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Question:The holy Quran stated that justice must be done when marrying more than one otherwise one is enough. The holy verse says: “If you fear that you cannot act justly towards the wives, then marry such women as seem good to you; two, three, four of them. But if you fear that you cannot do justice, then one only, or, those you possess. It is likelier then that you will not be partial.” However, Quran mentions in another verse “You will not be able to be just between your women, even though you determine to do that…”. So if justice cannot be served, why does Allah order that we are allowed to marry more than one wife? Is there any contradiction between the two verses?
Answer:In the name of Allah, be advised, my son, that justice here means the apparent, just treatment for the wives at the actual level. However, the second verse implicates that most of people are helpless to show equality among the wives. Here, the equality is from the emotional perspective. There are degrees of love and closeness to the heart of the husband for each of the wives. These degrees are not the same, and the husband cannot curb his emotions to love all the wives alike. Allah is the all Guide and Knowing.
Question: Is there a chapter in the Holy Quran that should not be recited in the prayer?
Answer:In the name of Allah, we have mentioned that the chapters which contain obligatory prostration are not permissible to be recited in the prayer. If the praying person recites the chapter of opening and any other second chapter and recites a third Quranic chapter, it is not permissible to recite the third chapter, except Al-Thuha and Alam Nashrah chapters.
Question:Allah says “… 'The punishment and wrath of your Lord has already fallen upon you…”. After reviewing most of the interpretations and knowing the difference between the two words: rijs ‘filth’ and rijz ‘punishment’, and after reviewing the verses in which these two words appear, I did not understand the reason of having the word ‘punishment’ instead of ‘filth’ in some verses. The word rijz ‘punishment’ means to punish as in the verse mentioned above. Does what falls from the Lord refer to revelation?
Answer:in the name of Allah, be advised, my son, rijs means filth, as Allah says “filth from Satan” filthy things are of four kind: filthy temper, filthy mind, religiously filthy, or all the three types as the dead body by all the three types. Filth here – from a religious perspective- is like alcohol and gambling acts. The verse “As for those whose hearts are diseased, they will be increased in filth added to their filth, so that they die as unbelievers” is mentioned about the infidels. Another verse “filth is put on the ones who do not understand” is mentioned under the same meaning. Filth here is interpreted as the evil smell and punishment. The verse that you have mentioned refers to the people of the prophet Hood (PBUH) whom Allah warned them of falling the punishment. Allah is the all Guide and Knowing.
Question:Does the Quran Chapter of Al-Nassur refer to the Awaited Imam (may Allah hasten his reappearance) and his time?
Answer:In the name of Allah, be advised, my son, that the end of the verse refers to the liberation (al-fatih) which will be achieved through the Awaited Imam (may Allah hasten his reappearance) as in the holy verse “and you saw the people enter to the religion of Allah in mass groups” the word “the people” is defined with the article ‘the’ which indicates the generic use. This means that all people embrace the religion of Allah, a matter which has not happened since the time of the prophet (PBUH). This interpretation does no go hand in hand with the interpretations of the other scholars who say that it means the liberation of Mecca or opening of Khaibar gate. Should this evident victory be achieved; the divine promise mentioned in the Quran chapter of Al-Teen “So, what then shall believe you concerning the Recompense?” will be achieved. Allah is the all Guide and Knowing.
Question:What is the Quran evidence that the women of the prophet (PBUH&HF) are not included in the verse of Al-Tatheer. If so, it means that even Lady Zahraa (PBUH) is not included. Would you please respond to this suspicion with Quranic evidence?
Answer: In the name of Allah, be advised that the privilege of Ahlulbait (PBUH) to the wives of the prophet (PBUH&HF) should not be hidden from the one who understands Arabic. There is no way to interpret – as the exponents do- that the rulings related to Ahlulbait (PBUH) include the wives of the prophet (PBUH&HF). Though the verses were revealed in favor of Ahlulkissa (the infallibles who were under the groan of the prophet (PBUH&HF): Imams Ali, Hassan, Hussein and Lady Fatima, in addition to the prophet himself (. The fact is that the pronouns used to refer to the prophet’s (PBUH&HF) wives are used as feminine pronouns. However, the pronouns used to address which are related to the prophet’s family include feminine and masculine. Thus, it is unreasonable that the addressees include the prophet’s wives. Furthermore, the nature of the Arabic language is that it has a special system for the masculine and feminine pronouns which are different from each other. If the ruling includes both males and females, it comes in masculine forms of pronouns, and so do the males. If it is related to females, the feminine forms are used. If it is related to males and females but the males are more than the females, then as a matter of multiplicity, masculine forms are used. Ahlulkissa are four males and one female who is Lady Fatima (PBUH). As for the rulings that are related to the wives of the prophet (PBUH&HF) are all in feminine forms. This is the borderline between the ones who are concerned with the verse of Al-Tatheer and the wives of the prophet (PBUH&HF). The holy Quran is eloquent in conveying such meaning, and there is no excuse for those who have a heart or listen attentively while witnessing, regardless to the large number of the narrations concerned with the revelation of the verse of Al-Tatheer. You should know that including all the verses related to Ahlulkissa (PBUH) within the rules of the prophet’s wives only show the greatness of Ahlulbait (PBUH), just like when you put white near black, the black makes the white brighter, and the white makes the black darker. Allah says: “believers are representatives of one another” showing the characteristics of the believers, and right after this verse the verse “the hypocrites represent one another” showing the contradicting characteristics of the hypocrites, as in the chapter of the Zumar “the ones who are unbelievers have been sent off to the hell in cohorts”. It is known that sending people to the hell is done involuntarily and by coercion - may Allah forbid. After this verse, “the ones who are believers have been sent to the heaven in groups.” It is known that sending the believers is recognized with respect and dignity from Allah to those who love Allah, and thus Allah has graced them with entering the heaven. Therefore, sending the criminals is humiliation and insult while sending the righteous ones is honoring and reverence so that the righteous is differentiated form the sinners. The righteous ones and sinners are recognized. In such similar way, Allah wants to distinguish Ahlulkissa (PBUH) from all the other ones who are related to the prophet (PBUH) through marriage. Allah is the all Guide and Knowing.
Question:The ones who are disputers mention the following claim against the following Quran verse: “Those who disbelieve have this day despaired of your religion. Do not fear them, but fear Me. This day I have perfected your religion for you and completed My favor to you. I have approved Islam to be your religion. (As for) he who does not intend to commit a sin but is constrained by hunger to eat of what is forbidden, then surely Allah is Forgiving, Merciful.”: 1. In the verse, there is an evident indication that most of the companions of the prophet (PBUH&HF) were true believers and that their faith had led the unbelievers to be desperate from fighting the monotheists. 2. In the holy verse, there is a rejection or a refutation that it was revealed on favor of Imam Ali (PBUH). If it indicates the Imamate (leadership) or the representativeness, how come believers renegade from the religion? And where is the despair if the aim of apostasy was achieved after the verse in about four months?
Answer:A/ 1. In the name of Allah, the verse refers to the completion of the religion in terms of its branches and fundamentals in a way that there is no defect or shortage or even ambiguity which might lead the infidels to question the religion. This is evident in the part of the verse “today, I have completed your religion for you”. Additionally, it is the same way the chapter of Al-Munafiqen is interpreted as well as what is indicated in the chapter of Al-Juma’a “if they see a business or amusement, they will quickly rush to it, leaving you alone”. Furthermore, it is the reason behind the escape of a large number at the time of wars and rejecting to pledge homage to the representative of Allah and breaking their promise that they would not escape. Allah knows best. A/2. In the name of Allah, the apostasy happened as it happened to the people of Israel after they went out of the sea and passed by a village whose residents used to worship the idols. They asked Muses (PBUH) to make them a god like that of the villagers’. It also happened as it happened to the same people when Muses (PBUH) was on the mountain of Toor for invocation and was late for days and they kept worshiping the calf. Afterward, Allah openly says as the apostasy happened “If he dies or is killed, will you turn about on your heels?”. Allah is the all Guide and Knowing.
Question:Does Quran or prophetic tradition have extra words or letters?
Answer:In the name of Allah, it does not mean extra grammatical items added to the holy Quran, rather it means the extra idiomatic items which must have a reason. Allah is the all Guide and Knowing.
Question:Is the Basmalah which is the utterance “In the name of Allah, the most Compassionate, the most Merciful” a Quranic verse? Can we recite it as a separate chapter?
Answer:In the name of Allah, definitely, for Shia Twelvers, the Basmalah is a part of each Quranic chapter, except the chapter of Al-Tawbah (Repentance), and in the chapter of Al-Namil this utterance is repeated twice: at the beginning of the chapter and within the chapter, in the message of the prophet Suleiman (PBUH) to Balqees. If one recites any Quranic chapter –except the chapter of Al-Tawbah (Repentance), he should start with the Basmalah. Allah knows best.
Question:Are there relations among the verses of the Quranic chapter? Is there any relation among the chapters themselves in that the chapter has some relation to the next chapter according to the way they are arranged in the holy Quran?
Answer:In the name of Allah, some scholars have searched this area; chief among them is the book “Nudhum Al-Durar fi Tarteebul Siwar”. Most of the scholars try to relate the verses to each other and so do the chapters. What we should say is that as long as the arrangement of the Quran is done by the prophet (PBUH&HF) according to Allah’s order, there must be a reason for this arrangement. The act of the Wise (Allah) is not without a reason whether or not we know it. Allah is the all Guide and Knowing.
Question:Are the names of the Quran chapters concluded and given by the prophet (PBUH&HF) or given by Allah? Who named the Quran chapters?
Answer: In the name of Allah, through the narrations, it appears that the names are through the prophet (PBUH&HF) as per Allah’s order. Allah knows best.
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