The exegesis of the Holy Quran constitutes a gateway towards a profound understanding of the Divine Truth and human guidance, which, like a radiant light, illuminates the path of salvation for seekers of knowledge. This treatise, through contemplation on selected verses from the Holy Quran, endeavours to elucidate its profound meanings and exalted teachings in a scientific, systematic manner befitting an academic setting, addressed to erudite audiences.
The focus of this work rests upon the characteristics of the divinely guided servants, the value of truthfulness, people-centredness in the propagation of religion, the merciful disposition of the Divine saints, the reality of revelation, the light of the Quranic guidance, and the exalted status of spiritual authority (Wilyah). Each section, linked semantically to the preceding one, explicates one or several verses and concludes with reflections inviting the reader to ponder upon Divine themes. This structure, akin to an interconnected chain, presents Quranic teachings in a coherent manner that is enlightening for both religious scholars and seekers of truth.
This section, reflecting on a verse from Surah Az-Zumar, expounds upon the traits of the special servants of God who, by abstaining from false deities and listening to the truthful word, step towards guidance.
This verse, like a beacon in the darkness, illuminates the path of guidance and enumerates the attributes of the elect servants of God. These servants, at the outset, purify their hearts from the contamination of polytheism by distancing themselves from the Taght and turn to their Lord. Their outstanding feature is the capacity to listen: the ability to hear the truth even if it flows from the mouth of a young child. They do not merely have attentive ears, but, through reason, select the best speech and act upon it. This action is not borne out of blind imitation but emerges from rational reflection and awareness.
In contrast, those unable to listen to the truth fall prey to arrogance and resemble those whose ears are heavy to hearing the truth. The Holy Quran states concerning them:
Arrogance acts as a barrier preventing man from hearing the truth, driving him towards a painful punishment. This verse serves as a warning to those who, by their deafness to truth, close the path of guidance upon themselves.
The divinely guided servants are those who, by distancing themselves from the Taght and consciously listening to the word of truth, pursue the path of reason and righteous deeds. This attribute is not merely a sign of Divine guidance but elevates them to the status of the wise. In contrast, arrogance and deafness to the truth lead man to misguidance and punishment.
The connection of this section with the preceding one lies in emphasising the traits of the divinely guided servants, who select truthfulness and piety as the essence of salvation.
Truthfulness, like a radiant jewel, elevates man to the rank of piety and benevolence. This verse speaks of two groups: those who bring the truth, such as the Prophets and Divine saints, and those who confirm it, namely the believers. Both groups, due to adherence to truthfulness, are counted among the pious. Truthfulness, whether attained through independent reasoning (ijtihd) or imitation, paves the way to salvation. These are the benefactors who have reached Divine proximity, and whatever they request is granted by their Lord.
Truthfulness acts as a key that opens the doors of piety and benevolence. This trait elevates servants to a rank where their desires are fulfilled by the Lord, thereby facilitating the path to salvation.
The link of this section with the previous ones is in emphasising Divine guidance centred on recognising the intrinsic value of human beings in the course of religious propagation.
This verse reflects the reality of Divine guidance as a mirror. The Holy Prophet (peace be upon him), with love for the guidance of humanity, especially the chiefs and influential figures of tribes, endeavoured to facilitate the path for the guidance of the general populace through their faith. However, the Quran stresses that guidance is solely in the hands of God, who selects the guided by His wisdom. This verse emphasises the inherent value of human beings; for a believer is superior to the Kabah, as the Kabah is but a means of guidance for him.
The Prophets people-centredness is demonstrated in the following verse:
The Holy Prophet (peace be upon him), with humility, considers himself akin to the people and speaks of a God who is the God of all. This people-centredness is a sign of his mercy and love towards the Ummah. The verse identifies the polytheists as those who do not pay zakah and disbelieve in the Hereafter. Refusal to pay zakah is a sign of polytheism, as attachment to wealth distances man from God.
Divine guidance depends upon the wisdom of God, and religious propagation must be centred on human beings and accompanied by people-centredness. The Holy Prophet (peace be upon him) is an unparalleled exemplar who, with humility and love, opened the path of guidance to humanity.
This section, linked to the people-centredness of the Prophet (peace be upon him), explores the
Faith and righteous deeds constitute the path towards divine forgiveness and reward. Even ordinary humans who sin due to human frailty, if they sincerely repent, will be encompassed by God's mercy.
This section, linked to divine mercy, addresses the exalted status of Wilayah and the rank of the grateful.
"Muhammad is but a messenger; messengers have passed away before him. If he dies or is killed, will you then turn back on your heels? And whoever turns back on his heels will never harm Allah at all; but Allah will reward the grateful."
(Al-Imran: 144)
This verse speaks about the peril of apostasy during the time of the absence of Wilayah. The grateful are those who remain steadfast in the face of hardships and the occultation of the divine guardians and do not renounce their belief.
"Muhammad is not the father of any of your men, but (he is) the Messenger of Allah and the Seal of the Prophets; and Allah is, of all things, Knowing."
(Al-Ahzab: 40)
Although the Prophet (PBUH) is not the biological father of the Ummah, he is the spiritual father and guide of the community. This position emphasises his unparalleled role in the guidance and upbringing of the Ummah.
Wilayah is a path accompanied by steadfastness in faith and gratitude amid hardships. The Prophet (PBUH), as the spiritual father of the Ummah, is the guide of this path.
This section, in connection with Wilayah, addresses a verse that speaks of the completion of blessing and perfection of religion.
"Forbidden to you are carrion, blood, the flesh of swine, and that which has been dedicated to other than Allah, and (those animals) killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of hornsand (also) what wild beasts have eatenexcept what you (are able to) slaughter (before its death)and (forbidden) that which is sacrificed on stone altars, and (also) prohibited is dividing (meat) by raffling with arrows: that is grave disobedience. This day those who disbelieve have despaired of your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no inclination to sinthen indeed, Allah is Forgiving and Merciful."
(Al-Ma'idah: 3)
This verse is among the most significant verses relating to Wilayah, beginning with prohibitions and culminating in the completion of blessing and religion. According to a narration from Imam Baqir (AS), the prohibitions refer to Jahiliyyah customs such as eating carrion, strangling animals, and sacrificing to idols. The main part of the verse signifies the announcement of the Wilayah of the Commander of the Faithful (AS) at Ghadir Khumm, whereby the disbelievers despaired of the destruction of religion. This declaration completed the religion and consummated the blessing.
Wilayah is a path accompanied by hardships and deprivations. The loyal followers of Wilayah face numerous challenges during both the era of presence and occultation but attain divine proximity through perseverance.
The verse of perfection of religion testifies to the significance of Wilayah in the completion of religion and consummation of blessing. This section emphasises the unparalleled role of Wilayah in the preservation and continuity of Islam and speaks of the difficulties on this path.
This section, linked to the previous discussion on Wilayah, addresses the Verse of Purification and the exalted status of Ahl al-Bayt (AS) in divine proximity.
"And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Indeed, Allah intends to remove from you the impurity [of sin], O people of the [Prophets] household, and to purify you with [extensive] purification."
(Al-Ahzab: 33)
The Verse of Purification is a golden testimony to the infallibility of Ahl al-Bayt (AS), demonstrating their exalted status in the realm of divine proximity. The verse begins by addressing the wives of the Prophet (PBUH), instructing them to abide at home, avoid ostentation reminiscent of pre-Islamic ignorance, establish prayer, pay zakah, and obey Allah and His Messenger. The final portion of the verse shifts tone abruptly, referring explicitly to the Ahl al-Bayt (AS) and underscoring Gods intent to cleanse them of all impurity. This tonal shift acts as a key concealing the truth of Wilayah within the verse, protecting it from distortion.
The Verse of Purification, emphasising the infallibility of Ahl al-Bayt (AS), highlights their unique role in guiding the Ummah and preserving the religion. This verse serves as a radiant beacon, illuminating the path of Wilayah and underscoring the centrality of Ahl al-Bayt (AS) in realising divine objectives.
This section, linked to the Verse of Purification, discusses the concept of Ahl al-Bayt (AS) and the divine mercy bestowed upon them.
"They said, Do you wonder at the matter of Allah? May the mercy of Allah and His blessings be upon you, O people of the House. Indeed, He is Praiseworthy and Glorious."
(Hud: 73)
The term Ahl al-Bayt was used before Islam to denote the family of the Prophethood, meaning People of God, also applied to the family of Prophet Ibrahim (AS). This verse indicates that the concept of Ahl al-Bayt (AS) is not novel to Islam but has deep roots in prior religions. Contrary to
