clearly illustrated how to perform it for us and how many rak’ats each prayer should be. b) Zakat. In the Qur’an, zakat has only been mentioned as an Islamic ruling. It was the Prophet who expressed which things have zakat and what the criteria for zakat becoming wajib for each one is. c) Hajj. The Qur’an says that Hajj is wajib and no more, but the Prophet has explained how it is supposed to be performed.

Therefore, it is wrong to expect to be able to find every detail in the Qur’an. So it is a big mistake not to follow the imams just because of the fact that none of their names have come in the Qur’an. That’s why no one says that noon prayers (which are 4 rak’ats) have to be prayed 2 rak’ats just because the Qur’an hasn’t mentioned how many rak’ats each prayer is.

2- In issues like this, in which there are big chances that others will disagree, it is much better for the Qur’an to express the truth implicitly rather than explicitly, otherwise there is a high possibility that they will end up denying the Qur’an as a whole. It’s very obvious that such a problem isn’t to the benefit of the Muslim ummah. Of course, the Qur’an says: “Surely we have revealed the Reminder (the Qur’an), and We will most surely be its guardian” [11], but one should remember that one of the ways of protecting the Qur’an and not letting others falsify or change it, is for it to speak in a way that others (such as the hypocrites who show that they are Muslims on the outside even though they aren’t within) don’t get sensitive and provoked. In this way, the high respect and value of the Qur’an will be kept, and certain individuals won’t think of changing or falsifying it in a way that will comply with their personal desires and wicked goals or just because they disagree with something. [12]

Shahid Ayatollah Motahhari answers this question in the following way. He says: “The answer to the question that why hasn’t Imam Ali’s khilafah and imamat been mentioned in the Qur’an, is that 1- The Qur’an usually expresses general laws. 2- The Prophet or Allah didn’t want such an issue in which people are sensitive about and prefer their own desires (to what Islam wants), to be presented explicitly, and although it wasn’t, people still went against it and falsely interpreted the Prophet’s sayings to their own benefit. In other words even if the Qur’an had clearly stated that Ali is successor to the Prophet they still would have found a way around it. The Prophet said: (Ali is his Mawla). How much more clear can one get? (Yet they interpreted what he said falsely and according to their will.)Yet there is a big difference between ignoring what the Prophet has said after him passing away regardless of all of its clarity and ignoring what the Qur’an has been completely clear about one day after his demise. That is why I have narrated in my book “Khilafah and Wilayah” that once during Imam Ali’s reign, a Jew wanted to attack and criticize the Muslim ummah for undesirable events that took place in the beginning of Islam. He told Imam Ali (and of course what he said really was a negative point) that you (the Muslim ummah) started quarreling over your prophet even before completely burying him after his death. Imam Ali answered: We argued about what he had instructed, not over the Prophet himself, but you (meaning the Jews) disregarded the most important principle of your religion which is tawhid (oneness of God), and asked your prophet to build an idol for you to worship. So there is a big difference between you and us; we didn’t argue about our prophet, we argued about what the interpretation of his saying was (and what he wanted us to do after his death). These two vary tremendously. (Motahhari goes on to say that) there is a big difference between saying that the people back then had misunderstood what the Prophet had said and saying that the Muslims back then rejected what the Qur’an had clearly stated or had falsified it.[13]

So one can say that the main reason behind not mentioning the names of the imams, or at least Imam Ali’s name, is the protection of the

Qur’an from falsification and change, and that is why the verses of tathir[14], tabligh[15], and wilayah[16] are all located between verses that are either talking about the Prophet’s wives, different Islamic rulings, or not being friends with The People of the Book (ahlul-kitab), which all have nothing to do with the religious authority of the imams and Imam Ali, yet the fair and unbiased researcher can with the least consideration tell that this part of the verse is separate from the verses before and after it and is located there for a certain reason.[17]

Notes:

[1] Ibn-al Bitriq, Al-Umdah, pg.121 & 133, Seyyed Hashem Bahrani, Ghayat-ul-Maram, pg. 320, Allamah Amini, Al-Ghadir, v.2, pg. 278.

[2] This hadith is mutawatir (a hadith that has been narrated so many times by different narrators that one becomes sure that it is authentic) and has been narrated in both Shia and Sunni books. In the book Al-Ghadir, the different “levels of narrators” of the hadith from the first till the fourteenth century (lunar calendar) have been named, in which the foremost are more than 60 narrators from the Prophet’s companions who have narrated the hadith in Sunni books and whose names have been recorded there. Also, in Mir Hamed Hussein’s book, Abaqat, it has been proven that this hadith is mutawatir. See Al-Ghadir, v.1, pg.14-114, Ibn-al-Maghazeli, Managheb, pg. 25-26, Motahhari, Emamat va Rahbari, pg. 72-73.

[3] Al-Umdah, pg.173-175, Ahmad-ibn-Hanbal, Musnad Hanbal, v. 3, pg.32, Al-Ghadir, v.1, pg. 51, v.3, pg. 197-201.

[4] Many efforts have been made in both Al-Ghadir and Abaqat to prove that the traditions concerning Imam Ali’s imamah are mutawatir. Fazel-e-Qooshji, a Sunni scholar, doesn’t reject the fact that some of these traditions are mutawatir. See Sharh-e-Qooshji bar Tajrid-ul-I’tiqad, Khajeh al-Tusi.

[5] Muhammad-ibn-Hassan al-Ameli, Ithbat-ul-Hudat, v.3, pg. 123, Suleiman-ibn-Qandoozi, Yanabee’-ul-Mawaddah, pg. 494, Ghayat-ul-Maram, v.10, pg. 267 (as quoted by Misbah Yazdi, Amoozesh Aqa’ed, v.2, pg. 185).

[6] “Nor does he (The Prophet (PBUH)) speak out of desire, It (what he says) is nothing but divine revelation (from Allah (s.w.t.))” Najm:3-4

[7] See tafsir books, commentaries regarding this verse, such as Fakhr-ul-Din Al-Razi, Al-Tafsir-ul-Kabir, v.12, pg. 25, Tafsir Nemooneh, v.4, pg. 421-430, Jalal-ul-Din Al-Suyuti, Al-Durr-ul-Manthoor, v.2, pg. 393. Also, Sunni hadith references have narrated the hadith; Muhibb-ul-Din Tabari, Thakha’ir-ul-Uqba, pg. 88, Jalal-ul-din Suyuti, Lubab-ul-Nuqul, pg.90, Ala’ul-Din Ali Al-Muttaqi, Kanz-ul-Ummal, v.6, pg. 391, and many other references in which Tafsir Nemooneh has pointed to some of them.

[8] This analysis has been acquired from Shahid Motahhari’s book Emamat va Rahbari, pg. 37.

[9] According to Arabic literature scholars, the word “innama” means “only” and shows that what has been stated in the sentence is something exclusively for the person(s) mentioned.

[10] Koleini, Osool-ul-Kafi, kitab-ul-hujjah, v.1, chapter Ma nassallahu wa rasuluhu alal-a’immah wahedan fawahedan.

[11] This point was mentioned by Ayatollah Hadavi Tehrani in his classes of The Theological Principles of Ijtihad, which will be printed in the second volume of The Theological Principles of Ijtihad.

[12] Ibid.

[13] Emamat va Rahbari, pg.109-110, 27th edition, Sadra Press, Tehran, 1381.

[14] “Verily, Allah’s will is to remove all impurity from you, ye household (of the Prophet) and to purify you thoroughly.” This part of the verse has been placed between verse speaking about the wives of the Prophet (PBUH). Ahzab:33

[15] “O Messenger! Proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission” This verse is in between verses speaking about haram meat and animal corpses (which are haram). Ma’idah:67

[16] “Verily your Waliyy is Allah and…” which is located after verses regarding not being friends with the Christians and Jews. Maidah:55

[17] This was also pointed to in one of Ayatollah Hadavi’s classes on th

e theological principles of ijtihad which will be printed in the second volume of the book.

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🌺Imām Sadiq, (peace be with him):

📜"Invite people to what is good with other than your tongues, so that they see tenacity, veracity, and piety in you".
📚Mizan ul-Hikmah, pg. 155, no. 878


📜قال الصادق آل محمد (عليهم السلام):
كونو ا دُعاة للناس بالخير بغير السنتكم؛ ليروا منكم الاجتهاد و الصدق والورع

📜حضرت صادق (عليه السلام) فرمود:
مردم را به خير دعوت كنيد (اما) بدون استفاده از زبان تان، تا در شما تلاش، صداقت و دوري از گناه را مشاهده كنند.

📜امام صادق (علیہ السلام) نے فرمایا:
لوگوں کو نیکیوں کی طرف دعوت دو (لیکن) اپنی زبان استعمال کیے بغیر۔ تاکہ لوگ تمہارے اندر، محنت، صداقت اور شدت سے گناہ سے پرہیز دیکھیں۔

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Imamite Rationalism in the Buyid Era

Aun Hasan Ali Institute of Islamic Studies McGill University, Montreal February 2007

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📍The Reality of Repentance

🌻According to Imam Ali, peace be with him, repentance includes six levels:

1⃣ to feel contrition for what one has committed before;

2⃣ determine not to commit it again forever;

3⃣ give people their rights until meeting Allah with no responsibility;

4⃣ perform every obligation that has been missed;

5⃣ melt the flesh that has been grown out of ill-gotten properties by regretting and sorrowing until the skin sticks on the bones and then new flesh grows,

6⃣ make the body taste the pain of obedience as it has tasted the sweetness of disobedience and then it is possible to say “astaghfirullah-I ask Allah for forgiveness

📚 Reference
-[Nahjul Balagha, saying #309]

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🌸🌸🌸🌸Translation for verse 65 of chapter 22. Al-Hajj🌸🌸🌸🌸

أَلَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي الْأَرْضِ وَالْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَيُمْسِكُ السَّمَاءَ أَن تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ ۗ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ

English - Arberry
🌼🌿🌼🌿🌼🌿🌼🌿🌼🌿
Hast thou not seen how that God has subjected to you all that is in the earth and the ships to run upon the sea at His commandment, and He holds back heaven lest it should fall upon the earth, save by His leave? Surely God is All-gentle to men, All-compassionate.

Persian - مکارم شیرازی
🌾🍂🍃🌾🍂🍃🌾🍂🍃🌾
آیا ندیدی که خداوند آنچه را در زمین است مسخّر شما کرد؛ و (نیز) کشتیهایی را که به فرمان او بر صفحه اقیانوسها حرکت می‌کنند؛ و آسمان [= کرات و سنگهای آسمانی‌] را نگه می‌دارد، تا جز بفرمان او، بر زمین فرو نیفتند؟ خداوند نسبت به مردم رحیم و مهربان است!

Hindi - फ़ारूक़ ख़ान & नदवी
🍁🌷🍁🌷🍁🌷🍁🌷🍁🌷
क्या तूने उस पर भी नज़र न डाली कि जो कुछ रूए ज़मीन में है सबको खुदा ही ने तुम्हारे क़ाबू में कर दिया है और कश्ती को (भी) जो उसके हुक्म से दरिया में चलती है और वही तो आसमान को रोके हुए है कि ज़मीन पर न गिर पड़े मगर (जब) उसका हुक्म होगा (तो गिर पडेग़ा) इसमें शक नहीं कि खुदा लोगों पर बड़ा मेहरबान व रहमवाला है

Urdu - علامہ جوادی
🌺✨🌼🌺✨🌼🌺✨🌼🌺
کیا تم نے نہیں دیکھا کہ اللہ نے تمہارے لئے زمین کی تمام چیزوں کو لَسّخر کردیا ہے اور کشتیاں بھی دریا میں اسی کے حکم سے چلتی ہیں اور وہی آسمانوں کو روکے ہوئے ہے کہ اس کی اجازت کے بغیر زمین پر نہیں گر سکتا ہے-اللہ اپنے بندوں پر بڑا شفیق اور مہربان ہے
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Behind the leather.....

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