The phrase فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ commands the remembrance of God at Al-Mashar Al-Harm. This remembrance occurs in a state of complete consciousness and following a spiritual journey in Arafat.
The term "remembrance" in this verse signifies a deep and conscious attention to God, which is actualised after departing from Arafat and within the context of Al-Mashar Al-Harm, embodying the apex of awareness and consciousness. The word عِنْدَ, derived from the root شَعَرَ, alludes to subtlety and cognition.
The remembrance at Al-Mashar Al-Harm is akin to a blossoming flower that unfolds after the spiritual journey and contemplation in Arafat, leading the individual to the summit of divine proximity.
Effusion denotes the stage of movement and reflection, accompanied by sincerity and purity, whereas remembrance signifies a loftier stage that transpires in Al-Mashar Al-Harm within a state of full consciousness.
This distinction elucidates the spiritual hierarchy within Hajj, where the pilgrim elevates from the outward movement in Arafat towards inner attention in Al-Mashar Al-Harm.
This hierarchy represents a journey from the external to the internal, from movement to stillness, and from reflection to consciousness, ultimately culminating in divine remembrance.
Remembrance is efficacious only when accompanied by spiritual and physical preparedness. Inappropriate remembrance, such as remembrance under unsuitable conditions, not only fails to bring one closer to God but may also lead to the discrediting of religion in the eyes of others.
The Holy Quran, by emphasising remembrance at Al-Mashar Al-Harm, highlights the significance of an appropriate context for remembrance. Remembrance without readiness cannot effect inner transformation.
Remembrance is like a gem placed within the pure vessel of sincerity and consciousness. Inappropriate remembrance resembles a gem housed in an impure vessel, losing its intrinsic value.
Recitation, meaning the invocation of meaning, and vocalisation, meaning the expression of content, constitute preliminary stages towards remembrance, accompanied by contemplation and steadfastness.
In verse 198, remembrance following effusion and at Al-Mashar Al-Harm is presented as the outcome of contemplation and awareness. This process ascends from superficial understanding to deep attention to God.
These stages resemble rungs on the ladder of knowledge, guiding humanity from superficial comprehension to the zenith of remembrance and divine proximity.
فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ كَمَا هَدَاكُمْ
Translation: Remember God at Al-Mashar Al-Harm and remember Him as He has guided you.
The verse, with the phrases فَاذْكُرُوا اللَّهَ and وَاذْكُرُوهُ كَمَا هَدَاكُمْ, alludes to two types of remembrance: proximate remembrance, an attention to the Divine Essence, and gratitude remembrance, expressing thanks for the blessing of guidance.
Proximate remembrance occurs in Al-Mashar Al-Harm within the highest consciousness, while gratitude remembrance arises in response to Divine guidance. These two forms of remembrance elucidate different facets of the human relationship with God.
Proximate remembrance resembles a flight towards the Divine Essence, whereas gratitude remembrance is akin to an expression of thanks for the boundless blessings of the Lord, who has led humanity from misguidance to guidance.
وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ
Translation: While you were before that among the misguided.
The phrase وَإِنْ كُنْتُمْ مِنْ قَبْلِهِ لَمِنَ الضَّالِّينَ refers to humanitys prior state of misguidance and calls for gratitude towards guidance. However, this phrase has been interpreted as if it implies a sort of grudging favour by God that degrades humans from the station of proximity to humiliation.
This phrase superficially points to humanitys former misguidance, yet its critique challenges the surface meaning to achieve a deeper comprehension. Such critique reflects profound exegetical engagement with the Quranic verses and the endeavour to unveil concealed layers of meaning.
This interpretative challenge resembles wrestling with the meanings of the Holy Quran, inviting reflection on ones relationship with God and the position of guidance therein.
A narrative concerning a mystic who dined with beggars and imposed grudges upon them serves as a parable critiquing the culture of begging and grudging. This story illustrates the similarity between human grudging and the apparent grudging expressed in the verse.
This parable metaphorically demonstrates the degradation resulting from grudging, which drags humans from honour to humiliation. This allegory connects meaningfully with the critique of the verse.
Islamic culture emphasises self-respect, and any form of grudging, whether in human relations or in the interpretation of Divine verses, is incompatible with this principle. This critique invites reflection on ones dignity and honour.
Religious knowledge requires reform to achieve deeper understanding of Divine teachings by relying on etymology, Quranic eloquence, and dynamic jurisprudence. This reform facilitates the elucidation of rulings aligned with societal needs.
Verses 198 and 199 of Surah Al-Baqarah, by presenting a model of spiritual and moral rulings, exemplify dynamic jurisprudence that should be considered in religious scholarship.
Reforming religious knowledge is analogous to reconstructing a building that gains strength and greater efficacy by leaning on the pillars of etymology, eloquence, and dynamic jurisprudence.
The exegesis of verses 198 and 199 of Surah Al-Baqarah constitutes a spiritual journey guiding the pilgrim from outward movement in Arafat to remembrance and consciousness at Al-Mashar Al-Harm. These verses not only elucidate the rulings of Hajj but also signify the inner journey towards divine proximity and gratitude for the blessings of the Lord through the emphasis on terms such as أَفَضْتُمْ, فَاذْكُرُوا, and وَاذْكُرُوهُ كَمَا هَدَاكُمْ. The critique of rigid jurisprudence, the emphasis on criteria-based understanding, etymology, Quranic eloquence, and interpretative challenges like the critique of grudging, demonstrate the depth of this interpretation regarding religious and social issues.
Remembrance at Al-Mashar Al-Harm is akin to a flower blossoming after the spiritual journey in Arafat and contemplation during the effusion stage, blooming within the vessel of consciousness. This interpretation, calling for reform in religious knowledge and stressing self-respect, offers a path towards achieving spiritual and social perfection. The discussed verses, with their unparalleled eloquence, invite humanity to reflect on their relationship with God, nature, and society, proposing a dynamic jurisprudence consonant with contemporary societal needs.
This verse was revealed following an incident wherein a group of Muslims attacked the disbelievers during the sacred month, seized their possessions, and killed some of them. This act prompted a question among Muslims as to whether this action was legitimate or not.
The questioners were a group of Muslims uncertain about the correctness of this action. God commanded the Prophet that fighting during the sacred month is a grave sin; however, sedition and disbelief are greater sins.
Some exegetes erroneously attempt to absolve the Muslims and accuse the disbelievers. Justice necessitates an impartial examination of the historical reality without distortion.
Fighting during the sacred month, due to violation of religious ordinances, entails numerous adverse consequences and problems that disrupt social order.
Some difficulties faced by the Islamic Revolution were the result of ill-considered actions by novices who, without proper planning, caused disorder in social order.
The sacred months, appointed by divine wisdom to reduce violence and regulate social relations, are emphasised in verse 217 of Surah Al-Baqarah. This verse, with a sagacious answer to the question about fighting in these months, stresses the preservation of order and justice. Violation of these ordinances results in severe consequences and demands rational management.
Iranian culture is characterised by softness and modesty in attire, such as soft hats, which indicate the delicacy and authenticity of this culture.
Western brimmed hats symbolize gangsterism and violence, unlike the soft Iranian hats which embody modesty.
There exist 2,800 types of hats worldwide, and Iran alone possesses 60 types of hats and 45 types of shoes, which signifies cultural richness.
Iranians resisted Arab domination and only accepted the Wilayat-based Islam, not the Caliphate-based Islam.
The Umayyad and Abbasid Caliphate Islam dealt a blow to Iranian culture and identity, altering names such as Persian Gulf and Khorramshahr.
Out of fear of foreign domination, Iranian governments insist on naming everywhere as Persian Gulf, which is indicative of weakness.
Fear and weakness towards the enemy are signs of incapacity and must be countered through legal and political efforts.
Iranian culture, characterised by gentleness and modesty, has resisted foreign domination and global deviations, accepting only Wilayat Islam. Despite historical blows, this identity remains dynamic and rich, requiring legal and political protection.
Shias must learn their religion from the Infallible Imams, who provided 260 years of infallible teaching. This attribute distinguishes Shiism in the history of religions.
The Infallible Imams were kind, pure, knowledgeable, and free from falsehood and deceit. These traits make them unparalleled role models for the Ummah.
Taqiyya, meaning refraining from disclosing all truths under specific circumstances, is distinct from lying which is forbidden. This principle embodies the wisdom of preserving life and religion.
The assertion that lying is obligatory for the preservation of Islam is dangerous and contradicts Islamic honesty. Truthfulness is a fundamental principle of religion.
Earlier scholars permitted tawriyah under certain conditions but did not deem it obligatory. Tawriyah, if leading to deception, is unethical.
The Islamic Ummah has wronged these authentic sources by distancing itself from the Holy Quran and the conduct of the Imams. Returning to these sources is essential for societal reform.
Imam Jawad (peace be upon him), due to his youth, faced neglect; however, his knowledge and Wilayah were unparalleled and remain a model for the Ummah.
The Infallible Imams transcend time and oversee the Ummah, maintaining spiritual presence at all times.
Scholars such as Aristotle, Plato, and Farabi are insignificant compared to the divine knowledge of the Imams and require education from these authentic sources.
Visitation of the Imams and saints must be conducted with reverence and silence to establish spiritual connection.
Lady Masoumeh (peace be upon her), as the healer and remedy of the Ummah, holds a high position in Shia culture and is a healer of soul and spirit.
Philosophy should lead to spiritual attainment and direct connection with God and the Imams, not merely theoretical exposition.
The Infallible Imams, with their unparalleled traits and divine knowledge, serve as guides for the Ummah. Taqiyya, reverent pilgrimage, and return to the Holy Quran and the conduct of the Imams are the paths to societal reform. The status of Lady Masoumeh and the oppression of Imam Jawad underscore the necessity of spiritual connection with these sources.
Martyrs and veterans are the primary blessing of the Islamic Revolution, who preserved the country through their sacrifice. Through their selflessness, they have upheld national identity and independence.
"Who is it that responds to the distressed one when he calls upon Him and removes evil?"
This prayer is recommended to alleviate the pains of veterans, martyrs, and all those in need.
Praying for a good end, victory of Islam, and satisfaction of martyrs and Imams is a religious duty that strengthens the Ummah's bond with divine values.
Martyrs and veterans, through their sacrifice, are the blessing of the revolution and protect national independence. Prayers for them and for the Ummahs good end constitute a religious duty that reinforces the bond with divine values.
The exegesis of verse 217 of Surah Al-Baqarah presents fighting as a necessity in the mundane world, legitimate in Islam for defending divine ideals. The sacred months, divinely appointed to reduce violence, must not be violated due to the severe consequences. The divine response to the query on fighting is sagacious, free of blame or partiality towards disbelievers. Criticism of global corruption, the promotion of sexual immorality and violence, and the passivity of religious science highlight the necessity of reviving Islamic values and learning from the Infallible Imams. Iranian culture, marked by gentleness and modesty, has resisted foreign domination and preserved its Islamic identity. Martyrs and veterans are blessings of the revolution, and praying for them and the Ummahs good end is a religious responsibility. This treatise, relying on the Holy Quran and the conduct of the Imams, offers a pathway for societal reform and realisation of divine values.
Supervised by Sadegh Khademi
