Reverent Salaam and blissful Salawaat on Rahmatul lil Aalameen Mohammad Rasoolullaah (saws), Ameerul Mumineen Maulaana Ali (as), Saiyedato Nisaa il-Aalameen Maulaatana Faatematuz Zahraa (as), Imaam Hasan-e-Mujtaba (as), Saiyed us-Shohadaa  Imaam Husain (as), A’immat-e-Taahereen (as), Du’aat-e-Akrameen (aq) and all the mumineen mukhliseen brothers who have faith and belief in this true, pious, divine succession and Hablullaah il-Mateen which indeed is a “Paradise” for us in this world because without their crucial and critical guidance, we would have been like a traveller without any destiny, our creation and the return to Allaah would have been rendered meaningless. It is with their guidance that we are able to sense the fragrance of the “Aakherat” and the life after death – beyond the mortal senses of our bodies. It is the “Light and Noor” of their recognition (ma’refat) with which the world – otherwise dark and misleading, has become a lesson for us and a place where we have to act according to the “Shari’at of Allaah” which will ultimately give us the reward of Paradise. It is their Walaayat and Imaan which has injected a true life in us. It is their knowledge and acceptance which has transformed us from the mortal cage of the body into the heavenly freedom enjoyed by Malaa’ekat (angels).

Knowledge is “Noor” (glory, light). The origin of all knowledge is Mamba’ul Anwaar- Qur’an-e-Kareem. Truly, “Qur’an is the Noor.” Rasoolullaah (saws) on whom Allaah revealed the Qur’an through Rooh ul-Ameen Jibra’eel (as) is also Noor-e-Elaahi in truth. Maulaana Ali (as), Maulaatana Faatema (as), Imaam Hasan (as), Imaam Husain (as) and A’immat-e-Taahereen (as) – who are the Aal-e-Athar (pious progeny) of Rasoolullaah (saws) are also in entirety Noor-e-Elaahi in truth. Qur’an is Saamit (silent) book and all of them are the Naatiq ul-Qur’an meaning speaking book or the one who explains the Qur’an. We all are Nooraani and enlightened because our hearts are filled with the glory and brilliance of the Walaayat and Imaan of Elaahi Noor i.e. the Imaam of the time (Imaam uz-Zamaan). Hence only the enlightened will get benefit from reading this literature.

We have made an attempt to unveil and unleash the unexplored depths of the Qur’an. It is beyond the ability or strength of any human to interpret the Qur’an and do it’s Tafseer because Qur’an is the word of Allaah, hence no one except Rasoolullaah (saws), Maulaana Ali (as) and A’immat-e-Taahereen (as) could make us understand the unconquerable and unfathomable dimensions of the Qur’an. One life is not enough to understand and write the interpretation of the Qur’an.

Hundreds of translations and tafseer of innumerable authors are available in the market and they have become very handy. The so called translations and tafseer are not only confined to a book but they have even slipped into the various user-friendly forms like softwares in the computers, mobiles and PDAs, CDs and DVDs etc. The word of Allaah must be interpreted and understood by the Wali of Allaah who for us is no one except Nabi, Wasi, Imaam or Da’i – who are the Hujjatullaah (representative of Allaah) on this earth. We are blessed with the favour and bounty of the Walaayat of Hujjatullaah because of which we call ourselves as ‘mumineen’. Reading the translations and tafseer of the Qur’an done by the one who is not a ‘mumin’ and does not have the Imaan and Walaayat of Hujjatullaah will surely mislead and misguide us. It was our long awaiting wish to serve our mumineen with the translation and tafseer of the Qur’an which is indeed under the shadow of the knowledge of A’immat-e-Taahereen (as) and will guide us on the right path. Each and every single word of this work is the word of A’immat-e-Taahereen (as). This is a comprehensive and mammoth task for us because the translation of the Qur’an which we will present will be in a simple and lucid language and will include most of the relevant Riwaayaat (accounts) of A’immat-e-Taahereen (as) and give a true and undistorted understanding of each verse of the Qur’an.

Before proceeding directly to the translation and tafseer of the Qur’an, we have compiled few important and informative articles which will throw light on the revelation, foundation and background of the Qur’anic Sciences. These articles will also prove our truth and faith, disapproving the contentions of the commonalty and their way of unhealthy and erroneous interpretation of Shari’at and understanding of the Qur’an.

Revelation of the Qur’an on 7 alphabets:

Rasoolullaah (saws) has said that, “Nazalal Qur’ano ‘ala sab’ate ahrofin wa kullo harafin shaafin wa kaafin”, which means that Qur’an was revealed on 7 alphabets-huroof and each one of it is sufficient and satisfactory. There are many claims, speculations and assumptions about these words of Rasoolullaah (saws).

Following are the most prevalent speculations about the understanding of 7 alphabets among the people of the commonalty.

  • The 7 alphabets are the 7 languages namely Hawaazin, Saqeef, Huzayl, Yaman, Tay, Najd and Quraysh.
  • The 7 alphabets indicate the 7 types of recitation (qir’at) of the Qur’an which are Idghaam, Izhaar, Emaalat, Tafkheem, Ishmaam, Talyeenul homazaa and Raum.
  • The 7 alphabets are the 7 types of Qur’anic verses namely Wa’ad, Wa’eed, Halaal, Haraam, Mawaa’iz, Amsaal and Ihtejaaj.

Our understanding is based on the belief that the meaning of the Qur’an is of two types, Tanzeel (evident, obvious) and Taweel (hidden). Rasoolullaah (saws) is Saheb-e-Tanzeel (master of exoteric explanation) whose name is Mohammad which has four alphabets in it, meem, haa, meem and daal.” Maulaana Ali (as) is Saheb-e-Taweel (master of esoteric interpretation) whose name has three alphabets, ayn, laam and yaa.” Rasoolullaah (saws) is the Nabi (prophet) of Allaah and Maulaana Ali (as) is the Wasi-e-Rasool (deputy) and both of them together makes the 7 alphabets on whom the Qur’an is revealed and both of them are Shaafi and Kaafi (satisfactory and sufficient). Rasoolullaah (saws) did the Jihaad against the Kaafereen (infidels) for the protection of the Shari’at and the Tanzeel of the Qur’an and Maulaana Ali (as) did the Jihaad against the Munafeqeen (hypocrites) for the protection of the Taweel of the Qur’an and the consolidation of the Shari’at with the Prophetic Traditions.

The speculations put forward by the commonalty are actually the ‘words’ and not the ‘alphabets’. The words which they have come up with have common meaning and one word covers the meaning of the other. Hence their speculations stand void in front of our true understanding of A’immat-e-Taahereen (as) who are again in the group of 7 starting from Imaam Hasan (as).  Till the day of Qayaamat, 14 groups of 7 A’immat-e-Aal-e-Mohammad (saws) will come in this world and will protect our Deen and us from all kinds of mischief and misconduct.

  • One who recites Qur’an loudly is equal to the one who does Sadaqah (charity) secretly. Allaah bestows His rehmat on them who collectively recites Qur’an in the masjid and the angels of Allaah cordons them and they are remembered by Allaah in the jamaa’at of angels.
  • Once a man asked Rasoolullaah (saws), O prophet of Allaah, which ‘amal (deed) of yours is liked the most by Allaah? Rasoolullaah (saws) replied that, “Start a journey, complete it and then begin it again.”  That means start reciting the Qur’an, complete it and then again start reciting the Qur’an from the beginning.
  • Reciting Qur’an is like talking to Allaah. If you wish to talk to Allaah then supplicate (perform du’a) and if you wish that Allaah talks to you then recite the Qur’an.  Allaah has indeed authored and engineered His final word, the Qur’an whose divinity sanctity will remain unchanged and unparallel will the Last Day.
  • Admirable and praiseworthy among people is he who learns and teaches Qur’an. Teaching the Qur’an should not be made as a means to earn livelihood. Sale and purchase of Qur’an is forbidden. Asking remuneration for the teaching of Qur’an is unlawful. Something additional should be taught besides Qur’an on which the remuneration can be taken. The sale or purchase of Qur’an should be done on the type of its binding.
  • Qur’an is the source of all knowledge, it is the book which encompasses the things between Mabda’(first creation) and Ma’aad (return). It is the book of past, present and future. All the sciences originate from the Qur’an. There are hundreds of aayaat in the Qur’an related to science. For example, ‘Sun rotates in its own axis’, ‘Sun emits its own light while moon reflects the light of sun’, ‘Mountains are like nails driven into the surface of earth’, ‘Iron has many advantages’ etc. All new inventions of this world like airplanes, space shuttles, railways, cars, mobiles, satellites, computers etc are all non-living objects. There is a clear hint and indication about all these things in the Qur’an where Allaah says, “wal khayla wal beghaala wal hameera le tarkabooho wa zeenatan wa yakhloqo maa laa ta’lamoon”, which means, ‘And horses and donkeys and mules are meant for your riding and show, and still Allaah will create (non-living) things which you are not aware of’. The word ‘maa’ in the end of the aayat indicate a non-living thing which includes all inventions of the modern world. Indeed the zaahir of the Qur’an is ‘aneeq’ (astonishing) and its baatin is ‘ameeq’ (bottomless).
  • Four things act as an obstacle in understanding the Qur’an: 1) Focussing only on the way of recitation i.e. tarteel and tajweed, 2) Believing only in what is being said about the Qur’an by the people and not making an attempt in knowing the unknown, 3) Keep committing sins and to be haughty and proud about self, and 4) To confine ourselves in knowing only the zaahir of the Qur’an.
  • “Inna lil qur’aane batnan wa lebatnehi batnan elaa sab’ate abtonin... elaa sab’eena batnan”. Indeed there is a baatin-inner meaningof the Qur’an and its baatin has a baatin which in turn has7 baatin and it extends till 70 baatin. Saiyedna Qaazi No’maan bin Mohammad (aq) quotes a riwaayat of Imaam Ja’far us-Saadiq (as) that, “We will describe a single verse of Qur’an in 7 different ways and it could also be explained in 70 different ways – the way Allaah has created 100 grains from a single grain."
  • The Hadees-e-Nabawi and the Sunnat-e-Rasoolullaah (saws) are of prime importance for a clear understanding of the Qur’an as Allaah says, “wamaa aataakomur rasoolo fa khozooho wamaa nahaakum ‘anho fantahoo”, which means that, ‘Take whatever Rasoolullaah (saws) has given to you and refrain from whatever has been commanded’. Qur’an was revealed on Rasoolullaah (saws) verse by verse which he conveyed it to the Muslims and each verse was explained and elucidated in his own words which collectively form Hadees-e-Nabawi. Each Hadees is related to and based on the verses of the Qur’an. The knowledge of Hadees-e-Nabawi in its completeness and originality was passed over to Maulaana Ali (as) who is vicegerent (Wasi) of Rasoolullaah (saws). It then continued in the pious succession of A’immat-e-Taahereen (as) who are the only heirs and masters of Tanzeel, Taweel and Hadees, who inherited this Elaahi ‘Ilm (knowledge) unaltered from Rasoolullaah (saws). Hence reading only the translation of the Qur’an is like looking at an object in the dark, diving into the sea without the knowledge of swimming, beginning a journey without knowing the final destination and wearing cloth material without being stitched. Qur’an can only be understood and its real meaning can only be grasped with the Walaayat, Imaan and belief in Rasoolullaah (saws), Maulaana Ali (as), A’immat-e-Taahereen (as) and Du’aat ul-Afzaleen (aq).
  • Qur’an is the final Elaahi Kitaab (divine book) revealed by Allaah and till the day of Qayaamat there will not be a single change in it. Qur’an is the final verdict of all the previous books revealed by Allaah on His Ambeyaa (as). Qur’an encompasses the Injeel-Bible, Zaboor-Psalms, Tauraat-Old testaments and all the Sahaaif (Pl. of saheefah).  Just like Rasoolullaah (saws) completed the propagation of all the obligations of Islam in its entirety, revoking all the previous religions, Qur’an is the final revelation by Allaah abrogating all the previous revelations.
  • In place of Tauraat, Allaah has given 7 long Sowar (Pl. of surah, chapter of Qur’an) to Rasoolullaah (saws) which are called as ‘as-Sab’ul Masaani’. In the lieu of Zaboor, Allaah has granted the Surah from Surat ul-Yoonus to Surat ul-Faatir. From Surah Yaseen to Surah Qaaf was given to Rasoolullaah (saws) by Allaah in place of Injeel. In the honour and admiration of Rasoolullaah (saws) and Ahl ul-Bayt (as), Allaah has revealed the Surah from Surah Qaaf to Surat un-Naas which are called as ‘mofassal’.
    1. As-Sab’ul Masaani – Surat ul-Baqarah, Surah Aal-e-‘Imraan, Surat un-Nisaa, Surat ul-Maa’edah, Surat ul-Aa’raaf, Surat ul-An’aam and Surat ul-Anfaal.
    2. Tewaal ul-Mofassal (long sowar) – From Surat ul-Hojoraat to Surat ul-Hadeed.
    3. Awsaat ul-Mofassal (medium sowar) – From Surat ul-Mojaadelah to Surat ul-Mursalaat.
    4. Qesaaral Mofassal (short sowar) – From Surat un-Naba’ to Surat un-Naas.
  • We find the verse “walaqad yassarnal qur’ana...” at many places in the Qur’an which means, ‘For the purpose of learning and understanding we have made the Qur’an easy’. It takes the intellectuals into its bottomless depths. It has the explanations and elucidations for average people. For the foolish people it has examples and illustrations.
The Importance of the Revelation of the verses of the Qur’an and diversities in it

Each and every verse (aayat) of the Qur’an was revealed at a particular place, in a distinct situation and time. It was revealed with a specific purpose, after certain incident and many a times for an individual person. Hence it is very important to know all such details about the aayat or surah, which would give us a clear understanding. Reinforcing our stand with an example, we will quote an aayat of the Qur’an – “Al yauma akmalto lakum deenakum wa atmamto ‘alaykum ne’mati wa razeeto lakomul islaama deena”. This aayat was revealed when Rasoolullaah (saws) was returning from the Hijjat ul-Wadaa’ (farewell pilgrimage) at Ghadeer-e-Khumm. Rasoolullaah (saws) did Nass-e-Jali and appointed Maulaana Ali (as) as his Wasi, Qaa’im Maqaam and Jaa-nasheen (vicegerent) in the presence of thousands of Hujjaaj. This is real and undistorted truth about this aayat accounted from Ahl ul-Bayt (as). When the commonalty (the people of zaahir) question about the credibility of this account and put forward their doctored and manipulated reports from the so called books of Hadees, we should be firm on our belief – which we have been chosen for the loyalty of Ahl ul-Bayt (as) and blessed with by the rehmat of Allaah through His Wali. Verily, the Walaayat and faithfulness of Ahl ul-Bayt (as) and A’immat-e-Taahereen (as) is a true “rehmat”for us. Obviously, as it is being said, “Rabbul bayte adraa bemaa feehe”, which means that, ‘The owner of the house better knows the account of his house’.

Ameer ul-Mumineen Maulaana Ali (as) used to keep his hands on his chest and say, “Salooni qabla an tafqedooni”, that means, ‘Ask me before my bereavement’, indeed there is a lot of knowledge (ilmun jammun) within my chest in-between my these two elbows. He used to keep his hands on his abdomen and say, “Innahu la ’ilmun kullohu”, that means,‘There is complete knowledge here’. No one knows better than me, what is contained in between the bound Qur’an. He continued further and said that, from the day I entered in the hazrat and khidmat of Rasoolullaah (saws) till his demise, there was not a single night in which I slept without knowing what happened with Rasoolullaah (saws) on that day and which aayat was revealed on him. Hence it is clear from this riwaayat that no one but Maulaana Ali (as) knew when, where and for whom a particular aayat of the Qur’an was revealed. Unquestionably then, the Ahl ul-Bayt (as) and its progeny who are A’immat-e-Taahereen (as) are the true inheritors of the Elaahi knowledge of Allaah and they are the ones who have shown the unexplained corners of the Qur’an in its real meaning and essence. One who does not believe in this panjatani Hablullaahil Mateen can never even come near the true meaning of the Qur’an.

Once a man asked Imaam Ja’far us-Saadiq (as) while he was explaining the meaning of the aayat of Qur’an, ‘O Imaam (as), I have heard something different than what you are saying about this verse’.  Imaam Saadiq (as) got upset and said to a man that, “nahno afraakho Aliyin”, that means,‘We are the off springs of Maulaana Ali (as). Ask me about what was revealed on Rasoolullaah (saws), when and for whom it was revealed. “Fas’aloo ahlaz zikre in kuntum laa ta’lamoon”, that means,‘Ask Ahl uz-zikr if you don’t know’. We are Ahl uz-Zikr and Aal-e-Mohammad (sa).

A man asked Imaam Ja’far us-Saadiq (as), ‘O Imaam (as), though the religion is one, Nabi of Allaah is one, book of Allaah is one then what is the reason of the differences and diversities in the ummat (Muslim community) in the matter of jurisprudence and principles, lawful and unlawful? Imaam Saadiq (as) replied to the questioner that, ‘Are you aware of or do you remember people having differences among them when Rasoolullaah (saws) was alive?' The man replied that, ‘There were no differences at that time and why could there be any such thing because whatever doubt people had, they used to ask Rasoolullaah (saws) who in turn used to clarify and answer to their every query and doubt. Imaam Saadiq (as) said, In the same way if the people of ummat would have accepted and followed that person as their leader on whom Rasoolullaah (saws) did Nass-e-Jali and ascended him to the rank of Wasaayat, there would never have been any differences or diversities after Rasoolullaah (saws). But after the demise of Rasoolullaah (saws) the people ‘elected’ or ‘selected’ such a person as their leader who was not capable of answering the questions put forward to him by the people. Hence people used to ask their questions to others who used to give variable and illogical answers based on their personal gains and limited understanding. This was the very base of the differences and diversities in the ummat after the death of Rasoolullaah (saws). Could there be a single person i.e. Wasi-e-Rasoolullaah Maulaana Ali (as) to answer all the queries and doubts of the people as it was at the time of Rasoolullaah (saws), there would have been no differences ever among the ummat.

3rd Fatemi Yamani Da’i ul-Mutlaq Saiyedna Haatim Mohiyuddin bin Saiyedna Ibrahim (aq) writes in his book al-Majaalis ul-Haatemiyah that, Ibn-e-Mas’ood said that, I had learnt 90 surahs from Rasoolullaah (saws) and I had completed Qur’an from the one who was the most honourable and respectable among the people. Ibn-e-Mas’ood was asked about ‘Khayr un-Naas’ (honourable among all) to which he replied that, he is Maulaana Ali bin Abi Taalib (as).

Rasoolullaah (saws) had said that, Very soon after my death there will be unrest and chaos in the community. Qur’an will protect and guard you from that situation. Indeed Qur’an is the silent book and Maulaana Ali (as) who is the speaking Qur’an (Naatiq ul-Qur’an), the real master and possessor of all the divine knowledge. Qur’an has all the signs and indications of past, present and the future. There is no useless thing in the Qur’an. Allaah will break him into pieces whoever will disdain and belittle the importance of Qur’an. Allaah will delude and misguide him whoever will seek guidance other than the Qur’an. It is the straight path with firm organization. It is the supreme words of Allaah and no speculation or conjecture could void its essence. Human beings are too inferior to discern the minuteness and perplexity of the Qur’an. What Jinnaat (Pl of jinn, invisible beings) exclaimed after listening to the Qur’an, “inna same’na qur’aanan ‘ajaban yahdee elar rushed fa aamanna”, “We have listened to a amazing and marvellous Qur’an which shows the right path, we have Imaan (belief) in it." One who says according to the Qur’an is the truth and one who acts according to the Qur’an deserves reward from Allaah.

Compilation of the Qur’an and its Protection

Maulaii Hasan bin Nooh Bharoochi (ra) quotes in his book Kitaab ul-Azhaar, the chapter regarding the first compilation of the Surahs of the Qur’an written by Ali al-Qassaab in his book named “Jaame ul-Qur’an” in which he says that at the time of Abu Bakr and Umar, for the sake of promulgation of Islaam, many battles were fought in the region of Azerbaijan and surrounding territory. Many Qaariyoon (Pl. of Qaari, reciter of the Qur’an) and Huffaaz (Pl. of Haafiz, one who knows the Qur’an by heart) were killed in the battles which had troubled and disturbed the comfort and sleep of Abu Bakr and Umar. If the Qaariyoon and Huffaaz continued to be killed in the battles then the day is not far away when the Qur’an will be wiped off from the ummat. They seriously thought and eventually they ordered Zaid bin Shaabit to collect and compile the verses of the Qur’an. Zaid started collecting and compiling the Surahs and verses of the Qur’an which were scattered over on the papers, clothes, barks of trees and from the people who he thought knew the verses and Surahs correctly. They decided to accomplish the work of compilation of the Qur’an – which Rasoolullaah (saws) had not done during his time, as early as possible. On the completion of this work, the compilation of the Qur’an was handed over to Abu Bakr who passed it over to Umar after his death. Umar then handed over the compilation to his daughter Hafsah. There arose a major conflict about the authenticity and the credibility of the Qur’anic compilation among the Iraaqis and Syrians in the battle of Azerbaijan and Armenia. To extinguish the fire of this conflict in its initial stage, Usmaan took the compilation of the Qur’an from Hafsah and made several copies and sent it to the surrounding regions. Simultaneously, he ordered his men to collect all other varied copies of the Qur’an. Eventually all those copies were burnt by him.

Maulaii Hasan bin Nooh Bharoochi (ra) elucidates the finer details in this regard by citing concrete and tangible evidences, proofs and argument that, Nabi (saws) is protected and sanctified by Allaah from the baseless speculations of the tyrants (zaalim). Rasoolullaah (saws) himself organized the sequence of the revelation the Qur’an during his lifetime and protected the facts of the Qur’an in Maulaana Ali (as), only then he passed away from this Daar ul-Fanaa (place of destruction) to Daar ul-Baqaa (heavenly abode). Rasoolullaah (saws) has accomplished the work of Tableegh (conveyed the message of Allaah to the people) which was decreed upon him by Allaah. For the continuation of the work of Tableegh and the promulgation of the Islaam, Rasoolullaah (saws) appointed Maulaana Ali (as) as his Wasi who continued the same for his whole life. After Maulaana Ali (as), Imaam Hasan and Imaam Husain (as) took over this responsibility and this will continue till the Day of Qayaamat by the pious progeny of Imaam Husain (as) from father to son who are A’immat-e-Taahereen (as). Rasoolullaah (saws) has said about Maulaana Ali (as), “Aliyun ma’al Qur’ane wal Qur’ano ma’a Aliyin”, Ali is with Qur’an and Qur’an is with Ali.’ The Hadees-e-Nabawi is famous which states that, “Inni taarekun feekomus saqalayn kitaaballaah wa ‘itratee ahla baytee maa in tamassaktum behema lan tazillu ba’dee...”, ‘Indeed, I leave behind two most important things among you, book of Allaah (Qur’an) and my Itrat (Ahl ul-Bayt (as), you will never delude or deviate if you grasp them, they will never separate from each other until they will meet me at Hauz-e-Kausar.’  Those who have separated these two things have been driven off the righteous path, into the darkness of ignorance and evil.

After the death of Rasoolullaah (saws), the only important thing which Maulaana Ali (as) did was to compile the Qur’an in the form of book and he said that, I won’t put my abaa (cloak, wrapped cloth) on my shoulders till I finish arranging the Qur’an in the sequence of revelation, and he did the same thing. While the ‘people of saqeefah’ were engrossed in electing their leader, Maula Ali Mushkil Kushaa (as) was busy in the Tadween (arranging) of the Qur’an. He presented the copy of Qur’an to the people, but alas! their hearts were too much darkened by the ignorance and disobedience to witness the real truth and Noor of the Wasaayat of Maulaana Ali (as).

Maulaana Ali (as) had arranged the Qur’an in the sequence of its revelation. He is the only inheritor of the Elaahi Ilm (divine knowledge) of the Qur’an who combined the Tanzeel and Taweel of the Qur’an. He is the only person who knew which aayat of the Qur’an is khaas (distinctive or for selective people) and which one is aam (for the general people); which one is mutlaq (general) and which one is muqayyad (restricted); which aayat is mohkam (precise and clear) and which one is motashaabeh (obscure and unclear, which needs deeper understanding); which aayat is naasikh (abrogative) and which is mansookh (abrogated); which one is azaa’im (strict order) and which one is rokhas (liberal); which aayat is related to aadaab (disciplinary) and which one has sonan (pl. of sunnat, practices and customs) in it.

It has been accounted from Wahab bin Abdillaah Abu Tufayl that, he heard Maulaana Ali (as) saying in his khutbah (sermon) that, ‘O people, ask me whatever you want to, I swear by Allaah I will answer each of your question, and you learn the Tafseer of Qur’an from me.’  I swear by Allaah that there is not a single aayat of Qur’an which I am not aware of, whether it was revealed in the day or night; on the land or the mountain. Qur’an was revealed on 7 alphabets and each one of it has a zaahir and baatin, and Maulaana Ali (as) knows its zaahir as well as its baatin.

Sunni sources reveal that, after the intiqaal of Rasoolullaah (saws), no one except Maulaana Ali (as) succeeded in the compilation of the Qur’an as per its revelation.  And the fact is that during the lifetime of Rasoolullaah (saws), Maulaana Ali (as) arranged all the revelation as per the instructions given by Rasoolullaah (saws).  This is the reason that in the Mushaf-e-Ali (as), the first surah is Surat ul-Alaq then comes Surat ul-Muddassir, then Surat ul-Qalam, then Surat ul-Muzzammil, Surat ul-Lahab, Surat ul-Takweer, Surat ul-Aalaa and so on.  The Surahs revealed in Makkah were arranged first and that of Madinah were kept last.  This Mushaf-e-Ali (as) was never publicly revealed but it is with Imaam-e-Haqq who is the sole guardian of the Shari’at.

The Tafseer and Taweel of the Qur’an

Ad-Da’i ul-Ismaa’ili Saiyedna Abu Haatim ar-Raazi (aq) explains the difference between “Tafseer” and “Taweel” by giving a simple example of a man who sees and hears something in his dream and then he wakes up after a while. The description which he gives to others about what he saw and heard in his dream is called as Tafseer. If he goes to a person who is expert in interpreting the meaning and the cause of dream and he tells him the correct interpretation of the dream and its cause then this interpretation is what we call as Taweel.

Ad-Da’i ul-Ajall Saiyedna Moaiyad ash-Sheeraazi (aq) quotes about the question asked by someone to the Abbaasi Khaleefah Abu Kaalijar in his majlis (assembly), that Allaah says in the Qur’an, “alam taraa annallaaha yasjodo lahu man fis samaawaate waman fil arze was shamso wal qamaro wan nojumo wal jebaalo wash shajaro wad dawaabbo wa kaseerum minan naase, wa kaseerun haqqa ‘alayhil ‘azaabo, wa mai-yohenillaaho famaa lahu mim mukremin, innallaaha yaf’alo maa yashaa’o” (22-18), which means, ‘Don’t you see that whosoever is on the earth and in the skies, prostrates to Allaah, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving living creatures (beasts) and many of the people? But there are many among the people on whom punishment is justified, and whomsoever Allaah disgraces, none can honour him, verily Allaah executes what He wills.’  If without any teacher, all the inanimate things and animals prostrate to Allaah whereas man needs to be taught to prostrate to Allaah, then what is the reason that all the inanimate things and animals are considered as inferior and the man as superior?

Saiyedna Moaiyad Sheeraazi (aq) puts forward his reply that the only difference between man and all other creations is of ‘intellect.’ All the creations prostrate to Allaah only because they are commanded to do so while man uses his intellect with the order of Allaah. It is the true recognition that a man gets through his intellect and his prostration to Allaah is far more superior to all other creations. Prostration of man is the execution of an order with understanding while prostration of other creations is only execution of the order.

Saiyedna ash-Sheeraazi (aq) further elucidates that, “The essence of the Qur’an cannot be grasped with only one meaning.”  It has several meanings and they are the ones which are different from what we hear from the general public. People have propounded the interpretations of Qur’an according to their convenience and they have left the source of the Ilaahi Noor and Ilm which is no one but Aal-e-Mohammad (as). Don’t you read what Allaah says about Aal-e-Mohammad (as)? “Wa lau raddooho elar rasoole wa elaa ulil amre minhum la’alemahul lazeena yastambetoonahu minhum” (4-83), which means, ‘If they had referred only to Rasoolullaah (saws) or to Ulil Amr (Saheb-e-Da’wat) among them, the investigators would have understood it from them directly.’ Verily the Da’i ul-Mutlaq who is in place of Nabi, Wasi and Imaam is Ulil Amr for us.

Qur’an does have its Taweel as Allaah says at different places,

“Wamaa ya’lamo taweelahu illallaaho war raasekhoona fil ‘ilm” (3-7)
‘No one but Allaah and the Raasekhoona fil Ilm (A’immat-e-Taahereen (as)) knows the Taweel of the Qur’an.’

“Waleno’allemahu min taweelil ahaadeese...” (12-21)
‘And we might teach him the interpretation of the Ahaadees (Pl. of hadees – sayings).’

“Bal kazzabu bema lam yoheetu be’ilmehi wa lamma ya’tehim taaweelohu...” (10-39)
‘Rather they deny that the knowledge they could not encompass even before the interpretation of the Qur’an has not reached them...’

And Rasoolullaah (saws) has said that, “Anaa saaheb ut-tanzeel wa Aliyun saaheb ut-taweel”, ‘I am the master of Tanzeel and Ali is the master of Taweel.’

Taweel is derived from the word ‘awwala – yoawwelo’ which means to interpret or to explain or that on which we rely or depend upon in the time of difficulties and hardship. Hence it is proved in both the ways by the word itself and by its meaning and significance that Taweel does exist. And it is very well known to all of us that Rasoolullaah (saws) ascended to the rank of Nubuwat (prophethood) at the time when the eloquence of Arabic was at its acme and through Wahi (revelation) of Allaah, Rasoolullaah (saws) conveyed the words of Allaah who’s Zaahir and Baatin, both is a miracle. No one was able to stand parallel to the words of Allaah and the people were rendered decrepit by the miracle of Allaah.

Allaah Ta’aala says in the Qur’an that, ‘All mankind and jinn even collectively cannot bring the words like Qur’an.’ It is obvious from this aayat that the Zaahir of Qur’an is the miracle of Rasoolullaah (saws) and it’s Baatin and Taweel is the miracle of Ahl ul-Bayt (as). We recollect the words of Rasoolullaah (saws) that, ‘You learn from Ahl ul-Bayt (as) or from the one who has learnt from Ahl ul-Bayt (as), indeed you will be saved from the fire of the Hell.’

Rasoolullaah (saws) has said that, “Man fassaral qur’aana beraayehi fal yatabba’u maq’adahu fin naar”, which means, ‘His destiny is Hell; whoever will do the Tafseer of Qur’an according to his wits, thinking and opinion without consulting Imaam-e-Haqq.’

Saiyedna Moaiyad ash-Sheeraazi Saheb (aq) says that, One who understands the Tafseer and Taweel of the Qur’an intellectually with the riwaayaat (Pl. of riwaayat – accounts) of Ahl ul-Bayt (as) is truly a learned person and not the one who does the Tafseer of Qur’an keeping only the Arabic grammar in mind and leaving its spirit, intellect and riwaayaat. Saying anything about Qur’an without proper understanding is taking a path which ends to the Hell.

The people who left the knowledge of Ahl ul-Bayt (as) – which is the cause of Jannat for us, their destiny and end is conspicuous by the words of Maulaana Ali (as) that, If any doubt or question arises among these people then they pass ‘fatwa’ according to their opinion and thinking. If the same question is put to some other ‘qaazi’ (judge) belonging to the same community, he abrogates the previous ‘fatwa’ and passes a new one according to his thinking. Both the ‘fatwa’, though contradictory, are validated by their Imaam. They have two contradictory opinions (fatwa) for a common question or query though Allaah and His Qur’an, His Nabi and His Shari’at is one.

Maulaana Ali (as) then says out of surprise and awe, “Has Allaah ordered them to contradict each other in the matter of religion that they are obeying it? Or Allaah has forbidden them to contradict each other and they are disobeying Allaah? Or Allaah has revealed an incomplete religion onto them so that these ‘qozaat’ (judges) have been decreed upon to complete it? Or these ‘qozaat’ are the partners of Allaah that they have equal rights to talk about religion like Allaah has and He has to obey them? Or Allaah has revealed Islaam completely but Rasoolullaah (saws) did not convey its principles completely to the people? What really is the matter with these people? Have they forgotten the words of Allaah in the Qur’an, “maa farratna fil ketaabe min shay’in summa elaa rabbehim yohsharoon”, (6-38) which means, ‘We have not missed anything in the Qur’an and all of it will gather to their Rabb (lord).’  Everything has been encompassed in the Qur’an and there is not even a little contradiction or imperfection in the Qur’an. Had the Qur’an been revealed other than Allaah, undoubtedly there must have been contradiction and imperfection in it.

Quoting the verse from Surat uz-Zaariyat, Allaah says that,

“Wamin kulle shay’in khalaqnaa zaujayne la’allakum tazakkaroon” (51-49)
‘And from everything we have created pairs, which you keep talking about.’

Now if we consider ‘pairs’ as male and female then it gets confined to all the living things leaving behind all inanimate things. The aayat clearly states that from everything we have created ‘pairs’. Hence the above interpretation stands null. If we adhere to the literal interpretation of the aayat that everything is in ‘pair’ then each thing of that pair also has a pair of it. With this interpretation we end up nowhere but confused and baffled. So what really this aayat point to? Verily no one but the A’immat-e-Taahereen (as) could only explain the true meaning of this aayat. ‘Pairs’ means Zaahir and Baatin. Everything has a Zaahir and Baatin. For example, two eyes which you see are its Zaahir but the vision is Baatin which is a sense and cannot be seen; two ears are Zaahir but the sense of hearing is its Baatin; nose which you see is its Zaahir but the sense of smell is Baatin; physical body is its Zaahir but the soul which animates the physical body is Baatin. They both are interdependent on each other. Zaahir cannot exist without a Baatin and vice versa. Qur’an is the Zaahir but its interpretation is Baatin. Qur’an is Tanzeel which was revealed upon Rasoolullaah (saws) but its interpretation is Taweel whose master is Maulaana Ali (as). And it is this ‘pairs’ for whom Allaah has said, “la’allakum tazakkaroon”, which means ‘keep talking about it.’ Hence grasping alone either of the one will not help you or lead you to the Paradise but both of them be grasped together.

All inanimate things which you see with your eyes are ‘inanimate’ to you because the ability and power of human senses is limited since it is confined to the mortal physical body. Each and everything in this world is alive and it knows why it has been created in that form. We don’t know about it. Each and every small thing in this world supplicates in the way of Allaah – whether it is metal, earth, animals, vegetations etc.

The Challenge of the Qur’an

Allaah Ta’aala says in the Qur’an-e-Hakeem for Mohammad Rasoolullaah (saws) that, “wa innaka la’alaa kholoqin ‘azeem” (68-4) and “wa rafa’naa laka zikraka” (94-4), which means, ‘Indeed you are the master of supreme creation’ and ‘We have exalted your status.’

It the principle of Allaah since the beginning of His creation that, He has granted ma’aajiz-miracles to Ambiyaa (pl. of Nabi – prophet) according to the skilfulness, dexterity and mastery of language of the people of their respective time in such a way that they become overpowered by the Nabi of Allaah. As Allaah says in the Qur’an, “wamaa arsalnaa mir rasoolin illa belesaane qaumehi leyobaiyena lahum” (14-4), which means, ‘We have sent Rasool (Nabi) by giving them the language of people in order to make them understand clearly and narrate them properly.’

The skill of magic was a matter of fame among people during the time of Maulaana Moosa (as), so Allaah granted him the miracle of ‘Asaa (stick) and Yad-e-Bayza (light in hands) to show the people a clear difference between miracle and magic. With this miracle, Maulaana Moosa (as) rendered all the magic of his time as futile and baseless.

People used to exhibit their physical strength and power at the time of Maulaana Dawood (as), so Allaah granted him immense physical vigour of such a cadre that he destroyed Jaloot and his two companions with one stone. Maulaana Dawood (as) was able to mould iron with his hands.

Tibb-e-Jaalinoosi (treating the sick people) was prevalent among the people during the time of Maulaana ‘Isaa (as), so Allaah granted him with the miracle of making the dead alive and curing the blind and leucoderma.

Before Allaah glorified Rasoolullaah (saws) on the status of Nubuwat (prophethood), the Arabs were drowned in the pride and haughtiness of possessing the eloquence and poetry of Arabic language. For the same reason they considered themselves as Arab(extremely eloquent) and looked down upon the people of world and called them Ajam(barbarians). But the revelation of Qur’an by Allaah on Rasoolullaah (saws) broke them down and their pride and haughtiness vanished in no time. The hanging robes on the walls of Ka’bah displayed the poetry of 7 famous poets of the Arab world which is better known as ‘Sab’a Mo’allaqaat’. Rasoolullaah (saws) merely wrote the initial three words of Surat ul-Kausar on the wall of Ka’bah. The poets removed their poetry from the walls of Ka’bah on reading the words of Surat ul-Kausar and exclaimed that, ‘These are not the words of a human, but the words of Allaah.’  To hide their shame and defeat, some of the poet accused that this Qur’an is a baffling thought or it is the magic of Rasoolullaah (saws) and his poetry. We can bring such words if we wish so. To nullify and void their accusations, Allaah revealed the verse,

“Qul la’enij-tama’atil inso wal jinno ‘alaa ay-yaatu bemisle haazal qur’aano laa ya’toona bemislehi wa lau kaana ba’zohum le ba’zin zaheera” (17-88)
‘Say that even if all mankind and jinn assemble together and try to bring like this Qur’an, then they won’t be able to bring it, even though they help each other’

There are many instances where Allaah has challenged in the Qur’an that you bring 10 surahs like Qur’an or even bring a single verse like Qur’an. You will never be able to do that till the Day of Resurrection.  Qur’an is the ultimate power of truth which plugs all the outlets of allegations levelled against it.

”Yoreeduna an yutfeoo noorallaahe be-afwaahehim wa ya’ballaaho ay-yotimma noorahu wa law karehal kaaferoon” (9-32)
‘They (the disbelievers, the Jews and the Christians) want to extinguish Allah’s Light (Rasoolullaah and his aal-e-paak) with their mouths, but Allah will not allow except that His Light should be perfected even though the disbelievers hate (it).’

If the community of Kaafir (infidels, unbelievers) doubt about the Qur’an whether Allaah has revealed it on Rasoolullaah (saws) or not and if they doubt whether Rasoolullaah (saws) is a true Nabi of Allaah or not then they should leave aside the miracles of Rasoolullaah (saws) and his open arguments. They should only accept the challenge of Allaah and bring the words like that of Qur’an. Because you all (Arabs) are the famous poets and your words are full of emotions and wisdom. Your poetry is the result of hard work and efforts. You live in the region where Rasoolullaah (saws) was born and you know very well that since his childhood he was known for his loyalty and faithfulness. He was known among people as Ameen’. He has never come out with his poetry. He remained confined to his work and home. He was the one who used to pray Allaah since childhood and he was an orphan. How could Rasoolullaah (saws) bring his own words all of a sudden? Verily it is the miracle of Allaah that Qur’an has been revealed on him and it is not his words but of Allaah.

Saiyedna Moaiyad Sheerazi (aq) adds further and says that, “Not only the words of Qur’an are miracle but its meaning is also a miracle." Its zaahir and baatin are also miracle of Allaah.  Zaahir is the challenge for the mankind that they won’t be able to bring the words like Qur’an and Baatin of the Qur’an is the progeny of A’imaat-e-Taahereen (as) who are the masters of the Taweel of the Qur’an – that no creation will ever be able to compete with them as they are Hujjatullaah (representative of Allaah) and Noor of Allaah on this earth. The Kaaferoon (pl. of Kaafir – infidels, unbelievers) who doubt about the zaahir (words of Qur’an) and the baatin (A’immat-e-Taahereen (as)) of the Qur’an undoubtedly will never be able to bring either of it.

The Qur’an and Astronomy

We should prostrate with unbounded and limitless praise for Allaah that He has granted us the absolute and supreme bounty in the form of Qur’an which is the fountainhead of all the knowledge for us in this world. It has not been revealed merely to give a philosophical understanding of the religion or to teach a particular skill but it has been descended by Allaah as a perfect elucidation and resolution for us to embellish our lives with good deeds and to guide us to the right path. It contains the commands, wisdom and stories of the prophets and also the account and signs of what are present on the earth and in the skies. With regard to the sun and earth it says that, “Sun is not stationary but it is in motion and earth is stationary” – contrary to the postulations of the science. As we look over the following verses of the Qur’an, the fact stated above is proved:

“Wash-shamso tajree le mustaqarril-lahaa zaaleka taqdeerul ‘azeezil ‘aleem” (36-38)
‘And the sun runs its course which is determined for it, this is the decree of Allaah, the All-Mighty, All-Knowing.’

“Wa sakhkharas-shamsa wal qamara kullun yajree le-ajalim mosamma” (13-2)
‘And He has subjected the sun and the moon to continue in motion, each running its appointed term, He regulates all affairs.’

“Qaala Ibraahimo - fa’innallaaha yaati bis-shamse minal mashreqe fa’te behaa minal maghrebe” (55-17)
‘Maulaana Ibraahim (as) said, verily, Allaah causes the sun to rise from the east, then you cause it to rise it from the west.’

It is clear from the above verses that the earth and not the sun, is stationary. A’immat-e-Taahereen (as) relates the same thing with the body and says that, “Place of heart in your body is like that of sun, your heart moves and makes the blood flow throughout the body and you sustain life. You die the moment the heart stops. The same is true for the sun. Life sustains on earth because of the motion of the sun. Life ceases the moment the sun stops.”

The solution of such a controversial point lies in the Qur’an and A’immat-e-Taahereen (as) as they are perfect and impeccable unlike the postulations and theories of the man which is imperfect and are subjected to change with time. The 9th Faatemi Imaam, Maulaana Ahmad il-Mastoor (as) emphasizes in Rasaail Ikhwaan us-Safaa that, ‘O brother, be very clear that we don’t harbour any type of enmity with any knowledge nor we praise or support any religion nor we reject the postulations of the philosophers (or any science), but we do consider them. Our foundation and the base of our actions is the knowledge of Rasoolullaah (saws) which was revealed by Allaah through His Angels. If the knowledge of philosophers clashes with that of Rasoolullaah (saws) then we express our faith in the knowledge of Rasoolullaah (saws).’

Allaah mentions about the seven skies at several places in the Qur’an which again is a baffling question for the science. Do the seven skies mentioned in the Qur’an really exist? Or whatever we see above this earth is just an openness which the scientists claim to be ‘space’? We shall quote some verses of the Qur’an,

“Walaqad ja’alna fis samaa’e boroojan wa zayyannaaha lin-naazereen” (15-16)
‘And We have placed the zodiacal signs in the sky and We have beautified them for the observers.’

“Faqazaahunna sab’a samaawaatin fee yaumayne wa awhaa fee kulle samaa’in amrahaa wa zayyanas-samaa-ad-duniya be-masaabeeha wa hifzan zaaleka taqdeerul ‘azeezil ‘aleem” (41-12)
‘Then, He ordained the seven skies in two days and enlivened each of them with its mandate; and We have adorned the nearest sky (to earth) with the lights (stars – A’immat-e-Taahereen (as)), as well as to guard. Such is His decree, the All-Almighty, the All-knower.’

“Wa yumsekus samaa’a an taqa’a ‘alal arze illa be’iznehi” (22-65)
‘He withholds the sky from falling on the earth except by his permission.’

“Al-lazee ja’ala lakomul arza feraashan was-samaa’a benaa’an” (2-22)
‘Who has made the earth a resting place for you, and sky as a shelter...’

There are numerous such verses where Allaah clearly states about a separate creation of skies. Most of the English translations of Qur’an erroneously give the meaning of the word “samaa” as Heaven. Even though all the leading Arabic English dictionaries give the same meaning, the literal translation of the word “samaa” is ‘sky’ and not Heaven. If at all “samaa” stands for Heaven then what would the word “jannat” mean? These two words are not at all synonymous.

Allaah says in one of the above mentioned verses that He ordained the seven skies in two days which means that He created them in two days. Can any logic of this world or any science explain this? How was this done by Allaah? Indeed no creation without the Elaahi and Haqeeqi ‘Ilm of Allaah (divine and true) could ever explain the interpretation of this verse. Our A’immat-e-Taahereen (as) who are the pious progeny of Rasoolullaah (saws) and the true inheritors of Elaahi knowledge are the only one who know the Taweel and Baatin of the Qur’an and its true interpretation. It is the choicest and most revered blessings of Allaah that He has included us among the ones who are the true followers of Da’wat ul-Haqq and A’immat-e-Taahereen (as).

Seven skies does exist as a separate creation and as Allaah says, The first six skies are the Ambiyaa (as) from Maulaana Aadam Safiyullaah (as) to Mohammad Rasoolullaah (saws) who resembles the six skies and they have been ordained with their work of promulgating the Shari’at of Allaah to the people. The last seventh sky is the progeny of Rasoolullaah (saws) – the A’immat-e-Taahereen (as) and Maulaana Ali (as) which is nearest to the earth and it has been beautified with the lamps – glowing stars (A’immat-e-Taahereen (as)) whose succession will continue on the surface of this earth till the Day of Qayaamat and verily they are the ones who protects this earth and all of us – which means that the Elaahi and Haqeeqi miracle of Allaah and His miracle always remain on this earth. The earth and all the creation exists only because of their presence. Though this is Daur-e-Satr (the period of seclusion of Imaam (as)), their pious succession is always present which possesses the Elaahi knowledge and the Imaam uz-Zamaan (as) – with the decree of Allaah will unveil to the world and establish peace and harmony. Thus Allaah has created the Ambiyaa and A’immat (as) in two days – one after the other. This is the true understanding and interpretation of the Qur’an from A’immat-e-Tahereen (as).

The science argues that there is no separate existence of the skies. What all we see above is the empty openness – ‘Space’. If Qur’an says that Allaah has placed the skies over the land without any pillar and He withholds the sky from falling on the earth then it proves that even skies are similar to the earth – in that, they are not empty, but like earth they have substance. We shall quote a verse from the Qur’an,

“Wa ja’alnas-samaa’a saqfam-mahfooza wa hum ‘an aayaatehaa mo’rezoon” (21-32)
‘And We have made the sky a roof, safe and well-guarded, yet they turn away from its signs’

“Wa banayna fauqakum sab’an shedaadan” (78-12)
‘And We have created above you seven tough skies’

It is very clear from the above verses that the skies are as strong as the earth. No human can cross the skies by any means. The skies are transparent and as hard as a diamond and sapphire. The Baatin of the skies, here also, is the A’immat-e-Taahereen (as) who are well guarded and safe and Allaah has exalted them above us. They are the fountainhead of the Shari’at of Allaah in spite of their signs (the Da’wat ul-Haqq), people turn away from them.

The scientific ideas clashes with that of Qur’an and we know that the word of Allaah is supreme and highest. Can we mortal creations ever challenge the word of Allaah? We can only resolve ourselves with the fact that the present science has to progress too far to prove the words of Allaah. May be the modern technology of space is too far from the reality of the skies. Even the ancient religious texts and the Hindu philosophy propound the same thing regarding the skies.


The Recitation of the Qur’an and its Fazaa'il (merits)

  • Allaah Ta’aala says in the Qur’an, “inna nahno nazzalnaz zikraa wa inna lahu la-haafezoon” (15-9), which means, ‘Indeed we have descended the Qur’an and we are its guardian.’ Qur’an is distinguished and supreme of all the divine books. The whole mankind is left awestruck and captivated by its revelation and it is the truth that Qur’an is the miracle of Allaah and is too far from the intellect of a human being, even to utter some words like Qur’an.
  • Qur’an is the book which is recited worldwide, day and night. Qur’an is the only book which is memorized by millions of its believers (Muslims). Qur’an is the only book which is unchanged and unaltered from the time of its revelation and will remain in its original form till eternity, because Imaam uz-Zamaan (as) – the fountainhead of the ‘ilm (knowledge) of the Qur’an, is always present on this earth. He is the real guardian and protector of the Qur’an.
  • Whoever recites the Qur’an should be aware of its supremacy and he should have feeling that Allaah has bestowed His bounty and favours by gifting Qur’an to us. He should recite the verses of the Qur’an with respect and honour that they are the words of Malek-e-‘Azeem (A mighty king).
  • Qur’an should be recited attentively with the presence of mind. We should think that we are facing Allaah while reciting, leaving behind all the worldly affairs.
  • Allaah Ta’aala says in the Qur’an, “wa rattelil qur’aana tarteela” (73-4), which means, ‘And recite the Qur’an slowly and in a pleasant tone and rhythm.’ Recitation of the Qur’an should be done with understanding of each verse and knowing its meaning from Imaam-e-Aal-e-Mohammad (as). We should not restrict ourselves to the aspect of recitation only but try to explore its inner depths of meaning. It is mandatory upon the one who recites the Qur’an, to refrain from committing sins.
  • Reciting the Qur’an is like talking to Allaah. One who has this feeling while reciting the Qur’an will keep himself away from committing sins. He thinks that Allaah is listening to me and is looking at me. He should become fearful while reciting the verses of the ‘azaab (curse) of Allaah. He should feel contented on reciting the verses of the favours and bounty of Allaah on the believers.
  • Qur’an will complain to Allaah about him who does not recite it with rules mentioned above. Rasoolullaah (saws) too will complain about him to Allaah on the Day of Qayaamat, “waqaalar-Rasoolo yaa rabbe inna qaumit-takhazoo haazal qur’aana mahjoora” (25-30), which means, ‘And Rasoolullaah (saws) will say, O My Lord! My people deserted this Qur’an.’ Though my people have not left the recitation of the Qur’an but indeed, they have not acted according to it – this is how they have deserted the Qur’an. Though they have recited the Qur’an and acted accordingly but they have left the Baatin of the Qur’an – Maulaana Ali (as) and Ahl ul-Bayt (as). Even they have deserted the Qur’an. Verily the Zaahir of the Qur’an will not benefit them in this world and in the Hereafter.

Qur'an-e-Kareem and Rasool-e-Kareem (saws)


            100 names of Rasoolullaah (saws) are embedded in the verses of the Qur’an. The names of Rasoolullaah (saws) and the verses of the Qur’an in which they occur are listed below:

  1. Nabi – Yaa aiyohan Nabiyo (64/8 – innumerable verses in the Qur’an)
  2. Rasool – Yaa aiyohar Rasoolo (41/5 – innumerable verses in the Qur’an)
  3. Khaatim – Wa khaatimun Nabiyeen (40/33)
  4. Ummi – An Nabiyul Ummi (157/7)
  5. Ra’oofur Raheem – Bil mumineena ra’oofur raheem (128/9)
  6. Mobashshir, Nazeer, Shaahid – Shaahedaw wa mobashsheraw wa nazeera (45/33)
  7. Da’i – Wa daa’iyan elallaahe be’iznehi (46/33)
  8. Siraaj – Wa siraajam moneera (46/33)
  9. Basheer – Wamaa arsalnaaka illa kaaffatan linnaase basheera (28/34)
  10. Munzir, Haad – Innama anta munzerun walekulle qaumin haad (7/13)
  11. Saahib – Maa zalla saahebokum wamaa ghawa (2/53)
  12. ‘Abd – Asra be’abdehi layla (1/17)
  13. Kareem – Innahu laqaulo rasoolin kareem (40/69, 19/81)
  14. Wali, Naseer – Waliyan waj’al lana min ladunka naseera (75/4)
  15. Oola – An-nabiyo oola bil mumineen (6/33)
  16. ‘Azeez – ‘Azeezun ‘alayhe maa ‘anittum (128/9)
  17. Rahmat – Wamaa arsalnaaka illa rahmatal lil ‘aalameen (107/21)
  18. Noor – Qad jaa’akum minallaahe noorun (15/5)
  19. Shaheed – Wa je’na beka ‘ala haa’olaa’e shaheeda (41/4)
  20. Mubeen – Inni lakum minho nazeerum mubeen (50/51)
  21. Mursal – Amram min ‘indena inna kunna mursaleen (5/44)
  22. Muddassir – Yaa aiyohal muddassero (1/74)
  23. Muzzammil – Yaa aiyohal muzzammilo (1/73)
  24. Muzakkir – Innamaa anta muzakkir (21/88)
  25. Ameen – Inni lakum rasoolun ameen (107/26)
  26. Zikr – Qad anzalallaaho elaykum zikran rasoola (10/65)
  27. Ozon – Qul ozono khayril lakum (61/9)
  28. Baiyenah – Hatta ta’teyahomul baiyenah (1/98)
  29. Hoda – Fa’imma ya’teyannakum minni hodaa (38/2)
  30. Haqq – Faqad kazzabu bil haqqe lamma jaa’ahum (5/6)
  31. Sidq – Waj’al lee lesaana sidqin fil aakhereen (84/26)
  32. Haakim – Hatta yohakkemooka feema shajara baynahum (65/4)
  33. Qaazin – Ezaa qazallaaho wa rasoolohu amraa (36/33)
  34. Taaha – Taaha maa anzalnaa ‘alaykal Qur’ana le-tashqa (1,2/20)
  35. Yaseen – Yaseen wal Qur’aanil hakeem (1/36)
  36. Salaam – Sobolas salaame wa yukhrejohum (16/5)
  37. ‘Aalim – Fa’lam annahu laa elaaha illallaaho (19/47)
  38. Mustaqeem – Fastaqim kama omirta (112/11)
  39. Muslim – Wa omirto an akoona minal Muslemeen (72/10)
  40. Shaakir – A-laysallaaho be-a’lama bish-shaakereen (53/6)
  41. Mustafa – Summa awrasnal kitaabal lazeena-s-tafayna min ‘ebaadena (32/35)
  42. Mujtaba – Shaakeran le’an’omehi-j-tabaaho wa hadaaho (121/16)
  43. Mukhtaar – Wa rabboka yakhloqo maa yashaa’o wa yakhtaaro (68/28)
  44. Zar’ – Ka-zar’in akhraja shat’ahu fa-aazaraho (29/48)
  45. Ne’mat – Yaa aiyohal lazeena aamanu-z-koru ne’matallaahe ‘alaykum (9/33)
  46. Murshid – Yuzlil falan tajeda lahu waliyan mursheda (17/18)
  47. Sa’eed – Wa amal lazeena so’edoo fafil jannate (108/11)
  48. Habeeb – Fattabe’ooni yohbibkomullaaho (31/3)
  49. Motahhir – Wa yotahherokum tatheera (33/33)
  50. Tayyib – Wat-taiyebaato lit-taiyebeena (26/24)
  51. Shafee’ – Yawma’ezil-laa tanfa’o-sh-shafaa’ato illa man azena lahu (23/34)
  52. Mobaarak – Rahmatullaahe wa barakaatohu ‘alaykum ahlal bayte (73/11)
  53. Mosaddiq – Mosaddeqal-lema bayna yadayhe (97/2)
  54. Anfos – Laqad jaa’akum rasoolum-min anfosekum ‘azeezun (128/9)
  55. Burhaan – Qad jaa’akum burhaanum-min rabbekum (174/4)
  56. Fazl – Am yahsodoonan naasa ‘ala maa aatahomullaaho min fazlehi (54/4)
  57. Taali – Yatloo ‘alaykum aayaatena wa yozakkeekum (151/2)
  58. Mukhrij – Yukhrejohum minaz-zolomaate elan-noor (257/2)
  59. Rajol – Awhayna elaa rajolim-minhum (2/10)
  60. Qadamo sidq – Anna lahum qadama sidqin ‘inda rabbeehim (2/10)
  61. Hameed – Mahmood – Ha-meem (1/40,41,42,43,44,45,46)
  62. ‘Azeez – Saiyed – Qaadir – ‘Ayn-seen-qaaf (2/42)
  63. Tazkerah – Innahu la-tazkeratul-lil muttaqeen (48/69)
  64. Mab’oos – Howal-lazee ba’asa fil ummiyeena rasoolam minhum (2/62)
  65. Ma’soom – Wallaaho ya’semoka minan naas (67/5)
  66. Moaiyad – Howal-lazee ayyadaka benasrehi (62/8)
  67. Mansoor – Iy-yansorokomullaaho (160/3)
  68. Maghfoor – Le-yaghfera lakallaaho maa taqaddama (2/48)
  69. Ghaalib – Homul ghaaleboon (56/5)
  70. Ma’foowun – ‘Afallaaho ‘anka lema azinta (43/9)
  71. Monabbiyun – Nabbi’ ‘ebaadi anni anal ghafoorur-raheem (49/15)
  72. Razee – La’allaka tarzaa (130/20)
  73. Mosabbeh – Fa-sabbeh be-hamde rabbeka (3/110)
  74. Saajid – Wakun minas-saajedeen (98/15)
  75. ‘Aabid – Wa’bud rabbaka hatta ya’teyakal yaqeen (99/15)
  76. Muqtadi – Fabehodaahomu-q-tadehi (90/6)
  77. Mahfooz – Yahfazoonahu min amrillaah (11/13)
  78. Monaadi – Rabbana innana same’na monaadeyai yonaadi lil-imaan (193/3)
  79. Mojaahid – Jaahedil kuffaara wal monaafeqeen (73/9)
  80. Mustaghfir – Wastaghfir le-zambeka (55/40)
  81. Marfoo’ – Warafa’na laka zikrak (4/94)
  82. Mosalli – Fasalle le-rabbeka wanhar (2/108)
  83. Aamero wa Naahi – Wamaa aatakomur rasoolo fakhozooho wamaa nahaakum ‘anho fantahoo (7/59)
  84. Motahajjid – Waminal layle fatahajjad behi (79/17)
  85. Mohtadee – Waeni-h-tadayto (50/34)
  86. Motawakkil – Fatawakkal ‘alal hayyul laze laa yamooto (58/25)
  87. Haashero, ‘Aaqebo, Mahiyo – Anal haashero yahshorullaahul khalaqa ‘ala qadami. Wa-anal ‘aaqebo kunto ‘aqeebal ambeyaa. Wa-anal maahi mahallaaho beyal kufr
  88. Awwal – Le-an akoona awwalal Muslemeen (12/39)
  89. Ahmad – Wamobashsheran be-rasoolin yaa’ti min ba’di-s-mohu ahmado (6/61)
  90. Mohammad – Wa-aamanu bemaa nuzzela ’ala mohammadin wahowal haqqo (2/47)
  91. Taaba – Taaba in Injeel (Bible) which means Taiyeb (Rasoolullaah (saws))
  92. Maad – Maad in Tauraat (Old Testament) which means one who is expected – Rasoolullaah (saws)
  93. Baar Qaleet in Zaboor (Psalms) which means Faarooq – one who splits up the truth and untruth, who, in real sense is Rasoolullaah (saws)
  94. In the revelations of Maulaana Ibraheem (as) as the ‘last one to come’
  95. In the Saheefah (book) of Maulaana Shees (as) as Saam – Saam which means the one who severes (the untruth) with argument.
  96. In the Saheefah of Maulaana Aadam (as) as Maqna’ i.e. one who is contented and satisfied
  97. In the Saheefah of Ash’eya and Armeya as Qaane’, which again means one who is satisfied
  98. In the flock of birds as ‘Abdul Jabbaar
  99. In the herd of animals as ‘Abdul Ghafoor
  100. Among the Jinnaat (Pl of Jinn) as Nabiyur Rahmat and near Shaitaan as Nabiyul Malhamah