Ramadan - The Month Of The Quran

The Holy Quran has introduced Ramadan through itself and not through Fasting. 

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ

 Fasting is the obligatory Etiquette of Ramadan, but the identity of Ramadan is the Quran and Its descent.

Allah has bestowed upon us numerous blessing in this month but the greatest blessing of all is the Quran. The holy infallibles have termed Ramadan as the month where Allah hosts the believers as guests. The food mat which Allah has prepared in this month for his guests is the Quran and He has invited everyone to this food mat.

 The significance of the Quran introducing Ramadan as the ‘month of the descent of the Quran’ is that this is the month of understanding of the Quran, a month to develop bondage with the Quran and to absorb the Quran in our hearts. This is only possible when we have the correct recognition of the Quran. Without recognition we cannot avail the benefits for which this esteemed speech of Allah was descended on the enlightened heart of the Holy Prophet.

Acquisition Of Benefits Through Recognition

Without recognition benefits cannot be derived from anything. The correct recognition is important for driving benefits whether the affair is materialistic or spiritual, for this world or hereafter and whether it is related to knowledge or practices. .. One does not have to use intellectual, philosophical or traditional means to prove this. This is a fact that is evident from our routine day to day experiences

As an example consider those ordinary things which we buy from market for our regular use. Can these give us the desired results unless we have their proper recognition and identification? In case one buys a new machine, the services of an expert are needed who can explain the functionalities of that machine to help understand how to use it properly. Despite the fact that the machine is now our ownership and we have paid for it, it is of no use to us if we do not recognize its proper functionality. Likewise if someone buys a computer, though he is the owner of that computer but still he seeks help from someone who has knowledge and recognition about it. In accordance with this principle the benefit to be derived from anything is dependent on its identification and recognition. The Holy Quran is also not aloof from this principle. The purpose for which the Holy Quran has been descended can only be acquired by human beings after its proper identification and recognition.

 Unless we have proper recognition of something, that thing also does not achieve its deserving status and position. The day to day means of life are given proper status and placed accordingly only after identifying and recognizing them. Without identification we cannot understand the purpose for which they can be used and where they need to be positioned.

Similarly for the Holy Quran to get its deserving status and position in the life of human beings, its recognition is important. Also the condition for effectiveness is in the acquisition of right status and position which is not possible without proper recognition.

 This is the reason that today in our homes despite of the Quran being present it is still absent; which means it is physically present in form of pages, chapters and book; yet it is not effective. The Quran is present but not at its deserving status and position; it is not present at that point and degree where it should have been present. It is a fact if something gets shifted away from its true deserving status than still it gets some or the other status and position. It gets placed somewhere and some other benefits are taken from it. This is what is happening today whereby different other benefits are being taken from the Quran except for the purpose for which it was descended.

That is why the Quran, before any other thing, has introduced itself to us and presented its recognition for us.

The Holy Quran, before making us aware about the world, the ritualsand the human being, has first made us aware about the Quran itself. The Quran wants us to first recognize it prior to starting the journey of recognition for other things. The best source of recognizing the the Quran is the Quran itself, all other sources are secondary and the only way possible to identify and recognize the Quran is by the Quran itself.

What Is Intended By Recognition Of Quran

Since our topic is Recognition of the Quran we need to see what is meant by recognition of Quran? At times the meaning of recognition of the Quran is taken as understanding and identifying the things present inside the Quran like its different chapters, verses, messages and the invitation of the Quran. This is also a correct interpretation and can be referred to as Recognition of the Quran but our discussion is not about this aspect.  We intend to understand the meaning of Recognition of the Quran to know what Quran is by itself. It is not to understand what the Quran is saying or what its verses are saying but what the Quran is, by itself. The aim of Recognition of Quran is to know certain things, the first and foremost being:

What the Quran is and what is it’s reality?

Where has it come from?

What is its source?

What is its core?

What is its purpose?

What was Quran created for?

Why did it come into existence?

Why was it descended?

Why was it sent?

What is the purpose, objective, need and necessity?

What is the message of the Quran?

What is the style and methodology adopted by the Quran to deliver this message?

What is the language of this style?

What is the language is which the Quran is delivering its message?

Who is the addressee of the Quran?

Where Quran does wants its addressee to reach?

Which direction it want its addresse to go?

What degrees, levels and forms the Quran is or wants to deliver its message?

What are the levels, degrees and forms of the Quranic messages?

What is the invocation of the Quran?

What is the invitation of the Quran?

These are the questions we would be looking into for Recognition of the Quran. Thus our discussion is not related to understanding of what is present inside the Quran. We will first develop the recognition of the Quran and once we have recognized the Quran only then we will be eligible for the second level of recognition about what is present inside the Quran. For this second level of recognition the first level of recognition is mandatory. This is the starting point which means we will be capable enough to understand the verses of Quran only after acquiring this first recognition.

Two Categories Of Recognition Of Quran

Thus there are two categories of Recognition and we should pay attention towards both of these. It is important to keep these separate from each other. Generally people make the mistake of entering into the second level or recognition without covering the first. They start discussion on what is the Quran itself and its language, its message, purpose, style, addresses, educational levels of the Quran and what are those exemplary meanings that the Quran carries; but undesirably move into the discussions of recognition about things inside the Quran like recognition of the Creator, recognition of the earth and the heaven, day and night, of the angels, human being and religious laws. To gather the knowledge about these is also recognition of the Quran and understanding of the Quran but this is the second category of recognition.

If these two topics are present in front of a recognizer of Quran and if the differences between them is not in his view or the difference is so precise that it cannot be practically manifested then for sure unwillingly he will move from the first discussion to the second. Therefore we are emphasizing on this point that the difference between the two types of recognitions should be maintained.  Consider the example of a person who enters a city for a certain objective but without any awareness about its streets, markets, the language spoken and the people. Although he has a certain objective in mind but the chances of his success in achieving these are limited because he does not recognize the city. He cannot understand the people and their language. He does not know which path to take that leads him to the place of his target object. This person does have a set goal in mind but entering the city without recognizing it first he is likely to get lost. For such a person the result will be astonishment, waste of time, misguidance, tiredness and fatigue. He looks at a building and cannot ask someone what this building is? He takes a bank for a hotel and a hotel as a bank; he considers a market as a house and house as a market because he does not know anything about the city. His mind is working and with his own thinking he starts to give titles to everything he comes across. In a strange city his fate only ends in astonishment and nothing else.

A person entering into the Quran without proper recognition of its first stage is also likely to get lost in similar manner.  . He starts to understand the the Quran without recognizing the Quran. He is not having the Map of the Quran and has entered into it; he is not familiar with the style and behaviour of the Quran but has started to read it. He does not understand the language of the Quran but memorizes it, starts to do its exegesis, starts to ponder and think over the Quran. The Quran invites towards pondering and condemns those who don’t ponder over it. It invites everyone, its opponents, its followers and its addresses but this invitation to ponder is in accordance with the etiquettes of pondering and etiquettes of Quranic thinking. A person hears that Quran is giving an invitation to think; this invitation is similar to an invitation given to you to visit a city. So will you without any preparation and preliminary information visit that city?, In order to visit that city you need to fulfil some prerequisites, it needs some preparation, and it needs a starting level of recognition so that you are not a stranger  to this city. You don’t become isolated in the city; you don’t get lost in this city and reach your purpose

If a person enters inside the Quran without recognition then the results are what we are witnessing today. This is what happened with those who pondered over the Quran, read it and after reading it their achievement was nothing but astonishment and waste of time. In order to prevent this waste of time it was necessary for them to first get the preliminary recognition of the Quran so they don’t get lost after entering inside the Quran. This is the reason why the Holy Quran presents its recognition so that people do not enter it feeling like a strange rather they should feel that they are entering an acquainted world. The Quran itself is guiding as to where these streets are leading towards? What are these verses saying? Where do these chapters want to take you towards? What are these teachings all about? What are these phenomenon and behaviours (of communities) intended towards? You can assess yourself by reading the commentaries to see the sincerity with which the commentators have started the recognition and understanding of the Quran.

Distortions And Deviations In Recognition Of Quran

There were people who used the Quran for their self-interests. They tried to use the Quran as a tool and imposed their own thoughts and views on the Quran. Then there were those sincere beings that made sincere attempts in understanding the Quran. However both ended up in astonishment and wasted their timebecause the approach to the first stage and first level of recognition was limited and instead of this they reached the second stage of recognition.

It is human phsychology that they want to enter the city without looking at the map. They get irritated easily with a map and want to enter into the city quickly to satisfy their inquistive nature. . This is because the sense of inquisitiveness is present in human beings and hence they desire to see something first and then after looking at it they try to contend what they have seen. But even if someone spends a major portion of his life in just identifying the Quran and acquiring its recognition then the second stage becomes much easier. Based on the lack of this recognition there exists clear differences and opposition amongst those who want to benefit from Quran. Today the Quran is being used for different purposes like some recite Quran just for the sake of earning rewards and are not concerned with anything else associated with the Quran. In the holy month of Ramadan they read the Quran sever times, they recite the Quran in different styles and forms; and then after doing all this they think that they have delivered the rights due on the Quran and do not move beyond rewards. Then there are others who recite Quran for some other purpose such as fulfilment of needs. Then there are those whose believe that the Quran should not be recited at all since it is much higher than our level of understanding; we are not the addressees of the Quran and this Quran has come only for the Infallible Imams (a.s) hence we should not read it and if we go towards the Quran we will be misguided.

Martyr Mutahhari has presented an example related to the distorted thoughts about the Quranin context with the thoughts of Akhbari’s. The Akhbariyat was dominant for several years and it was near to the stage where Shiite would have turned into Akhbariyat One of the principles of Akhbariat was the  belief that you cannot turst the Quran. This principle was presented by some Akhbari’s in a positive sense and others in negative sense. The positive ones would say that the Quran can only be understood by Infallibles and non-infallibles cannot understand it. The others would say that the Quran has been distorted and hence it is not worthy of understanding and practicing for us. And then some would say that even if it is not distorted still we are not its addressee since it has come for infallibles and we are not infallibles. Here we see how distance from the first level of recognition resulted into total distancing of human beings from the Quran. This means if a person in the beginning stage of recognition reaches the conclusion that the Quran is not intended for us, it is for infallibles only and it is beyond our abilities of recognition; then it would be closed and just kept as a sacred book of blessings.People with such beliefs will keep it in the house just for blessings, to break the spells of Jinn’s, Ghosts, black magic.

This distortion took place in the first level of recognition which kept human beings aloof from the second level of recognition that is the understanding of the contents of Quran. This Akhbari perception about the Quran did not last for long thanks to the intellectual crusade done by certain elderly scholars against this. They were the ones who gave salvation to Shiite and the Quran from this distorted vision. Though Akhbariyat is still present in certain corners and pockets but the dominance that Akhbariyat had achieved in the past is not present today. In any case this is a historical lesson that if a human intellect develops such kind of recognition of Quran then the results will be total distancing from Quran.  Similar perceptions about the Quranare also present in the current era and these are reasons for incorrect recognition of the Quran that ultimately affects the understanding of the Quran.

In order to explain this we take help from two examples; one for a specific category and second for general public. The first example is for those individuals who are in some or other associated with the educational segment. The teachers and students very well know that in books of education first there is a Preface or Prologue and then the actual topic starts. Such books which go through this process of first having a prologue about the subject and then getting into the subject are considered as academic books. In this regard there is no difference between books of religious and non-religious sciences. The books belonging to a syllabus are specifically formed in this way.

In the prologue the attributes and discussion about the subject is not done; like in the existing books of Logic, Philosophy, Fiqh and Beliefs the prologue does not discuss about these. In the preface of book on Fiqh (Jurisprudence), discussions about permissible and prohibited things are not done; or in the prologue for the book of Beliefs, proof on monotheism and attributes of Allah are not discussed. In the prologue the science of the subject is introduced, its subject title is discussed, its need and necessity is discussed, or the discussion about the author of the book is done, the source, cause and inspiration is mentioned. The discussion about the core of the book is done and in the terminologies of scholars it is known as “Raoos-e-Samaniya” (8 principles) or the principles of subject in consideration. A student or a reader of any book of science should have knowledge about eight things related to the science. These eight things are not part of the science but understanding the issues and meanings of any science is dependent on these eight things. A human being develops a special vision and awareness after knowing these eight things and with their help understanding the science or book becomes easy. These eight things in sequential order are:

1.An introduction of the science which is being studied and the difference between this science under consideration and the other sciences so that a clear picture of the science under consideration is established in the reader’s mind. 

2.What is the subject of the science or book under consideration? This means the axis of the book because not everything is discussed in one book or science instead there is a specific axis or nucleus subject of the book. Whether beliefs are the subject or rituals, or a historical event is the subject. As an example a book of mathematics only talks about numbers and no other things or in Geometry, length, width and size are the subject of discussion. 

3.The third thing which becomes a part of prologue is the purpose and need; the objective for which this book or science has been formulated. 

4.The fourth thing that becomes a part of the prologue is the introduction of the author or the inventor of the science. The personality of the author is expressed and his merits and achievements are mentioned. 

5.The fifth thing is the level or degree of science; this means it is necessary to know that the science under study belongs to what degree and standard so that the sciences required to be studied prior to this can be realized. 

6.The sixth thing is the style and methodology of the book or science. What style and methodology is adopted; whether it is a clear style, a research matter or an analytical style of discussion.

7.The seventh thing is to mention the benefits of the science and book in its prologue so that the student or reader should keep his attention on those benefits while studying the book. 

8.The eighth thing is to point towards different sections of the book or science which is known as chapters or volumes of the science or the book. In this the number of volumes or chapters is specified and inside each chapter how many sections and its arrangement is specified.

Though these days in the beginning of books or science all the above things are not specified due to several reasons and only some of them are discussed and some are left out. But it is evident that if a person becomes aware about all these things before studying the book or science then definitely these things will assist in understanding the science or book. It is possible that without these he might become a victim of mistakes in understanding the book. In other words we become acquainted with the science in the book but the prologue of the book gives us the recognition of the book. Science makes us acquainted with a reality whereas its prologue familiarizes us with the science itself. In summary the Prologue is an opening introduction of the science or book that grants us the ability to understand the book.

The second example is of a general type. We all get the opportunity to attend conferences, gatherings and seminars. In these programs different personalities are invited to speak and the audience benefits by the discussion and speeches of these personalities on the relevant subject. But before inviting any individual to speak generally I an introduction of the personality is given to the audience. His name, geographical origin, family background, his qualification, fame, works, services, merits and accomplishments are mentioned for the listeners so that they can understand his background and give him due respect and attention... If an introduction is not given then at times it happens that people don’t care to listen to even big personalities. As an example there was a time in Pakistan when our Shia’s used to get out of Majalis the moment the scholars arrived on the pulpit. This was because they had no recognition of that scholar’s knowledge. They would come from far and listen carefully to those whom they recognized. Thus if someone is not introduced even if he is a big scholar, orator, speaker or a reciter people don’t pay attention to him.

It is mentioned in the Quran that on the day of resurrection, the Holy Prophet (s) will complain about this nation (Ummah) to Allah (s)

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا
“The Messenger will say: O Lord! My community has forsaken this Quran” (Surah Furqan: 30)

There are several reasons behind forsaking and abandonment of the Quran and one major cause is lack of recognition of the Quran. We consider the Quran only as a sacred book and consider it as a book of blessings; or we read it on dead beings for earning rewards or have made it a book of Istikhara. We recite the Quran for these attractions and don’t turn towards it with proper recognition. Thus the Quran could not find that deserving position in our lives and this is what abandonment of the Quran is. This is oppression on the Quran. In order to come out of this abandonment we need recognition. We pray to Allah (swt) to grant us the opportunity to achieve true recognition of this divine book.

From our side this is just an attempt which might be effective:

Introduction

For recognition of the Quran first it is essential to know that Quran is the Word (Kalaam) of Allah (s.w.t) or the Speech of Allah. Human beings should be aware that this is the word of their Creator and their Lord. Though metaphorically and on the surface we say that it is the word of Allah but don’t go deep inside to understand what is meant by the word of Allah (swt) and what is intended from being the word of Allah(swt)? In what ways it is the word of Allah (swt)?

The essence of Allah (swt) is not like the creation. All those imaginations are wrong and false in which man brings a dubious image of a creation inside his mind regarding the essence of Allah (swt) because word or speech is present inside human beings as well and word (Kalaam) is one of the actions of creation. The word we are acquainted with is the act of human being which implies talking, speaking and expressing yourself. Therefore the moment we hear “word” our minds move towards this meaning of talking and expressing. When it is said that Quran is the word of Allah the mind of human being immediately probes that the Quran is also the word of Allah in the same sense the way speech is created with words coming out of the tongue of man.  This would then mean that God forbid Allah (swt) also has a tongue that delivers Arabic letters, sentences and pages. If someone doubts this way then this is the beginning of his misguidance because the essence of Allah (swt) is not a physical body which would have organs and limbs. His sacred essence is pure from organs and limbs. Therefore there is no tongue in the essence of Allah (swt) that would deliver letters, words, speeches, sentences and pages.

What Is Meant By The Word Of Allah

Allah (s) is definitely a speaker but not the type of speaker which the creation is instead the Words of Allah are his actions (Af’aal) which means the Quran being the word of Allah is an action (Af’aal) of Allah. The essence of Allah (swt) has delivered several actions like creation of human beings, sustenance of man, growth of man, upbringing of man, creation of skies and earth, angels, Jinn and other materialistic creations are all actions of Allah. The day and night are actions of Allah, stars and planets are actions of Allah, the universe and galaxy are actions of Allah, small particles and insects are actions of Allah, matter and non-matter are all actions of Allah. These actions are not performed by Allah (s) similar to the way done by human being. As an example when human being accomplishes some action like speaking, listening, writing, reading, standing, sitting, etc. he makes use of his body organs. Without the movement of organs he cannot perform these mentioned acts. For every action an associated body organ is used like for speaking: tongue, for listening: ears, for walking: legs, for reading: eyes, for standing and sitting feet are used. For the purpose of speaking Allah (s.w.t) has created a specific system inside human being through which he gets the power to speak. According to this system first through the breathing system man breathes as a result of which air accumulates in the lungs, then the same air is again released out and when this air passes through a specific path in the throat it turns into sound and when it passes through different organs and parts present in throat it changes into letters producing different sounds (alphabetic sounds). And by delivering different letters (alphabets) in a particular order they turn into words; and then with different combination and placement order of words; and due to the relationship between the meanings of different words a sentence comes into existence. Thus a human being delivers the meanings present in his mind to others with the help of this process.

Allah (s) does not need this kind of system to deliver his word. The divine essence does not need any organ or tools to deliver words because all the actions of Allah(s) are amalgamated with intentions (means no stage between intention and performance of act)

أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ

When he intends for anything, he says “Be” and it happens.

This means that whatever Allah intends it immediately comes into existence; and apart from intention he does not need any organ or tools. The word of Allah is also delivered according to this principle only; the moment Allah intends word comes into existence.

The method by which human actions are delivered is that first the soul acquires the knowledge about the activity and due to this knowledge it develops the eagerness to acquire the associated benefits, due to eagerness intentions are developed inside the soul, intention gives movement to the different faculties of man and then organs and limbs get into action due to which the desired action gets accomplished. But there are some actions that don’t require going through all these stages for their accomplishment; instead human being intends after the knowledge of the activity and develops the desires for reaching its purpose and then without any movement of organs and limbs the action comes into existence. The examples of this are present in every human being but here we present a clear and bright example which is easy for everyone to understand; and that example is the miracles performed by the Saints of Allah.

Those elderly beings that Allah(s) has granted the power of miracle perform miracles under this principle. As an example Prophet Moosa (a.s) without using any organs of his body turns his staff into a snake. Prophet Isa (a.s) did not cure the sick with medicines but just by his intention he used to cure patients and bring dead to life. Ameerul Momineen (a.s) uprooted the door of Khyber in the same manner.

Ameerul Momineen (a.s) says regarding this that; I swear by Allah that I did not uproot the door of Khyber by my physical strength but with the divine strength; this means I did not even touch the door with my hands, I just intended for uprooting it and it got uprooted; he is saying that he did not use any physical strength but just divine and spiritual strength. Apart from this all other miracles associated with the respected Prophets and the pure Imams are all on this basis only.

The reason behind this is that to perform actions with the support of physical tools and organs is a sign of defect and shortcoming. When the action performer is defective in his existence then he has to rely on other means because the causes and means are a proof that the performer is not perfect in performing actions and hence he is dependent on the causes and means. If his existence would have reached a high degree of perfection then he would have been in no need for any causes and means. In the performance of action the number of means required will be subjective to the level of perfection of the performer thus a perfect man can perform an action without any physical organs and causes just by intentions. The evidence on this explanation has been established in its context and it is proven through several proofs. The essence of Allah (s) is pure from all sorts of shortage and deficiencies thus he is the perfect essence and on the highest degree of perfection. He is not deficient from any other existence and is self-rich being independent of everything, thus the affairs of Allah are complete and perfect. Thus Allah is in no need of any tools, organs or means to perform actions.

Ameerul Momineen (a.s) says in Nahjul Balagha:

He acts but not in need of any activity means and tools

He is a performer without bringing any tools in action.

Ameerul Momineen (a.s) says in Nahjul Balagha:

Motion and stillness are not present in him, and how can those things that occur in his creation come on him and that which from the very beginning was created by him how can that revert to him? That thing which he made to appear how can that appear inside him? Else his essence would have become subject to diversity and his reality would have become divisible (into parts) due to which his reality would have been prevented from being deemed Eternal. If there was a front to him there would have been a rear also for him. If his essence had deficiencies then he would need completion and this way he would have developed the signs of created inside him. And since all the creations are a proof (signs leading to him) for his existence then under this situation he would have also become a proof (signs leading to) for some creator (or object).

Thus we know that the actions of Allah are not delivered by organs and limbs instead they are accomplished just by his intentions.

أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ

When he intends for anything, he says “Be” and it happens.

The meaning of the message in this verse is not first He intends, and then issues an order and then the action comes into existence. But what it means is that the intention for something, its order and its happening are all one and same; that is the intention of Allah. The order and actions are one only; Allah does not get broadcasted as sound in the form of words. In the same sense Allah (s) is the listener and observer also. He listens and sees everything but he has no ears and eyes; as mentioned in Nahjul Balagha Sermon 186: 

He conveys but without jaws and tongue, he listens but without the holes in the ears and any other organs, he speaks but without words, he remembers but without memorization, he intends but not by  conscience and heart, he loves and gets pleased but without any sentiments in the heart, he hates and gets angry but without any painstaking and suffering of difficulties, the thing which he intends to create he just says “Be” and it comes into existence, but without any such sound that touches the ears and without any call that would be heard. His word in reality is his action.

The Holy Quran is the word of Allah but this word has not come into existence through speaking, letters and generation of sounds, no organs were used in this, it is not the word coming out of tongue but this Quran is an act of Allah which has come into existence just by the intention of Allah. This means Allah has intended to create the Quran in the heart of the Holy Prophet (s) though this raises significant questions related to the reality of revelations, descent of the Quran, the role of Jibrael which will come under discussion in forthcoming issues of this magazine. Here the purpose is to clarify only this much that the Word of Allah is not like that of creation.

The important point is that when man comes in the presence of the Quran and he gets a divine opportunity to open it and ponder over its meanings then at this instant he should have this impression in his mind and heart that I am reading the word of Allah. Every sentence and word inside this is the word of my Lord.

Realization Of Quran As Word Of Allah

The realization of Quran being word of Allah is present in the mind but just at surface and in metaphorical sense hence there is a need to make this realization more precise, there is need to get an affirmation to this impression, from the stage of little certainty and doubts it is necessary to take it to the limits of certitude and complete absorption. It needs to go down the heart from mind and thoughts. If the realization of the Quran as Word of Allah gets down the heart then as a result a special state develops inside human being due to this state it is known that human being is reciting the word of Allah and not some ordinary Arabic scripture. We recite other books also consisting of scripts, letters, words and sentences similar to the Quran like we recite books of traditions and narrations which is the word of special beings of Allah, or we study some other Arabic and non-Arabic books which are also the word of a writer or Scholar. But when reading the Quran and other books of tradition or a book from some Scholar we should not have the same feelings inside our heart. The feelings that develop while reading the Quran should be different from the feelings developing while reading word of Holy Prophet (s) and other pure Imams because the state of Holy Prophet and Holy Imams while reading Quran was different from their states on their other acts. While reading word of Allah our state is similar to the state of reading or listening to some other word and there are several reasons for this.

A.One Reason is maybe because we are daily looking at the Quran and reciting it without having recognition.

B.One reason is that we don’t mentally prepare ourselves before reading Quran; we recite Quran with diversified mentality. 

C.Second reason is that while reciting the verses we don’t concentrate on its meanings due to which mind gets diverted. 

D.Third reason is that we read the Quran less for being the Word of Allah but read it more for some other purposes like for doing Istikhara (deducing good or bad), earning rewards (Thawaab), for acquiring blessings; and when we read the Quran for such objectives then right at the beginning of recitation we forget that we are present in the service of the ‘Word of Allah’. 

E.Fourth reason is that while reading the Quran we get entangled into such other affairs that drifts us from its meaning and understanding, it takes our concentration away from the fact that this is the Word of Allah like we try to recite in pure Arabic accent for the sake of achieving correct pronunciation (Tajweed) and due to difficult articulation point (Makhraj) of certain letters sometimes it becomes an obstacle in developing the right state.

One major reason for not concentrating on the word of Allah is not paying attention to the essence of Allah (swt) itself. The Quran is the word of Allah, it is the act of our immaculate Lord, and the recognition of act of Allah will only be achieved after recognition of Allah itself, and attention towards the act will only happen when there is attention towards Allah. A person gives importance to someone’s words only when he gives importance to the one speaking. We witness this fact every day that people listen to some speaker more seriously but do not given attention on the words of some other although is possible that those one they are not paying attention to could be better than those which they are listening to with utmost seriousness. The reason behind this is that those individuals who carry more significance for people their words are also given importance but those who don’t have importance themselves their words are also not given any importance. Like someone is speaking normally and in between he says this sentence or hadith is from an Infallible. Here you become attentive.

One who gives importance to Allah is will give importance to the word of Allah also but for those who give (God forbid) no importance to Allah, the word of Allah will also be insignificant for them. Thus for getting attention towards Word of Allah first it is necessary to get our attention towards Allah.

As an example consider a person who has lost his parents in childhood and does not have a picture or any memorabilia with him. Imagine if after several years this person comes to know that someone has a picture or any recording of his parents he would certainly make all efforts to acquire these. Consider that this person succeeds in getting a picture of his parents, he would become highly sentimental, looking at the picture a number of times and might also burst into tears. In those moments that person would hardly pay attention to anyone else rather he would be talking about his experiences with the picture to others around him.

Quran And Love Of Allah

A person’s interest in the Holy Quran will be subject to the extent of his love for Allah and for love of Allah the heart needs to be pure. If the heart has love for things other than Allah i-e the love of this world, of its life or wealth; lusts and desires would be dominating the heart and the love of Allah does not develop in such hearts. This is because a man is always after his beloved (either Allah or whatever wordly affairs he is in love with), he listens to his beloved, he praises his beloved, he talks about his beloved, he always remembers his beloved and he is present where his beloved is present. If man makes Allah as his beloved then his heart will also be with Allah, the name of Allah will always be on his tongue, his heart will carry the remembrance of Allah, his eyes will be focused on the grandeur of Allah, and his ears would remain concentrated on the word of Allah.

In the subject of Etiquettes of Understanding the Holy Quran, one point is mentioned that we should always consider ourselves as the addressee of the Quran. Today we are just vocal readers of the Quran but don’t realize. We need to move forward to become an addressee from being a Qari only because the lover is the addressee for every word of beloved. A lover does not doubt that my beloved is addressing someone else other than me, in fact even if he considers the addressee to be someone else still the lover pays due attention to it.

When the lover of Allah comes in the presence of Quran he is aware that this the word of my Beloved, word of my Master, word of my Creator and my Lord, but if he is not a lover of Allah and is just reciting Quran for worldly or hereafter benefits (rewards) then he recites it as an ordinary book and listens to it like strangers. The Quran does not become effective on his heart and soul because the benefits (rewards) are dear to him than Allah, he likes ordinary books more than Quran, and he likes the word of creation more than the word of Allah. A common example that we see is that people would listen to ordinary individuals because they have a certain liking for them and if the same people come across intellectuals and scholars they are not prepared to listen to them. Then there are those individuals whose words are of little intellect or at times full of ignorance but still we are impressed by them because we like those individuals. Our attraction towards the word of Allah also enhances when our attraction towards the essence of Allah enhances because the truth is not the word, it is the act of Allah and the reality is the essence of Allah. If the heart of human being is the place of exhibition of Allah then the word of Allah enters his heart and when the heart is complete full with the love of Allah then the soul of human being becomes passionate.

Therefore the first point about Recognition of the Quran is that human being should have the knowledge that the Quran is the word of Allah. This knowledge should reach the level of certainty and this certain knowledge (Ilmul Yaqeen) should turn into certainty itself (Ainul Yaqeen) When he reaches this stage then he does not reads this word from paper but listens to it directly from the speaker.

It is famous about Imam Sajjad (a.s) that he used to repeat Surah Fateha and recite with such quality whereby it could be felt as if he is listening directly from Allah. When this state gets developed then paper, voice, scripts, volumes and chapters do not become obstacle in between. It is pleasing to listen to Quran from Qari’s (one who recites Quran in rhythm) specifically when the Qari has a rhythmic voice. A Quran written in beautiful handwriting or calligraphy is appealing and pleasing or listening to Quran from a child is also pleasing. But this is not the love of Quran it is the love and liking of voice, tones, rhyming, handwriting or the child. If after listening to the Quran recited from a Qari we like the Qari or like the child reciting it then Quran has become a means of liking and love for the Qari or the child. But the most beautiful scene is when human being listens to the Quran from the essence of Allah directly. He should melt inside the word of Allah.

The Holy Prophet and the Holy Imams listened to Quran directly from the essence of Allah and an ordinary man can also listen to this word directly from its speaker to a certain extent though he cannot reach that level and status of Infallibles.

When the word written on paper gets inside the heart it becomes a means of reformation for man.

This word of the speaker comes from him and also returns to him, but it does not return alone. Rather it also takes both the reciter and the listener to their Lord.

Introduction

There are two meanings of Recognition or Identification of the Quran. One type of recognition is to understand the different meanings and interpretations present in the verses and chapters of the Holy Quran which in other words means understanding the message of the Quran. The second type of recognition is to understand the Quran by itself which means the introduction of Quran is also recognition of Quran. One major reason behind the abandonment of this magnificent book is its non-introduction or improper introduction.

In the divine words the issue of abandonment of Quran has come whereby the Messenger of Allah will complain about his nation on the day of Judgment that O My Lord! This nation of mine has abandoned the Quran and has not acted upon it.

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا 

And the Messenger cried out: O my Lord! Surely my people have treated this Quran as a forsaken thing

(Surah Furqan – 30)

Quran - Present In Everyone’s Life

The Holy Quran is present today in everyone's home and its diversified and different types of prints are present. Apart from this there are several translations and exegesis also present. Apart from homes the Quran and its commentary are present in abundance in libraries and despite of all this, still the abandonment of Quran continues though we have good association with the Quran. At present there are tens of thousands of memorizers and oral reciters of Quran present; several Quran recitation gatherings are organized regularly but still the Quran remains forsaken. This is because the verse of abandonment of Quran is not interpreted and the big reason behind this is that the Quran has not been introduced properly. Instead of introductions attractions are discussed more though there is a clear distinction between attractions and introduction. Just like the rewards for reciting Quran, rewards for reciting chapters and verses of Quran and rewards for reciting certain specific Chapters (Surah's) like four Quls, Surah Rahman, Surah Yasin, etc. are discussed a lot. But this is not the introduction of Quran these are just means of getting attraction towards Quran. We revert to the Quran for the sake of these attractions. The big motivator behind reading the Quran, rhythmic recitation, memorization, etc. is for earning rewards. Even after being attracted towards the Quran due to these motivators human being still remains uninformed about the Quran; this means by printing, memorizing, reciting, distributing and reading the Quran still we are uninformed and ignorant about the Quran. It is like we have been motivated towards feeding beggars but even after feeding a beggar we remain uninformed about the name, address of the beggar and do not attempt to know about him. Similarly for the purpose of earning rewards we give a warm welcome to the Quran in fact the way we welcome Quran we don't welcome anything else. The most printed, sold and read book is the Quran.

The distance from knowledge and Scholars is also the same; when a community or society becomes attraction oriented or does some work out of fear then they remain ignorant from realities. The reason behind distancing from Prophets and Imam's of Guidance was also the same whereby people did not had the appropriate introduction of these personalities. They used to consider them ordinary human beings and at times they also used to say that they thought of them as ordinary human beings and wondered how divine revelations could descend on them. The reason behind distance from books of knowledge is also the same that we give preference to those affairs which have more attraction in them. The same tragedy is with education and its different fields whereby man gives preference to study those educational sciences where he has high hopes of studying and earning more. They are attracted towards those sciences only and also motivate their children to be attracted towards the same. We can very well witness its effects now where we have abundance of employees, piles of degrees but a scarcity of knowledge and a drought of intellectual environment and intellectual personalities.

Losing Purpose And Objective

One more loss of becoming a captive of attractions is that human being loses purpose and objective. It is possible that the purpose of a person is in some field whereas the attractions are calling him towards somewhere else; specifically when attractions are also of external sense, materialistic and lustful. Human beings remain deprived of a purpose by getting entagled in materialistic, worldly and superficial affairs. Similar to attractions, the desires are also a big motivator for attraction and relation towards Quran and Religion. Many a times there are certain desires and needs present in human beings life which cannot be fulfilled through ordinary means and when human being becomes despaired and loses hopes of fulfillment of his desires from all sources he turns towards religion and Quran for fulfillment of his desires. Under this situation also the demand from Quran and religious personalities is confined to only fulfillment of desires and wishes and people don't even bother to take the pains for getting a proper introduction and understanding the reality of these personalities. Today religion has just become a means of fulfillment of desires thus more respect and protocols are given to enchanters and spiritual beings (who do invocations) instead of intellectual scholars of religion; and the same expectations are set towards scholars as well. When the scholars also witness the destitution and isolation of knowledge they also leave their responsibilities and duties giving preference to making Amulets and lockets; and instead of doing propagation work they end up doing things which pleases the people.

This tragedy is not just with religious knowledge and scholars of religion in fact a somewhat similar case is there with other sciences. A simple case of this is about the noble award winner scientist of Pakistan; Dr. Abdus Salaam. He narrated this story in one of his interviews that after completing his education from abroad he returned and got a job in one of the colleges in Lahore. IHe desired to teach in that college and wanted to benefit from the college laboratory. He requested the Principal to make him the Laboratory in charge. The replyfrom the principal was that the laboratory in charge had already been appointed and he could be in charge of the college football team since that position was still vacant. . Thus they made him the in charge of college football team. After working for two years he started to develop some interest towards football. He sensed that gradually he will become a football specialist and didn’t foresee any future career opportunities in Pakistan thus he decided to leave the country and then he earned this biggest of all awards in Physics.

This was just a small example of negligence of knowledge and scholars and several other similar examples can be cited. The reason behind this negligence is the preference given to short term need fulfillment talented and skilled workers over scholars. Hence the scholars are unworthy whereas tricksters are famous.

A similar situation exists in the world of books also. The books of knowledge are abandoned and isolated; first of all very few are written and even when written the readers are very few as against the books on tricks and formulas for fulfillment of desires and wishes are very famous. This can be assessed from the fact that in a country of millions the books of knowledge are printed as one or two thousand and that it tastes dust in warehouses. The books of seeking desires are printed in millions and are sold and multiple editions are printed.

The Holy Quran has also presented an example of this tragedy. Allah (s) aroused Prophet Moosa (a.s) for guidance of Bani Israel. Prophet Moosa presented the book to Bani Israel which they were not ready to read. The Quran says:

وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ

And there are among them illiterates who know not the Book but only lies, and they do but conjecture.
Surah Baqarah - Ayah 78

Instead of referring to the book they used to rely on hearsay and estimations given by the people who were claimants of fulfilling desires and these estimations used to be incorrect most of the times. The clan of Bani Israel got distanced from knowledge and guidance indulging into seeking desires and wishes to the extent that instead of taking guidance from Prophet Moosa they started to seek worldly from him. The Holy Quran mentioned this attitude of theirs and along with it condemned them

وَإِذْقُلْتُمْيَامُوسَىلَننَّصْبِرَعَلَىَطَعَامٍوَاحِدٍفَادْعُلَنَارَبَّكَيُخْرِجْلَنَامِمَّاتُنبِتُالأَرْضُ 
O Musa! We cannot bear with one food, therefore pray Lord on our behalf to bring forth for us out of what the earth grows... (Surah Baqarah - Ayah 61)

The people of Bani Israel had forgotten that they also need to take guidance from Moosa; their needs and desires had kept them so occupied that they did not pay attention towards the teachings of Moosa. They were continuously busy in seeking desires and the seeking of needs had drowned them so much that when the time for guidance came they followed Saamri. The negligence from Moosa and Torah made them worshippers of Saamri's Calf.

Those nations and people who accept religion for the purpose of fulfillment of desires and in fact seeking desires becomes their religion; such nations are deprived of guidance and one day they become captives of Saamri and his calf.

The same tragedy has taken place with the Holy Quran also that the book of guidance has been only used for fulfillment of desires and wishes. It is sometimes used for "Istikhara" and sometimes the verses of Quran used for hymns recitation. Mostly the Quran has been read for attractions towards worldly benefits and gaining rewards for hereafter, this has become the purpose of reciting the Quran. It is the promise of Allah that rewards will be given to human being so that he can refer to the Quran; hence the purpose of rewards is only for attraction towards the Quran whereas guidance is actual purpose of the Quran. The abandonment of the Quran can never end till the time attraction and fear remains the motivator for reading Quran.

True Motivator For Reciting Quran

A question that arises as the result of the above discussion is that, what the true motivator for reciting the Quran is? The answer to this is that the third and in fact the true motivator for which the Quran should be read and recited is Recognition (Maarifat). This is the means by virtue of which Quran can come out of abandonment. Those who are visionary and intellectually mature don't need to be attracted through rewards and fear; for them the motivator is their recognition. In fact in order to maintain the intellectual and sensual maturity and firmness this is the best gauge. In gatherings of certain individuals for the sake of assurance of participation both the motivators can be clearly seen. For some the recognition of the personality of the speaker drags them into the gathering whereas for some others food needs to be arranged and advertised to attract them towards participation. For those who are intellectually mature the introduction of the program or personality is enough for their participation; the advertisement of food is necessary for inviting immature beings.

The best example is the saying of Imam Ali (a.s) whereby he defines the three different forms of worship and three different types of worshippers:

The worship of merchants and traders
The worship of slaves and maids
The worship of free and emancipated human beings
Nahjul Balagha - Saying 237

The worship that is done solely in greed, pursuit of fulfillment of personal desire is the worship of merchants and traders. The worship performed with the fear of punishment, losses and fear of hell is the worship of slaves and maids who only work under whips and sticks. Those acts of worship done on the basis of recognition are the worship of free beings and emancipated men. This is the reason Ameerul Momineen (a.s) says that neither do I worship in greed of Paradise nor with the fear of hell. This means that if God forbid there was no concept of rewards or there was no Paradise or hell then also the Holy Imams and Prophets would have worshipped the same way. But those who worship for desires leave the worships moment they are ascertained that my desires won’t be fulfilled. Those who are certain that there is no arrangement for food in a program and if they forego their responsibilities then such beings are mentally immature.

According to Iqbal:

The desires are fulfilled by the perfection in abstinence
If you have left the world, then leave the hereafter also
This is not a trade but a worship of your Lord
O unaware! Leave the hopes for rewards

The purpose for which the Holy Quran has been sent by Allah can be approached by two ways; one is that of mature beings and other is that of immature beings which is through means of attraction. The rewards are kept as attraction to ascertain the referral towards Quran which unfortunately has become the true purpose today and as a consequence Quran has become abandoned and believing nation of Quran has become humiliated and abased.

The infinite treasures of understanding and recognition inside the Quran are hidden from the eyes of the nations because the nation itself does not possess the recognition of Quran. According to one student of Quran there is a great, beautiful, adorned and magnificent system of life hidden in the Quran which has not been discovered by the reciters of Quran, it is not manifested to the memorizers of Quran and neither on the commentators. The reason behind this that there are such veils and curtains over the mind and intellect of human being and their eyes are covered with such a cover which has concealed this divine system from them. They definitely read Quran, recite it and also read and discuss its interpretation but they do not come towards this divine system of Allah which is very clearly manifested in the Quran but hidden from us.

Apart from ignorance, insaneness and foolishness there are also some other curtains due to which human being remains deprived of Quran and these curtains are of attractions, seeking desires, wishes and the curtains of estimations and doubts.

Only true introduction of Quran may remove these curtains from the mind and heart; and can bring Quran out of abandonment. The loss by abandoning the Quran is neither to the Quran nor to Allah, if loss is incurred then it is to the man and the nation believing in Quran. The incurred losses   to the nation cannot be counted today. Allah (s) says in the Holy Quran:

قُلْيَاأَهْلَالْكِتَابِلَسْتُمْعَلَىشَيْءٍحَتَّىَتُقِيمُواْالتَّوْرَاةَوَالإِنجِيلَوَمَاأُنزِلَإِلَيْكُممِّنرَّبِّكُمْ 
Say: O followers of the Book! You follow no good till you keep up the Taurat (Torah) and the Injeel (Bible) and that which is revealed to you from your Lord; (Surah Maidah - Ayah 68)

Until unless the system mentioned by the  divine books is not established you are nothing; you have  assumed yourself something  out of doubt but in the presence of Allah you are nothing and you have no status. Today despite of being in big numbers the Muslim nation is nothing and no one takes them into consideration. The big reason behind this is   neglecting Quran.  Insults suffered by the Muslim nation through the hands of most humiliated and disgraced countries cannot even be imagined. It was this same nation which, once, was dignified, respected and great whereas today it is seen as lowly, no status and not possessing its own personality. The main reason behind this is the distance from system.

 They were dignified in their era by being as Muslims
And you are disgraced by neglecting the Quran

Today the Muslims and the situation of Muslims are like as if there is no book with the name ‘Quran’ present within them. Though the Quran is present with us but still absent from us. It is like a patient who remains sick despite of medicine present with him, it is like despite of weapons present he is defenseless, and despite of presence of scholars the nation remains illiterate. This tragedy happens when medicine is present but there is no recognition of it, oasis is present but the thirsty cannot identify it. Similarly, Quran is present but it has no introduction and instead the introduction, that has been done, has itself become the root cause of abandonment of Quran.

This is the reason Quran has introduced itself before delivering its message and before presenting the divine system it has identified itself. The Holy Quran has introduced itself in a beautiful manner. And after this the Holy Prophet (s) has introduced the Quran in a magnificent and beautiful manner; and after this the Holy Imams (a.s) completed the introduction of Quran. The Saints of Allah and respected Scholars have made efforts to spread the introduction of Quran but still Quran remains unrecognized and if man ponders over the Quran with recognition he should get into the state of ecstasy. It is narrated about the Holy Imams (a.s) that when they used to recite the Quran they used to get in a state of rapture and ecstasy. And similarly, the way the Holy Imams (a.s) have introduced the Quran, this introduction itself gets human being into the state of ecstasy and rapture. One point worth pondering about the introduction of the Quran is that at times we consider surface level and little information about the Quran as recognition and this realization gets human being into negligence about Quran. There are certain subjects in which little or surface level information becomes the root cause of misguidance.  Same sort of information about religion becomes the basis of distancing from religion. Such little information about illness and medicines becomes the basis of assassination and death.

Surface Level Information Leads To Misguidance

The physician possesses detailed knowledge about the causes and cure of the disease; hence the patient should refer to him. Today people have acquired little information about medicines and diseases either by getting treated from doctors or by listening to their talks. At times they consider this little information as medical science and then they assume that there is no difference between them and doctors. In fact there are some who give this little information a degree of recognition and start to treat their own selves and to others as well. There is no doubt that they do all this out of sympathy and humbleness but due to lack of knowledge they become the basis of turning off the lamps of several lives.

 Also with regards to religion when such type of surface level information is considered as recognition of religion then the results are dangerous. Just like the self-made doctors there are many self-made religious scholars as well, who are destroying religion and faith of people and these half Mullahs (Scholars) are the affirmations of dangers to faith. At times, based on this little information, they issue verdicts in religion; they do exegesis of religion and express their philosophy and wisdom in religious matters.

This surface level and little information about the Quran develops this false feeling inside human being that he possesses recognition of Quran; and due to this feeling one more feeling gets developed inside man that since now on he has the recognition of Quran and there is no need for him to recite and learn Quran. In other words the feeling of false independence gets developed inside human being which becomes the root cause of deprivation and ignorance. A person indulged in such feelings can never reach the depth of realities and can never understand the reality of anything. The example of this is like that bird which sits on the branch of a tree and beaks on every fruit on that tree, then jumps to another tree and beaks on the fruits over there. This bird’s beak has the taste of every fruit but its stomach is still not full; hence being trapped by the deceit of taste of tongue the bird always remains hungry and one day dies of starvation.

This is the reason when surface level and little information develops the incorrect feeling of recognition inside human being it becomes the cause of his death; thus such kind of information should never be given a degree of knowledge and recognition (Maarifat) and on this basis do not consider yourself a scholar but always be in pursuit of true recognition and always consider yourself  in need of true recognition (Maarifat). This state develops only when human feels that he is an ignorant; until unless we develop the sense of ignorance towards the Holy Quran we will never take steps towards the recognition of divine sciences.

Quran Is The Speech Of Allah

Only precise and real recognition of the Holy Quran can make this speech of Allah a practical manifesto of our lives. Attraction towards Quran on the basis of needs, desires and other purposes prevents it from becoming a practical manifesto. Similarly surface level and run through information about the Quran is also a cause behind distancing from Quran. Thus, only a fine, precise and crystal clear recognition can bring man nearer to Quran. In this context the first point is that man should wholeheartedly believe that Quran is the speech of his Lord. If this point enters our heart and soul then our state will change. Let us explain this point using an example. Suppose you are sitting in a lonely and isolated place, and in this isolated place you hear a voice or assume someone calls you by your name. Now you will look around to see who was calling you; and when your quest is over, no one is seen and after some findings you realize that this was a call from the world of unseen from your immaculate creator then under this situation what will be your reaction? It is possible that your soul would leave your body; this means just by imagining a person shivers that the voice falling in my ears is that of my Lord, it is the call from my creator, it is the speech of the Almighty Allah. Such an instance is counted as an unforgettable moment of man's life; it is possible that he may forget everything else in life but he cannot forget this moment, he cannot conceal this moment and in fact in every gathering and meeting he triggers its remembrance. He considers it to be the most significant incident of his life and maybe others might not believe him and denying it by considering it as mere illusion. But the one with whom this incident has taken place, for him this is the most pleasurable incident of his life and he won't be willing to exchange this for anything else in this world.

Why Is Human Being Not Affected By The Speech Of God

As mentioned in the example above, if just by assumption we hear the speech of our Lord the state of our self changes to an appreciable state whereas there is not just one but more than six thousand verses of speech of our God present in the Quran. The same speech of our Lord that descended to Holy Prophet (s), is present with us as it is without any apprehension, reduction or distortion. It is in front of our eyes; we can see it and listen to it. This is the same speech from the unseen which came to us by Gabriel through the Holy Prophet (s) but we don't even move slightly after reading, listening and looking at it. Our hearts do not tremble, bodies don't shiver and souls are not affected by looking at this speech.

This proves that for the discussed example after listening to the voice from unseen our state did not change due to the speech of Allah it changed because of the circumstances under which we listened to the voice; we were effected not by the speech of Allah but the way it came to us else if this effect was from the speech of Allah then under all circumstances it should have left the same effect on us; whether it comes to us as voice in an isolated state or we read it as a book descended in form of revelations.

Similarly when we waddle and swing on listening to sweet and rhythmic tones of the Quran reciters then this exhilaration is not due to the speech of Allah but it is due to the rhymes and tones. The accent, style and melody present in the voice of the reciter leaves an effect on us; hence we waddle without even understanding the meaning and message. If the same verse is recited by someone in a flat voice then we won't be affected at all. The culture which has become common today is that a small child is made to memorize the Quran and then made to recite it in different and unique style; his art and talent of recitation is presented by organizing specific gatherings in different places and people get excited and affected by watching such shows. They are impressed by the unique talent and abilities of the child but no one is affected by the Holy Quran.

The Consequences Of Absence Of Recognition Of Quran

It is well known that during the era of Maulana Room there was a big scholarly personality who was amongst the opponents of Maulana Room and used to speak everything against him; he had certain objections on the messages in Mathnawi of Maulana. One day Maulana inquired about his wellbeing from others and asked,” what is the ex-friend and current opponent of mine doing these days?” The answer was that those days he was giving lectures on exegesis (Tafseer) of Quran. Maulana said,” he has no understanding of the Quran so how could hedo its exegesis?” When Maulana Rum was asked, “How do you know that he does not understand Quran?” Maulana Room replied that whatever I expressed in form of poems was all Quran, whereas he opposed my expressions in poems; if he possessed recognition of Quran then he would have easily realized that all what I  said in poems is Quran.

The meanings and messages of Quran present in any language and form are easily identified by those who have recognition of Quran. He easily knows that these expressions are from the Holy Quran irrespective of it being in Arabic, Persian language or any other scientific form.

At times certain poems of Allama Iqbal carry complete translation of verses of Quran and those who have recognition of Quran easily realize that these meanings are from Quran.

The Quran says that when Christians would come to listen to Quran from the Holy Prophet, they would cry. Why? This is because of MimmaArafna; they would recognize that this is the speech of Allah. Such states do develop. Even with some of ordinary people who cannot even read Arabic, but when the Quranic translation is recited to them in Urdu, they mourn and to an extent that attimes recitation has to be stopped. It was the same state that developed on Hamam.

Those who do not have recognition of Quran consider every Arabic phrase as Quran and on the contrary they even declare Quran as not being Quran. As an example those who are not aware about the realities of miracles they consider every abnormal thing as miracle or on the other hand they mark miracles as illusions. The way people took the miracles of Prophet Moosa (A.S) as magic. Even today there are people who consider gimmicks and tricks as miracles; they classify scenes demonstrated by laser lights or some other unclear or abnormal incident as miracle.

Introduction

We should look at the Quran with this vision of certainty that Quran is the speech of Allah but not a speech of any ordinary person. And if man has attraction towards Allah and the recognition of Allah than only he will be able to consider Quran as the speech of Allah.  It is so, because the significance and importance given to speech depends on the importance given to speaker. If the speaker is highly prestigious than his speech will also carry that much importance.  If a person is careful about Allah than he pays attention towards the speech of Allah as well but if, God forbid, a person is not attentive towards Allah, he is not in the state of servitude of Allah and if negligent about Allah than he does not pays attention.

Thus, the importance of Quran only comes out when he knows that this is the speech of Allah. It was mentioned before that this speech of Allah is not like that of man  as man  performs it with tongue, throat and lungs that produce sound which turns into letters, than letters into words. Allah’s speech did not come out this way. Allah is the speaker in the context that this speech is the act of Allah; the way Allah has created other things like man same way Allah has created his speech as well.

We will talk later about how Ameerul Momineen (a.s) introduces Quran. But for now let us see how Ameerul Momineen (a.s) interprets Quran as the speech of Allah.

Ali’s (a.s) Interpretation Of Quran As The Speech Of Allah

In Sermon 186 He (a.s) says, “When Allah intends to create anything, the essence of Allah says كُنْ فَيَكُونُ, (Be and it becomes), but a sound that is an outcome of Qari (Quran reciter) (Qar means a sound that comes out of pressure like knocking of door) is not the speech of Allah. This كُنْ(Be) is not a word in any language; this is not sound but an intention of Allah  neither is something that can be heard as sound, the speech of Allah is the act of Allah, which Allah has given existence. The way Allah has created the Angels, heavens, earth through his كُنْ. Thus the word of Allah is the act of Allah and the act of Allah is the intention of Allah.  Allah does not deliver an act with the use of tools and means.  Thus when Allah says “كُنْ, it is Act.   This speech of Allah was not there before (Qain) the essence of Allah was Qain, but other things are the outcome of كُنْ, they are Yaqun, because they have been invented by Allah.  If these were there before than they would be an eternal essence like Allah and there would be two Allah. “

Thus Ameerul Momineen (a.s) says that the speech of Allah is the Act of Allah, but when this act is delivered sometimes it comes out in physical form, sometimes as word. 

As said before that this introduction of Quran is necessary because than we can get into the understanding of Quran. There is a purpose of taking up this topic; the purpose is not that people should pay attention towards Quran. People do have attention towards Quran. There are various effects of Quran which are mentioned in traditions and some of them are carved by men also. Some people have carved some traditions to show attraction towards Quran so that people can come towards Quran. But there are many true traditions as well related to rewards Thawaab, where rewards (Thawaab) and merits for chapters are mentioned.  And it is also correct that man and, specifically, religious people have attention towards Quran. The number of copies printed worldwide, recitations done in gatherings, etc. is a proof that there is attention towards Quran. But the important point is that along with this attention if there is proper recognition of the Quran than it will give direction to this attention. If there is attention without direction than it is as not to have any attention towards Quran.

Need For Correct Visionary Angle For Understand Quran

The second significant point in recognition of Quran is, when man becomes conscious that this is the speech of Allah and it is the word of my creator then his visionary angle towards the Quran also gets rectified. This is because if referral is made towards the Quran without a correct visionary angle then the consequences will be similar to that of non-referral. There are some people who give high attention to Quran, they give it significance, recite it day and night but still their referral, preparedness and attention has no direction; and under this situation there is no outcome. This can be understood with an example.

Let us assume there are few persons living together in a house out of which one or two person read Quran regularly and others are unfortunate of this privilege and divine opportunity.  They show laziness or they don't know how to read the Quran and it is possible that throughout the life they have not read a single page of Quran. These two categories of individuals reside in the same house for years and are participating in business and other household affairs; like one brother reads the Quran and then goes to the shop whereas other sits at the shop without reciting the Quran but there is no difference found practically in their lives. They both lie, cheat, adulterate, sell things at high price, stampede the rights of others, both have similar thoughts, their ethical behavior is similar and all other affairs are similar. But by theory this should not be the case; the brother who recites Quran should have the effects of Quran manifested on him and other should be deprived of it but practically there is no difference seen between them.

The reason behind this is that brother who recites Quran and gives importance to it is not having the right direction and visionary angle towards the Quran. This means that his viewing angle is not correct to look at it with the perspective of being the speech of Allah. This is the reason why he is deprived of practical effects of the Quran and he is just reciting Quran for the sake of getting blessings of Quran for his business or maybe for the sake of earning rewards. This point is not specific to Quran only, it is applicable to Sunnah, traditions, Ahlulbayt (a.s) and all other sources of guidance.

Viewing Realities As Realities

 “O Lord! Show me the realities the way they are"

The realities irrespective of being existential or intellectual, religious or worldly are seen by man in two ways. Either they are seen the way they are or they are something else whereas we perceive them as something else.

The realities are seen right against what they are when we don't look at them with an appropriate angle or perspective. Stars are seen as small because we are not looking at them from the right distance. When we see these big realities from a distance of thousands of light years they are either not seen or seen very small. Since thousands of years they have kept the man under misunderstanding whereby they are seen as small twinkling lamps but in reality they are thousand times bigger than the earth.

The same situation is there for other existences and realities; the error of eye is damaging for the man in every field; but the subject for which it is most damaging is, religion and the realities of religion. The Holy Quran is the fundamental source of religion but in order to absorb and understand the Quran the role of vision is very high and current exegesis of the Quran is the biggest evidence of this fact.

The exegesis or interpretation of the verses of the Quran has begun from the time of descend of the Quran. Some of the companions of Prophet (s) used to do exegesis of the verses of the Quran and some of those are still securely present. Even after them this work did not stop and in every era there has been a big quantum of scholars doing exegesis of Quran. From the time of descend of the Quran thousands of exegesis have been done and presented, out of which some are still secure  and the rest are lost. The interpreters of the Quran have delivered great services towards recognition and understanding of the words of Allah. All of the interpretation of several divine revelations which Muslims are acquainted with today, are the outcome of the efforts of these interpreters; but due to certain exegesis and interpretations certain difficulties have also been developed within the understanding of Quran. One of the difficulties seen is that every interpreter has adopted a specific angle of understanding the Quran and its divine verses; and has closed hiseyes from other dimensions of the Quran.  It happened because, as time passed, new schools of thoughts and sects evolved amongst Muslims and these sects established differences on several aspects towards each other. Thus these sectarian differences also started to leave its effects upon vision towards Quran; the consequences of which were that every interpreter, related to a particular school, did the exegesis according to a specific angle and vision.

Absoluteness

On the other hand the thoughts of human beings have also been a victim of a big calamity and danger of absoluteness. This implies when a man starts to think that whatever he has understood is the final saying and what he has understood cannot differ from reality. He thinks that righteousness is what he has acquired and the correct visionary angle is the one which he has applied. With this kind of thinking a man closes the doors of finding truth, on himself and also on others. This kind of thinking is referred to as Absoluteness. When a man considers his understanding as the only and absolute truth and closes the doors of thinking and understanding for others then it becomes very difficult to reach the reality.

Blind Following

Human beings’ blind following adds more flux to the gold. Walking as that of flock of sheep is amongst the weakness of human being. To follow someone without thinking and understanding is blind following. This attitude is found in scholars and specific intellectuals also along with ordinary people. Many of the knowledge people are also the followers of others. Writers, columnist and orators, who copy others, are also found in abundance; they take it as a sin to think away from the thoughts of others.  Particularly when people, indulged in absoluteness and self-admiration, issue a verdict that thinking away from what we have thought is an innovation and opinion based commentary; when this verdict gets amalgamated with the blind following tendency of forthcoming generations then all the doors of reaching the reality are closed. Under this situation Quran just remains a reference to be used by individuals in debates to justify their school of thought.

When the originators draw a line on the stone and the forthcoming people blindly follow that line then the time for abandoning of the word of Allah starts. Thus, it is necessary for the addressees of the Holy Quran that they should benefit from the opinion of the commentators but should not become a captive of school oriented visions. They should definitely take benefits from the interpretations but should not become captive of certain crooked visions.

Need For Reciting Quran From All Dimensions

It is necessary to view Quran from all dimensions because Quran keeps an eye on every aspect of human being’s life. By looking at the Quran from all dimensions a new scene of Quran comes in front of man who cannot be seen by any other angle. The addressees of Quran must be sure of it if they analyze the Quran with some new dimension which was not used by previous exegesis then this is never considered as misguidance or innovation; and if the conditions and prerequisite of exegesis are met then this interpretation will also not be considered as exegesis by opinion (Tafseer-Bil-Rai). This is an unavoidable fact that the Quran itself grants new dimensions to its addressee.

In fact those individuals who try to amend or rectify the Quran do not have correct vision, they do not change themselves but the Quran and this is their biggest difficulty. Let us explain this with an example so that for Quran the point can be made clearer. You can imagine a building which is very big and has several doors which open in different direction like north, south, east and west just like Masjidul Haram or Masjidun Nabawi. There are many doors to enter these mosques and from whichever door you enter you will see a different scene. Like if you enter from one door of Masjidun Nabawi you will see that part of Kaaba where there is the Black Aswad Stone, if you enter from other door you will see Rukn-e-Yemeni. In order to see the complete Kaaba we have to circumambulate (Tawaaf) the Kaaba but even after this circumambulation the roof and the inside of Kaaba are hidden from the eyes. In order to see these it is necessary to go on the roof and inside the Kaaba. If a person is habituated to enter this mosque through one particular door only, all the time then he can never visualize the entire Kaaba. There are some people who are sitting behind a pillar inside the mosque and they cannot see the Kaaba properly. If this person desires that Kaaba should be moved from its position so that I can see in full or says that Kaaba is this much only what I see from behind the pillar then such a person would be told to leave his dream of moving the Kaaba from its position and instead come in front from behind the pillar and change your viewing angle then you will be able to see the Kaaba with a different scene.

It is the same situation with the reciters and interpreters of the Quran who are sitting behind the pillars of their schools of thoughts and are looking at the Quran by hiding behind the walls they have already made. When they cannot see completely or if they cannot see the scene which they like they tend to change the Quran. For them it is said or must be said that they do not change themselves but the Quran.

Secular thinking in religion, liberal thoughts, religious narrow mindedness, prejudice, religious passion, reversion towards ancient trends, style of Taliban, distorted modern thoughts, Sufism type seclusion in religion are all not due to differences in the sources or information about religion  but all of these are  due to scarcity of correct vision towards religion.

Imam Khomeini (r.a) is amongst those Islam recognizing scholars who along with other blessed opportunities to understand religion, was also blessed with the accurate vision. This is the reason that there is a vast difference between his recognition of Islam and that of others. Imam Khomeini (r.a) says that I see religion as complete politics whereas other Jurists only see secluded worships in religion and they completely reject politics, in fact they see contradiction between religion and politics. The reason for this is not differences in books, sources and teachers; it is the difference in vision. In this regard both are saying correct because they are saying what they have seen. The angle from which one is looking at can see politics whereas the angle with which other is looking at cannot see politics. An example of this can be given as two persons attending a program gathering sitting at two different places in the hall. Now both are looking at the stage but from different angles. So if they come out and difference is found in what they are saying about what they have seen on the stage than we cannot accuse both or one of them to be a liar because both are  telling the truth. Whatever one has seen he is expressing it and whatever he could not see is also correct because both were looking from different angles and directions. From every angle certain realities are seen and certain remain hidden. The one sitting on the right cannot see the realities on the left whereas one sitting on the left cannot see the realities on the right. This is the reason Ameerul Momineen (a.s) says in Nahjul Balagha:

 "There is misguidance on both left and right sides, the path of salvation is in between."

Maulana Room has explained this point with a beautiful example. Some Indians bought an elephant to show it to people and they kept it in a dark room. Many entered this dark room to see the elephant. Since, due to darkness, it was not possible to see it with eyes everyone started to move their hands on it. One person’s hand touched the trunk of elephant and he said that this creation is like a pipe. One person touched its ears, so for him it turned out to be something like a fan. One person touched his legs and said, “I think elephant is a like a pillar”. Every person who touched any specific part of the elephant, at hearing the name of elephant he would imagine the touched part as an elephant.  It means, for someone the name of elephant immediately reminded him of pillar, for someone of wall, for someone of pipe and etc.

Their perception became different due to the visionary angle thus someone said that the elephant was big like a wall whereas other said it was straight like a pillar. If everyone had a candle in his hand than these differences in their expression would have ended. Maulana Room says that realities are like this elephant, which does not get manifested to everyone. In this situation some try to reach the reality but the thing required to witness the reality is not present with them and instead they resort to other means. And as a result differences develop in their understandings and opinions. Rather than acquiring complete reality they doubtfully consider partial reality as an entire reality and in result, for them this single reality turns into different forms and faces which are vastly different from each other.

Under this situation it is necessary for everyone to be in quest of that candle which can present the reality entirely. A candle is an analogy to many things amongst which one is the angle of vision. It is not possible to reach the reality without appropriate visionary angle. In the earlier example everyone touched the same elephant but everyone had acted on a limited and specific angle and hence they were deprived of getting a complete and comprehensive picture of elephant. Though whatever anyone said was not a lie because he could only feel that, from his angle and he expressed it. Hence the information provided by everyone cannot be considered as lie but also is not true.

The same is the situation for the world of existence as well. Those who look at the universe with a specific set of glasses and vision, they see the universe in the same way as their spectacles. They see the world full of darkness, difficulties, full of sorrow and grief. They don't see anything good in this world; they see everything has evil and is corrupted, they see faults and destitution everywhere. There are some others who don't see any evil or corruption in this system of existence. Everything seems to be appropriate and balanced. These are all differences of vision and the angle of vision.

As said by someone: When visions differ the scene also becomes different byitself though the scenes are not multiple but visions are many. If the vision is pure and the angle of viewing is also appropriate than everyone would see the same scene.

Some elderly scholars say that Allah (s) has aroused the Prophets for the same purpose that is to rectify the visionary angle of the people. One whose vision gets rectified he adopts the vision of Prophet and he can also see the same scene which the Prophet can see.

According to Iqbal:

The vision of Ibrahim gets developed with difficulties
Lust in secret paints pictures in the breasts

If the vision of Ibrahim gets developed than not only the realities of everything is seen but also the inner self and innate faces become visible; but the difficulty on this path is  lust and desires hidden in the chest of man.

It is necessary to have the vision of Ibrahim about divine books and specifically Holy Quran. In the Holy Quran after Prophet Moosa (a.s) the most discussed events about other Prophet is Ibrahim (a.s). Amongst the established traditions and customs established by Prophet Ibrahim (a.s) is Hajj which Allah (s) has spread through him.

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَنْ لَا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

“When we declared the Kaaba as the residence of Ibrahim and asked him not to associate anyone with us and keep my house pure for those perform circumbulation around it, bow and prostrate." (Surah Hajj: 26)

وَأَذِّنْ فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ يَأْتِينَ مِنْ كُلِّ فَجٍّ عَمِيقٍ

“And announce Hajj (pilgrimage) amongst people so that people would come towards you from far off on feet and on lean camels." (Surah Hajj – 27)

Allah constructed the house of Allah by the hands of Ibrahim (a.s). He (s.w.t) invited people to Hajj through Ibrahim (a.s) and made standing behind the footsteps of Khaleelullah (friend of Allah) as obligatory Hajj rites. He (s.w.t) made the position of Ibrahim (a.s) just next to Kaaba and ordered everyone to follow the character of Ibrahim (a.s). All this was to develop that vision of Ibrahim (a.s) in all pilgrims and along with vision the angle of vision should also become as that of Ibrahim (a.s).

In order to understand the religion of Ibrahim (a.s) the vision of Ibrahim (a.s) is required. The secrets of religion cannot be understood without fine and precise eyes.

The precision of Monotheism could not be subjugated
A vision is required to know the reality of the pearl of La’ilaha.

The precise understanding of Monotheism can only be understood by those whose visions have ability to recognize the secrets; without secrets religion just becomes like a shining pearl in its exterior.

Allah (s) has given man an innate nature (Fitrat) capable of recognizing religion before He created religion; but due to certain reasons a blind vision gets developed.

 Benevolence of innate nature has gifted you with vision of Falcon
in which slavery has put the eyes of a Bat

The nature has created inside your existence the sharp vision as that of a falcon but your attitude of slavery has instead replaced it with the eyes of a bat. The eyes of bat mean blank and blindness.

When man gets deprived of the bounty of vision, he adopts the trends of blind following and this is that deviated path treading on which nations perish. The Holy Quran invites its addresses towards pondering, thinking, using intellect and taking lessons; it condemns those who do not take lessons. A precise and fine vision is required for pondering and taking lessons and the vision needs an appropriate angle. This is the reason the Quran has criticized blind following.

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا

"When they were invited towards the Quran and Messenger they replied that whatever we have taken from our forefathers is sufficient" (Surah Maida: 104)

The Quran has not termed them as that type of blind who are not having eyes; Quran has referred to them as blinds who have eyes but still cannot see. This means they have eyes but do not have vision. Even those who have eyes and vision but do not have an angle of vision is also blind in fact their blindness are worst.

وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِنَ الْجِنِّ وَالْإِنْسِ ۖ لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ
"We have kept many from amongst Men and Jinn's for hell because they have hearts but don't understand, they have eyes but can't see, they have ears but can't listen. They are like animals in fact worse than animals and these are the ones who are oblivious."  (Surah Araf: 179)

In order to understand the words of Allah (s.w.t) and the commands of Holy Prophet (s.a.w.s) there is need of wisdom and pondering, it also needs a vision and a visionary angle. If man gets deprived of these bounties than he gets deprived of the secrets of the world and the secret codes of Quran. Allah says that we made our verses crystal clear (Bayyanah). The verses related to creation and affairs are clear, explicit and manifested but to understand them; a vision and a visionary angle is required.

 This Universe does not conceals its conscience
every particle possesses the taste to present

 The affairs of the world seems different
If an enthusiastic vision participates in the looks

 the sons of subjugated communities from the same vision
became one's eligible to be in command

 The same vision has Pharaoh's and tyrants in it
the same vision has heart longing and compassion

 To every particle the same vision of mine is
Teaching the path and customs of travelling through desserts

If you cannot afford the enthusiastic vision
your existence is then a disgrace of heart and vision

The universe does not conceal its interior and conscience from anyone. The universe has not concealed anything from all what Allah (s) has given it. The proof for this is that every particle of this universe is burning to manifest and express itself. Every particle is found to possess the flavor of clearly presenting itself to others.

If we see from the outward eyes than a particular scene of this universe is seen but if we look at it with the eyes of love and enthusiasm that scene of the world looks something else. The enthusiastic eyes are a specific angle of vision as on contrary are the angle and direction of greed, lust and carnal desires. The universe looks just like a herding place when looked at without enthusiasm and love; and at times also seen as useless. But when looked with the angle of love and enthusiasm the universe opens itself up and at this instance it immediately comes out from the lips of a man:

 "O my Lord! You have not created this universe purposeless"

This same vision of enthusiasm and love when it gets developed in the youths of a subjugated community than that community comes out of slavery and becomes capable of dominating. This implies that the difference between slavery and dominance just lies in vision. The community which achieves success in developing the vision of enthusiasm and love within their youths does not take much time to do the journey from slavery to kingship.

The Pharaoic ways, dominance, arrogance and tyranny are all outcomes of this vision whereas love, compassion and mercy are the fruits of an enthusiastic vision.

Iqbal in this poem says that this vision which Allah has granted me has developed this taste and passion inside me and this passion of mine are teaching the weak particles the ways of travelling through desserts and tough terrains. It is making the weak and timid capable of confronting with difficulties and challenges.

If this vision which is the ladder of greatness and prestige does not gets developed inside you then be assured that your existence is nothing but disgrace and humiliation.

The Quran takes its followers out of blind following towards creativeness but this is only possible when man refers to Quran with a creative vision instead of blind following customs. This custom of blind following is destruction in every field and specifically when this custom is emphasized upon in field of recognition of religion and understanding of Quran.

The best teacher is one who arouses creativity in his students and creative students at times go beyond their teachers. The creative students are not confined to the visions of their teachers instead they open new visions for themselves.

From amongst the teachers of Imam Khomeini (r.a), Allama Iqbal, Allama Tabatabai and Mulla Sadra none were like them. It was their creative attitude which made them reach such heights. If these personalities would have been blind followers of their teachers and instead of considering their teachers if they would have made them elderly devotees and by themselves becoming blind following disciple than Mohammad Iqbal would not be Allama Iqbal, Roohullah would not become Imam Khomeini (r.a), Mohammad Hussain would not be Allama Tabatabai and neither would have Sadruddin Mohammad become Mulla Sadra. A blind disciple could not become anything more than his devotee but a student can definitely go beyond his teacher.

The philosophy of research in religion is that for every generation a specific understanding of religion should be available. It should not occur that one generation studies religion within the specific circumstances with limited abilities and a specific vision and then whatever they see with their adopted vision they establish that for all generations. The forthcoming generations then place a curtain on their understanding and visionary insight by becoming a mere blind follower of the understanding of the past generation. Thus research is an obligation on every generation so that in accordance with the demands, circumstances and the appropriate vision of their era they should understand religion. This way religion will never become obsolete and static. The way sun and moon bring new light for every generation; religion and Quran also bring new light for every generation.

If the process of research in religion and Quran does not remain continuous and every generation becomes a blind follower of the past generation than it will result in disorder between religion and changing circumstances; and every time the demand for new religion will rise amongst people; whereas due to research in religion, revised understanding of religion takes place rather than a new religion.

Research is the second name of creativity. In Shia Jurisprudence Sheikh Toosi is considered as the most creative Jurist whose signs are evident even today in form of his works and books. After Sheikh Toosi creative research got replaced with following ancestral research which means for some time the upcoming Jurists started to prove the opinions of Sheikh Toosi with their research and in fact issuing a verdict against e his opinion was considered as deficiency. The research was on going after Sheikh Toosi but the angles of understanding remained the same which Sheikh had established. Research by following research of someone in past is like a fruitless tree which becomes green in spring but does not bear fruits. In this kind of research the followers remain followers and the researchers also become followers. There are no changes seen in understanding religion and like this a gap appears between religion and current era. In this type of research the religious persons get into confusion and difficulties; starting to find solution to their problems from non-religious ways. In this kind of following ancestral research the Jurist himself is not the possessor of opinion instead he is the promoter of someone else's opinion.

Allama Ibn Idrees broke this wrong custom of following ancestral research and demonstrated creativity in research, starting to do research in understanding of Jurisprudence with new angles and dimensions. He got the Jurists and Researchers (Mujtahideen) out from following Sheikh Toosi on to the path of creative research. After him Allama Hilli also continued this trend. Allama analyzed the religious laws in a fresh way and started to ponder with new dimensions and basis; the result was that in many matters and subjects he issued verdicts, were different from Sheikh. Whereas in that era a common trend was to think different from the visionary angle of Sheikh was considered as deficiency even it was also very commonly said that anyone who differs with the opinion of Sheikh will die in young age. If creative Jurists like Ibn Idrees and Allama Hilli would not have been present, the state of Shia Jurisprudence would have become similar to Sunni Jurisprudence. The Sunni sect is following four Jurists since centuries. The Sunni scholars consider it illegitimate to think different from these four leaders of Jurisprudence.

The most creative Jurist in jurisprudence is Allama Hilli whose full name is Abdul Qasim Najmuddin Jafar bin Hasan Hilli who is famous with the title of first researcher of realities. He was born in the Iraqi, city of Hila in the lunar calendar year 602 A.H. His famous book is "Sharaiul Islam". He did not do just research with a new dimension in matters of religious laws but also demonstrated classic creativity in organizing the flow of Jurisprudence chapters. He did new grading of different subjects and matters of Jurisprudence. Till date the Shia Jurisprudence is disciplined by the sequencing and categorization done by this great researcher.

There are many examples of this present in other sciences as well but we will ignore them now and look at the significance of visionary angle in understanding Quran under the light of Holy Quran itself.

وَإِذَا مَا أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زَادَتْهُ هَٰذِهِ إِيمَانًا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَزَادَتْهُمْ إِيمَانًا وَهُمْ يَسْتَبْشِرُونَ

وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَىٰ رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ

“Whenever a chapter would descend some people said whose faith has been increased by this chapter? Those who have brought faith their faith increased and are happy also but those who have diseases in their hearts this chapter have increased their filth further and they will remain infidels till death." (Surah Tauba: 124, 125)

In this verse of Surah Tauba Allah(s) has brought the attention of the addressees of Quran towards this point that the same chapter or the same verse leaves two different effects on two different persons. The reason for this is not that the verses or the chapter of Quran possesses contradictory effects within itself but instead the real cause is the different state of the addressees. The one whose heart is luminous with the light of Allah it leaves a different effect and one whose heart is full of impurities and filth it increases the filth in it. Both of these persons know Arabic in the same manner so there is no difference in this regards. According to Quran the difference in understanding is due to the purity and impurity of the heart of the addressee.

In the subject of "Etiquettes of Understanding Quran" we have mentioned that there are different conditions and prerequisites for understanding the divine words and one of them is purity which also is of different types. Like the purification of body, purification of organs, purification of desires, purification of mind, thoughts and etc. and amongst all these the most important is the purification of heart. Allah (s) says about the Quran as:

إِنَّهُ لَقُرْآنٌ كَرِيمٌ

فِي كِتَابٍ مَكْنُونٍ

لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

"This book is the Holy Quran which is a book concealed in curtains and none other than purified ones can touch it."(Surah Waqia: 77, 78, 79)

This does not refer to touching by hand but it intends understanding by mind and heart; which means that only pure minds can understand Quran. Since the heart of believer is pure he can understand Quran and the Quran also enhances his faith whereas the heart of infidel is impure and filthy hence is deficient in understanding Quran, instead the Quran increases his filthiness.

When the heart of man is pure his vision also becomes pure and hence his visionary angle also gets purified; and when heart is impure then vision is also impure and the visionary angle also gets adulterated due to which everything looks as unsuitable.

The reason behind varying and contradictory opinions about religion is that Quran has been looked upon with unsuitable angles. Certain established visions, regarding religion, are themselves damaging for both religion and its followers. To say that religion is only for hereafter and it has no concern with the life in this world, or to say that religion is only for promoting ethics and apart from this it has nothing to do with other aspects of human beings life, to think that the purpose of religion is to only emphasize on spirituality whereas politics, society, community, education, economics and communication has no place in it and segments of life segments of life must be referred  to culture and ancient customs ; all these dangerous visions are the result of looking at religion and Quran from a deflected vision. But if the Quran is looked with a firm vision and with a deep insight then Quran is seen as a complete manifesto of life for human being.

It is mentioned in the tradition related to multiple interpretations of Quran. In Nahjul Balagha, letter no 77 Ameerul Momineen (a.s) says:

The Holy Quran can be interpreted in different ways but all these different meanings and interpretations would not be correct instead some would be correct and some wrong.

The background behind this sacred statement of Ameerul Momineen (a.s) is when He (a.s) sent Abdullah ibn Abbas towards the Khawarij for the accomplishment of proof (Itmaam e Hujjat), he advised him that while arguing with Khawarij give proofs from the tradition of Prophet(SAWW) instead of giving Quranic proofs. This was because Quran possesses the ability of being interpreted in multiple ways and Ameerul Momineen (a.s) was well aware with the mentality of Khawarij, he was well versed with their thoughts, style of thinking and visionary angles. He knew that the Khawarij misinterpret the meanings of Quran. The proof for this was that they had made one verse of the Quran as their slogan:

“Governance is only from Allah"
(sermon 40)

The Khawarij from this verse made this slogan that no one has the rights to govern other than Allah. Ameerul Momineen (a.s) said regarding this act of theirs:

 “The words are truth but what is intended is false"
(sermon 40)

This means that the Quranic principle is presented in another form while the Holy Quran itself is giving witness to the Wilayat (Guardianship) of Ameerul Momineen (a.s) whereas the Khawarij are denying His (a.s) Wilayat and governance by distorting a verse from the same Quran.

The difficulty of Khawarij started from this point that their visionary angle regarding religion and Quran was inappropriate. They had a deflected angle of vision, at that time also when Quran was raised on spears and it was also crooked when they pulled out a verse from the Quran to start an uprising against Ameerul Momineen (a.s). He (a.s) tried a lot to make them understand but their understanding regarding religion has become so non contextual that even the most eloquent speaker with the most matured Arabic words could not leave any effect on them.

This is the reason that Ameerul Momineen (a.s) restricted Ibn Abbas  from arguing using Quranic evidences in front of them because their understanding and visionary angle about the Quran had become crooked. It is baseless to recite Quran in front of any such community who does not possess a contextual vision and understanding about the Quran. At present the same situation exists with Taliban and their associated groups in Pakistan.

If the estimation done by thoughts of human being, becomes inappropriate and non-contextual than severe destructive results can be seen. There are several examples present regarding distortion of thoughts. At one place where individual groups and other affairs have been impacted by distorted thoughts at the same place religion and certain significant Islamic subjects have been also impacted. Amongst these, is the subject of Mahdaviyat (Imam Mehdi's occultation and reappearance). Apart from the deniers of Mahdaviyat even amongst the believers there are certain strange and astonishing visions present. There are myths created about the period of occultation till reappearance. Several stories are fabricated related to Expectation (Intezar) whereas the reasonable and authentic interpretation of the topics related to Occultation, Expectation and Reappearance are not given any importance.

Due to change in the visionary angle the paths also gets changed and purpose, objectives get lost and instead astonishment, wandering and confusion becomes the fate. The civil engineers carry out a survey of the land prior to constructing roads and buildings. In order to verify the length, breadth and abnormalities of the terrain they analyze it with precise angles because if any faults are left behind in this stage then the losses are non-compensable. While laying railway tacks if distortion of few inches happen than the direction of train towards one city changes towards some other city.

An example of this is Hajj. Today with all praise to Gods Muslims are paying more attention towards Hajj than before but their angle and vision towards Hajj is not correct. The Hajj of Ibrahim is being performed in a grievous way. Imam Khomeini (R.A.) says that one Ibrahimi Hajj can solve all the problems of Muslim Ummah but a Hajj of trading, tourism, entertainment and seclusion is increasing the issues and problems.

Iqbal says:

 “Your supplication is that your desires should be fulfilled
my supplication is that your desires should change."

Introduction

In this discussion on Recognition of Quran, the first topic is that the Holy Quran is the speech of Allah. Human beings should have faith and belief in Quran being the speech of Allah and the same should get expressed by man's action that Quran is speech of Allah.

The Holy Quran has itself discussed about such persons who could not believe that Quran is the speech of Allah hence they would deny the Messenger declaring him as liar on the basis that how can the speech of Allah descend on a human being?

After listening to the verses of Holy Quran they would come in the presence of Messenger (s.a.w.s) and in an insulting manner say أَسَاطِيرُ الْأَوَّلِينَ which means these are ancient tales which He (Messenger) has himself gathered after studying different books and is presenting them as a heavenly book. At times they would call him poet and Quran a book of poems. The only reason behind this and other similar allegations was their deprivation of grasping it as a speech or words of Allah. By just knowing and accepting it as a speech of Allah at a surface level would not suffice man to reach the stage of attestation and affirmation.

The Descend Of Quran

The Quran has introduced itself also by associating it with the different beautiful names of Allah like:

تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ

The revelation of the Book is from Allah, the Mighty, the Wise.
Surah Zumar - 1

تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ

A revelation by the Lord of the worlds.
Surah Waqia - 80

تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ

a revelation from the Wise, the Praised One.
Surah Fussilat - 42

تَنزِيلٌ مِّنَ الرَّحْمَنِ الرَّحِيمِ

A revelation from the Beneficent, the Merciful Allah:
Surah Fussilat - 2

 It means this Quran has descended from the Mighty, Wise, Lord of worlds, the praised one, the Merciful and the Beneficent.

The Various Meanings Of Descend (Nuzool)

A common difficulty in which we are very often indulged is that certain Arabic words when transferred to Urdu and Persian language acquired a new meaning. Hence when they are used in these languages it is used for its new meaning. Descend (Nuzool) is one of the words amongst these.

One of the meanings of descending (Nuzool) which is ordinarily used is in relevance for something coming down from a height. It is like man stepping down from roof to ground, rain coming down on earth from clouds or fruit falling down from the tree. Thus the falling down or stepping down is called as "Nuzool" (Descend). This meaning of "Nuzool" is used in physical affairs, which means if physical affairs are going from a lower position to a higher position it will be called as to ascend or ascension similarly when they are coming down from higher position to lower position it will be to Descend.

The word "Nuzool" is used in non-physical affairs also in a similar sense and we use it in our daily talks as well. The Quran has also used this term. Even in physical affairs "Nuzool" (descend) does not mean landing down at any or every place which means it is not landing at one place from another place but instead it means coming down from an elevated place to a low or abased place. It is like if someone is given a post of a President and if this is taken away placing him on an ordinary position then this is also to descend (Nuzool) or coming down. But here the physical place has not changed instead position has changed. Similarly entering one place from another place is also "Nuzool" (descend). Just like landing is "Nuzool" similarly entering is also "Nuzool".

In Arabs when a guest visits them they call him as "Nazeel". "Zaif" and "Tanzeel" are two different words  which mean guest. Thus leaving your home to visit someone else's home becoming his guest is also called as "Nuzool".

At times the scholars add to their name "Nazeel-e-Qom" instead of "Faazil-e-Qom". This is not their name or title instead "Nazeel-e-Qom" means that person who has come to Islamic Seminary in Qom leaving his homeland for studying. This is also a type of descending (Nuzool). In all these affairs man has not come down from an elevated place to a lowly place but still the word "Nuzool" (descend) is used for them.

In spiritual and specifically non materialistic affairs when the word "Nuzool" is used then under this situation its meaning is not "coming down" instead it means "worthy of understanding". Specifically when this word is used for sciences, terminological expressions and guidance it means something becoming worthy or coming within limits of understanding.

The Holy Quran has discussed this topic of "Tanzeel" (descend or revelation) for itself:

تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ

Surah Waqiah - 80

تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ

Surah Zumar - 1

This means that the Quran is a descended (Nuzool) Quran from Allah. This is because when Quran was in the presence or essence of Allah or was associated with the names and attributes of Allah then in reality it was in a different world. In this world Quran was not in form of words, meanings or chapters and neither was it in form of information, narration and attributes in fact Quran expresses its quality of presence in that world by itself in Surah Waqiah

إِنَّهُ لَقُرْآنٌ كَرِيمٌ

فِي كِتَابٍ مَكْنُونٍ

Surah Waqia - 77,78

This is a concealed book which means a book hidden behind veils. This implies that in this state this book was beyond man's approach and it was not worthy of understanding. After this the Quran also said:

لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ
Surah Waqia - 79

لَا يَمَسُّهُ is not prohibiting to touch the descended Quran instead there is a separate evidence available for this. لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ is used to inform and not order which means it is not said that do not touch the Quran in fact it is informed that this is Quran and other than purified beings no one can touch it.

What Is Intended By Touching Quran

Touching means understanding and grasping. Touching materialistic thing means physical contact whereas touching spiritual things implies grasping. In our routine communication we also say that certain meaning or concept did not even touch his mind. This means the concept or meaning was so fine and precise whereas the mind is so thick that this meaning did not even touch his mind and it just passed over him and he could not understand. Touching a meaning or concept means understanding and grasping it.

Thus لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ means Quran is a concealed book and none other than purified personalities can grasp and absorb it. Whereas Quran is a necessity for ordinary beings like us and for the same it has been said that it is beyond their approach and reach. Hence this difficulty rises over here that Quran is out of reach from those for whom it is essential and it is not possible for them to reach it. Those who have approach to Quran i.e. the purified beings do not need the Quran to the extent ordinary beings need it. They are already purified and Quran even without descending is within their approach. Thus there exists a need for a solution over here for those who are in need of Quran; it should be made approachable for them and should be brought to their level of understanding.

The Terminological Meaning Of Descend Of Quran

The meaning of descend (Nuzool) is to bring it down to the level of understanding of ordinary human being from the esoteric world state which was elevated, not in form of words, imagination and affirmation.

In day to day life we witness when some teacher is speaking something very precise, terminological and intellectual then ordinary persons demand from him that your speech is beyond our level of understanding hence please come down a little. The meaning of coming down is not intended for the speaker to come down from the stage and sit on the ground. It means to bring down the level of your speech to the understanding level of ordinary persons. He should use such a balanced and easy to understand language that everyone should grasp the words. The reason behind this is that at times a person always addresses theological students and scholars; since they are people of knowledge and are acquainted with the terminologies hence using intellectual terminologies in front of them is not a problem but the ordinary persons are not familiar with these terminologies and hence find difficulties in understanding. Thus their claim and demand is justified to say that your speech is beyond our level and you should bring it down a little and present it in a simple language. Now if an intellectual does this which means expresses his speech and words in an easy to understand manner then it implies he has descended his meanings and speech; hence he has brought his speech to the ordinary person’s level of understanding. This is what is meant by descend (Tanzeel).

The Imagination Of "Nuzool" (descend) Of Quran In Ordinary Minds

The imagination of "Tanzeel" (descend) is not the one which is generally found in ordinary minds that the Quran is in the Protected Tablet (Lauh-e-Mahfooz) and this Protected Tablet is on the fourth sky and the fourth sky is above the earth. And from there Allah (s) gave Quran to Jibrael and he flew like a bird from the skies and came to the Messenger (s.a.w.s) and handed it over to him.

This interpretation or image of Quran is far from reality and it is probable that if a person indulges in such kind of imagination about Quran then he will go far away from the reality of Quran.

The True Imagination Of "Nuzool" (descend) Of Quran

The descend of Quran is not like a post whereby Allah is present somewhere remote and the Prophets are sitting in some far off location and there is no communication between them hence there was a need for a courier which is Jibrael due to whom this communication and contact was possible. This is the method of creation and this trend is found in the creation which we at times spontaneously apply in the same way for the Creator and this is the reason that we are deficient in understanding the reality of Quran. Though Allah (s) himself says in the Quran that "Allah is with you" 

Similarly in verse 186 of Surah Baqarah, Allah (s) says:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ
"When they question about me, tell them I am very close, You call and I will answer"
Surah Baqarah - 186

Allah is telling his Prophet (s) that O Prophet!, when my worshippers ask you about me; one or two such persons rarely come out who question about Allah else majority of them are worshippers of sustenance, bounties and luxuries of Allah or worshippers of paradise and Houries. Majority of worshippers rather than asking the address of Allah they seek the address of bread and sustenance from Allah. But these few came to the Messenger (s.a.w.s) and instead of asking the address of anything else they were asking about the address of Allah (s), as to what is the way of reaching Allah?

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ

This is a beautiful verse and certain scholars have expressed some deep and interesting meanings under the context of this verse. Like "O Prophet! when my worshippers question you about me" then over here Allah did not reply as " Say O Prophet!" instead Allah himself replied and said I am very close and then along with this also said that this proximity and nearness is not just confined to words you can very well test it.

فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ

I am so close that if someone calls me I myself answer him and then at one other place the degree of proximity was further expressed on how close I am.

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

"We are near to him than his jugular vein"
Surah Kaaf - 16

The essence of Allah is nearer than the life vein of man and then the ultimate degree of proximity was also expressed which was that Allah is nearer to man more than man himself.

أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ
"Allah intervenes between man and his heart"
Surah Anfal - 24

Allah is intervening between man and his heart which means Allah is between man and his heart that is the essence of Allah is closer to man than he himself is. When such a close essence wants to deliver a message will He need Jibrael in between? The situation is such that Allah himself says:

أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ

Call me and I will answer, I hear your whispers, I am aware about the secrets of your hearts. There is no need to disturb public by broadcasting your calls on high frequency and high power amplifiers, let them rest. You just say in your heart O Allah" and I listen to your call. When the essence of Allah is so near that he is not in the skies but inside the heart of man then there should be no need of any means required for Allah to deliver his message to man but still in this chapter the means are present.

The Philosophy Of Means In Descend Of Revelations (Wahy)

It becomes clear from here that by establishing descend and revelation as means the purpose was not to deliver the message but instead to make this message worthy of understanding Jibrael and Prophet (s) are required. If Jibrael and the enlightened heart of the Messenger (s) won't be present then man does not possess the strength and capacity to understand the message of his so near God. This is because one is the position of Lord and other the position of human being and these two positions first of all are non-comparable. Man understands the language of words and meanings, he talks in the language of imaginations and affirmations, and he takes helps of Arabic, Urdu, Persian and English for routine talks whereas the state of world at Allah's position is something totally different. Allah in reality does talk, neither in Arabic, nor in English or Urdu; then how will the matters of that esoteric world get transferred to this world? How will the realities of that world come down to this world?

It is like when man transfers his mental thoughts on a book then this mental information of ours gets transformed into a form of words. This is only possible when we have some means like paper, pen, imagination and grasping in between else Allah has not made the mind of man such that it has paper and pen present inside it and also these sciences and knowledge are not present inside our minds in the form of books and paper. Thus man in order to acquaint others with his intelligence he constructs his mental information and speaks in form of words.

A teacher when expressing some meanings in a class to his students is actually presenting his mental information in form of words but if this teacher becomes silent then no student possesses the ability and strength to reach or acquire the information present in the teachers mind. Thus Allah (s) has kept such a machine inside man; he has made the body and innate nature of man such that he can convert his intelligence very easily into words. Though if we ponder over this it is a very complicated and astonishing task; in fact it's a miracle that how man transforms his intelligence into words and makes it reach others.

Similarly there was knowledge and realities present in the essence of Allah which was essential for guidance of man and it was to be delivered to man and hence there was need to convert the meanings of one world into that of other world.

A Simple Example

In order to understand this concept we will present a simple example from latest technology because latest technology developments have eased out the task of understanding meanings.

These days we deal with Computer, Mobile, Telephone and Fax in our day to day life. In the very beginning when these things were new and specifically when Telephone was introduced people used to think that whatever we speak our word enter these wires and by passing through these wires reaches the other end. Thus people considered these cables like hollow pipes and the way when we speak in one end of a hollow pipe the voice reaches the other hand same thing happens here in these telephonic cables. Though it does not happens this way like when we turn on the Radio or TV we are sitting in our homes and listening to the person sitting far off in the broadcast station. His voice passes through certain specific stages before it reaches us. There is a microphone in front of the person speaking. His voice is captured by the microphone and converted to electrical waves. These waves when transmitted to the other end are captured by the receiver which again re converts it back to voice. It is not that the English or Urdu words enter the cables and reach the other end. There are systems and machines that convert the voice into other form transmitting it to the receiver which re converts it back to its original form. This is our world where we witness such things in our day to day life. Spirituality is also similar; if the meanings of one world are required to be transferred to the other world then they need to be transformed at some place in between. Thus there arises the need for Prophets and Angels so that they can present the divine realities in the language of man.

At times two persons are sitting close to each other but their languages are different. Thus they both cannot understand each other’s words and talk. We need here now a translator who understands both the languages and talks to each of them in his own language.

The Responsibilities Of Prophets

The Prophets are doing the same thing; they are transforming Allah's language into that of man because they are well acquainted with the languages of both. A Messenger is one who is connected to both the worlds; it is not that Allah sends his revelation on anyone and he becomes a Messenger. A Messenger is connected to both the worlds; he understands the meaning of that world as well as this; he understands the realities of that world and he is capable of transforming the meanings in the language of this world and expressing it else there was no need for Prophets. What was the need that the Quran descends on one Messenger and he then delivers it to millions of people?

The Angels do not descend on every individual because we only understand the language of one side which means we only understand human language but the language in which meanings are present with Allah is unfamiliar to us. This is the fundamental point inside Descend (Nuzool) that Descend (Nuzool) means delivering the realities to man present in the knowledge of Allah which is a need for man.

Descend (Nuzool) In Quran

The Quran has indicated this point in many of its verses. In Surah Waqia Quran has been declared as concealed book. This meaning is expressed from verse 76 to 80 as 

وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ

And most surely it is a very great oath if you only knew;

إِنَّهُ لَقُرْآنٌ كَرِيمٌ

Most surely it is an honored Quran,

فِي كِتَابٍ مَكْنُونٍ

In a book that is protected

لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

None shall touch it save the purified ones.

 The Quran has also mentioned about these purified beings and they are the prophets and the Progeny of Messenger (s.a.w.s). The evidence of their purity is given by Quran in Surah Ahzab Verse 33

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

It is only the purified beings who have approach to the concealed book implying that even without descend they can reach the Quran and possess its understanding. But this Quran is a necessity for ordinary beings; those who are not purified. In order to deliver Quran to them it needs descend (Nuzool). Thus in this regards as well the Quran says:

تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ

This Quran is descended from the Lords of universe. This means the Quran which in the state of concealed book (كِتَابٍ مَكْنُونٍ) was only approachable by purified beings now after revelation has come in the hands and approach of common world. The phrase "Lord of Universe" (رَّبِّ الْعَالَمِينَ) which has come in the end of verse has a pleasant point in it. Certain elderly teachers quote that these beautiful names of Allah that come towards the end of such verses are not just used to balance the sentence just like the poets use some rhyming words in the phrases to give a sense of completion to the statement irrespective of the fact whether those words make any sense or not. This is not the case here in fact these beautiful names have a significant intervention in the entire meaning of the verse.

تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ

Since the essence of Allah is Lord of Universe hence it is a requirement from this universal lordship that guidance should also be universal. Thus this descend or revelation is part of this Lordship and descending Quran for guidance of humanity is an example of this Lordship. These purified personalities who grasp the Quran even in the concealed or protected state have this specialty that through them this Quran gets revealed (Tanzeel) which means it gets converted to ordinary person’s language. The Holy Quran has mentioned the purpose of this revelation in the first three verses of Surah Zukhraf because the Quran has come down from the divine world to the world of human beings in the structure and attire of words.

حم

وَالْكِتَابِ الْمُبِينِ

إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ

We have sent this Quran in Arabic so that you can understand it implying that if we would not have descended it and would not have transformed into a structure of words then your hands would have never reached it and you could never grasp it. Thus transforming this concealed book in Arabic language and structure of words is descending of Quran (Nuzool-e-Quran). The purpose of this descend is also  لَعَلَّكُمْ تَعْقِلُونَ that is you should ponder over it, think over it and you should understand it. The verse after this is like this:

وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ

This Quran with us is the original book which means the same Quran is present in the Sources of Decrees (Maqam-e-Ladunw), Protected Table (Lauh-e-Mahfooz) and in divine knowledge. Descend means transforming this into Arabic language. Thus meaning of Descend of Quran (Tanzeel-e-Quran) is to make Quran easy in order to make it reachable for humanity and make it worthy of understanding. The Quran has also expressed the same meaning in other words:

فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ
Surah Maryam - 97

Here the word descend (Tanzeel) is not used instead یَسَّرْنَا has come. This means O Prophet! We have made this Quran easy by transforming it in your language that is the language of people. The world of words is the language of man irrespective of which geographical language it is. The books which have descended before were not necessarily in Arabic only. It is possible it would be in Latin or Hindi because history is not preserved we are not about which all places one hundred twenty four thousand prophets have come. The Quran has only discussed about those Prophets that came to Middle East. There is no mention of other Prophets though whichever part of the world you visit the followers of God are present. America, Africa, India all have worshippers of God and it is the Prophets who have made them worshippers of God but the history of these Prophets is not present.

It is said about Zoroastrians that it was a heavenly religion but they distorted it or regarding some Greek personalities it is said that they were Prophets but their communities made them something else. Similarly the elderly personalities of Hinduism or other religion could possibly be Prophets though we do not have a proof for their being Prophets and no proof to even deny their Prophethood. The way the Christians rather than accepting Isa as their Prophet they accepted him as the son of God and in fact God so it is possible that the same story took place in India as well. Those personalities whom Allah would have sent for their guidance they made them as idols and Gods. There are many such distortions and deviations that have been done by human being and it is possible that these things have happened in different parts of the world.

The Necessity For Simplifying Quran

The languages spoken by man are all human languages and Allah (s) is saying that we have made this Quran easy by revealing it in your language and also mentions the need for making it easy لِتُبَشِّرَ بِهِ الْمُتَّقِينَ so that you can develop hopes in them and guide them and وَتُنْذِرَ بِهِ قَوْمًا لُدًّا through this you can warn your stubborn community; and this is the reason we have made Quran simplified and easy.

We have a level of teaching Quran to children in an easy manner, the name of which is '' الْقُرْآنیَسَّرْنَا '' (easy Quran or Quran made easy) and this name is coming from this aforementioned verse.

یَسَّرْنَا is the introduction and interpretation of descend (Tanzeel), thus descend means  یَسَّرْنَا(making easy)  . Similarly the verse which was mentioned before in that also the purpose of revealing the Quran in Arabic was to make it easy to understand and in this verse also same is revealed that we have made the Quran easy by revealing it in your language.

In Surah Qamar as well Allah (s) has expressed the same meaning in different verses. In verse 17 of this chapter it is said:

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
And certainly we have made the Quran easy for remembrance, but is there anyone who will receive admonition?

We have made the Quran easy so that you can remember it after understanding it and you can take guidance and lessons from it. Thus Quran is not just the name of oral repetitive recitations or is to be recited in Taraweeh prayers.

There are various names of Quran and amongst these names one of the names of Quran is "Dhikr" (remembrance of admonition). "Dhikr" is not something that can be delivered just by tongue it means admonition and remembrance. Then the Quran says: فَهَلْ مِنْ مُدَّكِر Is there anyone willing to take admonition from Quran? The Quran has been made easy for this only. In other words Allah is saying that we have not send the Quran in Arabic for you to derive Arabic literature from it, or play tricks with it or run some other business out of it but instead we made the Quran Arabic so that you can understand and take admonition from it. This meaning is again repeated after few verses in verse no 22.

This implies that first this Quran was a concealed book and it was difficult for you to understand. We made this Quran easy and smooth for you. There were two things intended here; one was that man develops and then the Quran comes in his approach or Quran descends and comes down to man. Allah did a kindness with his slaves that they are not going to come upwards hence he brought the Quran to their level and this is what “Tanzeel” is (descend). Descend does not mean inviting someone it means going towards someone. As an example if a Preacher does propagation work in Arabic or Persian language and the audience is not familiar with this language then they will not be able to understand what the Preacher is saying. So now if the preacher asks the people to learn Arabic or Persian in order to understand what he is saying then this will not be descend. Descend will be for the preacher to learn their language; if they understand Urdu he should learn Urdu and if they understand English he should learn English. This task is also necessary because if people were to develop then there was no need for the Preacher since they are not capable of development the preacher has to descend and come down to their level of understanding. In the same way since the people cannot develop and reach the Messengers, the Messenger had to descend and come down to the people.

The Messenger (s) never said to the people that I am a Messenger and if you need something you should come to me and ask your issues in our language but instead He (s) used to walk towards the people himself. He  in spite of  being a Prophet used to come down to the level of ordinary people and in order to come to level of people he used to descend so much that the people started to say بَشَرمِثْلُنَا he is a human being like us.

If a Mujtahid or a Faqeeh (Jurist) says that people should come to me and my level so if people come to your level then they will also become Faqeeh (Jurist) so what would be the need for them to come towards you. You go within people and talk at their level. This is descend. After these explicit verses again in verse number 32 and 40 the same verse is repeated.

فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ

إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
How (great) was then My punishment and My warning!
Surely We sent upon them a single cry, so they were like the dry fragments of trees which the maker of an enclosure collects.
And certainly We have made the Quran easy for remembrance, but is there anyone who will mind?

After all these explicit verses does man have the right to say that Quran is not worthy of understanding? Though the Quran is repeatedly saying الْقُرْآن  یَسَّرْنَا . We have made this Quran easy for you. We have descended this and got it to your level so are you still not able to understand it? It is like a scholar from Islamic Seminary reaches people and starts to talk in Seminary terminologies and then the people say we are not able to understand what you are saying. On this he leaves all the Seminary terminologies and starts to talk in common man's language but then also they say we are not able to understand you. This clearly means that they have developed some other disease. It is not a difficulty of understanding because now the discussion is at their level. If people say to a scholar that we cannot understand Persian and Arabic but only Punjabi, so if the scholar starts to speak to them in Punjabi and still they do not understand then we know from here that they are suffering from some other difficulty because the meaning is now expressed in their language and at their level.

This descend means bringing the Quran from the esoteric world to the level of human beings or making it worldly. This means Allah made the heavenly book worldly because if man is worldly then the book should also be of the same world.

Presenting Quran In A Non-understanding Manner

Today there are some who are busy in doing something completely contradictory. The task which Allah did through Jibrael and which got accomplished by the hardships of Prophets due to which Quran became a book of this world from being a book of heavenly world, these people are again busy in making it non worthy of understanding. They give such explanations for every verse which even Jibrael cannot understand. It is similar to the reciters and memorizers of Quran of this era who recite Quran upside down, from left to right, right to left, down to top, top to down, cross, rectangular; even Jibrael could not recite Quran like this and neither did he recite like this.

When a heavenly book has come down on earth it should be expressed in accordance with the realities of this world. It should not be expressed in a way where no relation is seen with this world instead it should be presented in such a manner that the generation of this world should know that this Quran is talking about my issues, it is discussing my problems, and it is talking everything related to me. But if its relation is established with the heavenly world, the world of cosmic creation and Laahoot then if man is asked to recite this he will definitely say that these are all talks of heavens, what should I do with this? Let the creation living in the heavenly world, the angels recite this; I am living on this earth hence talk to me about things related to this world.

Quran has used the language of ordinary beings; it has talked in their accent and parables.

One elderly person has written about Poet Hafiz that the biggest difficulty in understanding Hafiz are the interpreters of the poems of Hafiz who have done the exegesis of Hafiz's odes. Similarly the biggest difficulty in understanding Allama Iqbal is the commentators of Iqbal who have done commentaries on the poems of Iqbal. This is because they have expressed one meaning for certain words of Iqbal and have said that Iqbal intended this by his words. The students and other individuals coming later say that just because this past senior personality or Professor has inferred this from Iqbal hence it would be the same only. They are not ready to themselves ponder over the words and works of Iqbal.

This same tragedy has happened with Quran as well whereby one person has expressed one meaning according to his understanding and has written that this verse is for such and such thing or subject. Now he has closed the doors of understanding for others because their approach is just as blind followers. Thus if he has said that this verse is talking about the cosmic world then those coming later also nodded their heads on this meaning. In reality if cosmic world was to be expressed then this book was already present there so what was the need to descend it down on earth? It is like some person visits Pakistan and starts to talk about issues related to Iran; he says the inflation has gone up in Iran, load shedding has also started; on this people will say what kind of person are you? Is there no inflation here? Is there no electricity problem here? Are the problems here less so why have you started to talk about the problems there? Or if he starts to talk about issues related to Iraq that there is lot of oppression on people there, brutal murder is taking place then on listening to this people will say talk about the murder and killing in the place where you are right now, is there no brutal and mass killing happening in Pakistan? Quran says the same to talk in  the context of the land you are here and the realities related to you. Though it is not intended to say that Pakistani's do not have the rights to talk about global affairs what it means is to talk in relevance to the issues surrounding you.

This book which was in heavens was brought down to this world and was given human tone and language so that human being can understand it. Thus giving an impression that Quran is not worthy of understanding is against Quran because Allah says in the Quran یَسَّرْنَاالْقُرْآن; we have made it easy for you. So it is still not worthy of understanding for human being?

The Grades Of Understanding Quran

Though with respect to understanding there are different grades of Quran. One is the outward Quran, one is the inward of Quran and then there is an inward of inward. Thus every person will understand to the limit of his understanding. Hence Quran being made easy and worthy of understanding does not imply that it is worthy of understanding for everyone. An educated or an illiterate person both understand what is rainfall? But everyone has a different understanding about rain. Someone takes rain at a very surface level and some take it very precisely whereas there are some who go very deep in understanding it. One says that rain is for crops and my farms will get watered with rain. Second says that with rain temperature will come down hence he desires rain to reduce heat. Third desires water so that the dams can get filled up with it and this way electricity can be produced. But there is one more person who considers rain as a mercy of Allah. Thus everyone has a different sense of understanding, but everyone does understands, no one says that he does not understand what rain is. The Quran has been revealed which means it has been made easy so that everyone can understand it. Now everyone should come at the service of Quran and try to understand it, then see whether you can understand it or not? Everyone can experiment this.

The Obstacles In Understanding Quran

Once for the sake of propagation I went to another country. There was an Arabic teacher there who had come from Islamic Seminary. He mentioned a very beautiful point. He said that I am a Quran teacher and teach to read Quran. Allah has blessed me with this bounty that I have reached that level of fluency where any person who does not know a single of word of Arabic and has not read Quran ever, I can teach him to recite Quran in twelve classes and after this he will recite Quran fluently. In fact this is a big thing that a person completely not associated with Arabic learns to recite Quran in twelve classes. Though he has kept a condition that this is applicable for someone who is totally unacquainted with Arabic and does not know how to read Quran at all. I said if someone knows little Arabic also from before then you should be able to teach him in six classes. He said it will take six months to teach him and that too with utmost difficulty he will learn. Why is this difficulty coming up? This is because his farm is not barren but instead someone has sown the seed earlier, thus when you go and plant new seed then it is possible that the already grown plant will not allow your new seed to grow. This happens in every place. Those whose minds are not empty instead are full from before when they are told something it clashes with the already existing concepts present in their mind.

Like the religion learnt in childhood from granny and grandpa, now if the Pure Islam (Islam-e-Naab) is told to them it collides with the religion learnt from granny and grandpa. Hence they do not accept it rather deny it. But contrary to this, those whose minds are empty whatever seeds you sow inside; it immediately grows and this is a very important point. Then I told him that the explanation he was giving reminded me of a tradition of Imam Sadiq (a.s.)

علیکمبالاحداث Nurture your children and teenagers. Imam is interpreting that they are empty farms now and no one has sown any seed inside them. The one who plants the seed first in them the crop will be his and then you try thousand tactics but the generation will not understand.

The same explanation applies for Quran also. A person who has studied several exegesis of Quran it is very difficult to make him understand Quran but on the contrary if you take an ordinary person, a peasant who has not even touched the Quran. You teach him Quran making him sit next to you and then do the translation in his language, then after this ask him if he understood something little. He will definitely say yes but only if he has not been subjugated by the temperament of Bani Israel.

The Bani Israel used to put up new demands every day from Moosa that O Moosa! '' ادْعُلَنَارَبَّکَ '' ask your Lord to descend for us water, manna and quails, grow certain vegetables for us, etc. One day Moosa did completely contradictory to this and said today Allah has demanded from you something and that is أَنْ تَذْبَحُوا بَقَرَةً to sacrifice a Cow. Now this is something which an ignorant peasant will also understand and there won't be anyone who will say this sacrificing thing is not clear to us, but the entire community of Bani Israel said Moosa your demand is unclear to us, we do not understand what you are saying? This simple demand of Moosa that Allah wants you to sacrifice a cow could not be understood by them because from the beginning itself they had read something and what they had read before was becoming an obstacle. They asked Moosa on what type of cow this should be? Male or female? What kind of tail it should have? About its colour? Its horns? At times this situation is developed inside man.

Thus what Allah is saying in the Quran is that الْقُرْآن یَسَّرْنَا we have made it easy, simple and worthy of understanding should not be misinterpreted that Quran will be understood by everyone in the same manner. It is never like this instead everyone understands it as per his capacity. The Quran has been revealed at human level, in a language and in form of parables.

But this descend (Tanzeel) has certain pillars towards which we have given a slight indication that descend needs the presence of Jibrael and the enlightened heart of Messenger so that heavenly talks can be transformed to worldly talks else if the same heavenly talks come on the ground as it is; no one will be able to understand it. Thus it is essential to make them worldly for this earth. Since the pure heart of Prophet (s) is two sided; heavenly as well as worldly as compared to our hearts which are only of this world; thus the heavenly words that go inside the heart of Prophet come out in a worldly manner in front of people and it becomes worthy of understanding by the people.

May Allah bless us with the divine opportunity to understand the Quran with ease and comfort.

Introduction

The Descent of Quran has few elements which means it is dependent on certain things.

There are several discussions and debates about the Descent of Quran like Gradual Descent, One time Descent, Abrupt descent but even though these arguments are associated with Recognition of Quran they are more towards the quality and specifics of Nuzool. Our purpose here is to be aware that Allah by Nuzool brought the Quran to the level of human understanding and made it approachable to human intellect.

Munzil (Descender)

One of the pillars on which Descend of Quran is dependent is Munzil (descender) which means till the time there is someone to descend the Quran it cannot descend on its own. The act of descending is done by none other than the essence of Allah which brought down the Quran from the high and concealed (Maqnoon) state to the level of human understanding.

Allah (s.w.t) has associated Nuzool towards his essence by various Quran Interpretations.

انّا انزلناہ ''، '' تنزیل من رب العالمین  ھو الّذی انزل

Thus Munzil is the essence of Allah.

Nazeel (Object Of Descend)

The second thing on which Tanzeel (Descending) is dependent is Nazeel. Nazeel is the Quran itself or the Word of Allah which was out of reach for ordinary human beings but after Tanzeel has come within the approach of human understanding.

Munzil Alaiha (Destination Of Descend)

The Nuzool (Descend) is not just dependent on the above the two things; which are the Munzil (Descender) and Nazeel (Object of descend). The Nuzool  (Descend) cannot be done unless along with the actor and object of descend also have the ground for descend and that ground is منّزل علیہ

Munzil Alaiha means the one on which descending takes place.  Till the time this is not available Nuzool does not come into existence. And Allah has declared the enlightened heart of Holy prophet (s.a.w.s) as the Munzil Alaiha  and this has been specified in certain verses of the Holy Quran.

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

With clear arguments and scriptures; and We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect (Surah Nahl: 44)

قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

Say: Whoever is the enemy of Jibrael-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers. (Surah Baqarah : 97)

We have revealed this remembrance of Allah on your heart. There are two specialties found in the enlightened heart of Holy Prophet (s) due to which it receives something and then transfers it out in ordinary language of people. Thus the heart of the Holy Prophet is two sided; it receives divine knowledge and then connects it to the ordinary people of the world. The heart of the Prophet is not one sided that it can only receive the divine knowledge and is not connected with the world of ordinary people. On contrary our hearts are ordinary and earthly and it cannot receive directly divine knowledge. Thus for the descend of Quran there is a need for the enlightened heart of the Prophet and Allah has said in the Quran that this Quran cannot descend on mountains because they do not have the ability to bear it. This is because the mountains are just a materialistic and worldly container ; even though the mountains are strong, firm and great but still they are not the bearers of the descend of Quran.

لَوْ َنْزَلْنَا ہَذَا الْقُرْآنَ عَلَی جَبَلٍ لَرََیْتَہُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْیَةِ اﷲ

 Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah (Surah Hashr – 21)

Thus for the descend of Quran we need a reality like the heart of Prophet which can receive these enlightened words from Allah and transfer it in human language to us.

Munzil Lah (Addressee Of Quran)

Apart from these three things, one more thing which is essential for the Nuzool is the Munzil Lah, which means who is the target or addressee of the Quran?

Allah (s) has descended this Holy Quran on the blessed heart of the Holy Prophet for what purpose and for whom? In other words what is the effect of this cause (Quran). The Quran has itself expressed its purpose and the effect of descend

Quran has declared human beings as its addressee. Since the Quran has descended for human race, hence it is purpose and address is man himself.

This point will become clear later as to what is intended by addressing to man. Quran which has come for man has what intentions towards man? What does it wants to give man? What does it want to take from man? What all is present inside the Quran for man?

The Lost Addressee

In accordance with the brief and comprehensive interpretation of Quran by itself; that it has come to mankind as Guidance. Thus this is a book of Guidance and not a book of something else. The Quran has talked about the pre-requisites of Guidance as well but the soul of Quran is the same human guidance. Thus the addressee of the Quran is the human race.

It is mandatory for man to absorb and understand this aspect of guidance because at present and in history the things which have been the basis of man’s deprivation from Quran are the absence of correct introduction of Quran. In this context the biggest disturbance has been in the stage of introduction and recognition of Quran; even though this is the initial level cognizance about Quran but even this has not been expressed correctly. Even though the Quran has presented this Cognizance (Maarifat) about itself but it has been ignored and due to this reason various types of conjectures, doubts and misunderstandings have taken birth like Quran has descended only for Prophets and Infallibles (a.s); or since the Quran is in Arabic it has descended for Arabs only; or the Quran has descended for a specific group like that of scholars or those associated with acquisition of knowledge or Islamic schools. Though nowhere in the Quran any such reference is made. It is true that this is mentioned in Quran that there  are degrees of understanding Quran; like the Muttaheroon  which means pure persons can understand the Quran better than others and similarly for others also to understand Quran they need purity. And along with this there are some disciplines and etiquettes of understanding Quran.  If man approaches Quran with these etiquettes then he can somewhat understand Quran else he won’t get anything out of the Quran.

In the stage of Recognition of Quran man should develop this certainty that Quran is for entire humanity irrespective of they being Muslims, Believers, Hypocrites, Infidels, or from any tribe, community , race, any school or ideology they are related to, they are the addressee of the Quran. Now we will briefly present those verses and traditions where this issue has been emphasized that the addressee of the Quran is the entire Human race, i.e. the progeny of Adam. Thus the Quran is not a book for a group, neither is it a book for a specific generation, neither a book of specific language, neither a book for specific geography; instead this is from the Lord of Universe and is Guidance for entire universe.  It has been said to the Holy Prophet (S) as well that this book has been revealed upon you so that you can express and do its exegesis for the entire world.

Quran - For Entire World (Aalameen)

The word Aalameen (entire world) is used in two contexts.

1.One is the plural of various worlds (i.e. Universe)

2.Second is for all the people of the world; past, present and future

Thus the Lord of the universe has revealed the Quran for the people of all the worlds. The same meaning has come up in traditions with more clear explanation.

Imam Baqir (a.s) said:

Quran has not been revealed for a particular Ummah or generation but instead Quran is like the sun for entire humanity of all eras.

Thus Quran has descended for every generation, this book is not specific to a particular generation unlike the thinking of certain people that Quran is specific to those people who were present at that time hence the generations coming after them are not the addressee of Quran even though the accent of the Quran is telling us that it is for entire humanity.

The Holy Quran also emphasizes on this that its addressee are all the generations of human race and it has to come them as guidance. In order to further express this meaning few evidences are presented from the Holy Quran itself.

In Surah Baqarah Allah says that Quran is for the entire human race.

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ

The month of Ramadan is that in which the Quran was revealed, guidance to men and clear proofs of the guidance and the distinction. (Surah Baqarah: 185)

The Quran has referred to Linnaas (men) over here, which means the addressee of the Quran are all humans and along with this it also says that what title Quran carries for humans.

Quran - Book Of Guidance

Today the titles which Muslims have given to Quran and the context in which they have accepted the Quran are those which the Quran itself has not referred to; instead Quran gets away from these and talks about a different direction. As an example, we have considered Quran as the book of Rewards (Thawaab) and Istikhara; we have taken this Quran a blessed and sacred book. We think that the house in which this book is present a sacred current or waves spreads across the home and everything in that house comes under the shadow of sacredness; though nowhere it has introduced itself with these titles. It has been said that to keep the Quran is a virtue and it is true that Quran being with man or in his heart is a virtue but this virtue does not imply that you physically keep the Quran at some place and rays of sanctity will spread out from it all over and then the entire environment becomes sacred. The Quran has not been introduced at all in this sense instead it has been introduced under the title of “Guidance for mankind”  لِلنَّاسِهُدًى

In the respected Surah Baqarah this point has been indicated that Quran has descended for humanity.

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).

(Surah Baqarah: 159)

In the above verse; Those who conceal the truth which has been revealed by Allah for humanity means  those who hide and do not inform or preach the truth , do not express these meanings of  guidance present in Quran to people , it has been said for such people

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Surely those who conceal the clear proofs and the guidance that we revealed after we made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).

These are the people who do not present the truth and realities present in Quran who will be cursed by Allah and also the curse of those who curse.

It should be clear that Laanat (cursing) does not mean foul or abusive language in Arabic as compared to Urdu culture where Laanat is used in context of foul language. This means if you want to refer to someone with a foul or abusive language than you do Laanat (curse) on him (in the Urdu culture).

In Arabic language Laanat (cursing) is an ill invocation and to do Laanat is an act of Allah, يَلْعَنُهُمُ اللَّهُ which means Allah curses; now God forbid Allah does not use foul language that too when Allah has stopped us as well from use of foul language تسبّوال; do not abuse and use foul language even for infidels and idols. Then how is it possible that the essence of Allah is abusing someone thus curse is an ill invocation which is against mercy, and it means deprivation of mercy.

In this verse مَا أَنْزَلْنَاmeans those people who conceal what Allah has revealed for mankind and do not allow the voice of Quran and voice of truth to reach them and thus become the cause of deprivation for humanity then Allah also deprives them of his mercy (which is Laanat). يَلْعَنُهُمُ اللَّهُ

Since they have become the cause of deprivation (of truth and guidance) for others hence as a consequence they themselves are deprived and Allah deprives them of everything; of his mercy, guidance, salvation and privilege. And for them now there is nothing other than destruction

The Divine Army

Allah has made certain creations that have the duty to deliver certain affairs and propagation to people whereas certain other creations are subjugated to such affairs to keep people deprived of things. Like some angels are such that whose duty is to deprive people.  That is when Allah curses someone or a community then Allah orders a group to go and stop my mercy towards them and at times these are angels or some other forces that become the basis of deprivation of others.

Like a person intends that I should go to Haram (Holy Shrine), Lecture or supplication gathering (Dua) in Ramadan and immediately a guest comes and now he cannot go. This guest has now come as a Laa’een, (one who deprives) and becomes an obstacle because Allah did not want him to come towards him and remember him.  This is a disliked person of Allah. We say at times, guest had come, I was sick, after Iftar (opening fast) I had headache. Imam Sajjad (a) says that this does not happen on its own, Allah does this. He says in Dua e Abu Hamza Thumali that whenever I intend to come in your presence immediately some difficulty and obstacle comes up, and I feel as if you do not want me to come to your presence.  You do not like that a person like me comes for your remembrance and worship. We think very simply that a guest had come, but this guest was sent as Laa’een to deprive us.  Everything that keeps us away from Allah is Laa’een, and it may be from Allah himself sent to deprive us.

But why do these Laa’een come to us and deprive us from Allah? This is because it was those who prevent the truth, guidance and people from coming towards Allah; those who become obstacles in the path of Allah, in making people reach the truth and guidance from Allah, Allah also deprives them from his essence.

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

This guidance which is for men (Linnaas) some has become the basis of deprivation of people from this guidance and hence Allah also deprives them from his mercy and nearness.

In Quran it has been said that Kaaba is Linnaas which means it is for all. Similarly the Messengers and the books have all come for entire humanity, and it is not for a specific group.

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ

(All) people are a single nation; so Allah raised prophets as bearers of good news and as warner’s, and He revealed with them the Book with truth. (Surah Baqarah: 213)

People were one nation and then Allah sent the messengers and books, why?

You need to see in conjunction with Ayah 19 of Surah Yunus.

وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ

And people are naught but a single nation, so they disagree; and had not a word already gone forth from your Lord, the matter would have certainly been decided between them in respect of that concerning which they disagree. (Surah Yunus: 19)

Here it says that people were one nation and then dissension developed amongst them.  And Allah through the Messengers revealed the Book (Surah Baqarah- 213).  It is there in narrations that all the Prophets had a common book. This is a misunderstanding that the difference between Prophet and Messenger is that Prophet is meant to receive revelation only whereas Messenger is meant to do propagation. This is incorrect; all Prophets were sent for propagating the message.  There is no use of receiving the message and not propagating it. It is like some scholars are created to study and some to preach. This is not correct.  The Prophets cannot just sit and be happy that they are  getting revelations (Wahy),

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ

(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed. (Surah Baqarah: 213)

We raised the Prophets as Basheer (bearer of good tidings) and Nazeer (warner) so that they can resolve the differences with the book which we have given them for people (بَيْنَ النَّاسِ).  They should rule with these Books, they should issue orders from these books and resolve the differences within people.

Man needs guidance in every aspect of this life and one aspect of his life specifically mentioned here is when he faces differences with others, it is the Quran that is meant for all to resolve differences.

In Surah Aale Imran it is mentioned again that this book is for Naas (entire humanity)

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ

مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ

He has revealed to you the Book with truth, verifying that which is before it, and He revealed the Taurat and the Injeel aforetime, guidance for the people, and He sent the Furqan.

Surely they who disbelieve in the communications of Allah they shall have a severe chastisement; and Allah is Mighty, the Lord of retribution.
(Surah Aale Imran: 3- 4)

Allah says in these verses that we have revealed the previous books that are Taurat and Injeel for the entire mankind (Naas).

Nazzala – means Allah is Munzil (Descender)

Kitaab – Nazeel (Object of Descend)

Alaika – Means on Prophet

Min Qabl – This Quran and before books were for what

Hoddan Lin naasهُدًى لِلنَّاسِ – Guidance for mankind... 

In Surah Aale Imran, in verse 138 again this has been clarified.

هَٰذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ

This is a clear statement for men, and guidance and an admonition to those who guard (against evil). (Surah Aale Imran: 138)

Here also is specified as Bayyanah, which means a clear statement and guidance, for Naas and Moaizzah for Pious.

In Surah Nisa verse 105 again this meaning has come up.

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا 

Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous.(Surah Nisa: 105)

This Quran was revealed to you so that you may judge between people (Naas) and another meaning expressed is that if you do not then it would be treachery. This means any social ruling done not in accordance with Quran is treachery.

Why we are referring to so many verses is for us to recognize what is Quran. One verse is enough to prove that it is for Naas, but even if you look inside Quran these several instances and repetition about the same meaning is to emphasize that this Quran has come for mankind and humanity. (It is not a heavenly book meant for heavenly imaginary beliefs or any other belief that it is for past generation, or for scholars, or for Arabs).

Repetition Of Same Meaning

With such repetitions, it is very easy to understand that

1.It  is definitely for man

2.It is for guidance of man

3.It should fulfill all the needs for man or in other words it should address only the actual needs of man.

As an example if there are cosmetics kept in a man’s seminary what will men do with that? Or if there are sports goods kept inside a mosque, what this has to do with worshippers.  For worshippers in a mosque all the needs for a worshipper should be there, like a sitting place, praying mats, books, water, and purification arrangement.

It is like if you send womanly gifts to Hauza (Seminary) for Theological students. If Quran is for Naas, then it should have all the needs for men. If it was for birds, angels and Jinn’s then it would have all the needs for them.

Here we should know that this book is for entire human race, and not for a specific generation. And this aspect that it is for Naas is kept almost in every chapter, so that men should not forget while reading the Quran that it is for us.  Like while doing Istikhara a similar verse comes up then men should realize that this book is not meant for Istikhara. Like if this verse comes up during Istikhara of marriage.

هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ

How do you interpret this for Istikhara of marriage?  Does it mean it is good to get married or leave the case?

Like take the verse of Ramadan; if I am doing an Istikhara to go home for holidays and this verse comes up in Istikhara, what should I do? What do you interpret?

This point that it is for guidance of mankind has been kept everywhere so that you do not forget that this book is for men. And you should not consider that this book for blind decision making (what is done in the name of Istikhara) and Rewards (Thawaab).

If you just look at this one Chapter of Surah Nisa, first in verse 4, then in 105, and then again in 174 it is reminded so that we do not forget this critical point.

Further Evidences On Quran Is For Men Of All Generations

It is said in verse 174

يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهَانٌ مِنْ رَبِّكُمْ وَأَنْزَلْنَا إِلَيْكُمْ نُورًا مُبِينًا

O people! Surely there has come to you manifest proof from your Lord and We have sent to you clear light. (Surah Nisa: 174)

O People! Take back your book.  This book was for you and others have captured it.

As it is said that O people take back the Kaaba, it is under someone. This Kaaba is for people and Allah is not staying in it.  This is the house for centralization of man. It is the house of the people and should be under the people, and not under Aale Saud.  One tribe and community has captured it.

Today also the Quran has been captured by Qari’s, by others.

O People! This is your book and we have given this with so many difficulties to Prophet and we gave it to others. 

O People! This is a Burhan from your Lord.  Anzalna Ilaiqum - This is revealed for you. This Noor was for you people. Why have you closed your doors, mind on this Book and placed it in libraries and other places. This light (Noor) was for people.

In Surah Yunus again the same meaning which was above is expressed.

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ 

O men! There has come to you indeed an admonition from your Lord and a healing for what is in the breasts and guidance and a mercy for the believers. (Surah Yunus: 57)

O People this is all for you.  Ya Ayyohannaas, people of all era and every race. They should listen to this Mauzaya (Wise counseling); Admonition has come to you and is a cure for your heart diseases. This is for the heart of soul not for the heart pump which is inside. When there is a heart attack, it is not that you should hang this verse; you should go to the cardiologist. 

This is a cure for the diseases of the hearts, like negligence, ego, and envy.

And we have revealed this as guidance and Mercy (Rahmat) for believers (Momineen).

قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنَا عَلَيْكُمْ بِوَكِيلٍ

Say: O people! indeed there has come to you the truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you. (Surah Yunus: 108)

Today if a box of mangoes is sent for you with your name on it. And if a friend takes in between that it is for me, you will say that it is for me. A gift comes for all the students of the seminary and the principal takes it, you will say this gift is for all not for one.

This is the title which is written on the Quran that it is for Naas.

This is from your Lord for your Lordship ,take guidance from it and one who takes guidance will benefit and one gets misguided is for his loss.

هَٰذَا بَلَاغٌ لِلنَّاسِ وَلِيُنْذَرُوا بِهِ وَلِيَعْلَمُوا أَنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ وَلِيَذَّكَّرَ أُولُو الْأَلْبَابِ

This is a sufficient exposition for the people and that they may be warned thereby, and that they may know that He is One Allah and that those possessed of understanding may mind (Surah Ibrahim: 52)

We have propagated this to the people. We cannot say that nothing has come to us. Quran is saying we have made this reach to you.  One complain that people would make that there should be a book for them specifically. Like a student of a university says that there should be a book specifically for me. 

We should read and see that this book is written for us only but do not say that it should be written for me and not for others. This is envy and narrow mindedness that something is guidance for me and not for others. It is for you and for others as well. 

In Surah Nahl

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ

And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know (Surah Nahl: 43)
 

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

With clear arguments and scriptures; and We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect. (Surah Nahl: 44)

We first sent prophets, gave them Bayyanah and Prophets. وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ

This is the Dhikr (remembrance) for people that we descended; and you should express it clearly.

We have given this Dhikr to people so that whatever is revealed for people you should open it and express it.

If we take an analogy to express.

A student writes a letter to his father, who is not literate. His parents take this letter to someone who is literate and ask him to read this letter for him.  Similarly, Allah has descended the book on Ummiyyoon, now you should recite and express and explain to them.

We have descended this Dhikr (remembrance) to you and now you should express and open this (Bayyanah) and make them understand. What should you make them understand?  مَا نُزِّلَ إِلَيْهِمْ  (make clear to men what has been revealed to them )That which has been descended on them (people), which they are not able to understand. We have presented to you so that you can preach them… May be this way they will ponder (يَتَفَكَّرُونَ)

 Thus this is for people and has been revealed for them.

وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا

And certainly We have explained for men in this Quran every kind of similitude, but most men do not consent to aught but denying. (Surah Isra: 89)

One of the niceties of Quran is that it has explained many things by example. This is the beauty of Quran that it uses example, one is because examples give a physical form to the meaning and second is that the Quran is meant for entire humanity and there are people of different level of understandings, and we have done it for the people, since this is the book for the people.

وَلَقَدْ صَرَّفْنَا

Sarrafna means to turn around; that is turning around (Tasreef) of word; turned around words for people.

This is because the addressee of the Quran is not Mulla Sadr and Ibne Sina only, this is for entire humanity and we have to express meanings for all.

But people did not even understand with the examples.

They did Istikhara even with the verses of examples. Quran presented examples so that people can understand but people did Istikhara with those verses only. Like while doing Istikhara, a verse of parable comes, so what do you interpret with this? These examples were given for those who cannot reach the meanings without sensing, with these examples they can sense the meaning.

In Surah Qahf which is 18^th chapter, if you see in almost every chapter this meaning of Naas comes up.

وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ ۚ وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا

And certainly We have explained in this Quran every kind of example, and man is most of all given to contention. (Surah Qahf: 54)

وَلَقَدْ صَرَّفْنَا We have given all types of examples by turning around so that men can understand but majority of men are جَدَلًا (Jadala), means fighter or those who get entangled.  Jadali means that anything which is send to him for understanding he gets entangled into that. We have sent something to make him understand and he gets entangled in it.  It is a like the wild bush with thorns, which catches a person who passes around.

Like for example if it comes in the news now that the worst person of Pakistan has become the President and this has added up to the ill omen prevailing on Pakistan. Now, rather than understanding this, feeling sorrowful about it, if someone gets entangled and argues that no he did not won with full majority in Parliament, he only got one vote above the minimum requirement. We should be looking at the actual tragedy irrespective of how many votes the person has gained power.

This verse is pointing towards the temperament of theological students because the theological students are Jadali and this temperament keeps man away from truth and reality. This temperament is contagious and gets on to others. Man should at any cost take caution in adopting such a temperament.

In Surah Zumar, verse 41 the same meaning of Quran being for all mankind is expressed.

إِنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ ۖ فَمَنِ اهْتَدَىٰ فَلِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ

Surely we have revealed to you the Book with the truth for the sake of men; so whoever follows the right way, it is for his own soul and whoever errs, he errs only to its detriment; and you are not a custodian over them. (Surah Zumar: 41)

In this verse this meaning is expressed in very simple and easy to understand language that the addressee and destination of Quran is men. It is said: We have descended this Quran on you for people.

The last reference of this meaning is in Surah Jaasiya and similar context is taken up over here.

هَٰذَا بَصَائِرُ لِلنَّاسِ وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُوقِنُونَ

These are clear proofs for men, and guidance and a mercy for a people who are (Surah Jaasiya: 20)

This Quran is guidance, Insight (Baseerat) and Mercy for people (nations).

Thus in all these verses, various titles for the Quran are coming up, like somewhere Quran is titled as Furqan (criterion), somewhere Shafa (cure) somewhere Mauweza (Admonition),  somewhere Rahmat (mercy), somewhere Dhikr (Remembrance) but the significant meaning is that with all these various titles of Quran it is for mankind.

In order to bring it at the level of human being understanding; Quran was descended on the enlightened heart of Holy Prophet through revelations (Wahy) and the Addressee of Quran is man and all the meanings mentioned in the Quran is for men.  In other words the axis of Quran is human issues because it is a book for human guidance. Quran is the book of Allah, it has been descended on Earth, it has been descended through the Qalb of Prophet and it’s for men and that too all human race.

Context Of Aalameen

As discussed before, that Quran is for Naas and there are various verses which we present. A more comprehensive interpretation is that of Aalameen (all worlds or universe).  This is the same interpretation used for the Prophet as well. Aalameen is the plural of either all Aalam (world) or all the people living in the worlds.  The way Allah is Rabbul Aalameen, he is the Lord of entire universe and all the people in the world, similarly the Prophet is Rahmatul lil Aalameen, the  Quran is also a book of guidance for entire Aalameen.

The verses in which this context of Aalameen is discussed are

In Surah Furqan Verse 1;

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا

Blessed is He Who sent down the Furqan upon His servant that he may be a warner to the nations (Surah Furqan: 1)

Here Quran is titled as Furqan which is a very important title and to be discussed later since it is very significant for Recognition of Quran.

In this verse while expressing the reason for descending this Quran on the Messenger it is said:

لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا

Here we can turn the referral in Le Yaqununa towards the Prophet or the Quran. If we turn it towards the Prophet than the meaning would be:  We have descended the Quran on you so that you become a warner (Nazeer) for the Aalameen. And if we turn towards the Quran than the meaning will be: We have descended the Furqan on our Abd (Servant) so that Quran can become the Warner for Aalameen (Universe).  In reality both the meanings are essentials for each other. If the Prophet is the warner for Aalameen than it is through this Quran he warns. Since the Prophet is the warner for Aalameen than the Quran is also for Aalameen.

Thus the addressee of the Quran is entire humanity and that too from the beginning till the day of Qayamat (Day of Judgment) all the generations are the addressee of Quran.

In the last verse of Surah “Saad” Allah (s) says that Quran and Prophet are both for Aalameen.

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ

He said: Then by Thy Might I will surely make them live an evil life, all,

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

Except Thy servants from among them, the purified ones.

قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ

He said: The truth then is and the truth do I speak:

لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ

That I will most certainly fill hell with you and with those among them who follow you, all.

In these verses first there is mention of the pledge of Shaitan, that I will misguide people and Allah also replied with a pledge that I am also truth and I will fill the hell with you and your followers. And immediately after this it is mentioned:

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ

Say: I do not ask you for any reward for it; nor am I of those who affect:

إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ

It is nothing but a reminder to the nations;

وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ

And most certainly you will come to know about it after a time.

The Prophet is asked to tell the Ummah that I don’t take any remuneration for preaching. This is the first thing which the Prophets have said to their communities even before preaching. عَلَيْهِ  includes both Prophet and Quran. And also say that I am not a person who will do Takalluf (الْمُتَكَلِّفِينَ). Takalluf means presenting extra efforts to do something using artificial ways (like making noise, etc.).  The Messenger is saying that neither am I asking any Ujrat and nor I am making up. This is just a mention from your Lord and it is for Aalameen.  And you will come to know after this.

إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ

It is nothing but a reminder to the nations;

In Surah Qalam; the same meaning repeats and after looking at this verse we can understand that this verse has descended for what purpose and we waste it for what other purposes.

وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ

وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ

And those who disbelieve would almost smite you with their eyes when they hear the reminder, and they say: Most surely he is mad.
And it is naught but a reminder to the nations.
(Surah Qalam: 51-52)

This is a famous verse which is hanged on frames many places.

Those who have accepted infidelity are very close to take you away from your station. When you recite the Quran, they hear it; they are very close to make you slip لَيُزْلِقُونَكَ. Zalaqa (smiting) means to slip to an extent of falling.  And after listening to the Quran the infidels say that this Messenger is crazy (Majnoon).  In verse 52 the Quran emphasizes that this Quran is nothing but a Mauweza (Admonition) from Allah(s).

The Quran in these two verses is presenting the interpretation they did after listening to Quran from Holy Prophet (s.a.w.s).  They after listening to the Quran say that these talks are of a crazy person. It is very common that if you go to idol worshippers and question them that what you doing with these idols, they will turn back and say this person is crazy; from the time we opened our eyes in this world we have been doing this. This is the forefather’s religion which they have been taught. If followers of ancestral religion are taught about divine religion they say he is crazy. If you go amongst the followers of customary religion and talk about revolution they will say this person is mad and crazy. 

In the month of Ramadan, there is this traditional routine that we have to finish one Quran in this month. If a preacher goes and instead of getting along with the practice opposes and says that this is the month of descend of Quran and not just mere vocal recitation they will say this preacher is mad.  Like in LaylatulQadr, they recite Qaza –e-Umri.  Throughout their lives they have done Qaza of Salaat and now in one night by reciting 6 days of Qaza Salaat they want to compensate it. If someone goes and tells them that this night is not for the expiation of Qaza of past, this is the night for fate, which is for future, which means what you have to do from this night onwards; people will say he is crazy.   Now there is one more method that has been discussed that you recite two units of prayers as Qaza e Umri and entire life Qaza will be done. If someone points out all this, they will say this man is crazy, we have been doing this throughout our life, the Scholars have told us to do this, and even the Scholars were doing the Qaza e Umri. It is very astonishing that how come Scholars did their Salaat Qaza and waited for this night to compensate it. LaylatulQadr is not the night of Qaza e Umri, there is a separate Fiqh order that one who has obligations on him cannot do Mustahab (recommended worships), so first he has to fulfill his obligations.  Like if someone has Khums pending on him and he does charity, so first he has to pay his Khums dues than only his charity will be accepted.  If someone has become Muslim in this Ramadan, or someone who was away from religion and has repented and returned to the right path in this month, he has permission to recite Qaza e Umri.  This is not expected from a believer to pray his entire life’s prayers in this one night.  Than what kind of believer is he?

In such an environment and atmosphere, where the imagination about religion is something different, imagination about Allah and even about the own self is different, and when this is pointed out you have to listen to this accusation, that he is Majnoon, crazy.  When all the forefathers are going somewhere else and he is going somewhere, than definitely this preacher has to be accused as someone crazy.

In the beginning of the verse, it is said بِأَبْصَارِهِمْ

This verse is now used as Amulet (Taaveez) for protection from ill omen eyes.  But what the verse says is that when the Prophet would recite the Quran, they would stare at him with such dreadful looks that if it was possible they would kill him with their eyes.

If you go and talk against someone’s ancestral religion the first thing that happens is that their anguish comes out from their eyes. They look with devastating looks.  And it was very close that these eyes would have caused trouble to Prophet but Allah protected him.

Then the Quran says that this book is only Mauweza (admonition) and remembrance; that too for Aalameen.  The purpose of the entire verse is to take men towards this meaning that Quran is for entire universe and all generations.

Similar example is given in Surah Taqweer in verse 27 (or 19).

إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ

ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ

مُطَاعٍ ثَمَّ أَمِينٍ

وَمَا صَاحِبُكُمْ بِمَجْنُونٍ

وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ

وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ

وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ

فَأَيْنَ تَذْهَبُونَ

إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ

Most surely it is the Word of an honored messenger,
The processor of strength, having an honorable place with the Lord of the Dominion,
One (to be) obeyed, and faithful in trust.
And your companion is not gone mad.
And of a truth he saw himself on the clear horizon.
Nor of the unseen is he a tenacious concealer.
Nor is it the word of the cursed Shaitan,
 Whither then will you go?
(Surah Taqweer: 19:27)

From verse 19 onwards this meaning starts that Allah (S) has granted the Quran to Prophet

They would say that this person talks about God and hence he is crazy. To talk about Allah amongst polytheists makes you sound crazy. Here also Allah defended the Prophet and said that he is not Majnoon, this is Messengership (Risaalat).

Thus these verses are expressing the Messenger is Nazeer for entire Aalameen and the Quran is also Admonition and Remembrance for entire Aalameen.

Narrations From Infallibles About The Addressee Of Quran

Allama Majlisi has also narrated in Bihar-ul-Anwar the traditions related to this but here we present from Chapter 8 from Meezan ul Hikmah (Scale of Wisdom), an authentic compilation book of traditions by Ayatullah Raiyshahri. We are presenting the narrations from Infallibles so that we can very well recognize as to who are the addressee of the Quran? Are they the people of the era of descend and revelations (that is the era of Holy Prophet (s.a.w.s), which is what is present in the minds of most of us or the addressee of the Quran are Infallibles only? or it is just one world? or is it only Muslims and believers? or the entire humanity is the addressee.

In these chapters of Mizan-ul-Hikmah (Scale of Wisdom), there is one chapter by the title “Al Quran Fi Qulle Zamaanin Jadeed” which means, Quran is new for every era. This is a separate discussion that Quran is new for every generation and carries a different message as per the demands of that generation. Quran believes in growth and development and hence Quran is in accordance with the changing circumstances of the world and hence it is for every generation.

The Infallibles say that Quran is like Sun and Moon, just like the Sun and Moon has new day and light for every generation similarly in the Quran also there is a rising and light for every era. Thus every generation has to take their message from the Quran. They should not be contented by reading the message of the Quran for the past generation that what they have taken. But what have you taken from the Quran. Every generation has to take their message from the Quran the way Allah (s.w.t) has kept a different Rizq (sustenance) for every generation. For every generation Allah has created different food.  We don’t sit and say that Sheikh Toosi and Sheikh Ansari had their food so why should we eat food. They have taken the food for their part and now we have to eat our food. They have taken the Maarifat(recognition) specific to their era. Sheikh Toosi has understood the Quran specific to his era and now every other generation has to understand the Quran in relevance to their era.  The past generations have understood and acted upon the Quran of their era and now we have to do the same for our era. We will talk about this more later that Quran has a message for every generation, every era and every land.

These narrations that we are talking about now have various messages embedded inside but we are referring to them for this purpose to understand the addressee of the Quran.  Are they the people of revelation era, Muslims, believers, scholars or entire humanity? And that too which generation in humanity? The answer of Quran is that without any limits of time and land Quran is guidance for entire humanity.

First Tradition

Imam Raza (a.s) narrates from Imam Musa Kazim (a.s)

“A person asked Abi Abdallah (Imam Sadiq) a.s, What is the status and position of Quran? Imam replied: the more the Quran spreads; its freshness does not end. This is because Allah has not created and descended the Quran for a specific generation. It is not that Allah created this for one era and not for other era and this is the reason the Quran is fresh for every era. The Quran is fresh for every community till the day of Judgment”.

The common law is that when you read the book more and more it becomes old, and we do not repeat it again. But for Quran every time you read it is fresh and new. Like you keep on reading Quran, you do Tafseer, you do lectures on Quran but you will see that every time there is freshness and new messages coming out of the Quran. It is unlike other books which lose their freshness after few times of reading, most of the books even second time you don’t read.

Imam says that since Allah has not created the Quran for a specific era. The things which are done for a specific era lose their function and freshness as the time passes. But those messages which are universal and not having bounds of time and era are always fresh. If this was for the people of the era of descend than it would have become old and no one would look at it. Our common trend is that we read those religious books that are very old. We consider that it is good for hereafter that we read books of very old scholars for understanding religion so that we can get Thawaab. These books which were not for our era will not give any benefits. Those things like Tafseer (exegesis) are for a specific era. The Quran is for entire universe and for all era but the Tafseer are done for every generation and subjective to that era.

Allama Tabatabai says that a new exegesis (Tafseer) of Quran is required at every twenty years. He intends to say that after twenty years a new generation becomes young, and now he needs a new Tafseer. We teach thousand years old Tafseer even today in the seminary (Hauza). Like Sheikh Toosi wrote thousand years before the book Tibyaan, the Tafseer, which was then summarized by Late Tabarsi by the name Majmaul Bayaan and this is the one thousand years old Tafseer which we are teaching even today, whereas the latest Tafseer like Al-Meezan is not in the syllabus.  Tafseer are for generations whereas Quran is not for specific generations it is for every generation.  Every generation need to take their message from Quran. We read the messages of Quran for past generations and if we do not take something for our era and then the forthcoming generations will also follow the same practice. They will also say that the Tibyaan from Sheikh is fine.

There was a time when Sunni’s criticized Shia that they had no Tafseer of Quran. And Late Sheikh Toosi wrote the Tafseer in reply to this objection of Sunni’s that what kind of religion is this that they do not have knowledge. Sheikh left everything and wrote books on every subject. He wrote books on Fiqh, Sunnah, Hadith, Tafseer so that he can enrich the Shia school of thought. The sources were present but no research work was not done on the Quran and presented to people. In relevance to his era Sheikh Toosi did a revolutionary work whereby he responded to the doubts of his era, he fulfilled the demands of his era. Sheikh Toosi’s invention for his era has become an inheritance till our generation, which is not enough. We need a Sheikh Toosi every 50 years. If following was not there but instead creativeness would have been there we would have a big inheritance.

As Imam says that Quran is fresh because it has been sent for every era. Its freshness and newness never subsides. Then Imam says that Quran is fresh for every community till Qayamat. This means one who has read the Quran once or even thousand times he reads the Quran is fresh for him. He will not say that I understood this verse yesterday, every layer of the verses is fresh and new.

Imam Hussain (a.s) says that, there are four layers of Quran. There is Ibarat, Isharat, Lataef and Haqaeq.  Then he says, Ibarat is for common men, Isharat is for Scholars, Lataef is for Awliya and Haqaeq is for Infallibles and Prophets. This means the layer by layer Quran grows. As Ali (a.s) says “ IQRA WA WARQA” means Keep on reading and keep on growing.  What Imam Hussain says is that your level of understanding should grow when reading Quran. You should reach from Ibarat to Isharat to Lataef and finally to the level of Haqaeq. From recitations we should reach Taawil (Interpretations). This is not the Zaahir Taweel, but Taweel in the sense in which the Quran says that the Taweel of the Quran can only be done by Allah and those who have approach to Knowledge (Raaseekaan-e-Ilm).  This is the growth inside Quran and not just doing acrobatic work with Quran and doing artificial and imaginary work with Quran. This is not just the affection of Quran but it is required to dive deep in the layers of Quran so that every time we can see Quran as new and fresh.

Second Tradition

Imam Raza (a.s) while presenting about the greatness of Quran says: 

Quran is the rope of Allah, firm support from Allah, Established and clear path of Allah that ends in Paradise, cannot be made old (wear and tear) by time, does not brings weariness on tongues because Quran is not made for a particular era, instead Quran has been made as a guide towards enlightened paths and a Proof (Hujjat) for every man, evil cannot enter the Quran from any side and this is a revelation from the wise and praiseworthy lord.

The titles and names of the Quran given direction to the

La yukhlaqo minal azmana – Khalaqa is used in many senses. This matter is sometimes used for carving, creating, also for wear and tear. Like when we wear a dress after sometime it starts to wear and tear. Imam saying is that certain things are such that time makes them wear and tear, makes them old, but Quran cannot be made old by era and time. Centuries passing over cannot make Quran as old. Like other books Quran is not an old book. Every moment it is a new book

WALA YUGASSO ALAL ALSENA - It does not become tasteless like many other things which due to frequent use become tasteless and then man is not ready to bring it on his tongue again. Quran is not like that. Even if you take your favorite elegy (Nauha, Qaseeda), you will listen for hundred times after that you get bored. Even if you cook the favourite dish after some time you get tired and run away from it. Like Bani Israel got tired of Manno Salwa (Manna and Quails) and told Moosa we are tired and now we need some vegetables.  There should be change and diversification. One thing or remaining in one state makes man tired. There is only thing that does not make man tired which is Quran. If man keeps on reciting Quran for his entire life as well he will never realize that he is now tired of this book.  How many times should I recite Bismillah? Late Allama Tabatabai says that 114 times Bismillah is mentioned in Quran but still it is not repeated even once. This means there is a different meaning and Tafseer every time. So how can he get tired? Bismillah means to start, so when someone is starting with the name of Allah, how can he get tired.  It does not mean to sleep after reciting Bismillah. Like the slogan of Ya Ali! (Naara Haidari) is for attack, it is Hamasa, but we use it for running. Bismillah is not for sleeping, and when someone sleeps after reciting Bismillah that is etiquette because the sleeping of a Saalik is also Sulook. As it is said for Fasting that sleeping in state of Fasting is also reward. Thus after Bismillah a person does not sleep. He is moving. Like Ameerul Momineen (a.s) says: sleeping person is one whose two days are similar. He says he is accursed whose two days are similar. Bismillah is the point of beginning, now he starts every step there is a new beginning. It is not that due to passion and sentiments man does not get tired with Quran. It is reality that Quran has this freshness and it never gets old.

AL Joeala Daleelo Burhan - Quran has been made as a guide towards enlightened path, which means clear and evident guide. Rahnuma or Guide are only required for Saalikeen, those who are not on the journey, they have no concerns with the Quran as well.

Now, we can better understand the first tradition, whereby it is said that Quran does not becomes old by time or frequent reading and listen to Quran. It is not that we have listened to the Quran so much that now we are tired and we want something new.  A person does not get tired even after frequent reciting. But the condition is to ponder over it. Like it happens when a Drama is coming on TV everyone is watching but when recitation of Quran starts, they turn it off because they are tired of listening to the same verses.  This is because they do not ponder over the verses; if they ponder the same verses will make them passionate (Wajd).  In the etiquettes of Quran it is mentioned that you should recite the Quran in a way that it should be effective. One effect of the Quran lies in itself whereas other effect lies in its recitation. Thus when the Prophet used to recite Quran people would stop in the streets.  Though they did not believe in the Quran but since they were Arabs they would understand and it had an effect.

Thus Quran is for all men, for all era and for all generations.

Introduction

Since Quran is the Word or Speech (Kalaam) of Allah, descended by Allah to the level of man, it has been turned into words and the addressee of Quran is also man, this opens a new chapter about recognition of man which is related to Recognition of Quran. The axis of teaching of Quran is also man. From the perspective that Quran is the speech of Allah, Allah is the axis, but from the perspective of Addressee man is the axis of Quran.  This means in the Quran teachings we should be only in search and pursuit of human affairs.  Those things which are not related to man we should not expect from Quran. Man is informed about many things which are not related to man. There are many things created in the universe which are present but not related to man. Like if you go to supermarket there are many things but not all are related to you. There are certain things for women, children, old people, businessman and not everything is for students. Everything in the market is not for us. This should be a repetitive reminder (Talqeen) that everything in the market is not for us, it comes for a special addressee. Even though the media advertises that it is made for us, but these are not related to us. There are many things which we have to pass over.  While expressing the grandeur of a believer Quran says that there are certain things which a believer passes over with nobility (Karamat). He does not even stares on things which are not for him. Though it is correct that everything required by man is present on earth but there are many things which are not related to us are also present.

Man - The Subject Of Quran

Man is the axis of Quran, hence it is a human book (or we can say book for human beings), though in its essence it is a divine book. Like if a book of physics is written than the subject of that is Physics and not something else. In book of physics there is no history or philosophy present in it.

Like most of the theological students do not recite lectures or Majalis. There was a death Majalis in someone’s house. One Maulana got stuck there and was asked to recite.  He started to prepare out of confusion. He brought all the books out and started to analyze. The book he was analyzing was Tauzeehul Masael (Islamic Laws). Someone saw and asked him what are you doing? He said I am finding Masaeb (elegies) in Tauzeehul Masael. For Masaeb read Maqtal. Hence the expectation from something should be in accordance with its subject.

Thus the subject of teachings and science of Quran is human being.

If someone asks you Quran is book of Allah, so what is the subject of this book. The subject is man. It is not that Quran is discussing about man, instead its addressee is Man and everything which is required by Man is presented by Quran. In other words Quran has made man to stand in front of it as addressee and asking man to question Quran. Like the saying of Ameerul Momineen (a.s), that Quran does Istintaaq, it means you question Quran and it will answer. In other words man is asking Quran about his needs and Quran is answering about every need for man

The Size Of Man

This is an established rule that anything which is related to man cannot be recognized without proper recognition of man.  Since religion is for man, we cannot understand religion without understanding and recognizing man. The size of religion can only be gauged after we know the size of man. At present religion of some are very small, this is because their man is also small. It is like you call someone and say that I have a friend please send a dress from Pakistan for his son. They will think that your friend’s son will be a small child, so they send a dress of six months infant. But your friend son is of school age. This will not fit him. Or his son is studying in seminary. Because they know your age, they estimated the age of your friend.

Religion is the dress of man; it should be in accordance with the height of man. We should know the height of man. At present the height of the religion which we have estimated is that of six months infant. A few acts of worship and spirituality, few jurisprudence laws and all this is for complete man. Man is very big and this will not fit him. He needs a vast religion. Thus everything which is for man should start from Man. And Quran did the same thing. It started from man. It introduced man the way it introduced itself.  Quran has told man what man is. It should not happen that man should not start to see man as small or big.  All the constitutions and cultures are in accordance with the size of man. The community and culture to the extent they have expressed man; they have established the laws also to that extent only.

Man Of Western Culture

Culture and Civilization is also a dress for man. Western Culture also has made a beautiful dress for man. But for this first they introduced and expressed man. What is their man? They also have various visions, but the ones which are now accepted by majority of them except for few ones.  They say man is the developed form of animal. They say monkeys were the last form of animals after which they transformed to man. This man who has evolved from animal into human being is nothing but body and there is nothing beyond body. It is just these organs, bones and skin. And inside this body also there are only lusts and instincts.  Thus they have concluded man to the point that man of West is a creature of lusts and desires.  This lustful man needs dress. What kind of physical dress  will you make? These days we find such dresses which are for lustful people only; both in men and women, but more such dresses are for women.  They are hanging in markets.  For whom are these made? They are not made for pure, modest and chaste women they are made for unchaste, lustful women, for corrupt women. You go to showrooms and see the dresses for women; they are made for lustful people. This is because they know that lustful people live in this society and they have made it according to their need.

This Western culture has crept through the entire world; both Muslim and Non-Muslims. Their objective is to make the body lustful. They do exercises, slimming courses and some of these exercises are highly fatal. They do not do such exercises for safety but do it for lust. They take so much pains just to make the body curves lustful, if they take this much pains for spiritual exercises, they will all become Sufi’s and Saints of Allah. They refrain from eating much food in order to maintain their body curves so as to make their body more lustful. They go to clubs to slim their waist so that they can keep their body fit for lustful pleasures. They don’t recite Salaat and do Fasting, though there are no hardships in it, but still they don’t do it but bear more hardships just to keep their body lustful. For them the Culture is also made like this, industries are also made the same.

You can see that even if they are Muslims but the dress of Western culture is seen on them. Since they are men, lust is present in side them which is aroused and they wear this dress of Western Culture.

Thus the man of West is lustful and there is a vision present in it. Man is the evolution of animal, there is a vision of Darwinism present behind him. This progeny of animals is nothing but lust. There is a psychological theory behind it. This was presented by Sigmund Freud. He said that man is a creation whose all affairs are oriented to lust. Even the relationship of mother and son he says its basis is lust. He says though this relationship becomes sacred but at the back of it the attraction of father towards daughter and mother towards son is also lustful. Why do women desire for sons generally? He did the exegesisthat there is lust. This is true because the man who develops in their society is also lustful.

Man Of Quran

The man which Allah made is Bani Adam (Son of Adam) and not Bani Hawas (Son of Lust), or Bani Hemaar (Son of Donkey).  Allah addressed the sons of Adam, as Bani Adam, means children of man.  The man which Allah made he opened it and expressed it as well. First Quran presented the height of man, and we need guidance, religion for a man of such height. We need civilization for this height.

Thus if the addressee of the Quran is man, then it will be in accordance with the height of man. If it is more, than it will be waste. What was the need to talk about things which were beyond man’s limits then?  Thus we can see that we have confined man, confined religion. Why? This is because we could not understand man.

Those whose religion is confined to ritualistic acts of worship and some practices only their man is very small. Those whose religion is confined to few visible things, their man is very small. But the man whom Allah made is very vast and big. Ameerul Momineen (a.s) has a famous poem. You think that you are a small particle but Allah has kept a complete universe inside it. Your height is of universe. The height of man is never ending.

The man of Quran starts from

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ

And certainly we created man from the extract of clay (Surah Mominoon: 12)

It starts from Teen (clay) but then does not end. It is immortal man. He needs a religion, for him Quran has come. It has come for Aalameen and Naas. If a book comes for a person of this height it will be in accordance with that.

Thus we need to briefly to try to understand what man is so as to understand the Man of Quran and then we can come towards the Quran with this insight (Baseerat) and these demands. Then we ask the Quran that you have come for human being and these are the needs of human being. Do you have answers to these needs? Where are they?

Recognition Of Man

Everything related to man is dependent on recognition of man both logically and in reality as well.  Without recognition of man; man cannot identify the things associated with him. Even to the extent of Religion and Quran which is a divine book and constitution they are dependent on the recognition of man.

The Holy Quran did the same thing; it first recognized man and then in accordance with the recognition of man presented things related to man. This principle as discussed before is also applicable for other constitutions, culture and civilizations that are made by man himself.  All other culture, philosophy, religion also are outcome of Human recognition. The set of laws presented by other cultures and civilizations are limited to their extent of recognition of man. If you take the man of West as discussed earlier, it is very limited and hence the constitution and needs for this limited man is also limited.

How Quran Presents Man

The Quran has presented Man as very vast, big, unlimited reality. Though the story of man starts from dust (Teen) but then it extends to unlimited level. Quran has not presented man as a wandering and unidentified creature who is unaware about his origin and destination. First it is said that man has a creator and it is Allah who created man. The creator of the man of Quran is Allah; just like Quran is the speech (Kalaam) of Allah similarly man is the creation of Allah. This discussion about recognition of man is an obligatory science and cannot be forsaken. Many other sciences if we do not know there won’t be a big loss but if science of recognition of man is not known then it is a complete loss. Like if we do not know history, geography or about Jinn’s or Angels, or we don’t know many languages, this does incur big losses; but if man does not recognizes himself then this is a grave loss.

Quran and Itrat both present recognition of Allah related to Recognition of Man.  This is a known tradition from both Holy Prophet (s.a.w.s) and Ameerul Momineen (a.s)

Man Arafah Nafsahu Faqad Arafah Rabbahu

One who recognizes his self recognizes his Lord

Quran presents the same meaning in the form of negative sentence.

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ

And be not like those who forsook Allah, so He made them forsake their own souls: (Surah Hashr: 19)

In tradition the outcome of recognition of self is recognition of Allah, whereas in the Verse of Quran forsaking yourself is forsaking Allah.

Self-Recognition is the pre-requisite to recognition of everything leading to recognition of Allah. This discussion is so significant that if we leave the study of all other sciences and just study self-recognition than this is worth it. Once man finds his own clue then he gets the wealth of both the worlds.

We will confine the vast discussion to a summary in context of our discussion related to Recognition of Quran.

Surah Mominoon, Zukhruf and Saad are the comprehensive sources of Human recognition though this recognition is spread across the Quran.

Summarized Discussion On Self Recognition

The creation of man started from Teen (clay)

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ

And certainly We created man of an extract of clay,

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ

Then We made him a small seed in a firm resting-place,

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

Then We made the seed a clot, then We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow into another creation, so blessed be Allah, the best of the creators.
(Surah Mominoon: 12-14)

In this verse the creation of man starts from clay (Teen) but there is a stage before this Teen also. This was the stage of non-existence when he was nothing. Allah created this non-existence to existence, then he gave a real existence and from there this story or phase of Teen starts. This is the stage of Tabiyat which is the entire materialistic world. 

Allah crated man from Teen. It was not that he created a statue of Man with clay and then blew the spirit and it became a man. Instead the clay has gone through some process. Allah first turned sand into clay (Teen) which means with moisture and from this clay (Teen) Allah got its extract out which is known as Sulalah. It is just like take the juice out of something.

Then from Sulalah it became Sperm. This is another stage of physical creation.  There is also an explanation on how this Sulalah turned into a drop of sperm. The Sulalah went through a process which is not mentioned in the Quran.  In Surah Momineen only those big stages of creation are discussed and not the finer ones, so that man does not become anxious and disturbed. All these plants in farms are juicers of sand which extracts the sand into fruits and vegetables. This is chain of creation whereby the creation moves from one stage to another stage.  Like we see in a factory how biscuit is produced. One stage produces the cause to make it capable for the next stage of the process. The task of every stage is to deliver its function with trust and transfer it to the next stage.

This is the system of creation which starts from a significant stage of sand and it reaches the sperm.  Then we placed it in قَرَارٍ مَكِينٍ (place of resting and security), where it can rest for some time. In this stage it goes through every day a new stage of creation. But Quran mentions only some important stage of bones, flesh, and clot.

After this, Quran says ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ

When the first materialistic phase came to an end then the second phase started where we gave a new creation (Khalaqa).  And that was وَنَفَخَ فِيهِ مِنْ رُوحِهِ  that is; we placed our spirit in it.  This means here along with the materialistic existence we gave it non-materialistic existence which is the Soul (Rooh), Self (Nafs). This phase of creation of Soul also came out from the same creation and it was not that it was something brought from outside and inserted inside. ثُمَّ أَنْشَأْنَاهُ means from the same creation. In other verse it is said وَنَفَخَ فِيهِ مِنْ رُوحِهِ

From here there will not be any enhancement in his creation (Khilqat).  Now only these two dimensions will grow. Both body and soul will grow.  When both these stages were created, man turned into child. And then we left it for a certain period.

Man has been created incomplete and in pursuit of perfection. The entire secret of man’s journey is that man is born deficient but an acquirer of perfection. Since he is created to acquire perfection hence the limits are unknown. Angels says we have a limited position beyond which we cannot go, but man has no limits, it can go on and on. Like today we say that few countries are developed, and some are developing nations. This means they can also achieve the same status of developed nation or even go beyond it. Similarly there are completed creation and creations in pursuit of perfection. Man can leave Angels behind and become an Imam (Master) of angels.

Thus man is a creation in pursuit of perfection which has two dimensions; one materialistic and non- materialistic and both are from the same source. It is not that these two dimensions originated from two different sources or even types of creation and then were placed together. We read different thoughts without looking at the fact that these thoughts are not coming from the same source.  Like if a person is speaking as a Scholar and he is talking with references of Quran verses (Ayah),  Traditions (Hadith), Dreams (khwaab),  Fables, Stories, Rumors then the people listening do not understand or cannot differentiate between what is the Quran verse and dreams. And specifically if he is Arabic speaker, then the non-Arabic listener will be considering everything as Quran.

There are various interpretations of man; some from philosophy and some from science. Here we are only considering revelations (Wahy).  Like we have heard things from other sources, like what is the body and soul relationship. We have heard from somewhere that is like that of a bird and cage. These are not Quranic interpretations but we have started to consider these also as religious interpretations. We say when someone dies that the soul has left the cage of body.

The man of Wahy has two dimensions; both are the dimensions of the same person. Body and Soul are both dimensions of same man.  The Quran says we have initiated the creation of man Teen. Thus Body is also man and we cannot say that body is not part of the man.  We need to keep and consider the definition of man presented by science, philosophy and Wahy separately and not in relation to each other.

There are many requirements of body, and some of them are natural and granted without any effort as a universal mercy from Allah. Like Oxygen, food and water are necessities of body but Allah did not ask man to go and find these; the arrangements were all made by Allah.  These requirements keep on changing in relevance to changes in body.  Like with the changes in body the requirements for food will also change.  When a child is born the food required is mother’s milk and not Cow milk.  (This diet has an effect on man. Like today mothers leave their child in nursery and do not feed milk because it breast feeding affects the shape of their body. These things have effect and when the child grows with this cow’s milk he develops Horns and shows them to their parents, and then parents complain to Maulana that the Child is out of control. This child then becomes young and puts their parents in old people home because he knows when he was a child the parent had put him in a nursery.)

While growing in body, his physical needs keep on changing, but then comes a stage where he gets matured and develops sense.  The form of man’s need is like a funnel (upside triangle) which starts from a point and the needs keep on spreading.  After maturity (Buloogh) many of the sleeping senses gradually wake up whereby marriage becomes one of the needs. The physical needs are fundamental needs of man and are part of his existence. Allah created man with this one dimension of physical form. Allah created a beautiful system of reproduction. Allah made two faces of man; one as male and other female. This is for the purpose of reproduction.  Thus Allah said that we created man and woman from a single source, associated them and also made their needs dependent on each other.

On the other hand Allah said that this man is not individual, he is social. He cannot grow alone, he needs a society and he has to become nation. As it is said in the Quran that we created man as a single nation وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً.He can only grow and develop in a society with the cooperation of others. With this practical element one more segment of needs add to the life of man which are social needs. The social needs come along with social limitations as well and hence there are requirements for maintaining the limits of social needs. This implies man needs a law and order in society. These are the all needs of the Quranic man.

Apart from this practical physical routine needs of man since Allah has created man in pursuit of perfection, he needs many forms of awareness and cognizance. Unlike other creations if they get food and water it is enough; they don’t need awareness and recognition. They can grow their physical form without this. But man is different and unique. He has spiritual needs as well physical needs. Along with the body there are needs of the soul as well and the first need of soul is awareness and recognition. Recognition of everything associated with him is a need of man.

Allah has not created us in a secluded place; He has created us in a nourished, enlightened world full of realities. Everywhere you go; land, sea, underground, under the sea you see a world full of realities. And the realities are kept as layers under layer. It is like the body of man which has bones under flesh and flesh under skins; than organs below the bones and inside the organs there are cells and atoms. It is necessary for man to acquire recognition of these realities. What is my relationship with this world full of realities? What needs do these realities fulfill for me?

In this recognition, the first thing which man needs is recognition of world.  Animals don’t need to see the world; they just need to make use of the world. Man needs recognition of this world of existence. He needs to unlock the secret codes of this universe.  These realities are secret houses for man where secrets of man are kept inside these. All these realities are holding the trust for man since millions of years. They are waiting for man to discover them.  Today when man gets inside the mines to find some treasures it calls and questions man; where were you? Since millions of years I was holding your trust, why  didn’t you come? There is a tongue of these realities. O ignorant! We were crying for you to come and discover us.  Go and capture this world and take the trust of yours hidden in this world.

On one side man needs Maarifat; man needs system and laws. Man also has physical needs; he needs family, family system, family rights, and laws.  Every dimension of man demands for a system.

And then Allah has not introduced man as a wandering and astonished being.  It is not said that we have created man and left him So that he can go wherever he can.

In the same Surah Mominoon after the verses of creation, the Quran continues with the journey of man.

ثُمَّ إِنَّكُمْ بَعْدَ ذَٰلِكَ لَمَيِّتُونَ

Then after that you will most surely die.

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

Then surely on the day of resurrection you shall be raised.

We created him in the best of creations (Ahsanul Taqweem), then there is the stage of growth and when this reaches its completion man dies after which a new stage starts. After death, Barzakh will start and then again you will be awakened.  Then it says man continues in the abode of hereafter.

Just like man is not an accidental creation and was created by Allah similarly in the end also he is not without purpose or wasteful creation. He is not Abas (without purpose). Purposeless thing is something which is not created for a purpose or which has not end.  So for what purpose is man created? That is Liqaullah (union with Allah)

The man of Quran is a traveler, wayfarer and migrant; it is a creation of Allah, from Allah and he is a migrant towards Allah. It is well identified where he has come from and where he has to go.

Ameerul Momineen (a.s) says: May Allah bless the person who knows from where he has come and where he has to go.

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

To Him we belong, to Him we have to return

Man is creation of Allah and is going towards Allah. The Quran has beautifully presented this state of journey of man in many instances. One thing which Quran discusses that man is in the state of Sair (moving), that is in the state of movement. He is moving towards Allah. The second thing discussed is that this journey is Sairurat. If it is only Sair it means wandering like leaving one place and going somewhere else. Sairurat means man is doing a journey within his self. It is not that he is going from earth towards galaxy. He is going from deficiency towards Perfection and when he reaches a specific stage of perfection it is known as Liqaullah.

Now when Man is Salik-e-Ilallah (he is doing journey towards Allah), this man needs a Sulook (pathway) and a Maslak (track), and on this Maslak man needs a guide, correct route and guidance.

Now let us summarize.

1.Quran introduces man which starts from Teen and has to do journey to Liqaullah

2.In this journey there are various phases, and every phase has its needs. In womb he has needs, when he is Sulalah, sperm and in every stage he has certain demands and needs. Let us take an example:  Assume a man comes to seminary where there is a sponsorship scheme for orphans. This man comes to orphanage and says I want to sponsor an orphan. First they inform him about orphan. Whether he is a boy or girl because the needs will be different for a boy or girl and then the needs will also vary by age. She would be a twenty years orphan who needs marriage. If he is an infant he needs a nurse; if he is grown up he needs school or college; or she needs marriage. Thus first the needs are made aware about orphan so now you can decide whether you can sponsor or not. May be he backs off and says I cannot manage.

3.This Quran came for man hence this Quran should know what man is. From where to where he is and what is his stature. Are all the needs for this man present in this or not? But on the contrary rather than leaving this recognition to man, Quran has introduced the Quran itself. Quran in other words says that for this journey from Teen (clay) to Liqa (Union) there is information present in this Kalaam of Allah (word of Allah). Since man is not just soul but also body so the needs for the body should also be addressed.  If someone takes the orphan, he has to take care of everything. He says I can only give food to the orphan but not dress. If you want to take care of the orphan then you have to take care of all the needs. Quran has not come only to address the soul, because body is also man. Quran is not for individual because man is social.  Quran has not come for man after womb because in womb and before womb also is man. Thus Quran has to address all these needs for man.

Thus with this discussion, if Quran’s addressee is man then all these needs should be present in Quran, and they are present. The Quran has not neglected any of the needs of man. But in general people don’t come near the Quran except that in Ramadan people complete one round of Quran recitation. Even when people read the Quran with translation they don’t find all these things in Quran. We can only see Taqwa (Piety) and few other things related to rewards and punishments. Though all these are present. It is the comprehensive system of man. As Imam Hussain (a.s) says in Dua-e-Arafah

… اَلْحَمْدُ لِلَّهِ ٱلَّذِي

وَٱلْكِتَابِ ٱلْجَامِعِ بِٱلنُّورِ ٱلسَّاطِعِ

All Praise be to Allah…. Who gave a comprehensive book which is an illuminated tree.

Everything which man is in need of is present in Quran. It is not just a spiritual book but it also addresses all the man’s materialistic and social needs. This book is expressing the physical, spiritual, individual, social and all needs of man.

Quran is like natural resources and natural resources are not ready to be consumed. It is like petroleum if we take oil from underground you cannot directly put it inside the car. Oil is present below the earth but in crude form. Now you tell your need as to what type of oil you need. Someone might need Kerosene; someone needs petrol, diesel, something for aircraft, or some petroleum products. All these are present under the earth but it is not in barrels below. It needs a natural resources expert recognizer who can identify where is the oil present below earth. Now comes the engineer who digs and gets the oil out and his task is over. Then it needs a refinery which produces the products from this crude oil. Now it fulfills the need for man.

We say come close to Quran and people come for rewards (Thawaab). We wanted surveyors to come near Quran.  It is like oil is present below and we are moving about it because of rewards (Thawaab). We will not get the oil unless we do pondering and thinking. All these needs of man are present in Quran and Quran is giving invitation to ponder. 

We will point towards this from narrations that everything man needs is present in Quran. For this we need an expert; a Mujtahid of Quran is required who can ponder over it and present that Quran is talking about this else man gets confused; what one verse is saying, other is saying. Like a bird who keeps on jumping from one branch to another. And is the same as it comes out from the tree.

Thus Quran has recognized its addressee and also made itself recognized. Quran says O man, we know you very well and if you want to know yourself then ask Quran. We celebrate our birthday the day we came out from womb. Quran says your birthday is when you became Sulalah (human extract) from clay and you are not going to end.

Quran first did addressee recognition, expressed all dimensions and then needs for all his dimensions. Now Quran invited to man to come and acquire all his needs from Quran.

Fourth Verse: Surah Baqarah Verse 185

This is the same verse which we recite during the Holy month of Ramadan.

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

The month of Ramadan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.( Surah Baqarah: 185)

Quran is introducing Ramadan first and then Quran within Ramadan. For us Ramadan is the month of fasting but for Allah Ramadan is the month of Quran.  It is saying that the month of Ramadan is that in which Allah descended Quran.  It mentions about fasting later in the same verse but as a propriety of this month and not as the philosophy or purpose of this month. This is a highly blessed month whose one night is more virtuous than a thousand nights and thepropriety of this month is fasting; that however is an obligatorypropriety according to Fiqh which cannot be forsaken. It is obvious that If we keep on fasting and do not come near the Holy Quran thesn we have wasted Ramadan. 

Ali (a.s) says that some people only get starvation and thirst from Ramadan. The reward for them on the Day of Judgment will be starvation only. How does starvation turns into Fasting and how does fasting transforms into basis of Taqwai.e.Piety? It is done through understanding of Quran. This is the month of Fahme Quran meaning understanding of Quran.  This is the month of seeking Guidance from the Holy Quran. This month is the month of exercise with Quran. The association with Quran and proximity with it in this month should be such that their effects should prevail throughout the year and thus living with Quran should become easy.This verse also mentions  that Quran is Guidance for people.

Fifth Verse: Surah Aale Imran €� 2, 3, 4

In these verses, the entire series of the revealed Divine books are recognized as books for guidance.

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ

Allah, (there is) no god but He, the Ever living, the Self-subsisting by Whom all things subsist

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ

He has revealed to you the Book with truth, verifying that which is before it, and He revealed the Tavrat and the Injeel aforetime, a guidance for the people, and He sent the Furqan.

مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ

Surely they who disbelieve in the communications of Allah they shall have a severe chastisement; and Allah is Mighty, the Lord of retribution.
(Surah Aale Imran: 2, 3, 4)

In verse 2:  The Haiyi.e.Ever-Living and Qayyoomi.e.Self-subsisting Allah revealed book on you which  bears testimony for the  previous divine books and all manifestos which were descended as Guidance for men. The book with you and Torah and InJeel (Bible) are all   Guidance for people i.e.هُدًى لِلنَّاسِ So do not do other things with these. Do not misuse them for black magic or amulets (Taaveez). These books are only for Guidance.

The verse 3 refers to those who deny (do Kufr) the verses of Quran. Now a question arises what are the different types of Kufr i.e. denials? The different forms of denial of Quran i.e. Kufr with Quran are :

1.To say these are not verses from Allah

2.To say these are writings of the Holy Prophet (PBUH)

3.To say these are from Allah but not associated with us

4.To say these are from Allah but carries no Guidance

These are all various forms of Kufr with Quran. So those who do Kufr i.e. infidelity in respect of these verses should be aware that a severe chastisement is waiting for them and Allah will take revenge from them.  And the revenge of Allah is not like that of man, who waits for an opportunity to give a slap on the face, or make to suffer some loss. Ayatollah Jawadi Amouli says that the manifestation of Allah’s revenge is like the revenge taken by a doctor.  When a doctor tells a person that he was suffering fromsuch and such disease and that he had to take that medicine and those precautions but the patient resorts todenial i.e. kufr of the instructions andadmonishments of the doctor by saying that who is he to stop him from eating things; And that he was a Sayyed, a scholar and that the doctor was a non-religious person and yet he was stopping him from taking Sugar!  This doctor shall take revenge, how?  The disease will aggravate leading the patient eventually to death. That’s the revenge of the doctor. The pain emanating as a consequence of aggravation of the disease is the revenge of the doctor.

Similar is Allah’s revenge! Straying away from Guidance, leads man to suffer from misdirection, humiliation and disgrace; all these are different manifestations of revenge of Allah. Today the Muslims are suffering from lowliness and are abased because of their remoteness from the Guidance of Quran.  In the past Muslims possessed more dignity despite having only a very few printed versions of Quran. Today although there are so many samples of the Holy Quran available, but it’s use that we find muslims to be proud of is their display in the museums of Quran to boast on the number of old scripts housed there. The Holy Quran has been   reduced to an item of display at the exhibitions and Museums.

Today one book which is printed in greatest number is the Holy Quran. In Saudi Arabia alone there is a big press which only prints Holy Quran. There is no publisher in the world that prints only one book. But there are several printing presses around the world where only Holy Quran is printed; But Muslims still remain despised owing to their distancing from the Holy Quran. Muslims are increasingly indulging and competing in the generation of good melodies, tunes and rhythms for reciting the Holy Quran. he Holy Prophet (PBUH) narrated in a prophecy that a time would come when the Holy Quran shall be reduced to the level of rhymes and tunes (mzamir). We shall take up this matter later when we discuss the  way  by  which the Holy Prophet (PBUH) and the Infallibles (A.S.)  introduced the Holy Quran. For now it is sufficient to say that anyone who refutes the Holy Quran  or falsifies the Holy Quran’s claim of being a book of Guidance is in fact inviting the wrath of Allah.

In Surah e Aale Imran there is a verse which states that the Holy Quran is a book of Guidance. Now to bring in and pay importance and attention to dreams in stark opposition to  what the  Holy Quran states, is similar to  the following: Imam Zamana (a.s.) has said that whoever claims to have met him during the period of Occultation is a liar. Yet, we find a good number of people presenting their dreams in which they claim to have met the Imam (a.s.). Prompted by such dreams even some elders  have dared to challenge the authenticity of  the foregoing narration of the Imam (a.s.) How ironic! That a narration of the Infallible Imam(a.s.) is being challenged on the basis of  dreams. If there is nothing wrong with this practice ,then those who used to indulge in analogies i.e. ijtehad  against and in opposition of the verses of the Holy Quran would  also stand justified in resorting to such ijtehadDo not give any importance to dreams vis a vis the Holy Quran to prove that Quran is something else too other than guidance.

Sixth Verse: Surah Maida: 44

In this verse it is mentioned about Torah

إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ

Surely we revealed Torah in which there is Guidance and Noor (light). (Surah Maida: 44)

These verses about Torah and Injeel are presented so that we know that Quran is not something different from these. Each of these books is a verifier and continuance of the past book. Quran is Mussaddiq (testifier) of previous books.Had it been mentioned only for Quran that it is Guidance for men and not for Torah and Injeel even then it would have been enough that those previous books are  also for Guidance.  This is because the Holy Quran is theverifier of previous books. Similarly had it been  mentioned  only for Torah that this is a book of Guidance forpeople and had notbeen mentioned in respect of Quran, even then this mentioningin respect ofTorah was enough evidence for the Holy Quran to be a book of Guidance forpeople. This is because Quran is Mussaddiq and Torah is Mubbashir (forecaster) of  the Holy Quran ,but of course the original versions ofTorah and Injeel which were revealed by Allah on Prophets and  not their distorted versions.

Thus in verse Maida:44, it continues.

إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

Surely We revealed the Taurat in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My communications; and whoever did not judge by what Allah revealed, those are they that are the unbelievers. (Surah Maida: 44)

The verse is saying that fear not people and fearMe. whereas we even hesitate in presenting  the Holy Quran out of sheer fear of the people and only to guard ourselves against their criticism  we conceal the true religion. There was a time when Taqiyyah i.e Dissimulation was resorted to vis-a- vis enemies and opponents, and rightly so; but today Shia Scholars practice dissimulation in relation to own people. They are more concerned with the likes and dislikes of people then with  presenting the correct religion. They conceal the truth rather than making the ignorant people aware of the religion and the Holy Quran. When Moosa (a.s.) saw his people following Saamri he neither felt afraid of the people that they would forsake him nor was dettered from presenting Torah to them; Because Moosa (a.s.)was aware that Allah says:  Fear me and not the people. Allah the Almighty says: preachers of Religion are those who are not afraid of anyone except Allah. Therefore those who are afraid of people could be traders, entertainers and orators but cannot bepreachers because they, as the next segment of the verse says, conceal Allah’s communications for a paltrygain.

 The first condition for preaching the religion of Allah is: Fear not People but Fear Meفَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ. The preacher shoul bear in mind that if he conveyed the truth it might upset a few ignorant people but if he failed to communicate the truth then  Allah will be annoyed. Thus he should be afraid of Allah and not the  people. Imam Sajjad (a.s.) while addressing the orator in the court 0f Yazid highlighted this point when he said, Ayyohal Khaatib  (O!  Orator! you Perched on a pile of firewood are busy inpraising Yazid and in hurling insults on Ahlulbayt (a.s) you are only  gathering displeasure of Allah in return for your effortof seeking pleasure of the people .

Had the propagators of Islam preached and propagated the Holy Quran, wewould not have found ourselves in a situation that we have to resort toTaqiyyah i.e. dissimulation in relation to people who are  not only ignorant but are also non-religious and traditionalist. It has become a usual practice in the present times that the Preachers are warned to abstain from discussing certain things in front of some people, fearing that they might go around and indulge in negative propaganda thereby lead them to trouble. How astonishing! thatpeople get upset by the delivery of truth and reality of Quran to the extent that even one’s entry into the mosque is bannedto prohibit him from using the pulpit. What a tragedy! What a calamity! that even delivering of the message of the Holy Quran has become a challenge.

                             ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا                            

Those who instead of being afraid of Allah are afraid of people are in fact those who have turned into traders of Religion. Allah says: Do not sell my verses for despicable gains .Yet, today we find speakers and orators charging  big fees for reciting a few verses of Holy Quran, for taunting at people of other faiths and for cracking jokes and entertaining people from the pulpit. 

وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

This is not somethingsimple, which may be ignored lightly. Those who forsake their religion and the Holy Quran in the name of Taqiyyah i.e. dissimulation and start subscribingto various cultural and traditional religious cults  instead of what has been revealed by Allah and show their agreement to all forms of devious practices  of the ignorant people,  only to seek their pleasure, are Kafir i.e.disbelievers in the eyes of the Holy Quran. One who abandons,for any reason, that,which Allah has descended isKafir i.e.disbeliever. To deny and ignore the revelations of Allah is Kufr. One should not be afraid of the secularists, the ignorant, the illiterate, those who blindly follow customs and think that they are following religion, Malangs or Muqallideen. One’s  duty is to deliver to the peoplewhatever has been revealed by Allah.

Seventh Instance: Surah Anam: 153 Onwards

In Surah Anam  from verse 153 onwards there is a collection of verses which is solely related to introduction of Quran.

In verse 153

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ

And (know) that this is My path, the right one therefore follow it, and follow not (other) ways, for they will lead you away from His way; this He has enjoined you with, that you may guard (against evil).

Surah Anaam-153

ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ

Again, We gave the Book to Musa to complete (Our blessings) on him who would do good (to others), and making plain all things and a guidance and a mercy, so that they should believe in the meeting of their Lord.(Surah Anaam-154)

وَهَٰذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ

And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may be shown to you. (Surah Anam - 155)

أَنْ تَقُولُوا إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِنْ قَبْلِنَا وَإِنْ كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِينَ

Lest you say that the Book was only revealed to two parties before us and We were truly unaware of what they read.(Surah Anam – 156)

أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّنْ كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ

Or lest you should say: If the Book had been revealed to us, we would certainly have been better guided than they, so indeed there has come to you clear proof from your Lord, and guidance and mercy. Who then is more unjust than he who rejects Allah's communications and turns away from them? We will reward those who turn away from Our communications with an evil chastisement because they turned away. (Surah Anam – 157)

We have not yet begun the assigning of  meanings to Guidance. So far the focus of our presentation had been, that the Holy Quran is a Book of Guidance and that the man needs Guidance.

Verse-153 refers to a word Sabeel, meaning path. Does this word Sabeelhave any role to play in Guidance? It will become clear when we come to the  interpretation of Guidance during that we shall discuss various concepts and objects associated with Guidance.

This verse states: This is our right path therefore follow it and you should not follow Subul. Then in verse-154 it states:,we have revealed the book to Moosa and all whatever was required has been clearly expressed. Allah made it Guidance and Mercy and revealed it to Moosa (a.s.), so that the addressees of Torah could turn to believing in the unity of and proximity to Allah.

Verse 155,  points towards Quran says that since this bookwhich is full of blessings, has been revealed, you should now follow this one, although Torah is also a book of Allah which is also full of blessings and a book of Guidance. This is necessitated by the relationship of Torahto the Holy Quran.

In verse 156, it is said we have descended this book so that you should not say that Torah and Injeel (Bible) was revealed before and you will say no book was descended on us. There are some people who justify their misguidance by saying that guidance did never reach them and claim that had it reached them they would have fared better than their predecessors. The Holy Quran  negate their argument  by mentioning the the revelation of the Holy Quran for them as Hujjat i.e.  proof.

Verse 157, continues that this Book has been revealed  so that they could not say that if Torah and Bible had been revealed for them , they would have been much better than the addressees of those Books. So here is this Book,for them as Bayyanahfrom Allah and  is Guidance and Mercy from Allah.

This verse advances another argument that despite the revelation of this Book of Guidance exclusively for them, they indulge in falsifying it; and the ones who falsify the Guidance have been termed as worse oppressors.

It may be said that in the beginning only a few people subscribe to such notions. However with the passage of time it grows into a temperament of the entire community. Members of such a community would neither acknowledge their weakness, nor wrongfulness of  their  misdeeds and fail to be ashamed of thelethargy and laziness  which sets in their attitude etc.  On the contrary they develop a habit of justifying their unfounded beliefs on the basis of their cursory knowledge and some rote learning of  terminologies.Likewise, when pointed out, they put the blame of their weak understanding and ignorance of the religion on religious scholars. It is possible that some scholars may have been complacent in preaching the message of Allah truly and in it’s entirety or may have even been lax in the performance of their duties. Still the people completely of neglecting their part of the duty. Dereliction on their part may be compared to some people’s inclination to relegate and defer certain things till the time Imam-e-Zamana  re-appears and take charge. Thus they  make no effort towards reformation of the society. They fail to carry out Amr Bil Maroof and avoid taking any steps aimed at reforming the Ummah or towards the establishment of an Islamic state, saying that this is what Imam e Zamana has to do and that their own duty was to pray for his (a.s.) early reappearance. However what they do not  consider appropriate to defer until the Imam (a.s.) re-appears, is the collection of Khums on his behalf. Why collect  Sehme Imam (Imam’s portion when it is explicitly  the entitlement of Imam (a.s.)?  Why not instead ask the people to open a bank account in the name of Imam e Zamana (a.s.) and deposit all the money there. Some nonauthentic accounts of history do mention of existence of traditions of  burying  wealth in the earth for Imam(a.s.) to take its charge on  his re-appearance from the occultation. However such traditions do not merit any consideration, by them for putting to practice.

Similar is the attitude of communities, they also tend to develop different  and at times contradictory characteristics e.g. a trait of blaming others for their own ineptness, at the same time nurturing a  passion for praises expressed for good deeds, even for deeds which are not connected to them even remotely. If someone praises them for having set-up a factory, they briskly assert that it was due to their shear hard work, which cared not whether it was day or night. Fine! But if one can achieve successes in their personal affairs through hard work, what stopped them from putting similar efforts in the way of religion?

Some people by their temperament are boastful. There is a saying of Ameerul Momineen (a.s) in Nahjul Balagha that, “they do nothing but make boastfull claims like had they been present they would have done something”.  These days we frequently across such people who are found claiming that we been in Karbala we would have done this. The truth is that they would not have done better in Karbala then what they were doing now i.e. just talking. There is a saying ofAmeerul Momineen (a.s) in Nahjul Balagha that, ‘In times of peace, they say Qaita wa Qaita meaning ‘we will do this and do that.’ They claim to shake the enemies and of sacrificing their youth. But when war breaks out, they start looking for ways to escape from it. The Holy Quran also makes mention of this trait in certain people. A  hatefully evil example of this trait can be traced to Kufians in their letters addressed to Imam Hussain (a.s.), in which they made tall claims. Aba Abdallah (a.s) was advised by people, quoting the past misdeeds of Kufians vis-à-vis Imam Ali (a.s.) and Imam Hasan (a.s.),  not to pay any heed to their calls; But SyeddushShuhada  meaning  Doyen of Martyrs (a.s)  did not like that advice. Knowing too well himself that the Kufianswere nottrustworthy, yet  Imam (a.s.) decided to go  to Kufa?

 Had the Imam (a.s.) not undertaken the journey to  Kufa, the history today  might  have been regarding the Kufians as heroes based only on their  oral claim that ,’had the  Imam  come, they would have uprooted the Bani Umayyad’.The Imam (a.s.) by his Wisdom exposed the true face of the  Kufian such that they are correctly regarded as the accursed ones.

Regardless of those letters, the Doyen of Martyrs (a.s) had to rise against Yazid.  The Kufianswrote letters to the Imam(a.s.) upon his arrival at Mecca, whereas the Imam (a.s.) had  commenced his uprising in Medina almost   year before that.  He passed by Kufa for the record of history to forestall the claim of Kufians that ‘they had no leader, and had they had one they would have shown their valor.’This evil trait is exemplified in the Holy Quran in its narrative regarding Taloot and Jaloot.” A community gathered round their Prophet and demanded that they be provided with a leader under whose command they could wage a war against Jaloot. Allah exposed their self-conceiting claim  by namingTaloot as their leader. Had Taloot not been nominated in response to their demand, this elite class of Bani Israel would have become heroes in history.

Even today some people nurture a wrong notion that had Sayyed Nasrallah been blessed to this country they would have changed it’s destiny.  At times Allah put such communities  to test, only to take air out of their hollow claims. Here in these verses,  Allah exposes the claim of a people saying: لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚWe would have accepted guidance, so Allah says here comes the guidanceand mercy from your Lord; But Allah knows that they will not accept guidance  yet, only to shut their mouth sends Guidance for them. This Holy Quran is Guidance. Then Allah says that they were unjust and that they will deny this Guidance. Thus herein  also the Holy  Quran introduces itself as Guidance.

Eighth Instance: Surah Araf: Verse 52

And certainly We have brought them a Book which We have made clear with knowledge, a guidance and a mercy for a people who believe.

In this verse too, the Holy Quran introduces itself as Guidance; In every verse some other attributes of the Holy Quran are also highlighted like Mercyasin this very verse itself; one should be careful and guard against developing an erroneous impression that Quran is Guidance and also mercy; implying  that  Mercyis something other than Guidance. Mercy and many other expressions like Bushra, Rahmat, Bayyanah are sometimes used in the Holy Quran only as different facets and features of Guidance. The Holy Quran has not been descended  as a multipurpose book having several purposesand one of them being Guidance. The Holy Quran wholly and in its entirety is Guidance. All other expressions and titles are exegeses of Guidance, as is highlighted by the word فَصَّلْنَا (fassalna)  usedspecificallyin this very verse which means a very detailed explanation of everything.

Night Instance: Surah Yunus:Verse 57

O men! there has come to you indeed an admonition from your Lord and a healing for what is in the breasts and a guidance and a mercy for the believers.

In this verse, the Holy Quranaddresses the entire humanity as أَيُّهَا النَّاسُ Ayyohan Naas and is making known to everyoneabout itself that  it is Guidance.

Here مَوْعِظَmeaningadmonition is another dimension of Guidance. The Holy Quran, in this verse  further says that it is also a cure for the diseases of heartرَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ

The diseased heart mentioned here does not mean the physical heart. Just, like Allah has created man’s physical body; Hehascreated man’s soul too, and has made a heartfor it also.Similarly Allah has created sicknessesas well as their cures. The soul of man has also been made prone to sickness as is the physical body of man. The cure for physical ailments is different from the cure for the diseases of the soul. Honey e.g. is well-known for its medicinal properties and is a cure for many diseases of the human body; but, since  it has not been created by Allah  for curing diseases of the soul like ego and envytherefore honey cannot  cure those diseases. The Holy verses of Quran on the other hand have been endowed by Allah withproperties which enable it to cure various diseases of the human soul.

Now, since  Allah has declared Honey to be cure for diseases and someone starts taking it to cure envysurely,he will, not only fail in his endeavour, but is also likely to develop sugar problems. The way Honey cannot cure envy, similarly those things which are meant for curing diseases of the physical heart of man, cannot cure diseases pertaining to the human soul. Allah has created separate cures for both of them. The treatment for the diseases of the human soul is the Holy Quran. We should not appropriate the use ofHoly Quran for treating diseases of the human body like heart attack;or Honeyfor curing envy andbackbiting, which are diseases of the heart of the human soul. Thus the Holy Quranisa healing for hearts (human soul)and guidance and a mercy for the believers.

This verse begins with its address directed to Naas i.e. people but ends with its address directed to Momineen  i.e. believers. We will discuss this aspect later.

Tenth Instance: Surah Yusuf - 111

شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ

In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe.(Surah Yusuf: 111)

This is the last verse of Surah Yusuf and herein it is referring tothe past incidents covered in the preceding  verses, as listed below:

وَما أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَىٰ ۗ أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۗ وَلَدَارُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا ۗ أَفَلَا تَعْقِلُونَ

And We have not sent before you but men from (among) the people of the towns, to whom We sent revelations. Have they not then travelled in the land and seen what was the end of those before them? And certainly the abode of the hereafter is best for those who guard (against evil); do you not then understand?

(Surah Yusuf: 109)

حَتَّىٰ إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَنْ نَشَاءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ

Until when the messengers despaired and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people. (Surah Yusuf: 110)

And then the verse 111 says that these are not forged stories but carry lessons in them.  It may be noted that the Holy Prophet (PBUH) was made a target of a malicious propaganda campaign by his enemies who, accused him of having gathered things from here and there; turned them into narratives and compiled an immortal book out of them  by associating them to Divinity and claiming that the book  has been revealed by Allah.

The Holy Quran vehemently refutes their assertion saying: مَا كَانَ حَدِيثًا يُفْتَرَىٰthese are not forged utterancesوَلَٰكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍmeaning: but  a verification of all past divine books and a detailed explanation of everythingوَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ meaning:and a guide and a mercy to a people who are believers.

Eleventh Instance: Surah Nahl - 64

وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ ۙ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ

And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe.

This verse is addressed to the Holy Prophet (PBUH); that this bookhas been revealed to him so that in matters of disputes and differences he may help resolve those differences using this book. This means that this book has been revealed to help resolve various differences which may arise amongstpeople owing to differences in intellectual pursuits,differences in practices and in matters which pertain to rights of  human  beings.  And this book has been revealed as Guidance and a mercy for those who will believe.

Twelfth Instance: Surah Nahl -89

We will refer to these verses again later on to express the various other dimensions of Recognition of Quran present inside them but for now we are just presenting as evidence that Quran is a book of guidance.

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And on the day when We will raise up in every people a witness against them from among themselves, and bring you as a witness against these-- and We have revealed the Book to you (Tebyan) explaining clearly everything, and a guidance and mercy and good news for those who submit.

Those who say that they cannot understand the Holy Quran, should ponder a little over just one point in this verse that it identifies the Holy Quran as Tebyanin ArabicTebyanmeans an explicitly perspicuous exposition (Bayaan) in which there is noiota of any ambiguity. When such is the case, then raising doubts or indulgence in conjecturing of any kind about the Holy Quran are worth nothing. Similarly, alleging that the Holy Quran can only be understood by a particular community is  simply  fallacious  in the  light of the declaration made by the verse.It states that the Holy Quran is Tebyan for everything تِبْيَانًا لِكُلِّ شَيْءٍand then defines this Book as being Guidance and Mercy.

Thirteenth Instance: Surah Nahl - 102

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ

Say: The Holy spirit has revealed it from your Lord with the truth, that it may establish those who believe and as a guidance and good news for those who submit.. (Surah Nahl: 102)

During the course of revelation of the Holy Quran, Allah descended some verses containing orders; those orders were changed by Allah with new orders contained in verses which were revealed subsequently. At this, people would come to the Holy Prophet (PBUH) and raise objections against that act of changing of orders. They would not rest at that, rather they would go a step further and accuse the Prophet (PBUH) of forgery (For this refer toSurah Nahl: 101, given below)

وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ ۙ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

And whenWe change (one) communication for (another) communication, and Allah knows best what He reveals, they say: You are only a forger. Nay, most of them do not know. (Surah Nahl: 101)

Allah the Almighty makes a rebuttal of their allegations in verse102, by assertively owning the changes brought about in the orders, stating that the first verse as well as the subsequent one was descended through Roohul Qudoos; they were both revealed by Allah so that the believers can get well established. Here also the Holy Prophet (PBUH)  is addressed to declare for the people who nurture doubts that Quran is Guidance from Allah.

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ

Say: The Holy spirit has revealed it from your Lord with the truth, that it may establish those who believe and as a guidance and good news for those who submit.. (Surah Nahl: 102)

Fourteenth Verse: Surah Luqman Verse 3

The verse starts from 1:

الم

Alif Lam Mim.

تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ

These are verses of the Book of Wisdom

هُدًى وَرَحْمَةً لِلْمُحْسِنِينَ

A Guidance and a mercy for the virtuous

Here the title of Mohsineen i.e. virtuous  has been used for the addressee.Mohsineenmeaningvirtuous are defined in the subsequent verses .

Fifteenth Instance: Surah Fussilat (Ha’mim Sajdah) - 44

لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ

And if We had made it a Quran in a foreign tongue, they would certainly have said: Why have not its communications been made clear? What! a foreign (tongue) and an Arabian! Say: It is to those who believe a guidance and a healing; and (as for) those who do not believe, there is a heaviness in their ears and it is obscure to them; these shall be called to from a far-off place.

In beginning part of the verse the Quran is addressing the objection raised by some people as to why has the Holy Quran been revealed in Arabic language only. Likewise, even today many people raise this question.  The Quran encounters their objection by saying that this question shall always exist. Had the Holy Quran been revealed in a language other than Arabic they could still question why in that language. In the same vein one can find people even today asking why Wali-e-Faqeeh meaning the supreme leader of Islamic revolutionan Iranian? Had he been an Iraqi, they could still question why Iraqi?  This question shall never come to an end because that It is like asking why this thing was born on this day. Had it not taken birth on that day, it might have been born on some other day;It could yet again be asked why on that day. Hence it is not a valid question, still the Holy Quran has answered this. Saying: Had not the Holy Quran been revealed in Arabic than they would have said the messages are not clear to themلَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ

The Quran says, Arabic language in which this Holy book has been revealed or any other language in which it could have been revealed is not important. The importance lies in the fact that the Holy Quran is Shifai.e.Cure and Guidance for believers.

Similarly the same question has been addressed in Surah Zukhraf saying that the Quran has been revealed in Arabic so that they may understand. We turned the Quran into words and in Arabic so that you may understand. Otherwise the use of Arabic language is no proof of authenticity for the Quran. The authenticity of the Holy Quran does not lie in its words instead it lies in its meanings. Had Arabic been made the criterion then it would have been right to apply one’s entire force to recite the Holy Book in correct Arabic pronunciation.

There were people even during the lifetime of the Holy Prophet(PBUH) who could not pronounce Arabic with proper accent. They could not differentiate between Seen and Sheen. The Holy Prophet’s Muezzinmeaning the one, who recites  the call for prayers, could not pronounce Sheen. There were several lettered people present who did not like this, but the Holy Prophet did; only to cast a firm impression about the insignificance of the matter. The first Muezzin in the world of Islam who was appointed by the Holy Messenger himself, pronounced Ashado Annaas Assado Anna. This was just to caution peoplefrom letting themselves needlessly embroiled in differentiating Seenfrom Saad. Important is Hidayati.e. Guidance.Those who do not have faith have a heaviness in their ears. The last words of this verse presents a very pertinent point. آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ

There are some people who pay no attention until there is something which is in harmony with their interests. They are found busy with their mobile phones, games and other such things. If they are asked to make a donation they pretend not to have heard the appeal; but if someone announces a gift for them even in a very low tone, they do not miss the announcement.The Holy Quran presents this category of people as thosewho do not have faith. They raise needless questions in a manner not commensurate with the high esteem, the Holy Quran deserves. They feign deafness, in the words of the Holy Quran they behave as if they have been called from a far off place. It is like someone speaking loudly in the ear of a deaf person who appears to the onlooker as if he is speaking to someone who is very far off. A practical example of such a behaviour has been manifested by a lot of people who lived in the lands adjoining the land which saw the Islamic Revolution coming to life and in the land of the Revolution itself, but the loud and thunderous appeal of the Islamic Revolution fell on their deaf ears; On  the other hand many in the far off Lebanon heard this appeal loud and clear with full acceptance. Faith and belief makes the difference. It can be observed that language does not pose a problem for one to comprehend the invitation to a feast even when it is delivered in Persian. On the contrary if such a person is asked to render some services to the Revolution he takes refuge behind his ignorance of Persian Language.

This is how the Holy Quran makes precise distinctions between various communities and expose  the secrets of their heart. The difficulty is neither in any language nor there is any problem with their ears, instead the problem is the absence of faith as stated by this verse; قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًىوَشِفَاءٌ Thus the Holy Quran is Guidance for those who have faith and they are able to understand it.

Sixteenth Instance: Surah Isr: 9

In Surah Isra the same meaning of Quran i.e. Guidance is presented in a different way so as to facilitate its understanding in another manner:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward

 The Quran does not provide an ordinary guidance (Hidayat) but an upright, clear and  firm Guidance which is free of doubts. It shows clear guidance which means clear path. Some people get lost while reading Holy Quran and erroneously allege it for having verses which are incoherent with each other.They get lostnotbecause of the Quran! but by the various and at times contradictory  commentaries  which hang like sign boards on both sides (margins of the page} of the Mustaqeem i.e.theRight Pathhere means literal text of Holy Quran. Like the confusing  sign boardson Qom-Tehran highway whichread, Mumbai Delhi, Karachi and Colombo and leaves one or like some other countries which became destinations for bulk migrations, and the emigrants name theareas and localities in their new abode afterthe names of their cities of origin in Europe. As in Tehran too there are some areas which are named as Jordan, Africa etc. So if someone say that he was going to Jordan; the other person who was a new  arrival might legitimately  think that he  was going out of the country; but when he says that he will be back in an hour from Jordan; it is going to confuse him. Thussuch sign-postings only complicate guidance. Incorrect translations, exegeses and commentaries which form part of the footnotes or inscriptions given in the margins of the pages of the Holy Quran, are like the aforementioned signboards and sign-postings which forces one to change direction. Someone takes a verse in some direction and the other in another direction. Ifone reads Quran possessing Sunni commentaries and compare it with one having Shia commentaries; he will find that both commentariesweretaking him in different directions. Let the Holy Quran be as it is with man without creating complexities.

In Quran exhibitions one can find hundreds of translations in different languages. Just take one language like Urdu or English or Persian and take different translations in that language to find out how are the translators faring. Just have a look at different translation of only one verse, اهْدِنَاالصِّرَاطَالْمُسْتَقِيمَAhdinas Serat Al Mustaqeemin the following lines:

Abdullah Yusuf Ali translation says:
 1. Show us the straight way,

Ali Quli Qara'I translation says:
 2. Guide us on the straight path,

Arthur John Arberry translation says:
 3. Guide us in the straight path,

Ahmed Ali translation says:
 4. Guide us (O Lord) to the path that is straight,

T. B. Irving translation says:
 5. Guide us along the Straight Road,

Shakir translation says:
     6. Keep us on the right path

Picktall translation says:
     7. Show us the straight path

Onesays show other saysKeep and yet another one  says, Guide...

This creates confusion in understanding Quran; how can there be so many meanings?  This is why people getpuzzled and find themselves in a quandary.

In this verse of Surah Isra, the Holy Quran says that our Guidance is firm, established and upright and there are no dodges in it. لِلَّتِي هِيَ أَقْوَمُ

Either we deny that Quran is not Tebyan and that it is not firm. Or we accept that the difficulty lies somewhere else. It hasbeen mentionedearlier that the HolyQuran says that, difficulty lies in ones faith and in ones belief. If one had faith the Holy Quran provides cure and Guidance. Absence of faith leads one to  boredom with Holy Quran instigating  him  to question disparagingly what is there in Quran.

Seventeenth Instance: Surah Naml: 76-77

إِنَّهَٰذَاالْقُرْآنَيَقُصُّعَلَىٰبَنِيإِسْرَائِيلَأَكْثَرَالَّذِيهُمْفِيهِيَخْتَلِفُونَ

Surely this Quran declares to the children of Israel most of what they differ in. (Surah Naml: 76)

The Holy Quran has the ability to provide Guidance and narrate to Jews and Christians in such matters where they may have differences; and even to Jews who have various opinions available on certain matters. The Holy Quran presents the right facts before them.

وَإِنَّهُلَهُدًىوَرَحْمَةٌلِلْمُؤْمِنِينَ

And most surely it is guidance and a mercy for the believers(Surah Naml: 76)

And the Holy Quran is Guidance and Mercy for believers.There are many other verses in the Quran where Allah has introduced Quran as Guidance for Believers, Mohsineen, Muttaqeen and Naas.

The conclusion of this discourse is that  the Holy Quran should not be referred to anythingother than Guidance (Hidayat). If the Holy Quran has tobe remembered by any other titles then they should  only be those which are in harmony with Guidance, Like Rahmat, Bushraand Zikra.These titles have been used by the Holy Quran Itself and are not contradictory to Guidance. They are all explanations of different facets of Guidance.

In another topical analysis of various verses of the  Holy Quran  we shall take up the matter of AHTEDA meaning,the duty of man is to take Guidance from Quran. Here again we shall find that  the Holy  Quran introduces Itself as Guidance and besides that refers to man as a seeker of Guidance from the Holy  Quran.

The Quran guides one who isMOHTADI; that is one who acquires and takes guide. The sameAHTEDAhas different other titles like Noor, Ilm because when a person acquires guidance that too comprehensive guidance which is in harmony with all the aspects of human being,  becomes eligible for these titles. In the second part of this book we will take up how these other titles are associated with guidance. Like in Surah Naml verse 92:

إِنَّمَاأُمِرْتُأَنْأَعْبُدَرَبَّهَٰذِهِالْبَلْدَةِالَّذِيحَرَّمَهَاوَلَهُكُلُّشَيْءٍ ۖ وَأُمِرْتُأَنْأَكُونَمِنَالْمُسْلِمِينَ

I am commanded only that I should serve the Lord of this city, Who has made it sacred, and His are all things; and I am commanded that I should be of these who submit;(Surah Naml:91)

وَأَنْ أَتْلُوَ الْقُرْآنَ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَقُلْ إِنَّمَاأَنَامِنَالْمُنْذِرِينَ

And that I should recite the Quran. Therefore whoever goes aright, he goes aright for his own soul, and whoever goes ' astray, then say: I am only one of the warner’s. (Surah Naml:92)

In the verse-91 it is said that: I have been ordered to worship the lord of this town. I should not worship the things inside the city.People living in Mecca were worshiping the idols in Mecca. He says: I will worship the Lord of this city who has made it sacred and he is the owner of everything. I have been ordered to be amongst Muslims (submissive) and at places it is mentioned that: I should become  the foremost Muslim; And the third order I have is: to recite (Tilawat) the Quran on you. Those who get guidance from my recitation than it is for their benefit not mine and if someone does not take guidance than you just say that my task is that of a warner and deliverer.

Thus the Holy Quran is guidance (Hidayat) and man is also ordered to do Ahtedai.e. take guidance Just as it is mandatory for man to acquire knowledge.

From here we are lead to another chapter to discuss:as to what is Guidance, what is meant by guidance? Guidance is other than blessings (Barakat), is it other than Thawaab,  is it other than Istikhaara,  is it other than Oaths,  is it other than vocal recitations; all these are out of the category of Guidance. The Holy Quran has itself expressed this as to what is meant by Guidance.

Need For Guidance

Quran has presented man as a being who cannot reach the purpose of its creation without Guidance.  . Thus man is dependent on Guidance and hence he needs Quran.

As discussed before, man is exhaustively debated in Quran.Spread all over Quran, this discussion about cognition of man is very significant. If we summarize this cognition of man from Quran than we are led to conclude that, Allah has not created man as a perfect being. Instead man has been created as a creature who would pursue its own perfection.  The existence of man, the approach of man, the body, the  soul of man, the strength of man are such that they cannot be considered   valuable for a perfectly made up creature. Allah gave man the strength to act, to judge, to decide, to grasp and to think. All these distinctive features are unique to man and grant him an edge over other creatures. Herein lays the secret that man has been endowed with these dispositions to attain perfection. He has not been created perfect, hence he needs Guidance. We shall later explain the meaning of Guidance in the light of Quran and help of dictionary and other sources.

   A goal has been set for man. He has to reach this goal by his own volition and free will and not under any natural compulsions or constraints.  Since the journey towards the goal cannot be undertaken without guidance, hence he needs it. Quran has come as Guidance for man. 

Quran And Previous Divine Books

When we say that Quran has been revealed for being Guidance for man, it does not mean that the previously revealed books were not Guidance_ they were also introduced as Guidance.Although the comprehensiveness of guidance present in Torah and Injeel(Bible) are not like those of Quran .However all the revelations of Allah are manifestos of guidance.Quran is the complete and the most comprehensive manifesto of Guidance.Relationship of Quran with the past divine books and whether Quran is a separate book or is a developed form of the past divine books are associated topics for a separate study.Quran encompasses all what was present in the previous divine books; this is the reason that one of the attributes of Quran is Muhaiman which means Quran is Muheet meaning encompassing.  Besides encompassing the revelations of the past divine books, Quran additionally contain that Guidance which was not present in them.

Prime Reason Behind Non-Guidance Type Relationship With Quran

This cognizance (Maarifat) of Quran as a book of Guidance makes a man worthy of entering inside Quran. It makes man capable of reaping benefits from Quran and in eliminating the distortions, doubts and suspicions about Quran some of which might have been brought into existence deliberately while others may have taken roots inadvertently. The bad practices emanating from such distortions may also start getting reformed as soon as the true face and reality of Quran gets manifested that it is a book of Guidance. The acquaintance of man with the reality of Quran leads him to realize his misbehavior towards and mistreatment of Quran, This pondering and realization shall pave the way for him to rectify them                                                                                                                      

 One thing that deceives man about Quran is the superficial knowledge about Quran. This superficial knowledge manifests itself in the form of doubts and conjectures with respect to Quran. These doubts form impediments in the way of decisive steps towards Quran and in establishing a firm belief about Quran.  Such a person considers all types of behavior with respect to Quran as legitimate. He associates those things with the Quran which are of his liking and which reflect his desires; the reason is that he is unaware of the reality of Quran.

 One of the purposes behind this discourse is to build an understanding of the reality of Quran, so that we may acquire the ability of understanding the message, cognition and appeal of Quran.  This part of the discussion is an effort to acquire theinsight (Baseerat) to understand Quran.  Like if Quran is the book of Guidance than what kind of relationship should we have with Guidance? What type of association should there be between Guidance and man? The problem is that the reality of Guidance itself is not clear to us. Hence the Quranic Guidance too is not clear to us. Ironically, we therefore nurture a strange type of relationship with Quran _ the Book of Guidance, A relationship which pays scant heed to the Guidance that it offers. Prudence demands that if something is meant for eating than man should not use it for any other purpose. Say, if it is known that the box has a book, and the reality of the book is that it needs to be read, and then man should not try to eat it. He, thankfully, has sufficient cognizance (Maarifat) that books are meant for reading and not eating.  In the same vein the demand of Quran about Salaat is “Iqamah” which means ‘to establish’ but we interpret it as, 'we have to do’ or ‘recite Salaat’. Is Salaat for recitation? No!  It is for enactment.  Only if we know the reality of Salaat than alone shall we recognize that it is not a thing for reading. Worships are not for reading. We have developed flawed relationships with many things because we are not familiar with the reality of those things. It is like cutting and throwing away ofbeneficial herbs present in the farms by the farmersin many farming areas. If a physiciancomes to know of these herbs, he will buy them at a good price.  So, while for someone these herbs may be hinderingthe proper growth of his crops, the same may be very valuable for another. Thus the behavior of the two persons would be proportionately different from one another according to their awareness of the herb.

What kind of behavior should we have vis-a-vis Quran? It shall depend on how we perceive the Quran. It is perceived variously, e.g. as a book of rewards, a book of oaths, a book of blind draws (done in the name of Istikhara), and a sacred and blessed book etc.

What is Quran for? Is it for justifying our own erroneous ideas? What is the reality of Quran? Quran is not quiet on this question and leaves no room for us to inquire about the reality of Quran from anybody else; it expresses its own reality by itself. Quran is Tebyane Be Kulle Shay (it is medicine for all things), and it is Tebyane be Nafs meaning it is medicine for Self as well.  Hence Quran which talks about everything also talks about itself. Quran introduces itself as a book of Guidance (Hidayat).  Quran talks in detail about this Guidance to make man realize what kind of book he is related to which is present before him, and to ponder whether he has any association with this Book considering it to be a book of Guidance.  In this regard, Quran has many verses.

Compilation And Revelation

This is also an area where we have differences and doubts. The way Quran was revealed differs from the way it was compiled. Quran was not compiled in the same sequence as it was revealed.  It is also not true that this compilation was done by someone else after the Holy Prophet passed away.  It was theHoly Prophet (PBUH) who carried out this compilation. Whenever any verse was revealed to the Holy Prophet (PBUH), he would ask his companions to place it in a particular chapter (Surah).  There are only a very few chapters which were revealed as complete chapters of the Quran Most of them were revealed as discrete verses; some were revealed in the beginning of Bethat in Mecca, some in Medina, some in the last part of the life of theHoly Prophet (PBUH) and some on specific occasions. As soon as the revelation of verses commenced the Prophet would tell the writers the chapter in which it was to be placed and how were the chapters to be sequenced. He supervised the compilation personally and ensured that the memorizers memorized them accordingly. It is not possible for anyone else to be a compiler of the Quran; just the same way as anyone else other than the Prophet cannot bea recipient of revelation (Wahy). Revelations (Tanzeel) entailed a philosophy which was different from the wisdom under which the Prophet compiled it.

First Instance: Surah Baqarah - Verse 2

Thus using the wisdom (Hikmat) the Holy Prophet (PBUH) compiled  this verse 2 of chapter (Surah) Baqarah in the beginning of Quran just after the preface i.e.Surah Fateha   This verse which is numbered as 2, is in fact first MOHKAM Verse of  chapter Baqarah , although BismiLLAHhirRAHMANnirRAHEEM and ALIF LAAM MEEM too are also part and parcel of this chapter. This verse explicitly introduces Quran as a book of Guidance.

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ
This Book, there is no doubt in it, is a guide to those who guard (against evil). (Surah Baqarah: 2)

First of all we get entangled with the word ذَٰلِكَ Zaaleka) because we do not pay heed to the understanding of  Quran (Fahme Quran) with the help of required insight (Baseerat) .Hence we fail to realize that the point of attention in this verse of Quran is not Zaaleka..There are various such instances in the Quran where we get entangled with things which are not the point of attention of the Quran. Like at present we have more interest in what Adam ate; what type of fruit was that, what was the time then..  Or in, knowing whose son was that child who was killed by Khizr . All such things are secondary.. Or what was the name of the Qariya (town) that Moosa(a.s.) asked Bani Israel to enter?, where was it located geographically? What was its size, population and number and type of houses, etc. These are all secondary questions, it is not important what town was that, important and moot point was different.    Generally more attention is paid to secondary things and less or no attention to the actual points of discussion.

In this second verse of Surah Baqarah, the central point is the introduction of Quran and laying out the purpose of revelation of Quran. What is the purpose of Quran, what problem it has come to resolve and what pain of man it has come to assuage? What medicine does the Quran carry for man?

Here ذَٰلِكَ Zaaleka meaning ‘this’ or ‘that’ does not have relevance to the actual message which the Quran intends to communicate in this verse.  Using ذَٰلِكَ الْكِتَابُZaalekal Kitaab is an expression of respect for the Book i.e. Quran. It is a method used in Arabic language it is a manner of speech, as in our conversations we use words ‘Mr.’ ‘Master’ or ‘His highness’ to address some people in order to show our respect towards them.

Thus both words i.e’.Zaaleka’ and ‘Haadha’ are used for the Holy Quran. To express exaltation of the Holy Quran wordZaalekawas used and when it was meant to express that the Holy Quran is in the approach or proximity of man, Haadhal Quranis used. These however are only secondary things which concerns merely with the style and manner of speech and has no bearing on the actual message.  This book which is free of any doubts and suspicions and in which evil can just not enter is a book of Guidance for the Pious.

Like one finds in the prologue of books on Fiqh, logic, history etc., as to what was that book about. The Holy Quran also at the very outsetitself states that this Book, which one is intent to delve into, is the Book of Guidance. Also, just as nobody expects that matters of Algebra would bediscussed in a book of Fiqh; Or that a book of history would deal purely with say matters related to literature. Similarly no one should delve into the Holy Quran with any other intention but to seek guidancebecause the Holy Quran isthe book of Guidance; Otherwise it would be shear wastage of time rather wastage of one’s life. Therefore the only intention one should have while coming towards Quran should be that of seeking Guidance (Hidayat). If, however, one is looking for something other than Guidance then there are other books available for reference. The day one realizes that he needs guidance then the right selection for him would be the Holy Quran.

Why is the word Naas i.e. people not used in this verse instead of Muttaqeen? At places Quran has referred to its addressees as believers i.e. Momineen, pious i.e. Muttaqeen and by other titles and somewhere by Naas. This is a matter for a separate discussion which shall be taken up later. This verse states that this is a Book of Guidance for the Pious i.e. Muttaqeen. Why do expressions differ? Different expressions do not constitute contradictions in the verses of Quran. The addressees of Quran are men and amongst men are different categories, one of them are the blessed  ones  who can derive  benefits from the Quran;Then there is another category of people who are deprived  of the ability of receiving  Guidance from the Holy Quran.

Thus this is a book of Guidance for Muttaqeenmeaning pious people.

Second Verse: Surah Baqarah: 97

ٰ لِلْمُؤْمِنِينَ

Say: Whoever is the enemy of Jibrael-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers? (Surah Baqarah:97)

As mentioned before Quran has repeated certain things again and again because man is used to forgetting things. Hence Quran is Zikr as well as Zikrai.e. it repeats things. Such repetitions may be considered inappropriate in an academic book; but for the books of Guidance such repetitions are a must. The Holy Quran repeatedly addresses the intended recipients of its message with different titles like O beleiver, O reciter, O people you have a book of Guidance before you. After every few pages and a  few chapters the addressee i.e. man is reminded that this is a book of Guidance lest one forgets that this is a book of Guidance and hence  start indulging in acts which are inappropriate viz a viz  the Holy Quran and which have no relevance to the  Guidance present in the Holy Quran. Scholars of Bani Israel did behave inappropriately with their divinely revealed book the Torah firstly by indulging in the distortion of its verses and secondly by selling the Guidance obtained from the divine book for paltry gains. وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا

Thus the Holy Quran has laid great emphasis in stating that the Holy Quran is Guidance for men and that they should abstain from expecting  anything else other than Guidance from it and act in a manner which is in-keeping with the manners warranted by a book of Guidance.           In verse 97

قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

Say: Whoever is the enemy of Jibrael-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers. (Surah Baqarah: 97)

Surah Isra points to the fact that they would ask the Prophet about Rooh. The word Rooh has been used in Quran for two things; One, the Nafs of man and secondly for Roohul Quddoos. So there are two possibilities over here. One is that it is about Nafs and second is that their question pertained to Roohul Quddoos and a high possibility is that it was about the Roohul Quddoos. This is because some people (the hypocrites) used to have secret meetings to make nefarious plans and when they would come to the Prophet; he would inform them about their meeting and as to what all transpired there.This disclosure used to arouse suspicion that the Holy Prophet (PBUH) had a spy amongst them. They would thus ask as to who informed him, so that they could  stop that person from attending their future meetings. The Holy Prophet’s reply used to be that he had been informed by Roohul Quddoos; Or at times he would say Jibrael had told him. Jibrael is one of the manifestations (Misdaaq) of Roohul Quddoos, thus Jibrael is also Roohul Qudoos. The hearts of Bani Israel were filled with hatred of Roohul Quddoos and Jibrael and they earnestly desired to  kill both of them so that no one would pass on their secrets  to the Holy Prophet (PBUH).In verse 98, the Messenger is asked to inform  the Bani Israel not to have enmity with Jibrael and that Jibrael does not come on his own to convey anything, rather he comes by Allah’s command; Hence enemy of Jibrael is enemy of Allah, and  Allah was the enemy of those who nurtured enmity against Him..

Once Imam Khomeini fell sick, the enemies took this opportunity to aggressively propagate that the Imam had  passed away and that the Iranians were not picking up the courage to face that reality and that was why they were not revealing it. When Imam (r.a) got cured, he came on the media and gave a lecture on how lowly and abased were the enemies of the revolution that they thought that with Khomeini’s death their problems will be solved; they were told to remember that their problemwas not Khomeini, in fact they had problem with Allah. Therefore they were told to wait for Allah to die but that will not happen because Allah shall never die.

Here also Allah is telling the Prophet that the Bani Israel be told that their problem is neither Mohammad (PBUH) nor Jibrael. Similarly the enemies of Jibrael are told that Jibrae neither comes to him (Prophet) on his own nor does he make revelations (Wahy) of his own accord. Instead revelations are descended by Allah Himself on the heart of the Prophet (PBUH); And Jibrael is just means with Allah for descending revelations (Wahy). And what is descended on his heart is Mussaddiq for the past divine books i.e. testimony and a verifier of the past divine books مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ.

 As mentioned before there is a deep relationship between the Holy Quran and the past divine books. Neither were those  books  written by Hazrat Moosa(a.s). orHazrat Isa(a.s). Nor was this Holy Quran written by the Holy Prophet (PBUH). All these  scriptures are from Allah. Hence the enemies of Jibrael be told that Allah has revealed this on heart ofthe Holy  Prophet (PBUH); And that too as a testifier i.e. 

mussaddiq  and also as Guidance and Good Tidings Bushra for Believers  هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَIn verse 2, the addressees were the pious i.e. Muttaqeenwhereas here they are believers i.e. Momineen.   Allah says that it is HE who has sent this Guidance for the believers.  It is also necessary to point  out as to why does theHoly Quran repeatedly tells us  that it is a Book of Guidance and that it  is  from Allah and not a writing by the Holy  Prophet (PBUH. This is to counter an old suspicion about the Holy  Quran. That suspicion was raised again few years ago by one of an Iranian-American Professor who said that Allah just drew the attention of the Holy Prophet (PBUH) towards divine matters and the Holy Prophet (PBUH) then Himself created those verses.This is not true, the Holy Quran repeatedly testify this fact thattheHoly Quran in it’s entirety including all of it’s meanings, words, verses, message, testimonies etc have been revealed by Allah. Now, when the Holy Quran repeatedly states about itself that ItisGuidance and Guidancealone and yet someone still says that it is not Guidance, than this is denial of the Holy Quran and denial of the Holy Prophet (PBUH) and it is infidelity.

Two disciples of a teacher were arguing as to whether their teacher was a Mujtahid or not. One said he was and the other said no. The first one provided evidence to prove that the teacher was not a Mujtahid. Still the other did not believe. So, bothwent to the teacher himself and asked him whether he was a Mujtahid or not. The teacher told them that he had done no Ijtehad and that he was not a Mujtahid. The disciple who had argued that their teacher was a Mujtahid, still remained adamant and refused to accept the testimony of the teacher himself, saying that the teacher was mad and did not know that he was a Mujtahid.

In the same vein, while the Holy Quran states and that too repeatedly that it is a book of Guidance the greenhorns put this book of Guidance into all and sundry uses of their own personal likes instead of seeking Guidance. This then amounts to Tagzeeb meaning denial and Kufr meaning infidelity.

Third Verse: Surah Baqarah 159

اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).

(Surah Baqarah: 159)

Those who do not make any effort so that the messages of Quran reach the intended addressees or conceal them after Allah has made everything clear, such people are cursed by Allah. As mentioned before accursed i.e.laaeenis the equivalent of Arabic word Mahroom which is the antonym of of Arabic word Marhoom meaning blessed with mercy. Laanat is deprivation i.e. Mahroomiat which means deprived of Allah’s mercy. Those who are deprived of the mercy of Allah are accursed. Laaeneeni.e. the accursed ones are all those things which become obstacles in the path of Guidance of Allah. If one recites Dua Abu Hamza, he shall find Imam Sajjad (a.s) as saying: O my lord why do I feeldizzy when I intend to be obsequious before you. Why do obstacles come up in the form of phone calls, sickness, some friend or some guest when one intends to proceed towards AllahEven a friend, who becomes cause of deprivation of this virtuous journey is Laaeen. If from amongst two friends, one deprives the other from divine virtues, than one is Laaeen (depriver) and other is Maloon(deprived).  On the Day of Judgment i.e. Qayamatthey will regret and say: Woe on me, I wish I was not the friend of this person. On the Day of Judgment i.e. Qayamat he will say I wish I had not made this person as my friend. He was Laaeen who deprived me and made me reach hell. He was the one who would whisper in my ear and I was deprived of knowledge and virtues.

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ
Whatever we descended is guidance for men.

Every statement is Guidance and one should not consider anything contained in the Holy Quran to be anything but Guidance. Every verse of the Holy Quran is Guidance irrespective of whether it is a verse of Fiqh or Halaal or Haram. Man should at least become capable to the extent of deriving Guidance from Quran.

Meaning Of Hidayat (Guidance)

Hidayat in terminology means that thing which is clear and visible from far and just because of it being clearly evident it is known as Haadi or Hidayat.

It was a custom in past and today as well that some tall things like a Minaret or Flag are planted so that people can see it from far and locate it. Since man would find, discover or identify certain points through these; hence for this reason to establish direction and path through height is also known as guidance (Hidayat).

The routes in seas are found with a different method during day and at night a different method is used. Today with modern technology there are navigation systems used to find direction but in the past they would construct on the shores big towers known as Light House in which they would light lamps so that with the help of this tower and lamp inside it at night the sailors can identify the direction towards the shore. Since in the sea there are no markings or pathways; everything is same hence these towers would help in finding the direction.

In battles as well a flag would be used; one to identify which army it is and second was for the soldiers to find out where their battalion is. They would implant this flag so that they can establish the direction and party in which they have to be.

Thus Hidayat means something clear and visible; and something which is on height is more clearly visible. And with this clearly visible thing a person can identify his direction and his destinations.  In this context to find direction, to find purpose or to show direction or show the purpose is also Guidance (Hidayat). It is essential for the object of Guidance to be clearly visible.

In Islamic terminology many things which are present whose purpose is to make something clearly visible and such things are known as Haadi. In Hajj Caravan the animal which is kept in front of the Caravan and distinguished by hanging various things in its neck and decorating it to make it evident that this animal is taken for sacrifice is also known as Haadi. Since it is something evidently differentiated from others it is known as Haadi. Haadi does not mean sacrifice here it means something which is made evident. Thus Haadi means something which makes direction, path and destination recognized. It is not necessary that all the three things should be accomplished but even if one of three things is accomplished from something than that would be Haadi. Like by looking at Minaret or star a person establishes his direction as to whether he is in North, South, East or West. There are some who only travel for wasting time just for a stroll. Such strolls and walks are not towards any destination. They just go for a walk with no direction, path or destination established. A wasteful (Abas) act is one whose purpose is to perform that act. Like some people only speak just for the sake of speaking (Kalaam baraye Kalaam), some sleep only for the sake of sleeping not sleeping to gain energy, they eat for the sake of eating only. All these are examples of things which do not need any direction, path or objective.  These things are not dependent on any of these things.

But those who do purposeful act they should have knowledge of path, direction and objectives. Those whose movement is very precise they need precise recognition as well of the path, direction and purpose. Like at present cars are moving on well-made roads. For these vehicles they don’t need to strain a lot to find the ways because roads and sign boards are there. Similarly for trains it is even much less of efforts because they are on the tracks which are already laid in a particular direction. It cannot get off the track and cannot change its path.  Then for the ships in the sea they need precise recognition of direction. But aircrafts are ones who need very precise recognition of direction. It should have well established knowledge of East, West, South, and North and also about the altitude and distance from Greenwich. It should know at every given flying point as to what altitude and aerial distance it is at. The ordinary machines like cars, trains do not need this additional information. The ships care for distance from a central point but for an aircraft it should have precise knowledge about distance from Greenwich and the altitude. If you listen to the Air Traffic Control communication they always say at what degree they are from Greenwich. With this precise information they avoid accidents, they land at their right destination, they avoid entering into no flying zone and it is with this complex information the fighter jets hit their targets precisely. 

The meaning over here is that one who has to carry out a complex and precise act; he should know his direction, path and location of destination also in a very fine and precise manner. He should be aware about these parameters as to where he is right now, at what distance he is from destination, at what distance he is from the central point, how far he is from others, at what elevation he is and at what speed he is. All these things are an essential to be established for this complex activity. The tool by which these recognitions are done is known as Haadi. Thus to be evident is Hidayat in lexicon and in terminology that thing which clarifies the direction, path and destination is known as Hidayat. And the one who does this is known as Haadi. And the one who finds the direction, path and destination using the Haadi and Hidayat is known as Mohtadi (one who needs guidance).

Man - In Pursuit Of Perfection, Liqaullah, Khalifatullah

Allah (s.w.t) while expressing the reality of man has introduced man as Maujood-e-Mohtadi (existence in need of guidance).  Just like Logic and Philosophy tells that Man is Maujood-e-Naatiq (Haiwaan-e-Naatiq) (i.e. speaking existence)  Quran tells that there is a Maujood-e-Hayee (living creature), Maujood-e-Ba Shaoor wa Iraadi (existence with sense and intention), wa Maujood-e-Mustaqmil (existence in pursuit of perfection), and  Maujood-e-Musaafirwa Muhajir Ilallah (existence in journey and migration towards Allah), Maujood-e-Mutahharriq ( existence in movement), Maujood e Jehaat yaab (existence looking for direction) are all specialities Quran has presented about man. In other interpretation it is an existence which is need of Guidance (Mohtadi)

The Quran divides the existing things in 3 categories: Haadi, Mahdi, and Mohtadi.

Haadi – One who gives guidance.

Mahdi – One who is guided.

Mohtadi – One who needs guidance or is in pursuit of Guidance (which includes three things; direction, path and destination)

Since Man is made as a creation in pursuit of perfection and as said before Man has come to become man and not made as complete man. A frame of man is created and man has been appointed to develop humanity inside it by himself. Thus as per Martyr Muttahhari man is the only creation who even acquires (Kazb) his existence identity also by himself. Like other creations acquire their existence identity from Allah and in nurturing their existence they do certain things on their own but the difficulty or responsibility of man is twice. This means man has to create his existence identity also by himself and then make it reach the pinnacle also by himself.  He has not brought his identity or the attributes of his identity. He has only brought the abilities for both. Allah has created him like a frame in which there is no human. He is a human seed but there is no human inside which in philosophical language we say Able Man (Insaan-e-bil Quwa). Allah has not made man as a Performing Man (Insaan-e-bil-fel) that is ready to act. He is made as a creation in Pursuit of Perfection. This is means there is a point of pinnacle or peak where he has to reach and the Quran has mentioned that also which is Liqa-ullah though the Quran has discussed this destination of man with various interpretations.

Somewhere it is referred to as Khalifatullah means we have made man for Khilafat (vicegerent) and in other interpretation it is said we have made man for Liqaullah which is for proximity with Allah. The Khilafat which Allah mentions for Man in Quran is mandatory for every man to reach this stage, if he does not than he is an Able Man (Insaan-e-bil-Quwa) and not a Performing Man (Insaan-e-bil-fel) which in simple words means he is a seed which can become a tree, but not yet turned into a tree. There are some seeds that have turned into trees but there are some who are in process of becoming, whereas some who are just as seed and there is a possibility that these will get wasted and some pest will eat it. There is a possible that it can get inflicted with some disease. This seed is surrounded by various calamities. There are many seeds that are laid in earth but how many turn into a tree? It is less than 1%.

Similarly the children who are born in the name of human being they all do not reach that status for which they are created. Similarly how many eggs are present in the Loin of man which can turn into human being? There are millions of sperm present in the loin of man that can turn into man; in one drop there are millions that can turn into man but majority die and are wasted, there is only sperm that turns into man. All these which are wasted are also human but they are human with ability only (Insaan-e-Bil Quwa), they do not reach the level of human.  One odd is successful in reaching the womb but there also many who do not fertilize and out of those all who fertilize there are thousands that are aborted. Today in the world every second there are hundreds of thousands abortion happening. All these are human slaughtering.  All these were capable to become human but calamities have come.  After these those who are born as human and come out in the world they have also not become human yet. Though they have come one step forward but still have not reach the position of humanity. They are also Able Man (Insaan bil Quwa) not yet Performing Man (Insaan-e- Bil Fel).  Though there are levels of Khalifatullah and not everyone reaches the same level.

But the point is that many of these who are born, grow and turn into eighty years of age still remain as Able Man (Insaan-e-Bil Quwa) and do not reach the stage of Performing Man (Insaan-e- Bil Fel).  Imagine a person of eighty years who has not reached the level of Humanity or Khalifatullah is like an ovum in the womb that has been aborted. That ovum was man and was about to become man (in physical form) and an accident happen and could not become man; similarly this person also at eighty years of age could not become human and reach the level of humanity. 

Thus Allah has created man deficient and deficiency means all the perfect traits were not kept inside him and even humanity by act was not kept inside him. He was not made as human but was created to become human. Such kind of creation is in pursuit of perfection and to become human the point which is destined for him as the purpose is Liqaullah and is interpreted as Khilafat. The point at which he is now and to reach this destination is the journey and his path.  This path man has to traverse.

Distortions In Sair-o-Sulook

The term “Sulook” used by gnostic and mysticism (Irfan) refers to this journey.  To walk on walls, water, to know about unseen or read the inner side (Baatin) of others, to know things behind the wall or to do meetings with Imam, to interpret dreams is neither mysticism (Irfan) nor “Sair or Sulook”.  These are acrobatics which are outcome of physical practices that can get developed in anyone either believer or non-believer. This is a generic return for all.

Few years back a white American who spent several years of practices in Indian caves and elevated his physical strengths went back in front of White House; took a staff in hand and on the support of this staff he sat in air with his legs folded. There was nothing below his body and was just supported by one staff. He was neither supported nor hanging.  This is not Irfan and is possible and now we should not go and start to kiss him, kiss his legs and hands that he is a big Arif. Anyone who practices of that type he will get his results. Like anyone who goes to Gymnasium he makes his muscles and body. Like anyone who practices and gets trained on any sports can develop the capabilities to perform those acts. This is not Sair-o-Sulook.

At present these things have become Sair o Sulook and entered religion, Islam and specifically Shiite and that too in Islamic seminary (Hauza-e-Ilmia). As per Iranian Minister there are more than fifty sects of Irfan busy in misguiding Shia and Irfan. They deceive them by telling them about one or two hidden matters of their family. They get surprised and consider this person as Arif. How do you know he is Arif? He will say I have met Imam-e-Zamana.

They caught a 14 years old boy who was propagating that I have meetings with Imam E Zamana. When police caught him he exposed from where he has learnt this. This is not Sulook and this is not seen in the history of Sulook.

Sulook is a deficient turning into perfect and incomplete becoming complete. A Bil Quwa turning Bil Fel is known as Sulook. And this is the name of Irfan. Where he has to reach? The level of Liqaullah, Proximity with Allah or which is said as the status of being Khalifa of Allah. And every trickster cannot reach there. An Arif and a trickster are different and this gap has been reduced now; whereby tricksters are deceiving people in the name of Irfan, in the name of Mahdaviat and meeting Imam (a.t.f.s).

When man is incomplete and he has to become complete here than what we see is the possibility or ability of man which can turn into humanity. If man wants he can turn into reality or just remain as a possibility. Until unless man testifies this and brings faith on it by his heart the path of humanity becomes very difficult for him.  When man loses this point he becomes wasteful, surficial, and empty and enters into the world of imaginations. Thus Allah created man and gave him the ability to acquire his existence identity that is the status of humanity and also the perfect traits of the status of humanity should also be captivated by him.  He should take these many steps in this path so that he reaches that level of Liqaullah. Thus Allah has created man in pursuit of perfection and not a creation which is perfect.

Saalik In Need Of Haadi -The Three Things In Hidayat

Man has been made Mohtadi (in pursuit of guidance) and not Mahdi (guided one). Haadi is the essence of Allah and man is Mohtadi.

This creation for Sulook is in severe need for two or we can say three things.

1.He is in need for the signs and direction for the destination of this Sulook. That is the Maarifat of the Purpose. This purpose should be expressed and clear to him as if something is in his palm right in front of him.

2.He needs a path which will take him towards this purpose.

3.He also needs a movement on his path and the prerequisites for this movement. What all he needs for this movement? He needs intellect, he needs vision and deep insight (Baseerat),  he needs awareness, he needs guides, he needs to be secure from calamities in this movement, he needs to be acquainted with the conditions of this movement, he needs to keep his energy and strength active in this  movement, he needs continuous signs and milestones in this movement.  All these are the prerequisites for Sulook.

These have been named Hidayat by Quran.  That is you need the destination, the path and movement on its path. Thus Quran mentioned about Guidance in two parts and in general Hidayat is also expressed the same way.

One is to show the Path and second is to make someone reach the destination. Iraat –ut-Tareeq and Isaal-ul-Maqsood

To make someone reach the destination and show the path are both Guidance. These are not two different things, but one is the prerequisite of other. One approach is to only show the way towards the destination but it is not assured that the person will reach the destination. It is similar to someone asking for address of a home in a street; now the person informing tells him the direction. The accuracy on the direction shown depends on his knowledge and ability to express. At times it can happen that he might not lead him to the right direction because either he does not know the address or he knows it but could not express it. They can’t even differentiate between Left and Right. They will point towards Left and say go Right. This happens very often and hence the one who is asking gets confused. Thus the first element of guidance is to show the path and that too correct path. The correct path does not mean the way we show as left or right. It means to show the potholes on the path, to show the trenches on the path and the enemies sitting in those allies and trenches, also to show his methods of attack, to show the ups and downs of the path, to show the means available on the path to reach the destination. All this means to show the path in a complete practical form. 

At times many people don’t even have the courage to listen to the path in details.  They just want to know quickly whether it is left or right. This is fine for the paths on this land but for the path of humanity such brief directives are not enough. It is not enough to just show him Left of Right. If he goes left and right than he might end up in a temple, church, Sufi courtyard or some other group. Hence instead of guiding him you have misguided him.

In the beginning when the trains were introduced in India, one villager who had not the seen the train but heard about it wanted to visit the town to see it. He took guidance from other colleague as to how train looks like. His colleague guided him that it is something out of which smoke comes out and you can sit in it.  When he went to the town, he saw someone smoking cigarette and smoke was coming out from his mouth, he jumped on his shoulders and sat there considering him as train. If you introduce a train like this then this would be the outcome.

Why are many worshipping idols today? Because some have shown them God like this only? Why are many prostrating to idols today? This is because they have been shown like this. Why there are many people following Saamri’s? Because certain people have shown them leaders like this only. They have been shown that prophets and religion is like this only. They have been misguided because those who have shown the path to them have shown deviated path.

Hence to show the path in details is Hidayat.  In details means with every minute aspect and that too specifically that path which is related to man’s destiny. It is not the path on which he can return.

Thus the one who is showing the path should show it precisely. And the only one who can do this is the one who knows the path or has created the path or has walked on that path. Like the pilgrims when they come to Qom and want to go to Jamkaran mosque they generally ask the direction from someone who is bearded because they trust the one who is bearded. The bearded person at times might not know the way and he ends up misguiding someone.

The second thing which should be shown is the purpose of the path.  If they ask what the purpose is, then say it is Liqaullah; which briefly means they are confusing someone by using a terminology as a single word answer.

One orator was reciting about Meraj (ascension of Prophet). He said Jibrael came, knocked the door and the Holy Prophet was sleeping. He got annoyed on Jibrael as to why you are disturbing me at night. Jibrael said Allah has asked you to come on Meraj. He wants to meet you (Liqaullah). The Messenger asked but why at this time of the night and what is the purpose of meeting Allah. Jibrael said, I don’t know but could be to have a cup of tea together. At times this is the picture we paint of Liqaullah.

The preachers in regards to Imam-e-Zamana instead of talking about Philosophy of occultation (Ghaibat), reappearance, duties of expectants they entangle people into other things like meetings with Imam. There was one such person who always talked about Imam-e-Zamana; he inspired people about reappearance. Once someone asked him that you talk so much about Imam-e-Zamana and inspire people; tell us what you will do when Imam comes. He said when Imam reappears I will form a Pilgrimage (Ziarat) Caravan and ask Imam to be part of it; we will go to Karbala and recite two units of prayers in Karbala behind Imam-e-Zamana. This is the pinnacle of reappearance. So after reciting two units of prayers behind Imam than what will you tell Imam? This was your desire that got fulfilled so now what?  So now we go back to our home and you also go to your home. This way if we present reappearance than this reappearance will not be accepted by the educated youths of today. They will question that all these daily Dua’s, these preparations for Imam was that he will come to do Prayers, Majalis and Dua’s with us.

Presenting Liqaullah

The purpose and destination should be presented in such a way that eagerness and urging desire gets developed amongst people. The destination should be presented in such a way that man should not desire to live for a moment in this world.  Explain Allah and Liqaullah in such a way that Man should feel sad that why I am way from that destination.

When Ilm-e-Kalaam presents Allah it presents an Allah who is completely disassociated with us, sitting somewhere remote and who is desperately in need for the creation to prove his (Allah) existence. Thus the status of Allah in Kalaam is that of claimant and Lawyer. In Ilm-e-Kalaam, Allah is presented as a battle between two groups. One group proves that Allah is present and other presents proofs that Allah is non-existent. If my lawyer gives strong evidence than my Allah is secured. If we present Allah this way then no one takes interest in such an Allah.

Thus what we present with Liqaullah is not meeting with Allah; it is meeting with Houries, who are untouched.  The Houries are presented as an object of lust whereas Quran presents them as an object of attraction. The picture of Houries which we paint as women with big eyes and untouched are available in this world also (means beautiful women). So if you are asked that you have to fast for 30 days that too in scorching summer and then at the end of the month you will get such an Hourie; you will say I have to do all this starvation for a month to get a Hourie which I can get here also?. The purpose of Allah is not make one creation reach another creation. Man is not given birth to reach and embrace Houries. All these are made for men and hence can never be the purpose of men. Paradise and this earth is all for men and hence these cannot be the purpose for men. I am the purpose of these things and not that they are my purpose. My purpose is Allah; that is union and meeting with Allah. So what will happen after meeting Allah?  This is what Quran comes and says. The Quran expresses the purpose in such a beautiful and magnificent manner that man gets frustrated with this materialistic world. 

Some people propagate and preach people to come to Hauza (Seminary). People question what will I become after going to Seminary? They say you will become a speaker, orator or lead Prayers in mosques. This addressee then compares what if I go to a secular university instead of Islamic Seminary?

If I go to Hauza and become a Maulana I will be dependent on others and will be abased but if I go to a university I will get a good job, earn well and will be respected in society. So why should I go to Seminary where my status will go down?  The purpose of coming to Hauza is neither to become a speaker, orator, Mujtahid, Faqeehnor Marja-e-Taqleed; instead the purpose of  coming to Hauza is to become Man. This is a place where one will reach the purpose of life. If we present the purpose of Hauza in this manner that after coming to Hauza this is the job you will get then he will start to compare this with the jobs he will get after going to University. If you tell him that you will get the purpose then it changes his entire perception and outlook towards Islamic Education.

Summarizing Hidayat

Thus Hidayat has two meanings; one is to show the path not just to make someone understand the path; it is to show the path.  You become a guide (Raahnuma; Raah – Nama; means you show the path). In other words you become the path. It is like when we go in front of the mirror it does not inform us about ourselves instead it completely presents us. This is what is meant by showing the path. Delivering a lecture, making someone understand theories is not guidance. Guidance means to show the complete path in clearly manifested way from beginning to end with all the ups and down and challenges on the path.

The second thing about Hidayat is to make someone reach the Destination.  It is like holding the hand and making someone reach the destination. And in this process there are many prerequisites and to present all these in front of man is part of Guidance (Hidayat).

So for what purpose Quran came for man? Has it come to only give rewards (Thawaab) to man? So was it that man was not having book of rewards (Thawaab) and hence Quran was sent?  Hence this has become a norm that Quran is only orally recited and its effectiveness only is related to the recitation of its words irrespective of the element of guidance. A similar example is when someone is wearing a ring with Carnelian (Aqeeq) stone, other persons comes and says you are wearing Carnelian stone but if you wear Opal (Yaqoot) it has more current inside it and moment you wear it all bounties will come inside the home. It is not that by wearing a stone all the bounties of both the worlds accumulates in our home. It is not that Quran is a book of rewards or Wird (oral recitations); like today it is a norm to recite it from beginning to end for Khatmul Quran (completion of Quran). This will give rewards but is not the purpose of Quran. The Purpose of Quran is to provideGuidance which means to show man the path and to make him reach the destination. Man is a creation in pursuit of perfection and the prerequisites of perfection is the destination and the path that leads towards destination. These two acts are Guidance.  And when you open this it becomes Quran. Thus the entire Quran from Bismillah to Naas; each and every word is either showing the path or taking us towards destination though with certain prerequisites.

Now, we will classify the Guidance and see how many types of Guidance are there and how Quran has presented Guidance we will see later.

Introduction

Quran is guidance for mankind and the addressee of Quran is man, and it is not specific to man for any geography or time. It was mentioned before that Guidance (Hidayat) in terminology means something clear and apparent thatassists man in finding his way through darkness. Hence to find or show way is also guidance but not every path is guidance it is that which takes man towards his destination and it has to be a clear and apparent path. 

Thus Guidance is the path for man that goes towards the destination or purpose. Thus in generic way two meanings of Hidayat are present; one is to show the path and second is to make man reach the destination.

But the way Allama Tabatabai mentions in Al Mizan both these meanings turn towards one; in reality there is only one meaning for Guidance. And that is Guidance means to show that path to man which makes him reach the destination.  Guiding on every other path is not guidance, if someone puts us on that path which does not reach the destination then he has misguided us.

Sole Purpose Of Quran

Quran has also claimed openly and clearly that it is Hudan linaas. This means Quran has come for guidance of mankind; this is because man is dependent on guidance. From Quran’s introduction of man, it seems very clear that man is in need of guidance. As Quran presented that Man is made from clay and he has to reach Allah and he has to do this journey from clay to Allah, which is a very long journey which man has to traverse. Man is from Allah but has not reached Allah; thus this Guidance to destination has been interpreted in various forms like Liqaullah (union with Allah), Khalifatullah (vicegerent of Allah) and Qurb (proximity) of Allah. Quran has said man has been created from clay and he has to reach Allah and to show this path is Hidayat. The entire Quran has come for this purpose that is to lift man from dust and make him reach Allah.

Thus when man was taught etiquettes about the demands which he should make from Allah; the first demand which Quran discussed for man, the first supplication, the first desire that Quran educated man to seek for is Ahdinas Seeratal Mustaqeem (O Allah guide me on the straight path); that path which reaches my destination and my destination is you, so show me the path towards you. Man has been given the recognition (Maarifat) and this Maarifat which man has, makes him realize that I am lying in dust and I am just a particle of dust. This particle of dust has been given this sense that even though you are born from dust your destination is much higher. Thus man has developed this sense and realization as to how far he is from this destination and he have to reach this destination. Hence first is the stage of Recognition which starts from:

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the name of Allah, the Beneficent, the Merciful.

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praise is due to Allah, the Lord of the Worlds.

الرَّحْمَٰنِ الرَّحِيمِ

The Beneficent, the Merciful.

مَالِكِ يَوْمِ الدِّينِ

Master of the Day of Judgment.

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

Thee do we serve and Thee do we beseech for help.

This is the stage of recognition (Maarifat) from where man has recognized who is my creator, my lord which means what is my destination and where I am standing, thus I need a correct path. This is because in between there are many such paths which take him back towards dust only. They take him from dust to dust and not from dust to Allah. As per some elderly scholars these paths are Satanic paths which should be avoided, the Subool are the paths which takes man from dust to dust. There are many forms of awareness and recognitions which takes man from dust to dust, whereas the journey of man is from dust to Allah.

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us on the straight path.

I need the straight path and not a path which could be crooked and deviated, which might take me away from destination.

The meanings of this invocation which Quran is teaching man right in the beginning of the Quran means to show me the straight and correct path. The way Quran introduced itself in the beginning of the Quran as ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ, similarly man was also told that your supplication should be only for Guidance and the Guidance should be of Siraat (path) because the meaning of Guidance itself is to show the path which takes towards Destination. Quran terms this as Sirat-e- Mustaqeem (Right Path).

Two Types Of Guidance In Quran

Our subject here is to understand that Quran is Guidance for Man but Quran has discussed Guidance in much broader sense which means Quran just does not say that it is man only who is in need of Guidance. There are other creations as well who are in need of guidance but Quran has not come for their guidance. The Quran has informed about their guidance but their system for Guidance is separate, they do not get guidance from Quran.  In theological sciences the Guidance in this regards (from perspective of creation) is divided in two parts; Hidayat-e-Takwini and Hidayat-e-Tashree.

Hidayat-e-Takwini

Hidayat-e-Takwini means persuasive guidance of existence. All existing things were created by Allah and sent fora purpose. To establish the purpose, destination and the path towards the destination after creation is Hidayat-e-Takwini. Allah has established a system for this Hidayat-e-Takwini and that system is the system of Cause and Effect which is present in the world. This means through the causes Allah has made the creations reach the destination. Man is also part of this but has two types of Guidance. This Hidayat-e-Takwini is also for man just like for other creations; or as per some scholars that this guidance of Takwini is for every existence other than Allah.  This type of Guidance is mentioned by Allah in Surah Taha.

Surah Taha- Verse 50, where there is a confrontation between Moosa and Pharaoh, where Moosa expressed the praise and attribute of Allah in this context.

From verse 43 to verse 50 this topic is there whereby Moosa was asked by Allah to go to Pharaoh and guide him.

اذْهَبَا إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ

Go both to Firon, surely he has become inordinate;

فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ

Then speak to him a gentle word haply he may mind or fear.

قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَىٰ

Both said: O our Lord! Surely we fear that he may hasten to do evil to us or that he may become inordinate.

قَالَ لَا تَخَافَا ۖإِنَّنِيمَعَكُمَاأَسْمَعُوَأَرَىٰ

He said: Fear not, surely I am with you both: I do hear and see.

فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ ۖقَدْجِئْنَاكَبِآيَةٍمِنْرَبِّكَۖوَالسَّلَامُعَلَىٰمَنِاتَّبَعَالْهُدَىٰ

So go you both to him and say: Surely we are two messengers of your Lord; therefore send the children of Israel with us and do not torment them! Indeed we have brought to you a communication from your Lord, and peace is on him who follows the guidance;

إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَىٰ مَنْ كَذَّبَ وَتَوَلَّىٰ

Surely it has been revealed to us that the chastisement will surely come upon him who rejects and turns back.

When Moosa repeatedly talked about his Lord, Pharaoh questioned to Moosa who is your Lord. Since he himself proclaimed to be Lord, he inquired who your Lord is;

قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَىٰ

(Firon) said: And who is your Lord, O Musa?

Then Moosa introduced his Lord this way in verse 50

قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ

He said: Our Lord is He Who gave to everything its creation, then guided it (to its destination).

This is a generic Hidayat which is for everything (كُلَّ شَيْءٍ) other than Allah, physical or non-physical which Allah has created. Under the light of this verse it can be said that there is no creation that Allah has created and is not in need for guidance. What is intended from this guidance is Hidayat-e-Takwini. This means Allah created everything to reach towards a destination; he created the path as well and then placed these creations on that path. This means every creation is moving towards his destination as per the divine system of causation. The world of Angels and non-physical world are taking guidance in one form whereas the materialistic world is taking guidance in another form. The destination and purpose of everyone is the essence of Allah, but everyone is treading their path. Till the time this world exists, every creation is guided on how they move, sustain and then towards the end how they have to transform into something else, like Allah has given guidance to water as to how water gets created, how it moves, how it evaporates, how it gets into cloud and then how it falls down are all guidance from Allah.  Allah created winds and then guided them as to how to move, which direction they have to move, with what pressure they have to move, what things they should carry with them, all these are part of guidance. Allah created Sun and the solar system and every entity in the solar System Allah created the position of everything. And all these were done as per the Cause and Effect system.  The Causation system is the part of the guidance from Allah.

Thus this is a generic guidance that every existence was given creation and guided on the path and gradually this world is reaching towards its destination.  It is like water that comes out from spring, whose source is a mountain and its destination is thesea. At every instance, new water is coming out from the mountain and getting inside the sea. It is not like a flood wave which has dryness before it and after it.  This water is falling down from the mountains due to rains and then meeting up with the ocean. The picture of this world of existence is not like a flood wave, which comes and then goes, thenthere is dry land after this. The Picture of the world is like that of a spring, whereby every instance the spring is gushing out and new drops of water is coming out constantly and these drops of water reach the destination which is Sea. And in between the path through which it has to pass through is also fixed.

The world of existence is like this, that the source of everything is Allah and the virtues of Allah are like this water. Every instance a new creation is coming into existence and the old one is reaching its destination like the ocean. If you want to paint the world of existence, then it should be like a spring, which is producing new water every instance and every instance it is reaching its destination.  As per Maulana Rum, this is that garden in which every instance new fruits are coming up and the first fruit is reaching its destination.

This is one form of guidance, which is Takwini Guidance. In this system Man is also created, but the way Allah (s) created man was such that all Takwini needs of other creation is present in Man itself, but in Man Allah has also kept intentions, selection and knowledge as well.  These two specialities of knowledge (Ilm) and intention (Irada) has separated Man from all other creations. This specialty is expressed as that all other creations were created by Allah, placed on the path that goes towards their destination or purpose of creation. This divine system is what we call as the system of causation or we can even say Persuasive Cause and Effect system.  Since the Cause and effect has persuasion whereby everything is destined to become what it is predestined. Like a sperm is restricted to become man, a seed is restricted to turn into a tree, a drop is fixed to become rain, and rain is restricted to fall, all these are persuasions where no one has authority to change.

Man -Masterpiece Of Creation

But in between these Allah created a masterpiece; the extract of Clay whose name was given as Human and given the choice along with Takwin whereby the same journey which other creations have to do by persuasion, that is by holding their hands they are made to reach the destination by taking away their rights of choice; the same thing for man is not restricted. Man is told to walk on the same by his own feet and not to give his hands to us.  This is the difficulty and trouble thatman has to face in order to reach the destination on his own and this is the Trust which Allah gave to Man, which he accepted and was refused by other creations.

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely he is unjust, ignorant

We presented our trusts to entire world of existence, but they were afraid and did not accept it, but man came forward to accept; Man is unjust and ignorant because he has taken up a very tough task.

The same path which others have taken on persuasion Man wants to do on his own.

Quran - Not For Hidayat-e-Takwini

The Quran has come to help and assist him, this ignorant has taken up this tough challenge and if we leave him on his own he will not reach the destination and hence we have arranged for him another form of guidance. This guidance is in the form of Books, revelation, Prophets and Imams. These things have come to provide man with the goods and essentials of this journey. This means to show the path, to show the needs of the path and to provide him the needs for this path.

The Quran is saying that there is one existing system of Takwin and Quran is informing about the presence of such system in the verse 50 of Surah Taha; but Quran has not come for this. It has not come to bring down rains; not to run winds though Quran has given information and recognition to Man that Allah has made such a type of system. Every creation has a function and they are working on it. Like the Solar system, to sustain and to move of which we are also one entity is not something for which Quran has come, but instead it has come for us; one particle in this Solar System. Though the Quran has informed about Solar System but this is again for human being. When we get into the details of the different types of Guidance we will see that one part of Guidance is whereby Quran has informed and presented man about the other things around Man.

Thus one type of guidance is Takwini which is discussed in Quran but Quran has not come for this Guidance. The other guidance which is exclusively for man and Quran has come for this purpose and in terminology it is known as Hidayat-e-Tashree. We can simplify these two terms of Takwini and Tashree as Guidance by persuasion and Guidance by choice or will.

Hidayat-e-Tashree

That guidance which Allah has given to man in which Man has no control or choice is the Takwini part of his guidance. Like Allah guided Teen (clay) to become Sulalah (extract) in this we had no choice or will, then Sulalah was guided to become sperm, then sperm was guided to become Alqah (clot), then Alqah was guided to become Muzhgah (flesh), then Muzhgah was guided to become infant, then Infant was guided to become child, then child was guided to become teenager, then teenager was guided to become old. All these guidance are Takwini and without any choice. Likewise if a man says I want to remain as child forever, he has no choice but to turn into a man or if a man says I don’t want to be a child and I want to be a  grown up directly, then also there is no choice, you have to pass through  childhood. This task was not handed over to you but the stage after this was handed over to you.

As regards to man always keep this point as well in your mind, that Man has two parts; one is Khalq of Man and other is Khulq of Man. The Khalq is the frame which is made by Allah but within this Khalq is the Khulq of Man which man has to develop himself.  Humanity or reality of Man is the name of this Khulq.  Khalq is the work of Allah whereas Khulq man has to make himself and Allah has guided him to do this. For Khalq Allah said that we have created you in Ahsane Taqweem (best of creations)and then Man was told that now you also develop in this a Khulq which is Ahsane Taqweem.  This means the way your Khalq is beautiful you make your Khulq also beautiful so that it becomes a comprehensive beauty which would be such a masterpiece in front of which everyone does prostration.  All other creations including angels should come under this obedience.

Thus Hidayat-e-Tashree is the desired path on which man has to walk, and Allah desired man to tread on this path, guided him towards this path but did not pursue him to walk on this path. It was presented, commanded, shown but the choice was left to man to accept it or reject it.  This type of Guidance is the subject of Quran, though the other type of Guidance is also discussed so as to keep man informed about the world of existence and its systems but is not the subject or purpose of Quran.  But the fundamental guidance which Quran brought for man is this Hidayat-e-Tashree

Quranic Verses To Prove Quran Is Hidayat-e-Tashree

In Surah Araf, Verse 30 it is mentioned prior to this that we have presented guidance but it’s  acceptance or rejection is up to the people. This meaning has been expressed at various places in Quran. Our duty was to present guidance which some accepted and some denied.

First the Prophet is told to present this matter of guidance in Verse 29

قُلْ أَمَرَ رَبِّي بِالْقِسْطِ ۖ وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ

Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience; as He brought you forth in the beginning, so shall you also return.(Surah Araf- 29)

Now, when it was presented, what did they do? One group accepted it and one did not.

فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ ۗ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ

A part has He guided aright and (as for another) part, error is justly their due, surely they took the Shaitans for guardians beside Allah, and they think that they are followers of the right. (Surah Araf-30)

Against Guidance is الضَّلَالَةُ Zalalat (Misguidance).  A person who finds the Path and is on the path is Mohtadi (in pursuit of path) whereas one who is standing somewhere else is a person who is misguided and is in الضَّلَالَةُ Zalalat (disgrace).  The Holy Prophet (s) was told; you present the guidance and one group accepted guidance and one left.   As the verse continues that they have made Shaitan as their Wali and Shaitan has deceived them by keeping them under false assumption that they are guided.

Let us take a practical example to understand this. A group of people is walking towards a place or city for the first time.  While walking they come to a junction where there are two routes and they develop differences whereby some of them walk on one route and others on other route; whereas only one route is correct. The group which went on the deviated path has deviated from the path but they are in assumption that they are on right path and they make mockery of other group that they are not on the right path and they will end up somewhere else and they will miss their bus, etc. considering their direction as correct. But after going too far they realize that it is we who are on the wrong path. 

This misunderstanding is in the laps of majority. This is what Quran says in this verse وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ   that they think that they are going in the right direction but in reality they are far away from the path of guidance.

The Quran has opened up a topic of misunderstandings. There are many people who are victims of misunderstandings about themselves and others and amongst these misunderstandings is one false assumption that whatever path I am on and I am treading is the right path. The Quran has come to fix this misunderstanding that I am going correct and if this person is left on his own state he will end up somewhere else that too in destruction.

In Surah Raad also the meaning that Guidance is by choice and will of man is presented, the way it was said before that we presented guidance, which one group accepted and other did not.

كَذَٰلِكَ أَرْسَلْنَاكَ فِي أُمَّةٍ قَدْ خَلَتْ مِنْ قَبْلِهَا أُمَمٌ لِتَتْلُوَ عَلَيْهِمُ الَّذِي أَوْحَيْنَا إِلَيْكَ وَهُمْ يَكْفُرُونَ بِالرَّحْمَٰنِ ۚ قُلْ هُوَ رَبِّي لَا إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ

And thus We have sent you among a nation before which other nations have passed away, that you might recite to them what We have revealed to you and (still) they deny the Beneficent Allah. Say: He is my Lord, there is no god but He; on Him do I rely and to Him is my return. (Surah Raad – 30)

وَلَوْ أَنَّ قُرْآنًا سُيِّرَتْ بِهِ الْجِبَالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتَىٰ ۗ بَلْ لِلَّهِ الْأَمْرُ جَمِيعًا ۗ أَفَلَمْ يَيْأَسِ الَّذِينَ آمَنُوا أَنْ لَوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعًا ۗ وَلَا يَزَالُ الَّذِينَ كَفَرُوا تُصِيبُهُمْ بِمَا صَنَعُوا قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِنْ دَارِهِمْ حَتَّىٰ يَأْتِيَ وَعْدُ اللَّهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ

And even if there were a Quran with which the mountains were made to pass away, or the earth were travelled over with it, or the dead were made to speak thereby; nay! the commandment is wholly Allah's, Have not yet those who believe known that if Allah please He would certainly guide all the people? And (as for) those who disbelieve, there will not cease to afflict them because of what they do a repelling calamity, or it will alight close by their abodes, until the promise of Allah comes about; surely Allah will not fail in (His) promise. (Surah Raad – 31)

As mentioned above if guidance was by force and persuasion then Allah would have guided everyone. If Allah’s intention would have been to ensure that no one remains misguided then he would have guided everyone. Our intention from this verse was about this sentence that if Allah wanted he would have guided everyone but then the guidance would be by force and man would have had no role to play in this. It would be just like the Takwini (by creation) guidance; whereby Allah created all other creation or like the Khalq (physical side) of man. The way the face of man has been made the way Allah wanted to make and we had no choice to decide what we should look like.  But here the guidance is by choice; this is what this verse intends to say that there is one more guidance which is by choice and will which man has to acquire.

In Surah Nahl , the same meaning is expressed

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

And certainly We raised in every nation a messenger saying: Serve Allah and shun the Shaitan. So there were some of them whom Allah guided and there were others against whom error was due; therefore travel in the land, then see what was the end of the rejecters. (Surah Nahl: 36)

Here also it is mentioned that we have sent messengers who were guides to every nation and they presented the guidance which was fundamentally to Serve Allah and leave the way of Shaitan, but on receiving this guidance there were two groups formed; one accepted and one rejected. This was also an indication towards Guidance by will.

Another more explicit and clear indication is presented in Surah Insaan (or known as Surah Dhahr)

هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا

There surely came over man a period of time when he was a thing not worth mentioning.

إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

Surely We have created man from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing.

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

Surely We have shown him the way: he may be thankful or unthankful
(Surah Insaan: 1,2,3)

The first two verses talked about Takween whereby Allah created man and gave him the faculties. Then in the next verse, it has been very explicitly said, that we have shown you the way (Sabeel), this Sabeel is what Quran has brought for man. We have guided him towards the way now whether he will deny it (Kufr) or accept it (Shukr). The meaning of Shukr was expressed before that it is not an oral expression. In terminology Shukr (Gratification) means to express and manifest something in possession. Thus Arab refers to she-camel as Shakra who has milk in her breasts to the extent that it is clearly visible that she is about to milk.  This means she has expressed her milk. From here the same word is used for other things as well. That thing which is hidden is Makfoor and against it is Shukr.  Kufr and Shukr are opposite to each other. Kufr means something hidden and Shukr is explicit, clear and manifested. Hence with these Sabeel (paths) which we have presented to man; he will be either Kaafir that is will deny or reject it the consequence of which will be concealment ; or he will accept it and the path will get manifested so he will be Shakir. Thus we gave guidance to man so now whether man remains Kaafir or Shaakir is up to him.

Thus the invitation of Quran is this Guidance. For Takweeni Guidance Quran is just informing about it and gave its recognition to man but the guidance which the Quran is bringing for man is Tashree (which man has to acquire).

The same meaning is expressed in Surah Balad in verse number 10

The discussions first start with the Takween as to how Wecreated man from verse no 4

لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي كَبَدٍ

Certainly We have created man to be in distress (Qabad means not to remain in one state, not like a stone lying in one place)

أَيَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ

Does he think that no one has power over him?

يَقُولُ أَهْلَكْتُ مَالًا لُبَدًا

He shall say: I have wasted much wealth.

أَيَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ

Does he think that no one sees him?

أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ

Have We not given him two eyes,

This is all Takween

وَلِسَانًا وَشَفَتَيْنِ

And a tongue and two lips,

This is also Takween that Wehave given him lips and tongue

وَهَدَيْنَاهُ النَّجْدَيْنِ

And pointed out to him the two conspicuous ways?

Now, the Quran says in verse 10, We have shown him two ways. These two ways are further expressed later in Surah Shams.  In Surah Shams these Najdain are expressed clearly and with swearing done by Allah (s)

In Surah Shams, this is the next Surah after Balad

وَالشَّمْسِ وَضُحَاهَا

I swear by the sun and its brilliance,

وَالْقَمَرِ إِذَا تَلَاهَا

And the moon when it follows the sun,

وَالنَّهَارِ إِذَا جَلَّاهَا

And the day when it shows it,

وَاللَّيْلِ إِذَا يَغْشَاهَا

And the night when it draws a veil over it,

وَالسَّمَاءِ وَمَا بَنَاهَا

And the heaven and Him Who made it,

وَالْأَرْضِ وَمَا طَحَاهَا

And the earth and Him Who extended it,

وَنَفْسٍ وَمَا سَوَّاهَا

And the soul and Him Who made it perfect,

Up to here is Takween (creation by persuasion) whereby We created a perfect soul inside man

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

Then He inspired it to understand what is right and wrong for it;

Now, this is Najdain; the two paths. First in Surah Insaan it was told that we have shown you the Right way, that is the Sabeel, but there is an incorrect way as well. Here it is told that there are two ways and it is up to man to acquire which path he wants to acquire.

قَدْ أَفْلَحَ مَنْ زَكَّاهَا

He will indeed be successful who purifies it,

وَقَدْ خَابَ مَنْ دَسَّاهَا

And he will indeed fail who corrupts it.

Hence it continues to say that a successful person is one who trains his self (Nafs) through purification (Zakaha), which is Shukr.  And one who fails is burying is soul, Dassaha means to bury something this is in relevance to Kufr which was mentioned before.

Thus this is also Guidance by choice.

Hence, now the subject of Quran is clear.  The addressee of the Quran is man and it has come for Guidance of man. It has not come for other things. It has not come for Graveyards, for dead, for Thawaab, for Khatam and all these things which we commonly do are possibly having Thawaab in them but the Quran has not descended for these purposes.  These are secondary benefits of Quran but not the real objective of Quran. It is not that Allah descended the Quran for the sake of getting the dead blessed.  It is not that  Allah descended Surah Yaseen to be recited when someone dies, or Surah Rahman on the birthday of someone. All the chapters are guidance; Surah Yaseen, Rahman, Baqarah, Feel are all guidance. From here it is known that the Hidayat -e-Tashree or Guidance by choice was the need of man and this is what Quran brought with it.  Thus it was pointed that Guidance means to show the path. As Allama Tabatabai combined the meanings into one so that it should not create confusion in two things. In his terminology Guidance means to show that path which will take man towards the destination. Just to show the path is not guidance but to show that path which makes man reach the destination is Hidayat.

Thus Quran also clarifies that the Guidance which we have brought forward for man is the same; that is to show the path and that too that path which takes man towards its destination.

Introduction

We are discussing Guidance which means to show the path which makes man reach the destination. The destination was also specifically clarified by Quran as proximity of Allah  for which other name is Growth or Perfection or the third name is to reach to the stage of Divine Khilafat. This was also discussed by Quran that Allah has made man Khalifa (vicegerent) on earth. This Khilafat is not like that of physical deputation whereby Man has to go and sit in the place of Allah as his deputy. This Khilafat which man has to acquire is known as Khilafat-e- Ittesaafi, which means man has to acquire those divine attributes and virtues which Allah has established for man. As per other interpretations man has to become the manifestation of divine attributes. This is completion and destination of man. The path for this is also established which is the path of acquiring Perfection. Guidance is  to establish guidelines, laws, principles and policies of all segments of life for man so that man can traverse this path and can reach the essence of Allah.

There are two types of guidance which Quran has mentioned and we expressed this so that when we refer to Quran our inclination and perception should be that we are referring to a book which is a manifesto of guidance that Allah (s) has established for man. At present the mentality by which we approach the Quran is no doubt are good reasons, good intentions with which we come to Quran but in all these good intentions the subject of Guidance is either completely missing or subjugated.  We come near to Quran with the intention of sacredness, blessings, Thawaab, Fa’aal (opening draws) or many other secondary things. The actual purpose of Quran which is Guidance is either missing or of very highly secondary.

Hence in this subject of Recognition of Quran we need to open up this point of Guidance in much detail the way Quran has done. The Quran has opened up this chapter of Guidance and has done a detailed interpretation and explanation of this.

In the exegesis of Guidance one point is to show that path to man which makes him reach his destination. This has been discussed at various places and we present few verses which present Guidance as well as path.

In the first chapter, which is the Surah Fateha where man has been taught the etiquettes of seeking things from  Allah, which is guidance and along with guidance also the object of guidance is also identified and that is Siraat –e- Mustaqeem

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
Guide us on the right path.

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray.

Ahdina means to guide us. What is guidance required for? Guidance  for the right path; that path which makes man reach the desired destination. That path on one end of which man is standing and the other end is Allah, and there are no distortions and deviations in left and right on this path.

Siraat-e-Mustaqeem means all those things that make man reach the essence of Allah.  The Quran introduces Siraat-e-Mustaqeem in this first Chapter and then opens up  different segments and dimensions of this Siraat (path) in various other chapters.  Surah Fateha is the title and rest all other Surah’s are Tafseer of this. It is there in traditions also that the entire Quran is comprehended in surah Fateha and Surah Fateha is inside Bismillah. If man gets this Taufeeq (Divine opportunity) he can acquire the entire Tafseer of Quran from a very small expression.  Though all do not possess this strength and only few special persons are given this Taufeeq by Allah.

In Surah Baqarah – verse 142

سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

The fools among the people will say: What has turned them from their Qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.

During the incident of change of Qibla, when people were previously facing towards Baitul Muqaddas (sacred mosque of Al Aqsa) and praying, the Jews would taunt the Muslims that they don’t have their own Qiblah and they follow our Qiblah. When Allah declared Holy Kaaba as the Qiblah for Muslims the Jews again taunted as to what happened to the Muslims, yesterday they were facing in one direction and now they are praying in another direction. What is this; one day they turn in one direction and on the other day they turn  in another direction. Quran called these  taunting people  as Sufaha (fools) . They do not understand the actual meaning. They were thinking that there is a specialty in the geography or direction and if man changes his direction then he is in loss. They do not realize that it is Allah who declares Qiblah to a particular direction, and it is not that this direction has some specialty by creation, like the walls and stones of Kaaba have some specialty due to which they are turning towards Kaaba or there is some specialty in this desert  which is not present in any other lands and if man slightly changes this direction then all the worship will become ineffective.

In general religious people have the same thinking and perception that these places have some sacred effects in their physical creation whereby a current is present and when man visits there or is in  Kaaba, that current passes inside man. These are those lands which are established as center and direction due to some divine reasoning established by Allah (s) and not because of specialty of land which was present in this land and not present anywhere else. And even if there was a specialty then that was also kept by Allah in this land and has made this geographical point as a center of Muslims. In any case one center and one direction are required where one should point in unity. All should face in one direction for the sake of construction of Ummah, to establish a unity a center was required. First this status of centralization was with Baitul Muqaddas and later it was changed to Kaaba. But these Jews were thinking that there is a specialty of land which is present in Baitul Muqaddas and not present in Kaaba and hence they were raising such questions and taunting Muslims. This is the reason Quran addressed them as Safeeh (fools) that they do not understand the philosophy of Qiblah, which is not in lands but is with Allah.  The Quran answered their foolish taunts as:

قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ

East and West is with Allah and later in another verse in Surah Baqarah also another misunderstanding on the same lines was clarified as:

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ

They think that all goodness lies in facing towards East or West. Allah says that the goodness is not in facing East or West; all directions are for Allah and are same.  The same is expressed in this verse of our discussion

قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ

Wherever you turn your face there is Allah, it is not that Allah was first present in Baitul Muqaddas and now Allah has come inside Kaaba. Do not derive that we have turned our face away from Allah. This means do not deduce the recognition of Allah from Fiqh rites.

قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

Say: The East and the West belong only to Allah; He guides whom He likes to the right path

Whomsoever Allah desires Allah guides him to the right path. It is possible that this Siraat-e-Mustaqeem could be in the form of Maarifat, could be in the form of an act and possibly  in form of some limits. Any guidance which is related with the man’s understanding and growth is part of Siraat-e-Mustaqeem.

In Surah Baqarah again in another instance it is mentioned that Guidance is from Allah and that too towards the Siraat.  In this verse 213 it is clearer.

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.

It was mentioned before also that this meaning that people were one and then differences developed within them has been further clarified in Surah Yunus. To remove these differences Allah revealed divine books, but then some came and developed differences in these books itself. But then there were those whom Allah guided  towards the path and that too the right path within these differences. As mentioned before also the major emphasis of the Quran is on the path. Quran has come to show the path but with this condition it is that path which goes towards Allah.

In Surah Aale Imran;

Quran discussed about the previous books because the previous books are also guidance similar to Quran. And the maltreatment done to the previous books were much more than what is explicitly done with Quran. Quran has referred to the priests of Jews and Christians as to what they did with the manifesto of guidance; they sold the verses for paltry gains.

قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ

Say: O followers of the Book! why do you disbelieve in the communications of Allah? And Allah is a witness of what you do. (Surah Aale Imran: 98)

قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

Say: O followers of the Book! why do you hinder him who believes from the way of Allah? You seek (to make) it crooked, while you are witness, and Allah is not heedless of what you do. (Surah Aale Imran: 99)

First in these verses the Quran is criticizing the followers of previous books as to why they are stopping people to come near to Allah, why they are making the Siraat-e-Mustaqeem look crooked.

Then the Quran addresses the believers in verse 100 and 101

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ

O you who believe! if you obey a party from among those who have been given the Book, they will turn you back as unbelievers after you have believed. (Surah Aale Imran :100)

The Quran is warning the Muslims that do not follow the footsteps of the previous followers of book, and if you follow a group amongst them and follow their footsteps they will turn you away from Faith and turn you into disbelievers. Then the Quran says:

وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَىٰ عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ ۗ وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

But how can you disbelieve while it is you to whom the communications of Allah are recited, and among you is His Messenger? And whoever holds fast to Allah, he indeed is guided to the right path. (Surah Aale Imran: 101)

Quran is questioning that despite of the verses recited to you and with the Messenger present amongst you how can you turn back from faith.  And the one who holds fast to Allah gets associated and glued to Allah is the one whom Allah has guided towards the Right Path.

In Surah Maida verse 15 and 16 similar meaning is expressed, whereby first the Ahle Kitaab (people of book) are discussed and then the Muslim believers.

يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ ۚ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ

O followers of the Book! indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah; (Surah Maida: 15)

The Quran is telling the followers of the Book that this Messenger has come to clarify things which you were concealing before and this is a Clear (Mubeen) book which has come to you now. So what this book will do now?

يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

With it Allah guides him who will follow His pleasure into the ways of safety and brings them out of utter darkness into light by His will and guides them to the right path. (Surah Maida: 16)

Through this Book Allah will guide you towards the paths of safety and in this world and hereafter. This means if you follow the path shown by the Quran then Quran will give you safety in this world and hereafter. And through this Allah will take you out from darkness to light. And the third thing discussed about Quran is that through Quran Allah will guide you towards Siraat-e-Mustaqeem.  This means Quran has come to show you the path, that too the right path which ends at Allah

In Surah Anam;

An example is presented that when Allah desires to guide someone then the first guidance is to show the path (Siraat).  At certain places it is mentioned that we descended the Quran to show the path, at certain places man has been asked to seek Siraat from Allah i.e. to say Ahdinas,… and at certain places the status of special servants of Allah are discussed who acquired guidance. And amongst these one of them is Prophet Ibrahim.  The Holy Prophet is asked to inform

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

Say: Surely, (as for) me, my Lord has guided me to the right path; (to) a most right religion, the faith of Ibrahim the upright one, and he was not of the polytheists. (Surah Anam: 161)

This is the example which Quran presented that if you want to see in practical form an example of the Guidance of Quran, thenit is the Prophet. If we tell a Muslim or a non-Muslim that Quran is Guidance and he questions that first I would like to see what kind of guidance or what I will become  with this guidance then the Quran itself presents the Holy Prophet (s) as an example of this guidance.

O Prophet!  Tell them that Allah has guided me to the right path. It does not mean that after taking guidance from Quran a person becomes a Messenger but what happens is that after taking guidance from Quran a person gets on this path on which the Messenger was.

In Surah Ibrahim,

Here also there is a discussion of past nations, their prophet, their people and their behavior against Prophet.  In Surah Ibrahim after discussing about the behavior of the people of various Prophets then the behavior of one more group is discussed as:

The verse starts from 9 about the entanglement which these people had with their messengers.

قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۚ قَالُوا إِنْ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا تُرِيدُونَ أَنْ تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُبِينٍ

Their messengers said: Is there doubt about Allah, the Maker of the heavens and the earth? He invites you to forgive you your faults and to respite you till an appointed term. They said: You are nothing but mortals like us; you wish to turn us away from what our fathers used to worship; bring us therefore some clear authority. (Surah Ibrahim: 10)

The Prophets of these communities said that you are having doubt about that Allah amongst whose signs you are living and eating day and night. These people were stubbornwith their Prophets and they would say that you are just like an ordinary person like us, and you have come to get us away from the paths of our forefathers. This problem is prevailing till today, whereby people do Taqleed (blind following) of their forefathers. What we consider as Taqleed is an ordinary trend whereby an ignorant person refers to a learned.  Like in every field an ignorant refers to a learned. If you look at other fields of life also this referral is there. A sick refers to doctor, for technical things you refer to Engineer, for a car problem you refer to a Mechanic, so if referral is there in Religion why this has become Taqleed? Why this simple matter of common sense has turned into Taqleed. To ask religion from a qualified learned scholar is not Taqleed, it is part of education.  The Quran has condemned Taqleed but on the other hand Quran itself tells the ignorant to refer to Ahle Zikr, the learned men.  If you do not know something you go and ask those who know. 

Taqleed is something which you do with closed eyes. Taqleed is that act which a person does in which he has no reasoning or justification but he does just because someone else is doing.  This is something which Quran has severely condemned.  The first group that would oppose the Prophets was the Muqallideen (blind followers) of forefathers. They would tell Prophet that you have come to take us away from the path of our forefathers.  As in this verse they said you wish to turn us away from the path of our forefathers but we will not change unless you bring some clear proof.

قَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَحْنُ إِلَّا بَشَرٌ مِثْلُكُمْ وَلَٰكِنَّ اللَّهَ يَمُنُّ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۖ وَمَا كَانَ لَنَا أَنْ نَأْتِيَكُمْ بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

Their messengers said to them: We are nothing but mortals like yourselves, but Allah bestows (His) favors on whom He pleases of His servants, and it is not for us that we should bring you an authority except by Allah's permission; and on Allah should the believers rely. (Surah Ibrahim: 11)

The Prophet replied that what you say is right, we are mortals like you but what we are saying and presenting is not from us but from Allah and the believers only rely on Allah. And why should we not rely on Allah?

وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا ۚ وَلَنَصْبِرَنَّ عَلَىٰ مَا آذَيْتُمُونَا ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ

And what reason have we that we should not rely on Allah? And He has indeed guided us in our ways; and certainly we would bear with patience your persecution of us; and on Allah should the reliant rely.

Why should we not rely on Allah when Allah has guided us to the path which we were in pursuit of, which we had to traverse, so why should we not rely on Allah. And these difficulties, which you are creating for us, will not weaken us and we will not leave this path of ours. This means if some Muqallideen (blind followers) of fore father’s religion come to deny and reject the Prophets, the answer of Prophet is that because of you we will not leave our path.

Here the Prophets are confessing in front of Ummah that  وَقَدْ هَدَانَا سُبُلَنَا Allah has shown us all the ways which were required and necessary for us.  (Subool is the plural of Sabeel).

Ibrahim - An Example Of One Who Acquired Guidance

In Surah Nahl,

Allah has presented the example of Ibrahim. It is presented as to what is Siraat and those who are guided towards the Siraat are what kind of people. There are many people who say we are on Siraat, but what are you doing on the Siraat? Some are walking upside down on Siraat, some have put up shops on Siraat, Some are doing something else on Siraat and even Shaitan is also on the Siraat but he has laid traps on the Siraat. Shaitan is also on Siraat because the dacoits are always on highways only.  It is possible that some people have put up markets and shops on the Siraat-e-Mustaqeem but they are selling things for people on this path. These people can claim that they are on the Siraat but they will not reach anywhere because they are not travelers on the path instead they are traders of this highway.  They understand the needs and difficulties of the travelers of Siraat-e-Mustaqeem and use these to enhance their business.

There are many claimants of being on Siraat-e-Mustaqeem.  Like if there is a person who is doing speeches and lectures about Siraat-e-Mustaqeem but see what he has got from Siraat-e-Mustaqeem, he has filled up his pockets.

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

Surely Ibrahim was an exemplar, obedient to Allah, upright, and he was not of the polytheists (Surah Nahl: 120)

What a beautiful introduction Quran is giving  for Ibrahim. Four attributes of Prophet Ibrahim are discussed; Ummah (a nation), Kaanetan Lillahe (contented with Allah), Hanifan (upright), Lam Yek minal Mushrakeen (not a polytheist). These attributes needs explanation.

شَاكِرًا لِأَنْعُمِهِ ۚ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

Grateful for His favors; He chose him and guided him on the right path. (Surah Nahl: 121)

Then 5^th attribute that he was Shaakir (grateful), 6^th attribute was chosen one and then Quran says that Allah guided him on the Right Path.

Who is the man of Quran and the one who is  nurtured by Quran?  The Quran is presenting Ibrahim as an example of one who treads the path of Quran, and one who does this what will  he become, the Quran talks about six traits that develops inside this person.  He becomes a Quranic Ideal.

Today we are brought near the Quran through various attractions and we do various secondary things with the Quran but do not come to the Quran to work out the actual thing, which is Guidance. It is like we take admission in Islamic Seminary (Hauza), the first thing the students are taught is to learn the Arabic grammar rules, why? If you do not study this you will not be able to understand Quran. Finally he has studied this for four years and after that he puts on the attire and becomes Hujjatul Islam.  You ask them what happened why are you not studying Quran, the answer is that there is no need, now I have become Hujjat for Islam after studying Arabic so what is the need for studying Quran.  We understand Islam before understanding Quran and just with Arabic language itself we believe that we have understood all the meanings of Islam.

If we reach Quran and become a man of Quran, what comes out is the personality and status of Ibrahim.

In Surah Hajj,

The same meaning is expressed in verse 54, that Quran and Messengers are all for Siraat-e- Mustaqeem

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ

And We did not send before you any messenger or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise, (Surah Hajj: 52)

A deep meaning is expressed here that the desires of Messengers were suggested by Shaitan.  On one hand we know that the Prophets are infallibles and Shaitan cannot interfere so what is this verse saying that Shaitan is interfering? Then  Quran says that when Shaitan tries to interfere in the desires of Messengers Allah annuls the interference of Shaitan and makes his Ayah firm

لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ

So that He may make what the Shaitan casts a trial for those in whose hearts is disease and those whose hearts are hard; and most surely the unjust are in a great opposition, (Surah Hajj: 53)

Now Shaitan turns towards those who have diseases in their hearts and put them to trial (Fitna), so that both the groups are clear, those who do not get deceived by Shaitan and those who are deceived by Shaitan.

وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

And that those who have been given the knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may be lowly before it; and most surely Allah is the Guide of those who believe into a right path. (Surah Hajj: 54)

And also Allah wants to separate those who have the knowledge of the Truth. Today all are mixed up, those who are transgressors and those who are believers are all standing in the same ranks. The followers of Allah and followers of lust; those who are on Siraat-e- Mustaqeem and those who are away; all are sitting under the umbrella of the term Believer (Momin).  Allah creates very often such incidents and events so that they can be separated.

Like one elderly Martyr says that when a battle or war takes place; Allah desires to see who is a real man and who is an impotent being.  This Martyr says these drums of battle are not the drums of battle but drums of manlihood and impotency. These drums tell us who are man and who are not. Because inside their homes and inside mosques they all claim to be man; so how do we know who man is and who is not? The drums of the battle are beaten so that people should know who man is and who is not? Quran also says that we will do this.

There are some who are Mard in Believers (rijal alal Momineen). 

As Ameerul Momineen (a.s) says in Nahjul Balagha, Ya Ashbahar Rijaal Ala Rijaal.  O you who resemble man.  He said this at the time of battle. They were coming to mosques, on food mats and they would claim big. Ameerul Momineen (a.s) said beat the drums of battle to see who amongst these big bearded persons are man and who are not. 

Allah says that these tests are done again and again. Others come and join people to say that everyone is a Momin; we should not differentiate. They bring Mujahid and non Mujahids in the same rank but then Allah creates such an incident that once again they are separated.  There are some who mix milk with water but Allah creates such a test that Milk and water are once again separated.  At the end Allah has to preserve his system, if he hands it over to us then we would turn milk into water and water into milk. First there was a time when water was mixed in milk, now milk is mixed in water. The primary thing has become water.

First there would be Momineen (believers) and one or two non-believers would enter into them but nowadays most of them are non-believer one or two believers are within them and Allah wants to keep these ranks separate.

وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

And that those who have been given the knowledge may know that it is the truth from your Lord, so they may believe in it and their hearts may be lowly before it; and most surely Allah is the Guide of those who believe into a right path.(Surah Hajj:54)

And then Allah guides the true believers on the Right path. 

Thus purpose of Hidayat is to show the Path and everyone should assess whether he has got the path.

The Scholar who wrote the book Then I was guided, what did it mean? It meant I found the way which takes me towards the destination.  This is what guidance is that you find the path.  And this is what Quran has come for, it has come to show the path but this path is so broad and vast that it is not a matter of few statements it is a matter of full life to walk on this path.

In Surah Noor,

Just pay attention Quran says how we will make man prestigious amongst beastly traits.

In verse 45, 46

وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِنْ مَاءٍ ۖ فَمِنْهُمْ مَنْ يَمْشِي عَلَىٰ بَطْنِهِ وَمِنْهُمْ مَنْ يَمْشِي عَلَىٰ رِجْلَيْنِ وَمِنْهُمْ مَنْ يَمْشِي عَلَىٰ أَرْبَعٍ ۚ يَخْلُقُ اللَّهُ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

And Allah has created from water every living creature: so of them is that which walks upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four; Allah creates what He pleases; surely Allah has power over all things. (Surah Noor: 45)

Quran says that land is full of دَابَّةDa’abba (those creatures that move), and there are many types of creatures; there are some who crawl on their bellies, some are ones who walk on their feet that is man and there are some who walk on four feet. Thus there are Da’aaba who crawl, who walk on four feet and those who walk on two feet.  And Allah creates what he pleases means do not object that why Allah has not created everyone crawling. Allah desires what he pleases.

لَقَدْ أَنْزَلْنَا آيَاتٍ مُبَيِّنَاتٍ ۚ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

Certainly We have revealed clear communications, and Allah guides whom He pleases to the right way (Surah Noor: 46)

We have revealed Bayyanah signs, why? So that whom Allah pleases he guides. This means that amongst these Da’aaba one who comes on Siraat-e- Mustaqeem needs Ayah (signs). He need guides.  This means if a person who is on two feet can reach the destination then one with four legs can reach the destination as well that too much faster, but to reach the desired destination legs are not enough. The quadrupeds can run much faster and better.  To reach the purpose of destination Allah has revealed Bayyanah, which are the divine books and Messengers who guide man towards the destination.

In Surah Fath

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا

Surely We have given to you a clear victory (Surah Fath: 1)

لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا

That Allah may forgive your community their past faults and those to follow and complete His favor to you and keep you on a right way, (Surah Fath: 2)

What is the meaning or intention of ذَنْبِكَ Zamb over here?  Allah is telling O prophet we gave you clear victory so that your past faults can be forgiven and the incident is also Fathe Mubeen and Sulah Hudaibiyah. How Allah forgave the sins of Prophet through Sulah Hudaibiyah. As if the Prophet was going for Hajj and on the way Allah through this Sulh got the sins forgiven in return of this? The meaning is similar to the earlier one; on one hand the Prophet is a purified soul whereas on the other hand Allah is telling we have forgiven your sins.  What is intended by Sin (Zamb) over here is not what is in our minds, which is disobedience of Allah. The Zamb over here are those issues and difficulties which were developed with the people of Mecca. There were many battles and agreements which were going through with the people of Mecca. This Sulah Hudaibiyah was a solution to all these past issues and Quran says through this Fathe Mubeen we have resolved all those issues and not the acts of disobedience to Allah. And the second meaning is that Allah has accomplished his Ne’mat on you and then O Prophet! Allah has guided you to Siraat-e- Mustaqeem.  This means we have shown you the right path, that path which reaches the destination has been guided to you.

The point over here is that the step which you have taken over here is Siraat-e- Mustaqeem.  Sulh or Battle is both Siraat-e- Mustaqeem under its specific circumstances. As said Siraat-e- Mustaqeem is necessary in every aspect of life, whether it is individual life, social life or whatever part of life.

In the same Surah it continues to say that as an outcome of this Fath, there are many things which you will get and this is the right path which Allah has placed you on.

لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا

Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility on them and rewarded them with a near victory,(Surah Fath:18)

وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا ۗ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

And many acquisitions which they will take; and Allah is Mighty, Wise. ,(Surah Fath:19)

وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَٰذِهِ وَكَفَّ أَيْدِيَ النَّاسِ عَنْكُمْ وَلِتَكُونَ آيَةً لِلْمُؤْمِنِينَ وَيَهْدِيَكُمْ صِرَاطًا مُسْتَقِيمًا

Allah promised you many acquisitions which you will take, then He hastened on this one for you and held back the hands of men from you, and that it may be a sign for the believers and that He may guide you on a right path.,(Surah Fath:20)

Thus there are many such verses which prove that Quran is giving the guidance and giving guidance of Siraat and that too Siraat-e- Mustaqeem

And this is what is expected from man also to seek the Right path.

And the second element of Guidance is the destination. Quran presents the Siraat, presents the destination and also presents the examples of those who have reached the destination. When man looks at those who have reached the destination man gets certain and confident that if man walks on the path of Quran he reaches the destination.

Quranic References Of Guided Ones

In this discussion of the recognition of the Quran, we have discussed that the addressee of the Quran is man and the purpose of Quran is guidance.. We also expressed the meaning of Guidance which was to show man the path and to make him reach his purpose of creation. This is also in context of his creation and the way the Quran has introduced the creation of man, whereby man is not made as man but has been created to become man.  Quran expresses this also with other terms as Liqaullah, Khalifatullah and Qurb of Allah. And this also is the purpose of Quran to make man reach this destination.

As it was mentioned before that the first supplication which Quran taught man was to seek for Siraat (path). It is اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ.  Guide us towards the right path. Then we talked about various verses from the Quran announcing that we have descended the books and Prophets so that they can show the right path to man. There are certain verses in which the acquisition of purpose is also discussed under the title of Guidance.

The Quran says we have guided man and under context of this guidance, man has reached the destination of guidance and has also informed and presented certain examples of people who have reached the destination.

In Surah Baqarah, beginning from verse 1 starts with Muttaqeen and then the five attributes of Muttaqeen are presented.

الم

Alif Lam Mim.

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ

This Book, there is no doubt in it, is a guide to those who guard (against evil).

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

Those who believe in the unseen and keep up prayer and spend out of what We have given them.

وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ

And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter.

Then in verse no 5 it is said:

أُولَٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

Those follow their Lord’s guidance, and it is they who are the felicitous

The Quran says that those who have acquired these five traits of Muttaqeen are guided people and they are successful..  They are prosperous people who have reached their destination. As per Quran, the successful people are those who have reached the destination and those who have not reached the destination are either on the way or are misguided from the path.

Prosperous, felicitous and successful people are these and as mentioned in other place that they are Faeezoon (virtuous) as well. Thus Guidance means to show the path and it is also to make man reach the destination.I It is also saying that we have made people reached the destination and that too through the same means of Guidance.

In Surah Aa’raaf;

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ

And (as for) those who believe and do good We do not impose on any soul a duty except to the extent of its ability-- they are the dwellers of the garden; in it they shall abide.

وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ ۖ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ ۖ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ ۖ وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ

And We will remove whatever of ill-feeling is in their breasts; the rivers shall flow beneath them and they shall say: All praise is due to Allah Who guided us to this, and we would not have found the way had it not been that Allah had guided us; certainly the messengers of our Lord brought the truth; and it shall be cried out to them that this is the garden of which you are made heirs for what you did.
(Surah Araf : 42,43)

When the Quran is addressing those who have brought faith, it means those who have remained on this path in both, the visionary and the practical sense. We should not take simple meanings of these verses; they should be taken in the comprehensive form.  When the Quran says those who have faith, it means from the perception of belief that they are on the right path. Their understanding about faith was correct and practically their actions were righteous (Saaleh), which means they did all those acts which were  commanded by Allah. And then the verse says that every soul has its ability to deliver. What it means is that all the believers are not same in terms of ability, and according to their abilities they have equivalent responsibilities. Those whose abilities are  higher, their level of  responsibilities are also higher. . Thus a person will reach the level of prosperity in accordance to his ability.  It is not that we will weigh those who have more strength of understanding and those whose strength is weak on the same scale. We will definitely weigh them but in accordance to their ability and give them the status accordingly. A person who has more strength and has done more contribution whereas there is another person who has lesser strength and hence has less than it is not that he will be deprived. They both will be given in accordance to the ratio of their ability and strength.  They are from the Khaledeen in Paradise.

The status which we will give them in paradise will be that we will remove all the anger and ill-feeling غِلٍّ from their chest . This is because paradise is not a place of distress; it is a place of comfort. In this world too, if a person gets a Villa in which all the facilities of life are present but yet  there is no guarantee that when a person enters inside and stays, he will be stress-free and  comfortable. This can be seen today with those who are very wealthy and live in big bungalows but are not able to sleep normally and need sleeping pills for relaxation of mind and peace. . This means that physical comfort does not necessarily provide relaxation and peace of mind. Thus in paradise also the Houries, the gardens, the fruits and food cannot give comfort to man because all these things are outside the existence of Man; they are not the comfort of man. Hence, despite  the presence of these things it is possible that man would be tensed, distressed and  un-comfortable. That is what this verse says that when we take them inside paradise, we will remove all these tensions, distress, anger and sorrows from their hearts.  The anger, agony which was present in their heart will be removed before they enter paradise. Like if a person is in Paradise and his son is in hell, very often he will think about his son and won’t be comfortable in Paradise.  Someone asked Imam (a.s) that Prophet Noah would be in Paradise and his son in Hell, so Prophet Noah will be distressed and he will be concerned continuously about his son like in this world we hear that  Prophet Noah wanted his son to board the ship and get salvation. Imam (a.s) replied by reciting the same verse that Allah will grant comfort in the hearts of all those who enter Paradise. They will forget and Allah will remove from their hearts the negative past  so that their hearts should not feel  uncomfortable in Paradise.  But people in hell will remember all their relatives and their negative attributes. 

And then the verse continues to say that when this group reaches their station in Paradise, they will Praise Allah saying that Praise be to Allah who has guided us to this destination. This is the guidance of destination and not that of the path because they have travelled on the path and reached the destination. They are grateful and thankful for reaching this destination. And along with thanks and praise, they are also confessing that if Allah would not have guided us than we would not have acquired guidance because we were not aware of the path, the destination, the principles of path and nothing was known to us.  All these were granted by Allah.  They will also confess as to how Allah guided them, which was by virtue of the Prophets whom Allah sent; who informed them about the   type of station awaiting them   and the efforts they should make to get to the that station.s..  These guided people will now call the dwellers of hell and say:

وَنَادَىٰ أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

And the dwellers of the garden will call out to the inmates of the fire: Surely we have found what our Lord promised us to be true; have you too found what your Lord promised to be true? They will say: Yes. Then a crier will cry out among them that the curse of Allah is on the unjust. (Surah Araf: 44)

We have acquired all what was promised by our Lord to us and was the promise of Allah for you also  true? They will say Yes that promise came true.  And at that time the announcer will announce that Allah’s curse be on those who were unjust. This means that if you are deprived, its because of the injustice you do.

In Surah Luqman up to verse 5:

الم

Alif Lam Mim.

تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ

These are verses of the Book of Wisdom

هُدًى وَرَحْمَةً لِلْمُحْسِنِينَ

 A guidance and a mercy for the doers of goodness,
(Surah Luqman: 1-3)

Here the Quran is addressing the Mohsineen, So now who are the Mohsineen?

الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ

Those who keep up prayer and pay the poor-rate and they are certain of the hereafter.

أُولَٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

These are on a guidance from their Lord, and these are they who are successful:
(Surah Luqman: 4-5)

These are the people who have reached the destination.  It was mentioned in Surah Shams that one who took his soul up and nurtured his Nafs is a successful person. Here the Quran is announcing  who these people are. They are the successful people who have got the path and the destination as well.  The path towards which the Quran guided, they grasped,  and the destination towards which the Quran took them, they reached it.

As pointed before, the Holy Quran has declared its addressee as Men and that too Men was declared as addressee for the sake of guidance.  The reason this is repeated again and again is because the prime reason of Quran being forsaken in our lives is that Quran has not been recognized correctly by us. The extent to which it is recognized, it is present amongst us but the reality of Quran and the introduction which Quran is doing for itself is not yet recognized by people. The Quran has been introduced as a blessed book and it is present to its best for this purpose whereby in every activity of ours, Quran is just present as a blessed book.  In marriage, in death, in travel, buying a house, making a shop and for all events the presence of Quran is there.  Just because it has been told that Quran is  sacred, hence we have given that much respect to it, We kiss it before opening  it and we have very high degree of respect and sanctity for the Quran. Why this degree of sanctity we have for Quran?. This is because it has been told that it is a sacred book and we have accepted it as a sacred book.

We were told that it is a means of blessings (Barakat) and hence it is present on all those places where we expect blessings (Barakat). It is present in  our houses, our cars, our dowries, our offices, in business and wherever we need Barakat it is present..

The other introduction is that it is a book of rewards (Thawaab) and here also it is being used for this purpose extensively. Like in the month of Ramadan, if you visit the mosques,  the Quran is recited all nights for the sake of getting Thawaab.

And these specialities are also present in Quran. There is Barakat in Quran and it is the basis of acquiring Thawaab. But this is not the purpose of Quran and Quran itself has not even in a single place presented itself saying that its purpose is to be present amongst people as a sacred book or the purpose of descend is to give Barakat or Thawaab. The purpose has been informed as Guidance.

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ وَالْفُرْقَانِ

Quran has clearly presented its purpose as Guidance which we have proven in earlier chapters, whereas Quran is present in our lives for other objectives. This point needs serious and deep attention that Quran is not present in our lives unfortunately for the purpose of acquiring Guidance. It is present in our lives as a book of Thawaab, Barakat, Fa’aal, Istikhara, Oath and people have delivered the rights of Quran towards these things but the only thing for which Quran is not present in our lives is for Guidance.

It is like a Religious Scholar who is present in a house with the status of father, brother, husband or son but not as a Scholar. He does not give guidance to anyone in his house. He is not present as a Guide (Haadi) but just as an individual and that too a respected individual. Everyone respects him but he is not Haadi. He does not guide his children, does not stop them from forbidden things, he does not teach them good and bad, and does not deliver a single statement of guidance to the family. .  .  Quran is not present in our lives as a Haadi but present for many other things. And  Quran despitebeing physically present is yet absent from our lives.  If you accept Quran as guidance than all other things will come with it automatically; Thawaab will also come, Barakat will also come because these things are all secondary issues of the Quran.

Like if a Religious scholar remains present in the house as a Scholar, than he is definitely present as a father as well but it is possible that he is present as a father who loves his children but not as a guide who is guiding his children as well. There is a difference between these two types of presence.

Thus it is expected from us that Quran should be present in our lives as Haadi and the same applies for Ahlulbayt as well.  The Ahlulbayt are sacred to us, they are blessed for us , we do Tawassul with them and they are present in our lives with different status but the only status that we do not give to Ahlulbayt   is the status of Haadi.

This is the abandonment of Quran and this is the complaint which the Holy Prophet will raise in the presence of Allah. يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا   They did not take Quran as a Haadi in their lives and hence they did not reform and change.

When Quran presents itself as Guidance, it also presents the complete System of Guidance as well. There is no part or element related to Guidance that has been ignored by Quran.

Elements Of Guidance

There are certain elements of Guidance and certain things are the means of Guidance.  There are four elements of Guidance and these elements are such without which the truth or reality of Guidance cannot be materialized.

The four elements are:

1.Path (Siraat)

2.Destination

3.Source

4.Recipient

1^st Element – Path (Siraat)

Since Guidance means to show the path, hence Siraat is a must. Those things which a person listens and studies but is not having a path (Siraat) in it is not guidance. There could be information but there is no path. Like information about relationship and lineages does not come under Guidance; like so and so personality had this person as brother, father etc. This cannot be considered as Guidance or the Geographical information or Historical information in which man cannot find a path are all out of context of Guidance. If man learns literature, language and studies different sciences and becomes an Allama but if there is no mention of path and no path is seen in what he has studied than that would not be considered as Guidance. Today in whatever sciences we are occupied, we should examine it on this standard as to whether these sciences are talking about Siraat or not. If they are talking about Siraat, then these sciences are Guidance. But if there is no mention of Siraat, then this is just passion and waste of time. And these are those sciences for which the Holy Prophet seeks refuge from Allah in his supplication “ I seek refuge from those sciences which do not give me any benefit”

2^nd element - Purpose or Destination

The second element of Guidance is Purpose or Destination because Siraat alone is not the real element of Guidance. The real element of Guidance is the purpose and striving to reach the purpose. The Quran enlightened the Purpose and the Siraat both for men.

3^rd element - Source

The third element which can also be considered as the first element of guidance is the activator of guidance or the source  of Guidance. The one who will present, inform and establish the Siraat and Purpose is the source of Guidance. It is the source from where Guidance gushes out.

4^th element - Recipient

The fourth element of Guidance is the Recipient of guidance; the one who will receive and accept guidance. Guidance is not done in air and  does not remain just  in books. These points should be memorized by us and we should keep reminding our self.. Many things we give it to our memory and leave it, and after sometime they are forgotten. But these are  things which need to be repeated and reminded again and again. It is necessary to bring them from out of sense to sense again and again. .what are we stressing on?  The point is that Guidance is not in books, not in narrations and not in Ayahs. The place of guidance is man. When will these Ayahs become guidance? only when they reach Man. If they do not reach man, they will not remain guidance. . And this is something which Quran has also mentioned that these same verses when  reach an uneligible recipient, it is no more Guidance, it becomes the basis of misguidance.

As Quran says the same verses when they are recited, it enhances the faith of believers and enhances the disbelief of unbelievers. Thus the verse by itself is not guidance; instead the container in which the verse enters will turn into Guidance. This verse has the strength and ability of guidance in it   but the reality of Guidance will only get manifested when it enters inside a Nafs (soul).  As expressed in other words, Guidance is not in books, it’s not in meanings, it’s not in libraries, it is not in air and environment. The landing station and container of Guidance is man who is the Mohtadi (one in pursuit of Guidance). This is where all these things take the shape and form of Guidance.  If they enter inside man than they become Guidance, else if the Quran does not enter in my existence, but is just written on paper, then we don’t  get any guidance..  The  Quran says that certain people when they read Quran  are misguided. If this was not the case, which means if the paper itself was Guidance than these verses when they enter in any heart should be a guide for all of them. But Quran says that the Quran guides some and misguides some with the same verses.  This means the strength and ability of guidance is present in these verses and it turns into Bil Fel or actual guidance only when it enters its correct place and container.

The container of Quran   is the heart of Man. The place where the Quran descends is the heart of man. At present, Quran has descended on pages but it is still waiting for descending on  the hearts of people.

Means Of Guidance

There are some means of guidance which  we will point towards,  like Books, sciences, teachers, Madrassah (seminaries) and before them, Prophets, Imams wre the means of Guidance. Allah has established these means for human being to show them the correct path.

Thus the elements of Guidance are four; Path, Source, Destination and Recipient

We have pointed towards Siraat earlier, that  was just an indication, now what is actual Siraat? This is what is present all over the Quran and our discussion is about Recognition and now about Fahme Quran. The explanation and contents of Siraat comes under Fahme Quran (understanding Quran). We are doing the recognition to prepare ourselves towards  understanding the Quran. What this Siraat is will be told by the Quran.  Religion is this path, the Siraat, the principles, the policies, the laws and Systems of Islam are all Siraat which are presented by Quran.  The Destination and purpose is Liqaaullah and the source of Guidance is the essence of Allah.

Source Of Guidance

There are various instances in Quran whereby it is informed that the exclusive source of Guidance is the essence of Allah and any other source other than Allah is denied.  No one other than Allah can be the source of Guidance. You should pay attention to the fact that the Holy Prophet was told that even you are not the Source of Guidance. Prophet was very eager for the guidance of people. In Surah Tauba, it is mentioned that the Prophet had strong desire to guide them so that all unbelievers, hypocrites  get guidance, but Quran says that your desire is respected but this will not happen in this manner. Those whom you desire to give guidance will not necessarily  get guidance. There is a system of guidance which Allah has established and Allah guides whom He  desires. The source of guidance is Allah.  By this, it has been told to us that we  should not believe in two sources of Guidance .

If you summarize the entire Quran ,  it is a Manifesto of life.  Quran is a book of life because it is means of  guidance.

O believers, when Allah and Prophet call and invite you towards that thing which for you is the basis of life.

Where is Allah and Prophets calling and inviting you? They are inviting you towards Quran which is life.  Thus if you want to express in limited words what Quran is?

Quran - Manifesto Of Life

 Quran is the manifesto of complete life for man. From birth to death, whatever policies and systems for every segment of life are required by man are present in the Quran. There is not a single segment of life which is ignored by Quran or is not present in the Quran or for which the limits and the foundations are not expressed in Quran. Thus what is meant by Quran as Guidance means it is a manifesto of life and we have to spend our lives in accordance with the Quran. 

For us this manifesto is meant for recitation (Tilawat), the meaning of Tilawat which is set in our minds is that of recitation. It is like the Government of Pakistan decides that in the month of Ramadan we will sit in Parliament and do one full recitation of the constitution of Pakistan. The Constitutions are not meant for keeping in libraries or just for oral recitation. Like all those memorizers of Constitution like the lawyers and Judges, who are Haafiz of the constitution should sit and do Khatm-e-Constitution  and there will Thawaab for us.

The role of Government, Parliament, Judiciary and Senate is to implement the laws. The function of lawyer is to defend as per law, the role of Judge is to issue verdicts as per the law, and the role of government is to implement this constitution. Thus manifestos are meant to made practical and turn into the constitution. You have to rise, stand, sit, walk and live your entire life as per these laws.  You should think as per these laws and mould your life into these laws.

Thus Quran is the manifesto of life.  There is also Thawaab, Barakat and many other things which are beyond our thinking and imagination. The Houries will seem very small, there are various other stations beyond Paradise which are present with Allah and all these will be at the mercy of man if Man makes Quran as the manifesto of his life and lives his life as per the Quran. We should follow Quran in all aspects of life, whether it is political, worship, social, economic, education, upbringing, judiciary and from all directions and segments, the guidance should be taken from Quran.

For this manifesto to enter our lives, it is necessary for us to understand this dimension of Quran that it  is a manifesto of life which we have taken as Barakat and sacred. And this needs to be implemented.

The Quran says that this manifesto will become a manifesto of life when it reaches its addressee. As said earlier that the container and landing station of Quran is the heart of Man, the life and existence of man. It is necessary to get Quran out of libraries, Madrassah, from minds and even from heart. It is a necessity not to restrict the    Quran  in mosques,  but to bring Quran into our homes, in our lives, in markets, in shops which  means all those who are  buying and all those who are selling should do it in accordance with the Quran..  Quran should be present in shops and offices not for Barakat but as a system of trading, as a constitution of Business. As a system of education the Quran should be present in every university, college and school. Every point where man is present and man has an activity, Quran should be present. It is not that some people learn to recite Quran, some people learn to do Qirat, some memorize it, learn some etiquettes of reciting Quran and then one Qaari recites the Quran and a big number of people sit, listen to his recitation nodding their head, praising him. And then everyone is happy that the Qaari also got Thawaab and we too. The Quran is not a book of Thawaab, it is a book of Hayaat (life).  There is a need to bring it in our life. Thus the addressee of Quran is man.

About these four elements of Guidance, the Quran itself has done a detailed discussion as to what is the Path, what is the destination, what is the source and what is the container; that is man, and who he is. 

As regards to this container, the Quran has divided its addressee and expressed that there are many addressees of the Quran.  But before we get into the addressee of the Quran from the perspective of being receptor of Guidance, it is necessary to briefly talk about the Source of Guidance.

As it was proven before from Quran that it is only Allah who  guides and this manifesto is from Allah only and is the work of Allah because this work can only be done by the Lord, one who is the Lord of human beings; the one who takes care, brings up and nurtures man. The One who knows the needs of man and prepares the laws as per the needs of man.. Thus to make the constitution is the duty of Lord (Rabb) and Man is not the Lord (Rabb) of his self. The creation cannot be Rabb (Lord), it is not that we are created by Allah but when it comes to Lordship, we select by our will as to who would be our Lord.

Thus for Rabb (Lord) it is necessary for him to be creator. And Creator is only  Allah. And it is not that Quran has forced us to accept this fact that the laws or manifesto has to be from Allah; the Quran has presented justification and reasoning for this at various places in Quran.

Quranic Evidences On Allah Being Source Of Guidance:

In Surah Baqarah

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O men! serve your Lord Who created you and those before you so that you may guard (against evil). (Surah Baqarah: 21)

This verse says that you should worship your Lord (Rabb), which Lord? The one who created you and then one created those before you as well. This means your Lord should be your Creator and your Maabood (diety) should be your Lord (Rabb). Thus the rights to make the constitution and laws lies with the care-taker, who is your Lord, and hence the rights for making laws for man is with Allah.

One reason for distortion and abandonment of the laws is because we have considered Quran as Barakat, a book of Thawaab and has not been taken as a law and constitution. This is because dualism has developed in our lives and this is the reason that Quran as a manifesto has gone away from us.

This Duality is that we take blessings and thawaab from Quran but guidance, laws, manifesto and constitution  from somewhere else. We take these things from human beings which has become a school in the name of Secularism today.

Secularism

Secularism means separation of sacred and non-sacred things. Secularism is a gift from Western world to Muslims. The Western world as an outcome of misunderstanding; a deviation came up in the name of Secularism and they issued this in Muslim states.

Secularism comes from word Secul which means those things which are non-sacred. Since religion, Quran, Torah and Bible are all sacred things and in the beginning sacred and non-sacred things were all together. And in fact the sacred things were governing the non-sacred things. It was the rulership and governance of Church, Pope, Jews Priest. But it was only the name of sacred rulership but there was no sanctity in it. They were taking benefits from the sanctity of religion. The Quran has represented them beautifully as they were the people who were doing trade with religion. They had no religion but by taking the name of religion they did all forms of oppression, they confronted intelligence in the name of religion, they punished scholars in the name of religion, and in the name of religion they opposed the beliefs of people and on their beliefs they punished them and they imposed arrogance on people. And then a rebellion started against such type of religion. And as a result of this rebellion, it was decided that these sanctities and sacred things like religion should be separated from the daily needs of life of man; which means politics, family, social living, education, industries are all needs of daily life for man. These should be separated and sacred things should be separated.  By this, for the worldly life, they established the laws themselves and disregarded taking laws from Torah and Bible.  Those who want sanctity and blessing can go to these books and churches but they don’t have rights to establish laws from these books in their daily lives and practice them.  This was done with Christianity intentionally and the Muslims followed them voluntarily just to copy them.

We have separated all the sacred things from our lives. We separated Quran from our lives. Like if one page of Quran gets torn, we say that the Quran is martyred and it should be kept in mosque. This means all the worn out pages of Quran are dead and they should be buried in mosques. The Quran was martyred even before when it was wrapped in a cloth of hundred years and no one touched it apart from kissing. Now this martyr has been kept in mosque. This is because we consider mosque as a place for sacred things. If some worships are done at home, they say this is our home and not mosque.  This is how Quran has been kept out from our lives and has turned into a sacred thing only.

In order to bring Quran back into our lives, this illogical division should end.  We say that since life does not need any sanctity, life means eating and drinking so why do you need Quran to interfere in this life. Quran is no doubt sacred and blessed; we are not denying that but this sacred thing has to come in the life of man. It has to become guidance and manifest. From here there was a gap created between Quran and life; and to fill the gap human beings started to make laws on their own and started to spend their lives as per the laws made by themselves.  So what can Quran do? Our banking systems, our culture, our civilization; do all things have Quran in them? We say why do we need Quran here, Quran is required in Mosque, Madrassah & religious centers. If we tell them to do business as per Quran, they say Quran is not a place for this. These are the needs of life and Quran has come to organize these needs of life only.  The Quran has come to organize the issues of your routine life, your battles, your marital relationships.Thus Guidance is only from Allah and hence Quran says that the source of Guidance is only Allah. If we refer to anyone other Allah, than we will be out of the peripheries of religion.

As Quran says,

One who does not judge, lives the life as per the Wahy (revelations) from Allah and they are referred somewhere as Kaafir, somewhere as Faasik and all such titles have been given to them because they have removed MA ANZALLALLAH out of their lives.

There are few verses where we can see that Hidayat is only from Allah.

In Surah Baqarah verse 120

وَلَنْ تَرْضَىٰ عَنْكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۗ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ

And the Jews will not be pleased with you, nor the Christians, until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.

This verse means that  against Allah if you follow others; now you should not consider others only as Jews and Christian, any other creed or laws which would be Democracy, Secularism and accepting the laws, obeying them is what is referred to them. Here Quran is presenting Jews and Christians as an example, but it applies to anyone who invites  to their school, ideology, constitution, you tell them “Guidance is only that which comes from Allah”. This means anything that comes from other than Allah is not guidance.  This is because the one who is guiding should be a Lord (Rabb) and for Lordship (Rabb) he should be a Khaliq (Creator). Thus if a constitution comes from anyone other than Allah then that is misguidance. The Quran has restricted us to the fact that Guidance is from Allah and we need to listen to that only and  should not give  ears to anything else.

In Surah Ale Imran, verse no 73

وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَىٰ هُدَى اللَّهِ أَنْ يُؤْتَىٰ أَحَدٌ مِثْلَ مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِنْدَ رَبِّكُمْ ۗ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ

And do not believe but in him who follows your religion. Say: Surely the (true) guidance is the guidance of Allah-- that one may be given (by Him) the like of what you were given; or they would contend with you by an argument before your Lord. Say: Surely grace is in the hand of Allah, He gives it to whom He pleases; and Allah is Ample-giving, Knowing

The Jews had this opinion and would tell the people that when you go within Muslims, do not listen anything from them; you should only listen to what we Jews say.  Then Allah said; you reply to them with your stand. And your stand is that Guidance is not from a sect, it is not from Jews or Christians but Guidance is from Allah. دِينَكُمْ قُلْ إِنَّ الْهُدَىٰ هُدَى اللَّهِ

There are two expressions in this statement, one is affirmative and the other is negative. The affirmative is that Guidance is from Allah and negative is whatever is from other than Allah is not guidance. 

In Surah Anam, verse no 71

قُلْ أَنَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ
Say: Shall we call on that besides Allah, which does not benefit us nor harm us, and shall we be returned back on our heels after Allah has guided us, like him whom the Shaitans have made to fall down perplexed in the earth? He has companions who call him to the right way, (saying): Come to us. Say: Surely the guidance of Allah, that is the (true) guidance, and we are commanded that we should submit to the Lord of the worlds

It is worth paying attention on this point that Guidance is only from Allah which has been expressed by Quran very precisely so that Quran can protect us from the situation in which the entire Muslim world is drowned. Just look at the tragedy that a puppet of America goes there, studies there, understands their systems and then comes to an Islamic Republic to become their leader and then places the Quran in front of him with a pledge that I will defend this country.  This means the Quran is in the hand of tyrant also. Ziaul Haqq, Musharraf and Zardari are all pledging with the Quran. It is a resemblance of the verse of the Quran whereby Quran says that there are some reciters of the Quran whom Quran curses.  Similarly Quran is cursing on these people sitting in palaces and pledging on Quran. It is like Pharaoh comes, takes the Torah from Moosa, imprisons Moosa and then pledges that ‘I swear by the Torah that I am your Lord’. Is this not a mockery of Torah? What is written inside the Quran and who is holding it and what is he pledging? From where have you come, for what have you come, and who you have to return to?? This repetition is there so that people should know that not every tyrant should come and establish their own rule in the name of Quran. This is what this verse is saying that we have been commanded (Amr) from Allah to only submit to him; this is because Guidance is only that which comes from Allah.

In Surah Araf, verse 178

مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي ۖ وَمَنْ يُضْلِلْ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ

Whomsoever Allah guides, he is the one who follows the right way; and whomsoever He causes to err, these are the losers.

It is not that anyone who studies anywhere is guided. Today the Muslims think that we are guided by taking degrees from any university. Then they come and give their visions about Quran. The Quran clarifies this misconception; only that person is guided whom Allah guides.  If you take guidance from some other source, you will not be guided.  If Allah does not guide, one will be in loss despite of whatever education one has.

Thus the source of Guidance is specific to Allah and associated with Allah only.  And to refer to any other system other than the guidance from Allah is not correct. Whether it is referral to any other system of education, any other economic system, any other culture, any other social system, it is not permitted to adopt these things.  It is not that for the sanctity of other systems and to make them sacred just go and keep the Quran there.  All these are non-sacred and Quran is the source of guidance.

This was just an indicative discussion that the source of Guidance is Allah, and now we revert back to our discussion that Guidance needs a receptor and that receptor is man, and the addressee of guidance is Man and for this Man also Guidance is not by force, it is conditional and if those conditions are present, Quran will guide and if not present, than Quran will not guide and it might also happen that this guidance will turn into misguidance.

Introduction

There is a tradition from Imam Hassan (a.s) narrated by Dahalvi in Kitaab Al Irshad. This is a beautiful tradition about the status of Quran. The way Quran has beautifully expressed the status of Ahlulbayt (a.s); the same has been done by Ahlulbayt (a.s) also for the Quran. 

Who Is Closest To Quran ?

Imam Hasan (a.s) says:

If there remains nothing in this world except Quran; than it is enough and make this Quran as your Imam. If you accept Quran as your Imam than Quran will guide you towards that purpose which has been established by Allah for you.  The closest person to Quran; that is the one who has delivered the rights of the Quran is he who acts upon the Quran even though he has not memorized the Quran. And the person far from the Quran is one who does not act on Quran even though he is a Qaari of Quran.

This means if nothing is left and only Quran is left than still there is no loss. Like if a man loses everything  like all his wealth, relatives, bounties and other things  but only Quran remains with him, than this remainder is enough for him.  The Quran should be accepted with the title of Imam.  Ameerul Momineen (a.s) says in Nahjul Balagha that a bad era will come for the Tafseer of Quran. He says that in that era when Quran would be presented in a crooked manner where it would be accepted but if truth is presented by Quran than it will be very hard for people and people would express their frustration towards Quran.. If the Quran fulfills their desires than they will accept it but if Quran expresses truth they will not pay attention to it. Then Ameerul Momineen (a.s) says that they have taken Quran in such a way as if they have become Imams of Quran. They think and decide a path and then attest and testify their own carved path with the Quran. As if they are Imam and Quran is follower whereas Allah has made Quran as Imam and Ummah are the followers.  Imam Hassan (a.s) says that if in the world nothing is left but just Quran than consider Quran as your Imam which means let Quran be in front and lead you.  One of the titles of Guidance is Imam.

As said before, Quran is present in our lives with various other statuses but not as Guidance. The other interpretation of the same meaning comes under the light of this tradition that Quran is present amongst us with various titles like Thawaab, Barakat but not as an Imam in our lives. This means we have not given the status of Imam in our lives. We have kept Quran behind us and we have made Quran as the means of fulfilling our desires.

We need to pay attention what Imam (a.s) is telling and what we are doing. He says closest to Quran is that person who acts upon it even though he has not memorized it.  This means when Quran will be raised with people;  we think that first the Qari’s, the memorizers, the publishers, those who do Khatmul Quran will be raised with the Quran. But Imam is saying that this will be   for whom Quran has become the manifesto of his life, he sits and stands as per Quran, he speaks as per Quran, he eats, earns, spends as per Quran. The one who acts in his individual and social life as per Quran has  relationship with Quran. The one whose social and business dealings are as per Quran is the one nearest to Quran and has delivered the rights of Quran even  if he has not memorized the Quran.

False Values

At times false values dominate a society and this becomes the basis of destruction of a society. Those societies that do not possess any values are also destroyed and those who have false values are in a very bad state. Like for instance a society is completely illiterate and there is no one educated; this society is also heading towards destruction but on the other hand, there is a society in which there are educated people but their education is only limkited to big degrees but without knowledge; and there is a one society where there are intellectual people and it is possible that they have no degrees. In these three cases; that society is in bad state in which there are illiterates but worse than this society is that where people have name sake education, they have big titles like Hujjatul Islam but do not know any religion, or they take degrees of doctors but they do not have any knowledge of any science. These degrees are false certifications that occupy the place of knowledge and man thinks I am not knowledgeable and it blocks the progress. Hence such societies where knowledge is only name sake are worse than a society which is completely illiterate. These are false values. 

A society which has no values is still better because values can come in. It is like a barren land but no greenery where there is a possibility that something can be planted. But against this there is a land where there are poisonous bushes, and wasteful plants which even the animals don’t come near. The degrees are the wasteful garbagewhich is not used even by animals or man. They are just certification for man and what is useful for man is knowledge. Thus it is easy to establish that land where there is nothing grown as compared to that land where there are poisonous herbs already present.  Thus it is very difficult to spread religion in a society where there are false values present. You can reform a transgressor (Faasik) and corrupt person into a religious being but you cannot reform a showing off person who has learnt some things about religion and is using these to pretend himself as being religious. 

When the Prophet preached religion in Medina, the idol worshippers became Muslims but those who were believers in God before that is the Jews did not change except very few.. When the Islamic revolution came, it impacted those who were street roamers but those who were scholars did not accept the Revolution. The Jews did not accept Islam but Aus and Khazraj accepted..  The Quran also pointed towards this and said to Prophet that you have a desire that this Jews should accept Islam, whereas they have studied the religion before and after studying they have done distortions to it. How can they bring faith on you?

If false values dominate in a society or any other field like seminary (Hauza),, then it destroys the society. Today we can say that even religious institutes are a victim of this. The concept of degrees is entering inside them. Now degrees are being considered as worthy.  What Imam Hassan (a.s) says, about who is closest to Quran  and see according to us who is closest to Quran. Those who have made children learn the acrobats and tricks with Quran. Quran has been for understanding and not for these tricks; these children are not the closest to the Quran.  Imam says that the closest person to Quran is the one who acts on the Quran even though he does not memorize the Quran.

We are afraid to even speak against false values. Even in the Islamic republic where the governance is of scholars, there is only person who speaks against the mischiefs in Islam openly on TV and Media is Ayatullah Mohsin Qaraati. If you listen to his lectures on Quran, he is the one who questions openly as to where you are going Aina Tazhabu, come near to Quran, take the system from Quran.  Though no one pays heed on his calls. He said in one lecture that someone has produced an iron Quran whose one page is 40 or 50 kg. He says if you recite the Quran with this weight than it will be tonnes so who will read this Quran than? Someone else wrote the Quran on a grain of rice, so who will read this now? These are the words of Agha Qarati. Everyone will take this rice grain; they will pay big money to buy this, but agha Qarati says this is not the purpose of Quran. One has written a Quran on a page of 50 kg and other has written on the grain of rice. Has the Quran come for this?

Imam says that the closest to Quran is one who acts on it..

In the time of Holy Prophet, there was a Bedouin who came to Prophet for Tafaqqaohe dar deen (understanding of religion). He asked Prophet to teach him Quran and religion. The Prophet recited the verses of Surah Zilzal and he listened and said this is enough for me and he left. The companions started to laugh that this Bedouin after listening to two verses thinks that he has learnt the Quran whereas see our status.  When the Prophet saw this taunt smile on their faces, he said Laqad Rajulan Faqeeh. He is turning back as a Faqeeh (Jurist); I have told him the code and he has understood the full Quran. He has understood that every atom size deed will remain so I should be careful about my deeds. A person becomes a Haafiz (memorizer) but does not act on the Quran.  Fifteen years back Agha Qarati said that there are five million Haafiz e Quran in Pakistan.  You can see in the month of Ramadan how this is demonstrated. In every street there is Taraweeh going on; thus Quran is memorized but this Quran is not the manifesto and the Imam.

Imam Hassan says that even if you have not memorized the Quran you need to make it practical in your life, and if you do this than you are the one closest to Quran. From here we come to know who is the closest to Quran and who is the closest to Ahlulbayt (a.s)

Now, Imam Hassan says who is far from Quran? The one who recites the Quran daily, the one who is Qari of Quran but does not acts on the Quran. Every day he recites the Quran before entering the shop but when he starts business he deals with Reba (interest). He is hanging different verses in the shop for attracting customers, for protection from thefts etc.  He has put all the verses of  the Quran but his dealings are not as per Quran, he sells expensive, eats Reba, etc.  He is the person farthest from the Quran.

If you want to see who is the closest to Quran than don’t see who is reciting Quran  well. If he is reciting Quran in seven different types of Qirat, than that does not mean he is closest to Quran if he is not acting upon the Quran.  The one who acts on Quran is the closest. The one who is closest with Quran is the one who has made Quran as a manifesto of his life.  But the beauty with which Quran has presented Ahlulbayt (a.s), they have also presented the Quran in the same beautiful manner. Quran said they are the Imams and Imam says Quran is your Imam. Quran says when you are in disgrace and misguided, make Ahlulbayt (a.s) as Imam and they are saying when nothing is left with you, make Quran as your Imam.  Make Quran your Imam and not your follower. It is not that you think and develop a vision yourself and then take certification from Quran. You give your reigns in the hands of Quran and let Quran take you where it has to take you.  And also said that false values do not bring you near the Quran, by acting on Quran you will come near to Quran.

Quran is guidance and Allah has descended Quran for guidance of men and for nothing else. No one has rights other than Allah to do guidance for man and create a manifesto for man. Any other manifesto which is other than Allah is the calf of Saamri. It is not necessary that Saamri’s calf should be of metal or a living calf but anything which is made against what Prophets have brought that means against the Torah and divine books is Saamri’s calf.  What is made against Moosa is calf of Saamri. Any vision that is against the Quran is calf of Saamri. If it is democracy, Secularism, liberalism and any vision that is outside of Quran is calf of Saamri. At present, there are many people who are worshippers of calf of Saamri. All those nations where the system of Quran is not implemented are worshippers of calf. And those who are pleased with these systems are not followers of Moosa and prophet. Thus the sole and exclusive source of guidance is Quran and that too as a manifesto of life.

We pray to Allah that all mankind and Muslims  get the Taufeeq that  we should not be contented just by reciting the Quran.

Introduction

Quran has also divided its addressee into two groups. As said amongst the four elements of guidance one is the recipient of guidance that is man who has to accept guidance. He is the container of guidance. And Quran has divided from this perspective of recipient of guidance  into two groups.

One is those in whom the ability of accepting guidance is present. Allah created man with various abilities and capabilities and on the other hand in accordance with these abilities present inside man guidance like Quran was presented so that Quran can arouse, nurture, awaken and enlighten those abilities and under the presence of these abilities man should acquire guidance. Thus there is a deep relationship between abilities and Quran.

Abilities And Guidance

Quran has come to nurture these abilities whereas abilities will perform the function of receiving guidance. If abilities are not present than Quran will make no sense to man.

Allah in his creation has given equal abilities to man but some have wasted their abilities; they have destroyed and corrupted these abilities with their undesired and inappropriate acts. The human abilities are created such by Allah that they do not remain preserved in the same state always.  Like many other things of eating, if you do not use it for some time they will spoil and will not remain in the same state. Like if you keep milk in open air with the intention that you will use it tomorrow and when you come next day, you will see it has turned into something else; this needed to be used or preserved else it will be wasted. If abilities are not used or preserved they get rusted by just lying like this and you will see there is nothing over there. You should not leave the abilities without getting them to work.

The Quran says some people are such that they have lost their abilities and now they cannot take guidance from Quran, Prophet and other means of guidance.

For some it has been told that their abilities are not just preserved but they have made it stronger, they have nurtured it, they have used it. This means first their ability was less and now their ability has increased. Since they have increased their ability, Quran also gives them more guidance.. The Quran also says that first we will look at the abilities and then we will give guidance. It is not that we will give guidance without considering the abilities. We will not force guidance on him; if it was Takwini than it was fine, but if it is Tashree Hidayat than man’s ability has big involvement in it.

In Surah Anaam it has been pointed towards this principle of guidance which means Quran will enter into which heart and who will understand Quran. In verse 125

فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ ۚ كَذَٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ

Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and narrow as though he were ascending upwards; thus does Allah lay uncleanness on those who do not believe

Whomsoever Allah intends to guide He gives him Sharah Sadr. And the one whom Allah wants to misguide he narrows his chest. It becomes so narrow that he can’t even breath..  This is an analogy presented. It is like the Asthma patient that when he cannot breathe, he feels he is spinning in air. Those who did not bring faith, Allah deals with them like this.

Man’s state has Qabz o Bast that is expansion and compression. The mind, heart and body are also like this with constant ups and down. Sometimes he is in upward state, sometimes he is in downward state. Sometimes he is in drowsy state and sometimes in alert state. And these state changes are also due to certain causes. Like he eats such food that he feels drowsy and now he cannot understand anything. By overeating the understanding becomes lazy and like this there are many states of man. Hence a person should come towards Quran in the state when he is alert, his heart prepared, he is fresh because Quran needs Sharah Sadr. If there is Sharah Sadr, than only Quran goes down his chest. Thus the law of Allah is that first we give ability and then in accordance with the ability we give guidance.

The same meaning is expressed in Surah Nahl in other way.

In verse 106

There is a specific incident but a principle is expressed. It is indicative towards Taqiyyah about an incident that happened with an elderly person in the advent of Islam.

The verse says

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ

He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.

A person who after bringing faith again adopts disbelief is infidel; but if this is done by force and he confesses his disbelief, he should not confess it by his heart. He should keep faith in heart on tongue and he can say that I do not belief.  But there are also those whose hearts are prepared for disbelief (Kufr). There are some who are prepared to accept faith whereas some are those whose hearts are prepared for Kufr. There are some who accept guidance very quickly and on the other hand  are some who get misguided very quickly..

Thus both need abilities. To understand Quran also you need ability and to go towards Kufr also you need that ability and inclination that takes man towards Kufr.

In Surah Zumar, the same meaning is expressed in a comprehensive manner. In Verse 22

أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِنْ رَبِّهِ ۚ فَوَيْلٌ لِلْقَاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُبِينٍ

What! is he whose heart Allah has opened for Islam so that he is in a light from his Lord (like the hard-hearted)? Nay, woe to those whose hearts are hard against the remembrance of Allah; those are in clear error

One whom Allah has given Sharah Sadr for Islam, which means for those whom Allah has enhanced their ability or their ability is preserved and they have been given Sharah Sadr and he has Noor from his lord and he is moving with this Noor. Is he like the one whose chest is narrow, and has no ability, are they both same? There are some who are Qasiyatil Quloob (hard hearted). Some are those whose hearts are open, they have Sharah Sadr whereas there are some whose hearts are sealed and locked. There are veils on their hearts and they are in misguidance.

Different Addressee Titles For Guidance

First Quran is presenting itself as Guidance and then for Guidance it is saying that ability is required. And it is also mentioning that those who are with abilities and those who are without are not same. Just the way guidance needs a source from where Guidance comes out, similarly Guidance also needs a recipient. If the person receiving guidance has the ability than only he will accept guidance. Under this principle the Quran has divided its addressee into two categories.

Those with abilities, who have not wasted their ability, not destroyed their ability and the other group who have lost their ability and have become like rocks. These people will never find guidance because to receive guidance you need to be Mustadid (able). And this is presented by Quran in many places.

And from here the earlier discussed aspect gets clearer that Quran is Hudan Lin Naas, Bushra Lin naas, Rahmatan Lin Naas.  In various verses, the Quran says it has come for Naas (men) but again in other places it’s mentioned that it is Hudan lil Muttaqeen, Hudan lin Mohsineen, Hudan lil Muslameen, Hudan lil Momineen. Here the Quran has become specific to a particular group. What is the reason that the book which has come for entire humanity is now only addressing the Muttaqeen, or Momineen? The answer is that Guidance has come for entire humanity but these groups are those who have not wasted their ability, their ability to receive guidance is preserved in them, Piety (Taqwa), Faith, and Ahsaan are  those abilities which man needs to acquire Guidance. Who are the able persons who will take guidance from Quran?

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ

This Book, there is no doubt in it, is a guide to those who guard (against evil).

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

Those who believe in the unseen and keep up prayer and spend out of what We have given them
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ
And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter.

These are the able persons. In the language of Quran this is Taqwa, which means the ability. We have studied Taqwa as a faculty of man in the books of Akhlaq but Quran is presenting Taqwa as an ability and capability. The pious person is the one who is an able person whereas we consider those who are useless as pious. One who cannot understand any lecture; who is not in the state of affairs of the word, he is just doing his worship without understanding, what path he is moving on, we consider such a person as Pious (Muttaqee). He cannot understand Quran, why? Because he has no piety (Taqwa) inside him.

The Quran says that the person with ability is Pious (Muttaqee). A fool or Safeeh cannot be pious (Muttaqee). Imam Khomeini (r.a) would always say that in some era a Pious (Muttaqee) scholar would be one who was a fool and at the same time there would be intellectual scholars but people were not considering them Pious (Muttaqee). Then these intellectual scholars would also do stupid things in front of people so that people can consider them also as Muttaqee.  Taqwa became an interpretation of foolishness.  The Quran says a fool cannot be Muttaqee and Quran has instructed distancing from fools.  Quran says Do not give your wealth to foolish, do not deal with them else you will also become like them. A fool means a person without ability. They will all go to Paradise because Allah also has taken away responsibilities from them so you also do not trouble them.

Quran has come for able people, those who have preserved their abilities. They have preserved their strength of understanding, their strength of action, strenght to identify the correct path is present in them. Quran says those who have lost their abilities are those whose eyes, ears & hearths hearts are sealed, خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ. Now you explain them or not, it won’t make any difference, they will not get guidance. They have wasted their ability and now they are like a stone. It is like singing in front of a cow.  For such a person whether a prophet comes to them, it will make no difference to them.

Allama Iqbal Expressing The Quranic Meaning

The Prophet was also told that he should not get exhausted with them, they have lost their ability. Thus to get guidance from Quran, that divine ability which Allah has given to everyone should be protected, preserved, nurtured, aroused and made active. It is necessary to pay attention to this point which is presented in a very beautiful manner by Allama Iqbal

Na ho tabiyat hi jinki kaabil, Wo Tarbiyat se nahi sawarte
Hua n sar sabz rah ke paani me, Akse Sarve kinaare ju ka

Those who do not have abilities, they cannot be nurtured by upbringing
Despite of being in water continuously, the shadow of the tree could not turn green

These meanings bring man to passion. See how a person understood it so fine, and expressed it so precisely. As per Moulana Rum, the pointers are very sharp and one whose nature is not having that sharpness cannot express such points.

This phrase of Allama Iqbal is a translation of Quran, that O prophet

سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ

In this poem Allama is saying that those whose nature is not possessing the ability, they cannot be polished by upbringing. Like if you give a gardener a poisonous herb and you ask him to grow mango on it than he will not be able to do it irrespective of how much watering he does on it and care he takes for it. He plants it in the best land but still mangoes will not grow.

You would have seen flowers in gardens, some give good smell in day and some in night. It is the ability present in this plant that when water is given to this plant, it comes out as fragrance. But those whose nature is dead, their self is dead, their abilities are dead, they do not produce any fragrance or fruits.

There is a tree at the edge of the river which takes full benefits from the water due to which it produces fruits, flowers and all this is an outcome of the water. It takes benefits from the water stream below it but along with the tree there is one more thing which is spending more time in water that the tree itself. That is the shadow of the tree. The shadow throughout the day is in water but it never becomes green. why? What is the difference between the tree and shadow? The difference is that the tree has a nature which can flourish if it is well taken care off. If the tree is given soil and water it will turn green but the shadow remains shadow. This is because a shadow is a nature without ability (tabiyate be istidad).

The pine tree shadow did not turn green despite of being in water. It is in water for years but did not turn green because its nature was not prepared for this.

In education centers a seminary (Hauza) is a center of upbringing (Tarbiyat) but unfortunately it has turned into a similitude of a secular education center. Imam Khomeini (r.a) would emphasize on this point a lot that the function of Hauza is not to make scholars but to make human beings. Since education is a need to make man hence it is a prerequisite for upbringing (Tarbiyat), the Quran also says that we have sent Prophets for purification (Tazkiya) and since (Tazkiya) cannot be done without education, hence Quran says the Prophets are sent to teach from the book and wisdom.

The Islamic seminary (Hauza) is a stream of guidance and along the shores of this stream there are some who are like trees and some like shadow. Shadow for decades is sitting on stream but do not turn green. Hence some come as tree and some as shadow. It has a presence but it has no effects from guidance. The Hauza makes no difference to his ethics, thinking and no fruits come on him, no fragrance comes out of him, he is just sitting ad eating Shariya (stipends). He is of no use to anyone, he is wasting water also. If a gardener starts to nurture shadow than he is wasting time. The holy prophet was the gardener of this garden of humanity but he was told by Allah not to waste time on this category of people who have lost their abilities سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ

O prophet: they are like shadows whether you warn them or not it is same for them. Hence you leave them and come towards the trees. Their nature is not prepared or ready to be nourished hence whatever water you give them they will not accept.

Thus Quran divided its addressee in two categories;  Those who are Faaqid –e- Istidaad (lack of abilities) and those who are Wajid-e-Istidaad (Presence of abilities). The Quran is guidance for people as  it has come for Naas (men) but the benefits are derived by those who have the ability. It is not that those who do not have ability are taking the same benefits from the Quran as those who have the ability. And as per  Imam Hassan (a.s) when you have nothing left with you than get associated with Quran, make it your Imam and take Hidayat from Quran. In the light of this hadith just see whether Muslims are near to Quran or far. They read, memorize but they do not act on the Quran. They are not Akrabun naas of Quran.To act on Quran is to make it a manifesto of life

Banes Of Abilities

The prime purpose of the subject of this book is to understand and accept the Quran with the title of Guidance. For the Quran itself says that it is guidance, and the essence of Allah is the source of guidance. One more element is still required, which is the ability in the recipient of guidance. This means the man who is the addressee of this guidance, should have the ability inside him to receive this guidance.

While discussing about the creation of man, the Quran says that we have given this ability to every person. By creation, everyone has been created deficient, and has been created in pursuit of guidance. Man is created to be in pursuit of guidance by Takwin, hence when Guidance comes to man it is Tashree for man to accept this guidance and reach the destination. Since the acceptance of Guidance is Tashree and not persuasive, it is possible that a man despite of having the abilities does not accept guidance, due to certain obstacles. And it is also possible that a person does not accept guidance because he has lost the ability to accept guidance or he has wasted his abilities.

Things That Destroy Abilities

The way these abilities can be aroused and enhanced, they can also be destroyed. If these abilities are left without use and are not nurtured, then in this situation, these abilities disappear. There are many banes also existing for abilities. These banes are specific for impacting people's abilities. Just like a termite is a bane for wood. The way termites eat away the wood, the banes for abilities also eat away the abilities of a person. And there are many things which the Quran has discussed as banes for abilities.

One thing which eats away the ability of a person is music and songs. That music which brings a person into Tarb (bodily movements) obliterates the abilities of people.

Secondly, there are intoxicating things which could be alcohol or non-alcohol. Everything that intoxicates a person destroys his abilities. It is a bane for the ability of that man.

Similarly, excessive sleeping, excessive eating, spending private time with a woman and even a Mahram woman, also destroys the ability of both the man and the woman.

A person who always remains in the world of lust and sex, whether it is the Halaal world or Haram world, it takes away the abilities from that person.

Even excessive legitimate lust and sex takes away the ability of a person.

An important point about the preservation of abilities is that amongst the abilities, progress and completion is less in those abilities which man uses often (i.e. those abilities which a man is continuously using, its progress slows down). Perfection is under the mercy of those abilities through which man acquires something. Allah has given us two types of abilities. One, is the ability to act, and the second is the ability to receive. One example is that a man speaks as well as listens; by speaking the progress to perfection reduces, but by listening it increases. Thus the emphasis is on silence, and you should listen, think and ponder.

Likewise, sins are a bane for the ability of a person. Transgression, corruption (Fisk o Fujoor), wasting time on useless activities (Lahw or La'ab), laughing loudly and doing nothing are all banes and calamities for the ability of a person.

Therefore, these are the things by which the abilities of people are wasted.

Thus, Allah by Takwin, has given the ability to man to accept guidance. This is the initial level of ability which man needs to nurture and develop further. Just as Quran says Sharhe Sadr (the opening of the heart); Whomsoever Allah wants to guide, he first grants him Sharhe Sadr and it is impossible to get guidance without Sharhe Sadr. In a narrow and tight container, guidance does not pass through. Man due to his acts and deeds loses his abilities, and hence he remains deprived from the guidance of Quran as well. It is not that Quran is lying in our house and just by being present, without our feeling, the current of guidance will be passing in our existence. The house gets blessed with the Quran but man does not obtain guidance this way; he has to take guidance from the Quran and needs ability to accept guidance from the Quran.

The Two Addressees Of Quran

Hence Quran divides its addressees into two categories, those who have abilities, and those who have lost their abilities. Now, those who have abilities, the Quran has discussed separately about them, as Muttaqeen, Mohsineen and Momineen that they still have the ability present inside them to receive guidance, but for some, the Quran says they have lost their ability. For certain people, even the Prophet was told that they are not going to receive any guidance, their ability to receive guidance is dead and lost and at times, Allah has referred towards himself and said that Allah will not guide them. Why? This is not because they have the ability and Allah is refraining his guidance from them, rather it is because they have lost their ability of accepting guidance. Hence, giving guidance to them would be a waste that even if Allah gives it to them, they will not accept it. Thus, Allah took the name of certain groups and said that the Quran will not give guidance to them. For some it said that even if Allah gives them guidance, it will enhance their Kufr.

Taqwa €� An Ability For Guidance

In Surah Baqarah, first after talking about those who have the ability; (that is Muttaqeen) the Quran moves towards that group which is lacking abilities (Faqid-e-istida'ad ).

It was discussed before that Taqwa (piety) is the name of the ability to accept guidance. We study Piety in various sciences, in ethics, other arguments and terminological study, but the meaning which the Quran expressed for Taqwa, is the ability inside man which increases, decreases, comes to an end and also goes to its peak. Allah has based all the affairs of the man on Taqwa. Like Guidance has been made conditional on Taqwa, paradise & knowledge are conditional on Taqwa. All the bounties of this world and the hereafter are made conditional to Taqwa. This is a separate discussion on the reality of Taqwa and its elements.

As per Martyr Murtadha Muttahhari we have disgraced Taqwa as well. As said before that a Muttaqee (pious person) for us, is one who is a fool. This is an oppression on Taqwa to call a Muttaqee a fool. Taqwa is the name of an ability whereas foolishness means no ability. Similarly, when we want to arrange a lecture and we bring a Muttaqee person, people say: "You have brought a Muttaqee! Bring someone else."

Muttahhari says that Taqwa has two meanings: One is the Taqwa-e-Perhayz or Khankaahi Taqwa (Piety in seclusion), which means doing nothing. Whereas, the Taqwa which Quran talks about is Taqwa-e-Satayz (Piety in battlefield). Taqwa comes from the word Wiqaya which is a shield worn by a man when he is in an encounter with a sword. Taqwa is the name of a war weapon where man is in an encounter; man has a weapon for his defense and that is Taqwa. Thus Taqwa means to do something and not to refrain from it.

The first group which the Quran discussed, was the Muttaqeen, who have the ability to take guidance.

The second group is mentioned in verse 6 of Surah-e-Baqarah in the Holy Quran.

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ

Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.

The Prophet is told that those who disbelieve, whether you warn them or not, it is the same. If you present guidance to them, they will not accept it. This is because they have lost their abilities. Since they have made themselves reach that lowest state due to loss of ability, then Allah has no care for them. Allah has said in the Holy Quran Surah Baqarah verse 7 that:

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.

Allah has also put a seal on their hearts and they have been closed. Allah has made the heart to receive things, but when such a disease attacks the heart it gets locked and nothing can enter it. Allah has put a seal on their ears also so that now they will not hear His guidance. Allah has put a cover on their eyes so that they cannot even see guidance. These are the people who have annihilated their abilities.

We have to make this point of abilities reach the level of certainty, and it should not just remain in our thoughts and imagination. Allah has kept various abilities inside us, some of them we know and some we don’t know. Even those we know, we have not nurtured and developed them. For example, oratory is a talent which man can develop with practice, but man has this ability of public speaking. There are some who have nurtured this ability. They were successful in building it up and became capable of oratory and speaking. In others, similar ability was there, but they did not make attempts to nurture this. For some time of their life, the ability was there, but the talent was missing.After reaching a certain stage of, even if they desire to develop the talent, they cannot because the ability has disappeared. The abilities do not remain if they are not developed and used.

If you take other physical affairs you can see that many abilities are present. For example, good handwriting and learning various languages are abilities. If a man wants, he can learn various languages up to a particular stage in his life.There are some who did this but others did not, and after sometime this ability ended. They left it useless so much, that the ability completely died, and now even if they want to learn languages, they cannot.

Another example is the ability of reproduction of the next generation. Allah has kept this ability in both man and woman. Some take benefit of this, get married and reproduce; whereas some do not get married and do not use this ability. This ability remains until a particular period of age, after which it dies. Even if they want to reproduce after that, they cannot.

If a man has hundreds of abilities present inside him, then he has not even nurtured two of them. He could have learnt many talents but he only acquired two talents. So what happened to the others? They got wasted by just sitting idle.

If we can get our attention towards this point, and get the faith in this point that if we do not nurture our abilities then eventually they will die. This in itself is an important point in receiving guidance.

The division which Quran is doing and telling is that some are guided and some are capable to be guided, is Guidance itself. The Quran is telling us: O people! These abilities which Allah has given you won’t last for long, they are time bound, they are under the attacks of the calamities and after sometime they will die. We should take the guidance that God forbid. We should not reach this stage of:

سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ

Every person can reach this stage. One who does not care for two things is at risk; one who does not nurture his abilities and second is the one who does not keep his abilities protected from calamities.   Similarly, Taqwa is the ability of understanding the Quran for which there are various calamities which were mentioned earlier. If a man does not protect his abilities from these calamities, these abilities will be destroyed.

وَمِنْهُمْ مَنْ يُؤْمِنُ بِهِ وَمِنْهُمْ مَنْ لَا يُؤْمِنُ بِهِ ۚ وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ

And of them is he who believes in it, and of them is he who does not believe in it, and your Lord best knows the mischief-makers. (Surah Yunus: 40)

وَإِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ ۖ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا تَعْمَلُونَ

And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do. (Surah Yunus: 41)

Separating The Way Based On Abilities Of Addressee

If people deny and argue with you then you should separate your way, just like in Surah Kaferoon, the Prophet was asked to say that your path is separate and my path is separate. Our paths are different, and you should tell them clearly.

وَمِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ ۚ أَفَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لَا يَعْقِلُونَ

And there are those of them who hear you, but can you make the deaf to hear though they will not understand? (Surah Yunus: 42)

O Prophet! can you make a deaf person hear? Those who do not possess the ability, can you make them understand? People are coming to you, or you are going to them and you have the desire to guide them. How can you guide them when they do not possess the ability?

وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ ۚ أَفَأَنْتَ تَهْدِي الْعُمْيَ وَلَوْ كَانُوا لَا يُبْصِرُونَ

And there are those of them who look at you, but can you show the way to the blind though they will not see?

There are some who look at you when you try to give them guidance; they are blind, they have lost the ability to see.

إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا وَلَٰكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ

Surely Allah does not do any injustice to men, but men are unjust to themselves. (Surah Yunus: 44)

Then, Allah says that these people are not capable of receiving guidance because they have obliterated their ability which is an injustice that they have done to themselves.  Zaalim e bar Nafs (self-oppressor) is one who had so many abilities given from Allah but he left them without nurturing them and has done injustice to his Nafs (self). He should seek forgiveness saying Inni Zalamto Nafsi. We should seek forgiveness from Allah that we have oppressed ourselves and one of the oppressions is that we have wasted our abilities and annihilated them.

Therefore, the Prophet is questioned in a commanding way that you cannot guide the blind and deaf. It is not that the words of Prophet are not having an effect, the people are just not capable enough to receive guidance. It is not that you are not worthy of giving guidance but it is they who are not capable of receiving guidance. You have high degrees of abilities and we have sent you as a guide for the Ummah but they do not have the ability to receive guidance.

Allah is the absolute power but the power of Allah can only work on those who have the ability to receive the power (Qudrat) of Allah. Can we say that they can also become something by the power of Allah? Is Allah’s Power that much that he can create a partner for himself? This is a question. The answer is that Allah has the power, but that partner is not having the ability to become a partner, the partner is not having the ability to accept the power of Allah.

In the same way, the Prophet and Quran are guides, but only those who possess the ability can take guidance, and those whose abilities are dead cannot take guidance. Thus there are no limitations for the guide; the doubts are in the Mohtadi (one receiving guidance)that he is not capable of taking this guidance. The reasons by which these abilities die, were mentioned before.

In the following ayah, Prophet Noah was trying to guide his community but in reply to Noah, they themselves presented their state:

قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِنَ الْوَاعِظِينَ

They said: It is the same to us whether you admonish or are not one of the admonishers (Surah Shura: 136)

When Noah warned them that they should accept guidance, they replied: "O Noah! Are you not tired with us? For us it is same whether someone admonishes us or not. This means that we are without abilities. It is not that such kinds of communities have perished and they no more exist. Or they were there until the era of the Prophet after which they were not present, but until the day of Qayamah, these two addressees of Quran are present. The groups of capable and incapable ones are and will be present forever. At the present time, those who have lost their abilities to receive guidance are more, because there is a flood of sins and disobedience that has come up to waste the abilities of man.

The generation of able people is born but gradually, they lose their abilities in Lahw-o-La'ab in this environment and atmosphere.

In Surah Naml, from verse 76 to 81

إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ

Surely this Quran declares to the children of Israel most of what they differ in. (Surah Naml – 76)

وَإِنَّهُ لَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ

And most surely it is a guidance and a mercy for the believers. (Surah Naml – 77)

Here it is said that this is guidance from Allah and there is no doubt about it, but again here it is mentioned for the believers:

إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ بِحُكْمِهِ ۚ وَهُوَ الْعَزِيزُ الْعَلِيمُ

Surely your Lord will judge between them by his judgment, and He is the Mighty, the knowing. (Surah Naml – 78)

فَتَوَكَّلْ عَلَى اللَّهِ ۖ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ

Therefore rely on Allah; surely you are on the clear truth. (Surah Naml – 79)

إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ

Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating. (Surah Naml – 80)

وَمَا أَنْتَ بِهَادِي الْعُمْيِ عَنْ ضَلَالَتِهِمْ ۖ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ

Nor can you be a guide to the blind out of their error; you cannot make to bear (any one) except those who believe in Our communications, so they submit. (Surah Naml – 81)

The Prophet was told that you should not become a victim of rejection. This is an important point for the propagators of religion. The first point for the Propagators (Muballigheen) is that they should have a recognition of the addressee. This is the recognition which the Quran is giving to the Prophet. That O Prophet! Your addressee is of two types; one without abilities and one with abilities. The Prophet is told that you leave those who do not have abilities. You tell them that you do your act, I do mine. You separate your path from them. At times, a person spends his expensive means, efforts, energy and time on such a group and community who have no abilities. The Propagators (Muballigheen) should be practical recognizers of this group. Those people who are involved with their idols to such a deep extent that they can’t change, should not be addressed. The Prophet was told that the way you are firm on your religion, they are also firm on their idol worship and they will never leave that. Hence you tell them:

وَلَا أَنَا عَابِدٌ مَا عَبَدْتُمْ

Nor am I going to serve that which you serve. (Surah Kaferoon- 4)

وَلَا أَنْتُمْ عَابِدُونَ مَا أَعْبُدُ

Nor are you going to serve Him Whom I serve(Surah Kaferoon- 5)

لَكُمْ دِينُكُمْ وَلِيَ دِينِ

You shall have your religion and I shall have my religion. (Surah Kaferoon- 6)

The Prophet was asked to tell them clearly that neither can I change, nor will you leave your idol worships; so you go on your path, and I am on mine. 

You go out today and see there are such people present who have made their idols and with conviction worshipping them, and they will never change. It is possible the idols could be of Hizb, (Party) Tanzeem, (Trust) Jamaat, and Federation. Now you go again and again to them, giving them time and wasting your energy. Tell them: لَكُمْ دِينُكُمْ وَلِيَ دِينِ

Thus it is necessary for the Haadi; those who guide, to separate their ways for a certain addressee. This is a precise guiding point from the Quran and if you do not take this guidance, then you will complain that I spent so many years for this community and there was no result. You should have known that you are giving guidance to stones and walls who do not listen. You were guiding rocks which makes it very clear that they will not be affected. There are many such groups who will not accept guidance because the banes and calamities have taken the ability of guidance away from them. Leave them in their state and focus on such addressees who have the ability of guidance still alive in them and not yet lost it.

For some, Quran said that they are dead. So how can you guide the dead? A person takes the Quran to the graveyard for the dead like it is done today that the Qaris recite Quran for the dead. The Quran is not for the dead. If this dead person would have acted upon the Quran in his life, then today we would not have been worried about his forgiveness in grave and there won’t be any need for using the Quran for this person's forgiveness. Now if you recite throughout your life on his grave, he will not get the guidance.

Mr. Qari should have given him guidance from the Quran before his death. Now the Qari gets a fee or food of one time for reciting the Quran at the dead person's grave, but the dead person does not even get that. This Quran was not descended for the graveyards.

In Surah Naml, the Prophet has been told that you should leave these addressees who have reached the state of being dead, for they are dead:  إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ

They do not possess the ability to see or listen. You can’t guide the dead and what can you tell the deaf, the one who does not have ears to listen: وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ

You can’t make a deaf person hear any voice. They have eyes but they don’t see. This means the eyes are there but the ability of vision is gone. You can never take them out of misguidance. إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ The one who has faith in our Ayahs is the one who will accept guidance. Like in the proverbial language, if someone has little signs of faith present in them and his faith has not been eaten up by termites completely, only then do they have the ability to accept guidance.

In Surah Yaseen,

يس

Ya Seen.

We need to pay attention over here that we have a lot of emphasis on the recitation of Yaseen; but what is the message of Yaseen? The Quran is not only telling us to come and read Yaseen, but also ponder to see the message coming out of Yaseen. Yaseen is explaining the Quran to us. It is not that we just keep on reciting Yaseen for the sake of getting the dead forgiven, to get Thawaab, hang it in shops for Barakat or to run our business. For every event, we are asked to recite Yaseen because there is a very significant message in the Quran, and a comprehensive message in Yaseen. The one who recites Yaseen will never forsake the Quran. He will understand it. Just like it is said sometimes to read the preface of the book or read just one page of the book. But when he reads that one page of the Book which contains such an important message, he ends up reading the whole book. Similarly if you get the message inside Yaseen, then after reading that, you will never ignore the Quran. Today we recite Yaseen and only Yaseen.We have nothing to do with the rest of the Quran. Even that part we don't recite! Instead, we play the audio recording of Yaseen.

One elder person wrote that I feel highly aggrieved and my heart bleeds when I witness this scene in Iran that we get to hear the Quran in our ordinary lives only when someone dies. In our locality when we get to hear the Ayah of the Quran, it means someone has passed away (this is a culture in Iran that when someone dies, immediately the Quran is played in that home for all the time in loud voice, by which the neighbors realize that someone has passed away). What this elderly person is talking about, is the pain that the Quran is only used for announcing the passing away of someone.  Surah Yaseen and a few verses of Surah Shams are used to announce the dead.

But what is Surah Yaseen saying is:

يس

Ya Seen.

وَالْقُرْآنِ الْحَكِيمِ

 I swear by the Quran full of wisdom

إِنَّكَ لَمِنَ الْمُرْسَلِينَ

Most surely you are one of the messengers

عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ

On a right way.

تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ

A revelation of the Mighty, the Merciful.

لِتُنْذِرَ قَوْمًا مَا أُنْذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ

That you may warn a people whose fathers were not warned, so they are heedless.

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ

Certainly the word has proved true of most of them, so they do not believe.

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُمْ مُقْمَحُونَ

Surely We have placed chains on their necks, and these reach up to their chins, so they have their heads raised aloft.

وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ

And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see.

Saddan means Walls and boundaries

وَسَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ

And it is alike to them whether you warn them or warn them not: they do not believe.

إِنَّمَا تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

You can only warn him who follows the reminder and fears the Beneficent Allah in secret; so announce to him forgiveness and an honorable reward.

Allah is swearing on the Quran and telling that O Prophet we have made this Quran easy so that you can make them understand, but there are some for whom Allah has created سَدًّا , walls and obstacles in the front and back. They are wrapped all around in curtains of obstacles.

There are some people who are surrounded by such a group, that the group does not allow them to go anywhere else. They are surrounded by such thoughts that those thoughts do not allow them to go beyond that. This is the barrier سَدًّا of Allah. This barrier is not of bricks. مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا   A group has been created before them and after them which does not allow them to come near Hidayat. You should leave them. Whether you make them understand or not, they are not going to have faith.

In Surah Jasiya verses 20 and 21

هَٰذَا بَصَائِرُ لِلنَّاسِ وَهُدًى وَرَحْمَةٌ لِقَوْمٍ يُوقِنُونَ

These are clear proofs for men, and guidance and a mercy for a people who are sure.

أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ

Nay! do those who have wrought evil deeds think that We will make them like those who believe and do good-- that their life and their death shall be equal? Evil it is that they judge.

The Quran is saying that those who do sins, will we place them along with the believers (Momin)? Do they have this assumption? Do we not have this in our minds today? In fact the sinners have this doubt that they will be beyond the believers. This is the worst evil thought they have that Allah will treat them the same. This is the wrong and the worst thinking that a believer (Momin) and a transgressor (Faasik) will have the same death.

وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

And Allah created the heavens and the earth with truth and that every soul may be rewarded for what it has earned and they shall not be wronged. (Surah Jaasiya- 22)

أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ ۚ أَفَلَا تَذَكَّرُونَ

Have you then considered him who takes his low desire for his god, and Allah has made him err having knowledge and has set a seal upon his ear and his heart and put a covering upon his eye. Who can then guide him after Allah? Will you not then be mindful? (Surah Jaasiya- 23)

These are sealed boxes which Allah is referring to that are totally packed from all sides and can’t receive guidance. If such sealed boxes are sent to the Islamic seminary (Hauza) then what can the Hauza or the revolution and thoughts of Imam Khomeini to do for these sealed boxes? The Madrasah which they attended before going to Qom was not a Madrassa. It was a packing factory which has packed them and welded them in such a way, that nothing goes inside and whatever does go inside does not come out. So now see what the Quran is saying. How are these sealed boxes created? We have put a seal on their heart and covered their eyes. So who can guide them now? The Prophet cannot guide them. So who will guide them?

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ

And they say: There is nothing but our life in this world; we live and die and nothing destroys us but time, and they have no knowledge of that; they only conjecture. (Surah Jaasiya- 24)

And now the Quran is telling that when the Quran is recited to such people, what is their reaction? This is true when they are sealed boxes such would be the only reaction.

In Surah Room, verses 52, 53

The same verses which were told before are repeated again:

فَإِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ

For surely you cannot, make the dead to hear and you cannot make the deaf to hear the call, when they turn back and

وَمَا أَنْتَ بِهَادِ الْعُمْيِ عَنْ ضَلَالَتِهِمْ ۖ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ

Nor can you lead away the blind out of their error. You cannot make to hear any but those who believe in our communications so they shall submit.

In Surah Munafeqoon Verse 5 and 6

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ

And when it is said to them: Come, the Messenger of Allah will ask forgiveness for you, they turn back their heads and you may see them turning away while they are big with pride.
 

سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

It is alike to them whether you beg forgiveness for them or do not beg forgiveness for them; Allah will never forgive them; surely Allah does not guide the transgressing people

Allah will not forgive them because they are not capable to be forgiven. They have gone much beyond that and nothing will affect them.