah and his Messenger", is due to that in this Surah.

Thus it was highly eloquent to omit "By the name of God.." by how much the Surah emphasized on "Allah and his Messenger"... together in verses. It's implied we should understand by this Messenger of God is united with God as God's Name.

 

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Salam

Surah Anaam expresses Ibrahim's (a) journey in stages of star, moon, sun, then annihilation into the sun of truth.

It also has this verse:

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ | Is he who was lifeless, then We gave him life and provided him with a light by which he walks that is among the people, like one who dwells in a manifold darkness which he cannot leave? To the faithless is thus presented as decorous what they have been doing. | Al-An'aam : 122


وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِنَ الصَّالِحِينَ | And Zakariya and Yahya and Isa and Elyas each of them among the righteous— | Al-An'aam : 85


Elyas position here is important, because he was the light of the world and spirit of God's command on earth, between Isa (a) and Mohammad (s). We read in Surah 42

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ | Thus have We revealed you a Spirit of Our command. You did not know what the Book is, nor what is faith; but We made it a light that We may guide by its means whomever We wish of Our servants. Indeed, you guide to a straight path, | Ash-Shura : 52

The light of Mohammad (s) before his own Nubuwa was not books, but Elyas (a) who was the Imam of time.

These verses show there is always a human who is the light to guide believers. Now keep this mind, and remember what I said about Surah Fatiha and verses explaining it and the way these 7 verses have been calculated.

Keep that in mind and reflect over Surah Fatiha with how God has discussed his light:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ | Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp—the lamp is in a glass, the glass as it were a glittering star—lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things. | An-Noor : 35
فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ | In houses Allah has allowed to be raised and wherein His Name is remembered; He is glorified therein, morning and evening, | An-Noor : 36
رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ | Men whom neither trade nor bargaining distracts from the remembrance of Allah and the maintenance of prayer and the giving of zakat. They are fearful of a day wherein the hearts and the sights will be transformed, | An-Noor : 37


These houses chosen by God are the Prophetic households of the past and include Mohammad's (s) family. His name remembered therein means they are God's Name. Over all they are men, but souls like Fatima (a) and Sarah (a) are included in those houses chosen by God as well.

Thus when Quran says "By the name of God..." we are being told God has a special title, this title is not in words, but the living word of his, his light, those leaders who guide by God's command.

Thus we see the emphasis on "The path of those who you favored upon..." in 1:7, and it's those who are favored with being his name and channeling his light to humanity.

Thus when we reflect, we see that we praise God with all praise through those who God favored his religion to humanity upon those who are his beautiful names.

The connection hence is about recognize God's Name and light, and connecting to God through the Imams of guidance. It's to look the stars of guidance, and seek to be guided in the darkness through them. And Salah is about taking steps to make it out of the murky shadows towards God's asylum. Once in the asylum, the real journey begins and God's favor is completed at this point and it's just blessings upon blessings by God and his Chosen Companions and Masters for the journey.

But the verse does end at that, but tells us "other then the path of those who your wrath is upon nor of those who go astray".

This is the hardest part of Quran, how God will deal with those astray and who his wrath is upon. But because the heart and souls are closely tied with the souls they are attached to, it's important to detach from misguided souls and attach yourself to the exalted chosen ones. That is not to say, not to have compassion for misguided souls, but not to seek tranquility in them and not to adore them, this is very important. They chase the temporary life and neglect the next life, and Quran is warning we will become like that, if we incline to them.

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنْصَرُونَ | Do not incline toward the unjust/oppressors, lest the Fire should touch you, and you will not have any Awliya besides Allah; then you will not be helped. | Hud : 113



The help comes through those who God favored upon, but we have to incline to them, and attach ourselves to radiate their blessings, and bless them back:



ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ | Such is the good news that Allah gives to His servants who have faith and do righteous deeds! Say, ‘I do not ask you any reward for it except the love in the kin.’ And whoever performs a good deed, We shall increase him in it's beauty. Indeed Allah is Forgiving, Appreciative. | Ash-Shura : 23


This attachment to family of Mohammad (s) will lead us to God:

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا | Say, ‘I do not ask you any reward for it, except that anyone who wishes to take towards his Lord a way’ | Al-Furqaan : 57


And in Surah Kawthar it is said:

فَصَلِّ لِرَبِّكَ وَانْحَرْ | So connect to your Lord, and sacrifice. | Al-Kawthar : 2

And it is said:


وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ | And should their aversion be hard on you, find, if you can, a tunnel into the ground, or a ladder into sky, that you may bring them a sign. Had Allah wished, He would have brought them together on guidance. So do not be one of the ignorant. | Al-An'aam : 35


This shows if Mohammad (s) can connect people to this reality, he would, but it's not his fault people turn away.

Surah Hijr expands on why he doesn't connect them:

وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ | Were We to open for them a gate of the sky, so that they could go on ascending through it, | Al-Hijr : 14

لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ | they would surely say, ‘Indeed our visions have been intoxicated, rather we are a bewitched lot.’ | Al-Hijr : 15

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ | Certainly We have made mansions in the sky and adorned them for the onlookers, | Al-Hijr : 16

وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ | and We have guarded it from every outcast Satan, | Al-Hijr : 17

إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ | except someone who may eavesdrop, whereat there pursues him a manifest flame. | Al-Hijr : 18



The way all this compliments "By the name of God..." "Those who you favored (your religion to humanity) upon..."

It's highly majestic and shows the secrets of Fatiha keep opening up the more you reflect over them with Quran.

 

[firedragon]

It signifies eloquently the depth of God's wrath and punishment for oppressors while also manifesting hell clearly for what it is clarifying it through out what it is.

Lol. Bro. Eloquence is not in the content, hell, heaven, etc etc etc. Its in the balagha, the shahshia, atthaabeer. Haha. Some of the forms in the writing are written with out repetition. As in the writing style. The sounds vary depending on what situation it is, and whats been said.

Its unbelievable. Difficult to express though.

 

[Link]

Lol. Bro. Eloquence is not in the content, hell, heaven, etc etc etc. Its in the balagha, the shahshia, atthaabeer. Haha. Some of the forms in the writing are written with out repetition. As in the writing style. The sounds vary depending on what situation it is, and whats been said.

Its unbelievable. Difficult to express though.

I agree.

The way the Quran talks about hell, may not suit people's desires, but it does it in an eloquent way. See Surah Layl for example. "So I've warned you of a fire that blazes", it seems trivial, but in the place of that Surah and that place of that Surah with respect to the Quran, it's ultra eloquent. Aside from eloquence, the Quran manifests an emotional aspect of God that is hard to put in words, but proves beyond doubt it's from Him.

 

[firedragon]

I agree.

The way the Quran talks about hell, may not suit people's desires, but it does it in an eloquent way. See Surah Layl for example. "So I've warned you of a fire that blazes", it seems trivial, but in the place of that Surah and that place of that Surah with respect to the Quran, it's ultra eloquent. Aside from eloquence, the Quran manifests an emotional aspect of God that is hard to put in words, but proves beyond doubt it's from Him.

You know arabic. There are several types of "sounds" in words that could be used to lets say depict "thunder" in the night. Thus, when the need arises to make it sound profound, the arabic word used there also has that sound. Its continuous, throughout the Qur'an. Same will be for a calm night. The word will have that calm sound. Soothing.

This is the eloquence of the Qur'an. People take it for granted because everything is cheap and just dismissible even if people have known jack about it.

 

[stanberger]

Salam

The first sign of eloquence, I would like to mention and analyze is verse 2:255. The Prophet (s) has been reported to have said, everything has a peak, and the peak of Quran is the sign of the chair or verse of the chair.

Now keeping this in mind, it maybe that it means your emotions reach a climax here at this point 2:255 in Quran, spiritual emotion elevated higher then everywhere else. There are many reasons for this, among them the foundation starting with "and they believe in that which is hidden" and the tone of this chapter.

But something I would like us to observe is the mirror way of this verse:

God there is no God but he(1a)
the Living The Subsisting no slumber him takes nor sleep(2a)
to him belongs what is in the earth and heavens(3a)
who can intercede with him except by his permission(4a)
he knows what precedes them(5a)
and what comes after them(5b)
nor do they encompass in knowledge except what he pleases(4b)
encompasses his seat the heavens and the earth(3b)
Nor does keeping them tire him(2b)
And he is the exalted the great(1b)

As for 1a and 1b, God means the same thing as Exalted but it's absoluter greater then "exalted" such that his exalted ones should not be equated with God, and exalted means the same thing as great, except believers are great and the exalted ones are chosen MUCH above them and it's evil to think we can reach their high status with God "nor can you reach the mountains in height." But what is wonderful about this mirror is the end is a cool down of the former, and so we can see the peak is going down from the beginning of the verse with the end.

As for 2a and 2b we can tiredness is related to slumber doesn't take nor sleep, that explains subsisting and that explains the living.

As for 3a and 3b, the first explains universe and earth belongs to God, and the other shows his seat encompasses everything in it and so God rules his creation, which is an argument for his religion, since those who take position of seat are his representatives.

As for 4a and 4b, this about God's chosen ones, they intercede by his permission, and Quran has emphasizes God chosen them out of his knowledge of their path they will remain upon and trusts them to walk that path, and so again we see relationship between two statements in mirror.

5a and 5b are next to each other, one is about before and the other after them....

This way we can see the verse is like a mirror with respect to it's verses. In it we see also a relationship between the titles God Exalted and Great.

As for the seat verse, it's mirror with "to him belongs what is in the heavens and earth" with "his seat encompasses the heavens and the earth" and dialogue of authority of David and Talut, it's as if water flows down from this verse in emotion to all verses about "to him is what is in the heavens and the earth" with "to him is the authority of the heavens and earth" with "authority" (mulk) and so we see it's as if this is rain cloud from Quran, that waters all the verses through out Quran about mulk (40 verses about Arabic word "mulk" (authority) and that in turn is related to "Amr" and that relates to the holy spirit and the spirit from his command (same thing), which is about those honored servants which God knows what is before them and after them and hence chose them.

It's as if this verses gives all the mulk verses emotional life, and so this also goes well with the living discussion.

And since religion is often described to be submission, this highly important to recognize as the peak.

In this regard the Prophet describing it as the climax, and the mirror way it flows, and how that relates to the Quran and many topics within this verse, and how it gives it life, is no doubt amazing.

Now this just observing one verse. I will explain more about it with respect to the chapter and context, then we will see something amazing on that, with respect to the next chapter (Auli-Imran).

This is just noting the position of Ayatul Kursi. We are so far discussing the place of one verse with respect to Quran and looking at what Nabi (s) said about it.

It's amazing. Also, when discussing Suratal Ikhlas (chapter 112), I will come back to the importance of "Al-Hayu" and we will see how Quran discussed this through out.