SHAFAQNA

SHAFAQNA (Shia International News Association) In the meaning of ‘Book’ in this noble verse, ذٰلِکَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْکِتٰبَ بِٱلْحَقِّ وَإِنَّ ٱلَّذِینَ ٱخْتَلَفُوا فِى ٱلْکِتٰبِ لَفِى شِقَاقٍ بَعِیدٍ “That is so because Allah has sent down the Book with the truth, and those who differ about the Book are surely in extreme defiance (2:176).”, there are a few points of view as to which heavenly book it is:

1.     Some have said the meaning of ‘Book’, in this noble verse, is the Torah.

2.     It is said that the meaning of ‘Book’ is the Qur’an.

3.     Yet Jubba’i says the Qur’an and the other heavenly books are meant

4.     Some also say the meaning of ‘Book’ is both the Torah (as mentioned in point one) and the Qur’an (as mentioned in point two).

For this reason, several interpretations have been presented to answer the question of what the meaning of ‘differ about the Book’ is and who the ones differing are:

1.     Those (who differ) are all the kuffar (infidels). They have differed about the Qur’an and have said that the Qur’an is like the discourse of magicians, or words that Mohammad (pbuh) had learnt from other humans or arranged himself, or a type of poetry or a myth that Mohammad (pbuh) formulated himself.

2.     The People of the Book, i.e. the Jews or Christians, who differed in the interpretation and revelation of the Torah and Bible.

3.     The infidels of Quraysh. Some of whom said the Qur’an is magic and fortune-telling while others said it is superstition.

However, we should note, although most commentators believe that the verses above were revealed about the People of the Book, but generally, the message verses are conveying in no way belong only to their occasions of revelation (Sha’n Nuzul). In fact, the occasions of revelation are ‘excuses’ and a means for transmitting general and universal rulings, making the occasion itself one of the instances where the ruling is to be applied, not the only one. Therefore, one should pay attention to the universal concept of the verse and that a group justify and distort to protect self-interest and bring differences into the heavenly book until, by use of an idiom, they muddy the water and then catch fish from that water. Such people that differ in the heavenly books are very far from the truth.

Detailed Answer

To clarify the meaning of the verse, in the beginning it is necessary for us to have a look at the occasion of revelation (Sha’n Nuzul)of the noble verse: ذٰلِکَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْکِتٰبَ بِٱلْحَقِّ وَإِنَّ ٱلَّذِینَ ٱخْتَلَفُوا فِى ٱلْکِتٰبِ لَفِى شِقَاقٍ بَعِیدٍ “That is so because Allah has sent down the Book with the truth, and those who differ about the Book are surely in extreme defiance (2:176).”

Occasion of Revelation:

Most commentators believe that the verses above[1] have been revealed about the People of the Book and according to the opinion of many, particularly about the Jewish scholars, who before the advent of the Prophet of Islam (pbuh) told the people his attributes and signs according to findings in their own book. However, after the appearance of the Prophet (pbuh) and observing the inclination of people towards him, they feared that if they continued with the former method, their interests would be at risk and the gifts and parties arranged for them would be lost! Therefore, they concealed the qualities of the Prophet (pbuh), which were revealed in the Torah, and the above verses were revealed and strongly criticised them[2]. As for what is meant by the ‘Book’ here, there is a difference of opinion amongst the scholars:

1.     Some have said that the meaning of ‘Book’, in this noble verse, is the Torah, because the Christians claim that the characteristics of Jesus are in the Torah, but the Jews refute this[3].

2.     It is said the meaning of ‘Book’ is the Qur’an[4].

3.     Yet Jubba’i says what is meant is the Qur’an and other heavenly books.

4.     Some also say the meaning of ‘Book’ is both the Torah (as mentioned in point one) and the Qur’an (as mentioned in point two) [5].

For this reason, several interpretations have been presented to answer the question of what the meaning of ‘differ about the Book’ is and who the ones differing are:

1.     Some of the commentators say: those (who differ) are all infidels. They have differed about the Qur’an and a group of them said the Qur’an is the words of magicians, some said it is discourse that Mohammad (pbuh) learned from other humans, a group said he arranged it himself[6], a group of them said the Qur’an is poetry and some said it is a myth that Mohammad (pbuh) concocted himself[7].

2.     Some say the meaning is not all infidels, but rather the People of the Book, i.e. the Jews and Christians, who differed in the interpretation and revelation of the Torah and the Bible because they had distorted the Torah and the Bible and thought of some parts of them (the Torah and the Bible) as the truth and some as falsehood[8], and concealed the qualities of the Prophet (pbuh), which were present in the Torah and the Bible. The Jews reject both the Bible and the Quran[9].

3.     Some also believe that those who ‘differ about the Book’ were infidels of Quraish. Some of whom said the Qur’an is magic and fortune-telling while others said it is superstition[10].

However, we should note, although most commentators believe that the verses above were revealed about the People of the Book, but generally, the message verses are conveying in no way belong only to their occasions of revelation (Sha’n Nuzul). In fact, the occasions of revelation are ‘excuses’ and a means for transmitting general and universal rulings, making the occasion itself one of the instances where the ruling is to be applied, not the only one.  Therefore, one should pay attention to the universal concept of the verse, that God revealed the heavenly books with truth coupled with obvious reasons so that no doubt and ambiguity remains for anyone (ذٰلِکَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْکِتٰبَ بِٱلْحَقِّ “That is so because Allah has sent down the Book with the truth... (2:176)”).

However, because a group distorted and twisted to protect their self-interests, they brought differences into the heavenly book until they, by use of an idiom, muddied the water and then caught fish in it. Such people that differ in the heavenly books are very far from the truth[11].

[1] Sura Baqarah 174-176.

[2] Makarem Shirazi, Nasir; Tafsīr Namuneh; Vol. 1 p. 591; Dar al-Kitāb al-Islamiyeh, Tehran, 1374 Shamsi, First Edition.

[3] Najafi Khomeini, Mohammad Javad; Tafsīr Āsān, Vol. 1, p. 374; Eslamieh Publications, Tehran, 1398 AH, First Edition.

[4] Tafsīr Āsān, Vol. 1, p. 374.

[5] ذَٰلِکَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْکِتَٰبَ بِٱلْحَقِّ وَإِنَّ ٱلَّذِینَ ٱخْتَلَفُوا فِى ٱلْکِتَٰبِ “That is so because Allah has sent down the Book with the truth, and those who differ about the Book ... (2:176).”

[6] Translators; Tarjame Tafsīr Javāmeh al-Jāmeh; Vol 1, p. 225 & 226; The Foundation of Islamic Studies Astan Quds Razavi, Mashhad, 1377 Shamsi, Second Edition.

[7] Imam Abu Mohammad Hassan bin Ali al-Askari; Al-Tafsīr al-Mansūb Ela al-Imām al-Askari; p. 586 & 587; Madrasa Imam Mahdi, Qom, 1409 AH, First Edition.  Sharif Lahiji Mohammed bin Ali; Tafsīr Sharif Lahiji; Vol. 1, p. 151 & 152; Daftar Nashr Dar, Tehran, 1373 Shamsi, First Edition.

[8] Tarjame Tafsīr Javāmeh al-Jāmeh; Vol 1, p. 225 & 226

[9] Translators; Tarjame Majme al-Bīyān fi Tafsīr al-Quran; Vol 2, p. 176 & 177; Farahani Publications, Tehran, 1360 Shamsi, First Edition. Tafsir Āsān, Vol. 1, p. 374.

[10] Tafsir Āsān, Vol. 1, p. 374.

[11] Tafsir Namuneh; Vol. 1 p. 595.

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SHAFAQNA (Shia International News Association) -- The holy Quran says in verse 15 of Sura Al-Maedah: "O followers of the Book! indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah."[i]

The commentators of the Holy Quran have said in the interpretation of this verse: "This sentence of the Quranic verse signifies the importance and greatness of the Holy Quran and its profound impact on human guidance and education."[ii] That is because the word "Book" in this verse has been used in the indefinite (nakirah) which somehow implies greatness and dignity[iii].

Late Allamah Tabatabai has said, "The sentence "wa kitabun mubin" is a coordinating conjunction explaining the word "noor". That is to say, the word "light" in the Quran refers to the Holy Quran. Technically, "clear Book" is an explanatory conjunction. That is, "a light has come down from God which is the clear Book".[iv]

In this verse, the word "clear" defines the Quran so as to make it distinct from other heavenly or non-heavenly books because no other book provides so clear and plain guidance and instructions as the Quran does.

The fact that the Quran repeats time and again that God has sent down the Quran is to remind people of the bounty of guidance so that they may not become negligent of the realities, guidelines and injunctions. Definitely, all these sayings should be after the revelation of the Quran not before it. Because if God says that He sent down the Book before its revelation, it is a lie. Additionally, many unbelievers as well as pagans had spread the rumor that the Quran had been written by the Prophet himself, peace be upon him and his family. The Quran dispels such a satanic and false assumption by reiterating and emphasizing on the fact that it (Quran) was sent down by God.

Therefore, in this holy verse, the revelation of the Quran means that it was sent down upon the Prophet (s) so that he would declare and make it known to people. It is not explaining something which is already clear.

[i] - Al-Maedah, 15,

یَأَهْلَ الْکِتَابِ قَدْ جَاءَکُمْ رَسُولُنَا یُبَینِ‏ُّ لَکُمْ کَثِیرًا مِّمَّا کُنتُمْ تخُْفُونَ مِنَ الْکِتَابِ وَ یَعْفُواْ عَن کَثِیرٍ قَدْ جَاءَکُم مِّنَ اللَّهِ نُورٌ وَ کِتَابٌ مُّبِینٌ.

[ii] - Makarem Shirazi, Naser, Tafsir Namunah, vol.4, pg. 321, Dar al-Kutub Al-Islamiyah, 8^th edition, Tehran, 1363 (1984).

[iii] - Qira'ati, Mohsen, Tafsir Noor, Sura Maedah verse 15, Cultural Center for Quran Lessons, 1386 (2007)

[iv] - Tabatabai, Seyyed Muhammad Hussein, Al-Mizan, translated by Musavi Hamedani, vol.5, pg. 398.

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SHAFAQNA (Shia International News Association) -- After a boom year in self-publishing the headlines are getting a little predictable. Most feature a doughty author who quickly builds demand for her work and is rewarded with a large contract from the traditional industry. But in our rush to admire, there's a risk we overlook the wider cultural significance of what is going on. As publishers from all over the world prepare for next week's London book fair, here are 10 changes that they ignore at their peril:

1. There is now a wider understanding of what publishing is – and that it is more difficult than it looks. The industry has long suffered the irony that effective publishing is most evident when invisible; it is only when standards are less than felicitous that we realise how well what we read is managed most of the time. Now that school cookbooks, or fundraising brochures for sports teams, can be effectively self-published, people are learning the process and what is involved. In the past, the industry has tended to recruit heavily from those in the know (the offspring of former publishers and authors being particularly well-represented); wider awareness of publishing is now promoting wider diversity.

2. Gone is our confidence that publishers and agents know exactly what everyone wants to (or should) read, and can spot all the material worth our attention. Soft porn and fantasy have emerged as particularly under-represented in the industry's official output.

3. The copy editor, a traditionally marginalised figure, is now in strong demand. If you are well-connected through social media, can isolate what your writing has to offer and get the message noticed by a reading public, you can probably manage the marketing of your work. The one thing it's really hard to do is self-edit. Long ago publishers outsourced copy editing, relying on the freelance labour market – and freelancers are now being actively sought by self-publishing authors too. The price for services for which there is both high demand and scarce supply tends to rise.

4. The re-emergence of the book as precious object. Some publishers are marketing luxury books; limited editions available only from them. Similarly, it's becoming relatively common for people to self-publish their holiday photographs in book form; to produce a unique photograph/memory book for special birthdays or to mark a retirement. If these are being presented to those who are not big readers, or regular frequenters of bookshops, the social significance of self-publishing may be particularly strong.

5. The role of the author is changing. With the fragmentation of the media in recent years, publishers were already relying on authors to help with the marketing – and learning how to do so is empowering. Now, as authors meet their readers at literary festivals, run blogs or tweet, they know their readers well and are no longer solely reliant on their publishers to mediate relationships. Looking ahead, authors who understand how publishing works are likely to be vastly less compliant than their forbears.

6. The role of the agent is also changing. Literary agents used to introduce ingenue authors to those who might invest, and then work with them to build longer-term careers. Now that so many self-publishing authors are finding the market themselves, agents need to find new ways to make their work pay. If agencies are multi-faceted (film, television, after-dinner speaking) they may be protected, but smaller agencies will struggle. Selling manuscript development services to those in whom they might not otherwise invest their time is an unsatisfactory way to make a living.

7. New business models and opportunities are springing up, mostly offering "publishing services": advice on how to get published or self-publish; guidance on developing a plot or a whole manuscript; lifestyle support and writing holidays; editorial services and marketing assistance. New writing patterns are developing too: team writing; ghost writing; software to assist the crafting. Publishing is emerging as a process – accessible as a variety of different services to whoever needs them – rather than just being an industry.

8. It's not all about making money. If, as I believe, self-publishing means taking personal responsibility for the management and production of your content, this can be achieved as effectively via a single copy to be kept at home as the sale of thousands online. Self-publishing means recognising, and preserving, content that has value for someone – but the process does not have to yield an income to be worthwhile.

9. An end to the "vanity publishing" put-down. No longer the last resort of the talentless, these days self-publishing is seen as a homing ground of the instinctively proactive: identify your market; meet their needs; deliver direct. It's also a flexible solution; a process not a single product, for which the rationale can be very varied – from book as business card to ebook novel; from hard copy of a work-in-progress, to a team compilation for a local history group.

10. Self-publishing brings happiness. Publishers have long assumed that only if nearing professional standards could a self-published product bring any satisfaction. My research has revealed the opposite. It seems self-publishers approach the process confidently, are well-informed, and aware of how much the process will cost and how long it is likely to take. They emerge both keen to do it again and likely to recommend it to others. Finalising a project you have long planned feels good, and the process builds in the possibility of future discoverability – whether that is in an attic (whenever the family decides they are mature enough to want to know), or by ISBN from within the British Library. Self-publishing as a legacy – should we really be so surprised at its growing popularity?

• A former publisher, Alison Baverstock is Course Leader for the Publishing MA at Kingston University. The Naked Author, her guide to self-publishing, is published by Bloomsbury. The full results of her more recent research will be published in the journal Learned Publishing in July.

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SHAFAQNA (Shia International News Association) -- At present we are living in the period of Greater Occultation which is the period of “general deputyship”. That is, guidance of the Shiites is an obligation as well as a responsibility of the grand jurists and prominent religious scholars who bear the necessary qualifications and the eligibility to guide people, and it is also the duty and obligation of the people to follow and obey them. As for why the Imam of Time (ajt) does not author a book so that people and religious scholars may turn to it for guidance, there can be many reasons some of which are enumerated as under:

1. The Imam of Time (ajt) has gone into occultation at the behest of God and on account of certain expediencies and reasons. One of the reasons behind the occultation of the Imam (ajt) is lack of preparation. If mankind is not prepared to accept the Imam, then do they have the preparation to accept the Imam’s book? Man’s problem is not the absence of a book by the Imam. If mankind had the necessary preparation, the present commands and injunctions of the Quran and those of the Ahlulbayt (a.s.) would be sufficient.[1]

2- Since there is an expediency in the occultation of the Imam of Time (ajt) and in view of the characteristics of the time of absence and the inaccessibility of the Imam of Time (ajt) to all, if a book were supposed to be written by the Imam during this time, there would have been many people claiming to have the book, so they would relate their sayings to it as a consequence of which it would become difficult to distinguish right from wrong. A good example of the negative consequences can be the pseudo claimants of communication and meeting with the Imam (ajt) leading some people astray and misusing them.

3- The occultation of the Imam (ajt) is outwardly and external in the sense that the people’s spiritual communication with the people have not been ceased. It has been stated in a tradition from the Prophet (pbuh) about the occultation of the Imam of Time (ajt) that: “He is like a sun hidden behind the cloud; he is not seen but the people still benefit from him.”[2] Therefore, the Imam always oversees the situation and he guides people wherever he deems it appropriate. So far, the affairs have been going on as such and the Imam has never left the people on to themselves. Obviously, guidance of people is not restricted to writing a book as there are many a number of ways through which they can be led and guided in the right path.

[1] - That is because Islam is the last and the most perfect religion, and the Holy Prophet, peace be upon him and his progeny, is the Last of Prophets. Whatever has been necessary to be explained was revealed to the Prophet and gathered in the Quran. Likewise, whatever has been necessary to interpret and expatiate upon the verses has been explained by the Holy Prophet (pbuh) and the Infallible Imams until the time of Imam Mahdi – may Allah hasten his reappearance. When it comes to new occurrences, the Imam of Time (ajt) has pointed out the duties and obligations of the people by saying: “As for the new occurrences, you should turn to the narrators of our hadith because they are my proofs on you and I am God’s proof on them.

"اما الحوادث الواقعه فارجعوا فیها الی رواة حدیثنا ، فانهم حجتی علیکم و انا حجة الله علیهم "

Wasail al-Shi’ah, vol.27, pg.140, 33424. Since, it is not possible, during this time, to extract all the jurisprudential rules from the Quran and Sunnah (prophetic tradition), special juristic principles have been set by Shiite’s infallible Imams (a.s.) for rational analysis within the framework of Quran and the Sunnah of the Holy Prophet (pbuh) based on which a qualified jurist embarks on inferring and deducing Shari’ah laws.

[2] - غَیْرُ وَاحِدٍ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْفَزَارِیِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَحْمَدَ بْنِ الْحَارِثِ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْیَانَ عَنْ جَابِرٍ الْجُعْفِیِ‏عَنْ جَابِرٍ الْأَنْصَارِیِّ أَنَّهُ سَأَلَ النَّبِیَّ ص هَلْ یَنْتَفِعُ الشِّیعَةُ بِالْقَائِمِ ع فِی غَیْبَتِهِ فَقَالَ ص إِی وَ الَّذِی بَعَثَنِی بِالنُّبُوَّةِ إِنَّهُمْ لَیَنْتَفِعُونَ بِهِ وَ یَسْتَضِیئُونَ بِنُورِ وَلَایَتِهِ فِی غَیْبَتِهِ کَانْتِفَاعِ النَّاسِ بِالشَّمْسِ وَ إِنْ جَلَّلَهَا السَّحَابُ.

Behar al-Anwar, vol.52, pg.92.

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SHAFAQNA (Shia International News Association) -- As the Quran itself attests, it is a universal book “a reminder to all worlds” for all people in all times and places “a warner to all mankind”.

Its verses, which have been revealed by Allah, are and will be an answer to the guidance needs of mankind till the end of time, and will blaze as their torch of guidance, benefiting them with its valuable teachings.

Since the Prophet of Islam is Allah's final messenger and Islam is His last religion and as a result neither the Prophet will be followed by another prophet, nor Islam will be followed by another religion, one can conclude that the Holy Quran must be a complete book that is to be eternal and for all mankind in all ages to come (or else Allah wouldn't stop sending prophets with new religions and would provide them with new religions).

The history of the Quran and its tafsir, both show that as a result of its blessed being, open-minded individuals have been able to learn new things from it in different eras and that it has been able to meet both the old and modern needs of mankind and answer all of its questions. Of course, such a matter has been accomplished by: 1- The Quran giving us general rules, principles and guidelines on guidance. 2- Our scholars finding the instances of these principles, where each is supposed to be applied and reaching more specific rulings using ijtihad (Islamic jurisprudence).

As for what has been claimed in the question above, that the Quran's verses contradict and correct one another, isn't true. We believe that no verse in the Quran contradicts the other and that paradox or falsehood have no way in it. Maybe what is meant is that some examples of "naskh" (abrogation of decrees) can be found in the Quran, but one should note that the abrogation of some decrees doesn't mean that the verse expressing the new decree is contradicting or correcting the previous. That is because naskh means for a temporary decree's time to run out and for a new one to take its place, not for a permanent decree to be corrected by a new one. Therefore, if at the first glance sometimes it might seem as if there are some contradictions in the Quran, one must be aware that these are only at the first glance, and that since the Quran's verses explain one another and confirm each other, its commentators have solved these so-called contradictions and explained what is exactly meant by these verses.

Detailed Answer

As the Holy Quran itself attests, it is a universal and eternal book consisting of the answer to man's needs in all times and space, and doesn’t exclusively belong to a certain race or tradition. “a reminder to all worlds”,[1] “a warner to all mankind”[2]

Allah (swt) has put the Quran together in a way so that all people in every era throughout history can make good use of its pure teachings. The Quran's history and tafsir also show that because of its blessed existance, open-minded individuals have been able to learn new things from it during the course of history, and that the fruit of its teachings has answered the needs of mankind and has quenched its thirst for godly teachings.

There are many different ways one can use to prove that the Quran is a complete, ever-lasting and universal book for all people. Some are mentioned below:[3]

1) In the Quran, there are verses that say that Islam has been completed and that all of the laws and rulings that needed to be legislated, have been legislated and that there is nothing else left to say. Verses like: “We have not neglected anything in The Book”[4] and “Today I have perfected your religion for you, and have completed My blessing upon you”[5] and other similar verses.

2) Imam Sadiq (as) was asked about the newness and freshness of Quranic teachings; his Excellency responded: “The reason behind why the Quran remains fresh is that Allah (swt) hasn't revealed the Quran for a certain time or people, and since it is perpetual and for all, it will be new in all eras and will remain sweet and interesting for all people till the day of judgment.”[6]

3) Since the Quran is Allah's final book, it must be a complete one, capable of fulfilling all of man's needs concerning guidance, because the whole purpose of sending messengers is to guide mankind through revelation and to lead them to their eternal bliss and prosperity and spirituality by teaching them true beliefs and the right actions or the dos and don’ts of religion. Since man’s life is always going through change and is continuously developing and he is in need of a religion that can answer to all his guidance needs, Islam and Prophet Muhammad need to have a special quality making them differ from other religions and allowing them to be the final religion and messenger of God respectively so that there is no need for a new religion or messenger afterwards.

In other words, in order for the Quran to be continuous and for all to be able to refer to, it must never get old and out-of-date and must remain fresh and up-to-date. Moreover, the Quran isn't simply a book that solely speaks of Islamic beliefs and decrees, the history of past nations, the eternal bliss of the world to come and how to reach high levels of spiritual perfection, but it also directs us to special guides who can show us the path and help us along the way. They are the leaders of religion and those firmly grounded in knowledge (rasikhoon fil-ilm) who are able to find the true interpretation ofmutashabih verses (metaphorical verses who need to be explained and interpreted in order to reach the true meaning of the verse) using muhkam (definitive and decisive verses whose meanings are obvious) ones and find the rulings of new and modern issues by establishing the method of ijtihad(jurisprudence). The Quran has prescribed the referring of the laity to the experts or the rasikhoon fil-ilm during the era of Islam’s being the final religion, and has also urged them to lead the Muslim nation using a general plan, and deriving, explaining and interpreting specific doctrines that fit their time and conditions. This is the role that the rasikhoon play.[7] Therefore, it is the responsibility of these scholars to apply general rules and principles and interpret different rulings, and make use of the eternal sources of revelation, while taking into consideration all of the different aspects of the time and conditions they live in and the new issues that come up. Sometimes, an issue that had never come up in the society at the advent of Islam, comes up in today’s society and is considered a necessity. New needs are answered to by today’s scholars applying principles to specific issues. In reality, this is exactly what being “the final religion” means and that is what the Quran means when it says that it is “a clarifier and explanation of all things”[8] (meaning that it has given us general principles and guidelines that we can use to see what our duties are, not that it has explained every single detail in the universe in a detailed manner).

After this relatively long introduction, let’s get back to the main question:

We believe that on the outside, the Quran is of a beautiful form (eloquence) and on the inside, it is of harmony between all of its different sections, such that no contradiction can be found in its verses and its various rulings. None of its verses contradict one another, on the contrary, they are always confirming one another and no falsehood nor paradox can be found in its verses.[9]

“Do they not contemplate the Qur'an? Had it been from (someone) other than Allah, they would have surely found much discrepancy in it”[10]

But if “abrogation of decrees” or “naskh” is what you mean by the contradiction between the verses of the Quran, one must say that naskh literally means to get rid of something and replace it with something else[11], and in Islamic terms, means for an Islamic rule to be nullified as a result of its time limit ending.[12]

Three types of naskh can be pictured regarding the Quran:

1- The naskh or abrogation of Hukm (ruling) and Tilawah (recitation): This means for a verse of the Quran containing a ruling to be omitted. As a result, neither the verse no longer exists, nor does the ruling in which it was disclosing before being omitted. Since this type of naskh is a form of falsification, one can be sure that this type of naskh will never occur in the Quran and isn’t possible.

2- The naskh of Tilawah only: this means for a verse containing an Islamic ruling to be removed, without its ruling being touched. In other words, the verse is no longer in the Quran, although its ruling remains in Islamic law. For some particular reasons that we won’t take time in mentioning, this form of naskh is also unacceptable and isn’t possible.

3- The naskh of Hukm only: this means for a verse containing a certain ruling to remain, while its ruling no longer existing. This third type is both possible and has taken place in the Quran and all commentators have accepted it. What must be noted is that this type of naskh, is neither considered self-contradiction in speech, nor a change of mind, what it truly is, is a change in ruling as a result of different situations and a change in instances. In other words, sometimes an act might have certain benefits and advantages, causing it to have a certain ruling, and as soon as these advantages cease to exist because of certain changes in conditions and situations, the ruling also changes, meaning that unlike normal and usual cases of rulings, the ruling of that act was limited from the beginning; limited to the advantages it had, not that its ruling was to be forever no matter what the conditions.

Some Quranic verses, like verse 101 of surah Naml, and verses 106 and 107 of surah Baqarah, express such a matter.[13]

Of course, there are reasons behind naskh in the Quran; the main goal that the Quran was revealed for is the development of human society. Human society is like a patient in need of a curing prescription. Clearly, in order for the patient to get better, after using a medicine for a prescribed amount of time and the medicine having its effects, another medicine needs to be prescribed. This doesn’t mean that the first medicine was wrong in the first place, it means that in order for the job to get done, the first medicine needed to be taken for a specific period and then continued by another one. The Quran is the curing medicine for those who suffer from spiritual illnesses such as: ignorance, arrogance, selfishness etc. and have no clue of spiritual truths and high virtues. In order to save these “patients”, a precise program is necessary to slowly, yet steadily purify them of bad characteristics and replace them with good ones. Naskh is a very natural and ordinary subject when it comes to low societies trying to slowly perfect and purify themselves. In many cases, sudden change and transference can be dangerous and of negative effect, while methods that work step by step are more affective. This doesn’t mean that Islam doesn’t have the quick solution, it means that sometimes the “patient” doesn’t have the needed capacity for a sudden change. Therefore, naskh is somewhat like a temporary treatment that has the needed effects for the treatments to come.[14]

So, two verses or rulings (one being the nullifier or nasikh of the other, while the other being the nullified or mansookh) might sometimes seem to contradict one another, although they truly don’t, because each have their own advantage and reason, the only thing is that the benefit and reason of the first one ends causing the next one to begin.

The same goes for the muhkam and mutashabih verses of the Quran. As the Quran itself attests, it contains both mutashabih and muhkam verses. One reason for why the Quran contains mutashabihverses can be that not all people are smart and intelligent, at the same time metaphysical concepts are hard to comprehend while words sometimes cannot bear these high and complicated concepts and express them because language has been invented to be used for everyday things.[15]

Divine messengers have been sent to all people, and naturally, all types of individuals can be found in them; smart, intelligent, normal and unintelligent and sometimes even dumb, while many deep and complicated concepts have been mentioned in a way that othrer than a few of the elite, not all can comprehend. Such knowledge and comprehension is possessed by rasikhoon fil-ilm.[16]

Conclusion: Such contradictions in no way mean that there is any form of paradox or transformation in the Quran, so that as a result it can no longer be a book of guidance for all of mankind.

[1] The Holy Quran, An'am:90.

[2] Ibid, Muddathir:36.

[3] For further information, see: Question 135.

[4] The Holy Quran, An'am:37.

[5] Ibid, Ma'idah:3.

[6] Biharul-Anwar, v.89, pg.15, Noorul-Thaqalain, v.3, pg. 740.

[7] Seyyid Ali Ayazi, Jame’iyyate Quran, pg. 51. (For further information on the Quran and Islam being the final ones of their type, see: Morteza Motahhari, Khatamiyyat, Jafar Subhani, Khatamiyyat az Nazare Quran va Hadis, Muhammad Taqi Mesbah Yazdi, Rahnama Shenasi.)

[8] Nahl:89.

[9] Fussilat:41-42. (No falsehood finds way to it neither from the front nor from behind; a (gradually) sent down (revelation) by the all-wise, all-laudable)

[10] Seyyid Ali Akbar Quraishi, Qamuse Quran, vol.7, the term naskh.

[11] Seyyid Abul-Qasem Khu’i, Al-Bayan, pg. 277-278.

[12] Ibid, Nisa:82.

[13] “For any verse that We abrogate or remove from memories, We bring another which is better than it, or similar to it…” Baqarah:106. See: Fakhr Razi, Al-Tafsirul-Kabir, vol. 3 and 4, pg. 226, Tafsir Nemouneh, vol. 11, pg. 405, vol. 1, pg. 388. Some verses that have gone through naskh are as follows: verses 15 and 16 of surah Nisa’ which has been nullified by verse 2 of surah Nur, verse 12 of surah Mujadilah that speaks of giving charity before having a private talk with the Prophet (pbuh) which has been nullified by verse 13 of the same surah.

[14] Mahdi Ahmadi, Quran dar Quran, pg. 103-112.

[15] Ibid.

[16] The Holy Quran, Alu-Imran:7, Nisa:162.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- The Quran is the Prophet's miracle for all times and can not be compared to common books. Although the Quran is clear, explains matters and has conveyed the meanings through simple words as delicately and beautifully as possible, but it contains some issues and describes certain realities that we are unable to understand through our physical senses we use on a everyday basis. Although the words and phrases used are simple and not ambiguous but to understand the core of it's meanings and to draw Islamic Law from it is very difficult. Understanding the apparent meanings of Quranic verses is possible for anyone who is familiar with Arabic, because (it is evident for all who understand Arabic that) it does not consist of difficult and complicated words or words that are barely used in the language. It is also comprehendible for those who spoke Arabic with different accents.

Add to the above that Allah has not used scientific terms in the Quran. Nevertheless, in order to have a true understanding of it one should be able to recognize and distinguish between the motlag(absolute) and mogayyad(conditional), the Am(general) and khas(specific), the nasekh(abrogating) and mansookh(abrogated), the Muhkam(definitive) and the Muteshabeh (metaphorical) and the zaher(apparent) and the baten(profound) verses of the Quran.

This is why we consider the Prophet and his Household to play the role of the true interpreters of the Quran. After the Prophet’s household, Islamic scholars have strived to collect the ahadith that relate to the interpretation of the Quranic verses so that the ensuing generations could benefit from them as well.

The Quran not only has an apparent meaning but it contains many inner/hidden layers of meaning that are concealed to all people that only the Prophet and his household can explain.

Therefore one can conclude that the comprehensive understanding of the Quran requires two conditions:

First: The conditions that relate to one’s knowledge, which means to be able to understand Arabic and it's delicate and detailed meanings, the history of Islam, the sha’n nuzul (the reason and time the verse was revealed in; the occasion of revelation) for different verses as well as distinguishing between the motlagh, moggayad, nasekh, mansookh, Aam and Khas verses.

Second: The inner and spiritual conditions; to be pious and righteous and to have a pure soul; and to put away bad attributes like arrogance and pride, to strive to possess spiritual virtues and enhance them.

Detailed Answer

One of the fundamentals of Islam is that the prophet of Islam was the seal of the prophets, therefore the Quran which is his book will remain as his miracle and will guide mankind until the Day of Judgment.[1] It is because of this that sending him leaves no more excuses for anyone to say that he had no way to any guides to the truth.

On one hand the Quran which is the miracle of the Prophet of Islam has introduced itself as "Noor"[2], "Tebyan"[3] and "Borhan"[4] and insists that it is easy to understand and learn from[5] and on the other hand it calls upon it's audience to deeply think about and ponder it's verses on several occasions and has scolded those who do not.[6] It divides its verses into Muhkam (the verses that are clear and straightforward) and the Motashabeh (those of which are allegorical and more complicated to understand the true meaning of) in other verses. Therefore, we need to see how we can bring harmony between the two categories.

The Quran is "Noor" because it was sent down from the light of the skies and earth (which is Allah)[7]. Therefore it is clear and luminous and illuminates anything that is exposed to it, and that is why it is called "Mobin" which means clear and "Tebyan" which means a clarifier and explainer of other matters. It also called "Borhan" which means strong reasoning because it takes away all doubt and causes a solid belief that's in accord with one's "Fitrah" (inner nature that Allah (swt) has created us with).[8]

The general understanding of the Quran

The words and phrases of the Quran have different layers of meanings, and understanding the apparent meaning which is the first meaning that comes to mind when hearing its verses is possible for anyone who is familiar with Arabic, because (it is evident for all who understand Arabic that) the Quran does not consist of difficult and complicated words or uncommon ones that are barely ever used. It is also comprehendible by those who speak Arabic with different accents. Second of all, there are no scientific terms used in it, therefore understanding the apparent meaning does not require profession in any specific field.

From the time of the prophet until now the Quran has guided people to the great levels of human values and virtues. It has shown people the path of becoming spiritual through understanding the truth of this world and doing good deeds, some of which may seem unusual to the one who has been too busy satisfying and fulfilling his material and physical desires. Sometimes acting upon these teachings requires putting away one’s arrogance and pride and surrendering to the one God.

This is the struggle that is named "Jahade Akbar" (the Great Jihad) which many people have not been able to prevail in and this itself has sometimes caused them to turn away from the "Noor" and the "Tebyan" (the Quran).

The special understanding of the Quran

The fact that the Quran has no scientific terms has made it comprehendible for people throughout time, but the Quran also conveys meanings that go beyond our senses through the words used in it, and to do so it uses different patterns and methods. Sometimes it uses tamthil (metaphors), Historical facts, Allegories, Moral lessons and etc.

In other words the Quran has been sent down for the guidance of mankind, therefore it consists of all sorts of verses (the Aam, khas, mansookh, nasekh, motlagh and moghayyad verses), because to guide humankind sometimes there needs to be temporary rulings that will be replaced with permanent ones later on.

Therefore in order to understand the Quran not only does one need to know Arabic and the sciences related to Arabic like Sarf, Nahw, Ma'ani and Bayan but he must also know the "Shan e nozool" of the verses and be able to distinguish between aam and khas, motlagh and moghayyad, nasekh and mansookh, Muhkam and Muteshabeh  verses.

Therefore in order to have a comprehensive understanding of the Quran we should be able to recognize the different types of verses[9] and put them together to reach a clear and correct understanding of the verses. This is why the Quran needs to be interpreted by the Prophet and his household. After the household of the prophet Muslim scholars have strived to collect their sayings that relate to the interpretation of the verses so that the next generations can benefit from them. According to what was said above one can conclude that the true interpreters of the Quran are the verses themselves[10], meaning that the first step is to gather all the verses that are related to a certain issue and then as the Quran clearly states and commands us to do so, to refer to the prophet and his household to reach the profound meaning that lies behind the words and phrases.

In this regard Imam Ali says: "The Book of Allah is that through which you gain insight, you speak and you hear. Its one part speaks for the other part, and one part testifies to the other".[11] This is the method that was used by the household of the prophet, meaning that first they would gather the verses that related to a certain matter, compare the verses with each other, then would draw a ruling from the verses and explain the ruling for the people.[12]

The Almighty says in the Quran: "I do not need to swear by the setting of the stars which is indeed a great oath if only you knew it - -that this is an honorable Quran preserved in a hidden Book which no one can touch (understand it) it except the purified ones, because this Quran is a revelation from the Lord of the Universe."[13]

Therefore the household of the prophet who are the most pure and pious among people of all times are the ones who can deeply understand the Quran. In other verses the Quran introduces the prophet as the true interpreter of its verses and has commanded the Muslims to follow and obey him.[14]

The Muhkam and Muteshabeh verses

In verse 171 of Surah Al Nisa' Allah says: "It is He who has sent down to you the Book. Parts of it are definitive verses, which are the mother of the Book (by which other verses are understood), while others are metaphorical."[15]

The Muteshabeh  verses that seem to be complicated are a good way to tell apart those who are truly knowledgeable from those who want to cause corruption and do not want to accept the truth by giving false interpretations, this is why Allah goes on to say: "Then as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking to mislead, and seeking to give it (their own) interpretation, but none knows its interpretation except Allah And those who are firmly rooted in knowledge."[16]

He also adds: "They (The rooted in knowledge) say:" We believe in it; all of it is from our Lord[17]." And none takes admonition except those who possess intellect".[18]

The Quran is comprised of two types of verses, the verses that are straightforward and cannot be interpreted in different ways which are called the "Muhkamat", those which relate to the other worlds (like the hereafter and the unseen ), convey deep meanings and can be interpreted in different ways which are named the "Muteshabehat"

All of the verses are comprehendible for the Rasekhoon (those who are rooted in knowledge).

Another point that lies in there being Muhkam verses in the Quran is that it shows there is always a need for divine teachers and the apostles of Allah (swt) that can show people the true and correct meaning and interpretation, the same way that some material in textbooks can only be understood when explained by a teacher or tutor, resulting in a constant need for maintaining contact with the teacher at all times and being inspired by him.

The Quran is in reality the application of the Prophet’s final will to his Ummah as he said before passing away when he said: "I am leaving behind two precious things amongst you, Allah’s (swt) book and my progeny; the two will never part until they come to me next to the Kawthar".[19]

Who are the Rooted in Knowledge?

This term has been used twice in the Quran, once in verse 7 of Surah Ale Imran, and another time in verse 162 from Surah Al Nesa'a. In Surah Al Nesa'a Allah says: "But those of them (People of the Book) that are firmly rooted in knowledge believe in what has been sent down to you, and what was sent down before you".[20]

The word Rasekhoon means those who are rooted in knowledge and the meaning of the term covers all scholars, but there are some instances of “those rooted in knowledge” that stand out most and can be considered the best and greatest examples for such a title, therefore when this title is mentioned these examples come to mind first.

The reason why there are numerous Ahadith that explain the "Rooted in knowledge" to be the prophet and his household, is that although the title covers all scholars and learned individuals, they are the greatest examples for the title and therefore the Prophet and his Household are mentioned when interpreting this term.

Imam Baqir (as) narrates a hadith from his father Imam Sadiq (as) in which he says: "The prophet of Islam was the greatest example of 'the Rooted in Knowledge', he knew the interpretation of every divine revelation that was given to him by Allah and Allah never revealed anything to him with out granting him and his successors the knowledge required to interpret it".[21]

There are many other Ahadith that mention the Prophet and his household as the 'Rooted in Knowledge' in hadith sources like Usul Kafi, these ahadith have been gathered in 'Tafsir Nor Thaghalain' and 'Tafsir Borhan' and as we explained before this title can cover all scholars and the reason why the ahadith mention the prophet and his family is because they are the greatest examples of the 'Rooted in knowledge', this is why we hear that Ibn Abbas once said: "I too am among the 'Rooted in Knowledge' ".

Our understanding of the Quran depends on our knowledge and therefore those who possess all knowledge understand the Quran better than any one else. This is why the on several occasions the Prophet stressed the fact that the "Itrah" (his household) and the "Quran" are "Idls" (equivalents, two things with the same position and status) meaning that in order to understand and follow the Quran we have no way but to refer to his household.[22]

Considering what was said above we will briefly point out what the prerequisites required to reach a comprehensive understanding of the Quran are:

1- The purity of the soul and the desire to find the truth, because the more pious one becomes the closer he gets to the "Motahharoon"  (the purified, meaning the infallibles) and consequently he will be able to understand the Quran better.[23]

One should put away his ignorance and pride, instead he should be humble and refer to the true interpreter of the Quran (the Prophet and his household), because not only does ignorance and pride keep one away from Allah[24] it also causes the blindness and the death of his heart[25], stops him from understanding the Quran, veils his eyes so that he can not tell truth from false.[26]

2- The other requirements that are needed to understand the Quran:

First: Knowing Arabic and how to read and comprehend it as well as being familiar with Arabic literature and the different fields that relate to it (like Sarf, Nahv, Maani, Bayan, Badi and Arabic vocabulary).

Second: Being familiar with the history of Islam and its course throughout time, being able to distinguish between the different type of verses, like the Aam and Khas verses, the Nasekh and Mansookh verses and the Mekki and Madani verses.

Third: To seek protection and refuge to Allah from Satan, his temptation and the 'Nafse Ammare' (the evil soul in the human being that continuously invites him to bad deeds) by saying "اعوذ بالله من الشیطان الرجیم".[27]

Fourth: To begin with the name of Allah and ask him for his unlimited beneficence and mercy.

Fifth: To gather all the verses that relate to the same subject, because some verses of the Quran interpret and explain the other, and to refer to the Ahadith that explain the meaning of the verses, because some verses have interpretations that no one but the Prophet and his household can explain and unveil.[28]

6- To put away all of our mindsets and previous opinions about the Ahkam we are trying to draw from the Quran so that when examining the sources we do not understand the rulings the way we want to, but rather the way they are. Therefore if we find that what the Quran is saying contradicts our opinion we should put aside our personal opinion and follow the Quran, and if one does not interpret the Quran correctly he is actually following his own desires not the Quran.

7- To have a perspective that can accept the existence of the unseen, and to rely on the Muhkam verses to explain the Muteshabeh verses. Without the Muhkam verses many of the Quranic verses may result in believing that Allah has a body or is a being like the beings we see in this world.

8- Being informed of the questions and needs of one’s time and environment, alongside awareness of the developments of science while keeping in mind some of the Quranic vows that have been fulfilled, all of this in order to be able to fulfill today’s generations needs and to be able to answer their questions according to the Quran’s perspective, without any personal thoughts being imposed on it, because as Imam Sadiq (as) says: “Allah (swt) didn’t send the Quran to a specific nation (excluding all other nations) nor for a specific time (so that it isn't for other times), but the Quran is fresh and interesting in all times and for all nations.[29]

Of course one must be wary not to mix his own thoughts and beliefs with the Quran, because the prophet of Islam has said: “Learn the Quran and recite it, and know that it will raise you and is a means of the remembrance of Allah (swt). It is both a reserve and a valuable load that you carry. So follow the Quran and don’t do something so that it follows you [by imposing your own opinions on it], because whosoever follows the Quran, it will lead him to paradise, but whosever falls ahead of the Quran and makes it follow him, it will follow him until it casts him into the hellfire!” [30]

9- To have the intention to read, learn and understand the Quran to come closer to Allah and gain knowledge from the Quran, not to become famous and reach a higher position in society. One should also intend to act according to the rulings and teachings he comes across in the Quran, so that he would not be among the scholars that will be punished for not practicing what they knew, in this case he will not differ from those who never even tried to learn the religion.

10- To have hope when coming across verses that relate to Paradise and Allah's mercy, to encourage himself to obey his commands more then before, and to warn himself about Allah's Punishment if he commits sins and disobeys Allah in carrying out his commands when coming across verses that mention Hell and describe it, this way his heart and soul will become pure and he can understand more of the Quran.

11- To check our acts, deeds and behavior and in other words, to evaluate ourselves with the Quran when reading verses about the Believers and the Disbelievers and the Hypocrites to see if we bear the features and virtues of the Muminin (those of the believers that not only believe in Islam but act according to Islamic teachings).  If we are not such, we should try and attain them, and if one does so he will then truly be Allah's vicegerent and successor on earth.

Sources:

1- Jawadi Amoli, Abdollah, Tafsire Tasnim, vol 1, Esra’, Qom, p 15-245

2- Jawadi Amoli, Abdollah, Quran in Quran, vol 1, Esra', 1378, , Qom, p 353-458

3- Motahhari, Morteza, Khatamiyya, Sadra Publications, 1378, , Tehran, p 147-186

4- Makarem Shirazi, Naser, Tafsir Nemoneh, vol 2, verse 7 Surah Ale Emran and verse 162 Surah Nesa'a

[1]Moddather, 31 and 36; Ghalam, 52; Saba'a, 28; Forghan, 1.

[2] Maedah, 15; Nesa'a, 174; Taghabon, 8; Yasin, 69.

[3] Ibid.

[4] Ibid.

[5] Ghamr, 17, 22, 32 and 40; Mariam, 97; Dokhan, 58.

[6] Mohammad, 24; Saad, 29; Momenoon, 68.

[7] Noor, 35.

[8] Room, 30.

[9] It should be kept in mind that when it comes to learning of the butun or inner and profound meanings of the Quran, it is only the prophet and imams who can do so, and no one else has the right to attribute an inner meaning to the Quran on his own. All we understand by ourselves are the apparent meanings of verses, and can only speak of inner meanings if the infallibles teach us of them.

[10]Ale Emran, 7.

[11] Nahjol Balaghah, Sermon 133, …

[12] Refer to: Tafsir Tasnim, vol 1, p 69-73

[13] Wagheah, 75-79

[14] Hashr, 7; Nesa'a, 59.

[15] "ُوَ الَّذِی أَنْزَلَ عَلَیْکَ الْکِتابَ مِنْهُ آیاتٌ مُحْکَماتٌ هُنَّ أُمُّ الْکِتابِ وَ أُخَرُ مُتَشابِهاتٌ" Nesa'a, 171.

[16] " الَّذِینَ فِی قُلُوبِهِمْ زَیْغٌ فَیَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِیلِهِ وَ ما یَعْلَمُ تَأْوِیلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِی الْعِلْمِ فَأَمَّا" Ale Emran, 7.

[17] " یَقُولُونَ آمَنَّا بِهِ کُلٌّ مِنْ عِنْدِ رَبِّنا" Ale Emran, 7.

[18] " وَ ما یَذَّکَّرُ إِلَّا أُولُوا الْأَلْبابِ " Ale Emran, 7.

[19] " انى تارک فیکم الثقلین کتاب اللَّه و اهل بیتى و انهما لن یفترقا حتى یردا على الحوض" …vol2, p 100.

[20] " لکِنِ الرَّاسِخُونَ فِی الْعِلْمِ مِنْهُمْ وَ الْمُؤْمِنُونَ یُؤْمِنُونَ بِما أُنْزِلَ إِلَیْکَ وَ ما أُنْزِلَ مِنْ قَبْلِکَ "

[21] Koleini, Osoole Kafi, vol 1, p 213.

[22] The famous hadith of “Thaqalain”, Biharul-Anwar, vol. 33, pg. 108. See: Makarem Shirazi, Naser, Tafsir Nemouneh, vol. 2, under verse 7 of surah Ale-Imran and verse 162 of surah Nisa’.

[23] Bagharah, 282; Anfal, 29.

[24] Motaffifin, 15.

[25] Rum, 52-53; Naml, 80-81.

[26] Fosselat, 5; Esra'a, 45.

[27] Nahl, 98.

[28] Biharul-Anwar, vol 89, p 84 and 91

[29] Biharul-Anwar, vol 89, p 15, Tafsir Tasnim, vol 1, p 234

[30] Jame Ahadith Alshia'a, vol 15, p 9 cited from: Tafsir Tasnim, vol 1, p 234.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -- In the meaning of ‘Book’ in this noble verse, ذٰلِکَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْکِتٰبَ بِٱلْحَقِّ وَإِنَّ ٱلَّذِینَ ٱخْتَلَفُوا فِى ٱلْکِتٰبِ لَفِى شِقَاقٍ بَعِیدٍ “That is so because Allah has sent down the Book with the truth, and those who differ about the Book are surely in extreme defiance (2:176).”, there are a few points of view as to which heavenly book it is:

1.     Some have said the meaning of ‘Book’, in this noble verse, is the Torah.

2.     It is said that the meaning of ‘Book’ is the Qur’an.

3.     Yet Jubba’i says the Qur’an and the other heavenly books are meant

4.     Some also say the meaning of ‘Book’ is both the Torah (as mentioned in point one) and the Qur’an (as mentioned in point two).

For this reason, several interpretations have been presented to answer the question of what the meaning of ‘differ about the Book’ is and who the ones differing are:

1.     Those (who differ) are all the kuffar (infidels). They have differed about the Qur’an and have said that the Qur’an is like the discourse of magicians, or words that Mohammad (pbuh) had learnt from other humans or arranged himself, or a type of poetry or a myth that Mohammad (pbuh) formulated himself.

2.     The People of the Book, i.e. the Jews or Christians, who differed in the interpretation and revelation of the Torah and Bible.

3.     The infidels of Quraysh. Some of whom said the Qur’an is magic and fortune-telling while others said it is superstition.

However, we should note, although most commentators believe that the verses above were revealed about the People of the Book, but generally, the message verses are conveying in no way belong only to their occasions of revelation (Sha’n Nuzul). In fact, the occasions of revelation are ‘excuses’ and a means for transmitting general and universal rulings, making the occasion itself one of the instances where the ruling is to be applied, not the only one. Therefore, one should pay attention to the universal concept of the verse and that a group justify and distort to protect self-interest and bring differences into the heavenly book until, by use of an idiom, they muddy the water and then catch fish from that water. Such people that differ in the heavenly books are very far from the truth.

Detailed Answer

To clarify the meaning of the verse, in the beginning it is necessary for us to have a look at the occasion of revelation (Sha’n Nuzul)of the noble verse: ذٰلِکَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْکِتٰبَ بِٱلْحَقِّ وَإِنَّ ٱلَّذِینَ ٱخْتَلَفُوا فِى ٱلْکِتٰبِ لَفِى شِقَاقٍ بَعِیدٍ “That is so because Allah has sent down the Book with the truth, and those who differ about the Book are surely in extreme defiance (2:176).”

Occasion of Revelation:

Most commentators believe that the verses above[1] have been revealed about the People of the Book and according to the opinion of many, particularly about the Jewish scholars, who before the advent of the Prophet of Islam (pbuh) told the people his attributes and signs according to findings in their own book. However, after the appearance of the Prophet (pbuh) and observing the inclination of people towards him, they feared that if they continued with the former method, their interests would be at risk and the gifts and parties arranged for them would be lost! Therefore, they concealed the qualities of the Prophet (pbuh), which were revealed in the Torah, and the above verses were revealed and strongly criticised them[2]. As for what is meant by the ‘Book’ here, there is a difference of opinion amongst the scholars:

1.     Some have said that the meaning of ‘Book’, in this noble verse, is the Torah, because the Christians claim that the characteristics of Jesus are in the Torah, but the Jews refute this[3].

2.     It is said the meaning of ‘Book’ is the Qur’an[4].

3.     Yet Jubba’i says what is meant is the Qur’an and other heavenly books.

4.     Some also say the meaning of ‘Book’ is both the Torah (as mentioned in point one) and the Qur’an (as mentioned in point two) [5].

For this reason, several interpretations have been presented to answer the question of what the meaning of ‘differ about the Book’ is and who the ones differing are:

1.     Some of the commentators say: those (who differ) are all infidels. They have differed about the Qur’an and a group of them said the Qur’an is the words of magicians, some said it is discourse that Mohammad (pbuh) learned from other humans, a group said he arranged it himself[6], a group of them said the Qur’an is poetry and some said it is a myth that Mohammad (pbuh) concocted himself[7].

2.     Some say the meaning is not all infidels, but rather the People of the Book, i.e. the Jews and Christians, who differed in the interpretation and revelation of the Torah and the Bible because they had distorted the Torah and the Bible and thought of some parts of them (the Torah and the Bible) as the truth and some as falsehood[8], and concealed the qualities of the Prophet (pbuh), which were present in the Torah and the Bible. The Jews reject both the Bible and the Quran[9].

3.     Some also believe that those who ‘differ about the Book’ were infidels of Quraish. Some of whom said the Qur’an is magic and fortune-telling while others said it is superstition[10].

However, we should note, although most commentators believe that the verses above were revealed about the People of the Book, but generally, the message verses are conveying in no way belong only to their occasions of revelation (Sha’n Nuzul). In fact, the occasions of revelation are ‘excuses’ and a means for transmitting general and universal rulings, making the occasion itself one of the instances where the ruling is to be applied, not the only one.  Therefore, one should pay attention to the universal concept of the verse, that God revealed the heavenly books with truth coupled with obvious reasons so that no doubt and ambiguity remains for anyone (ذٰلِکَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْکِتٰبَ بِٱلْحَقِّ “That is so because Allah has sent down the Book with the truth... (2:176)”).

However, because a group distorted and twisted to protect their self-interests, they brought differences into the heavenly book until they, by use of an idiom, muddied the water and then caught fish in it. Such people that differ in the heavenly books are very far from the truth[11].

[1] Sura Baqarah 174-176.

[2] Makarem Shirazi, Nasir; Tafsīr Namuneh; Vol. 1 p. 591; Dar al-Kitāb al-Islamiyeh, Tehran, 1374 Shamsi, First Edition.

[3] Najafi Khomeini, Mohammad Javad; Tafsīr Āsān, Vol. 1, p. 374; Eslamieh Publications, Tehran, 1398 AH, First Edition.

[4] Tafsīr Āsān, Vol. 1, p. 374.

[5] ذَٰلِکَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْکِتَٰبَ بِٱلْحَقِّ وَإِنَّ ٱلَّذِینَ ٱخْتَلَفُوا فِى ٱلْکِتَٰبِ “That is so because Allah has sent down the Book with the truth, and those who differ about the Book ... (2:176).”

[6] Translators; Tarjame Tafsīr Javāmeh al-Jāmeh; Vol 1, p. 225 & 226; The Foundation of Islamic Studies Astan Quds Razavi, Mashhad, 1377 Shamsi, Second Edition.

[7] Imam Abu Mohammad Hassan bin Ali al-Askari; Al-Tafsīr al-Mansūb Ela al-Imām al-Askari; p. 586 & 587; Madrasa Imam Mahdi, Qom, 1409 AH, First Edition.  Sharif Lahiji Mohammed bin Ali; Tafsīr Sharif Lahiji; Vol. 1, p. 151 & 152; Daftar Nashr Dar, Tehran, 1373 Shamsi, First Edition.

[8] Tarjame Tafsīr Javāmeh al-Jāmeh; Vol 1, p. 225 & 226

[9] Translators; Tarjame Majme al-Bīyān fi Tafsīr al-Quran; Vol 2, p. 176 & 177; Farahani Publications, Tehran, 1360 Shamsi, First Edition. Tafsir Āsān, Vol. 1, p. 374.

[10] Tafsir Āsān, Vol. 1, p. 374.

[11] Tafsir Namuneh; Vol. 1 p. 595.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) – A French weekly known for publishing cartoons of the Prophet Mohammed to the ire of conservative Muslims said Sunday it plans to release a comic book biography of Islam’s founder that will be researched and educational.

Satirical newspaper Charlie Hebdo has on several occasions depicted Islam’s prophet in an effort to defend free speech and defy the anger of Muslims who believe depicting Mohammed is sacrilegious.

“It is a biography authorized by Islam since it was edited by Muslims,” said Charlie Hebdo’s publisher and the comic’s illustrator, who goes by the name Charb.

“I don’t think higher Muslim minds could find anything inappropriate,” Charb said.

The biography will be published Wednesday and was put together by a Franco-Tunisian researcher known only as Zineb, Charb said.

The publisher said the idea for the comic book came to him in 2006 when a newspaper in Denmark published cartoons of Mohammed, later republished by Charlie Hebdo, drawing angry protests across the Muslim world.

“Before having a laugh about a character, it’s better to know him. As much as we know about the life of Jesus, we know nothing about Mohammed,” Charb said.

In September Charlie Hebdo published cartoons of a naked Mohammed as violent protests were taking place in several countries over a low-budget film made in the United States that insults the prophet.

In 2011 Charlie Hebdo’s offices were hit by a firebomb and its website pirated after publishing an edition titled “Charia Hebdo” featuring several Mohammed cartoons.

Charb, who has received death threats, lives under police protection.- www.shfaqna.com/English

Source: Al arabiya

SHAFAQNA (Shia International News Association) -- Inertia is often assumed to be a crippler of careers and organizations. But after reading The Four Disciplines of Execution this year, I’ve been pondering another, deeper danger, which can contribute to inertia: Too much activity.

“The real enemy of execution is your day job!” consultants Chris McChesney, Sean Covey, and Jim Huling write. “It’s the massive amount of energy that’s necessary just to keep your operation going on a day-to-day basis; and … it’s also the thing that makes it so hard to execute anything new. The whirlwind robs from you the focus required to move your team forward.”

There were many good business books this year, with lots of lessons you can put to use to improve your organization or further your career. But as I contemplate those books, and consider which was the most useful, the top two books on my top 10 list acknowledge the whirlwind and offer ways to make progress against it:

1. Nine Minutes on Monday

By James Robbins

(McGraw-Hill)

Mr. Robbins outlines nine core needs people hold, and then sets out nine questions to ask yourself every Monday morning that will reveal ways you can help your staff meet those needs in the coming week. The questions include: Whom will I give feedback to this week; whom will I reward or recognize this week; how can I promote a feeling of autonomy in one employee this week; and how can I help someone grow this week?

2. The Four Disciplines of Execution

By Chris McChesney, Sean Covey, and Jim Huling

(Free Press)

Three FranklinCovey consultants report on the success they had with their four-step process for managing the behavioural changes in staff that allows change to occur. Focusing on the most vital aspect of the change is crucial, along with creating a cadence of accountability so that the change effort doesn’t get sidetracked by the whirlwind. That’s highlighted by holding a single, un-cancellable weekly meeting, in which everyone reports on how they fared in the past week on commitments they made toward the change effort and what they will do next week.

3. Understanding Michael Porter

By Joan Magretta

(Harvard Business School Press)

Harvard Professor Michael Porter is the most widely cited strategy guru, but his ideas are often misunderstood or only partially comprehended because of their complexity. In this book, Ms. Magretta, who worked with him, presents a surprisingly clear summary of his work, making matters such as competitive advantage and “five forces” theory easier to understand and apply properly.

4. How to be Exceptional

By John Zenger, Joseph Folkman, Robert Sherwin Jr. and Barbara Steel

(McGraw-Hill)

Four consultants offer compelling evidence for focusing on your strengths rather than weaknesses (except when the weakness can prove to be a fatal flaw) and then explain how to work effectively on your strengths, a course of action which is not necessarily obvious.

5. So Good They Can’t Ignore You

By Cal Newport

(Business Plus)

The blogger and assistant professor of computing science at Georgetown University, writing in the research-and-anecdote style of popular writer Malcolm Gladwell, successfully challenges the myth that the key to success is to follow your passion. Instead he offers four linked, alternative rules, including becoming a craftsman so adept at what you do that people can’t ignore you.

6. Talk, Inc.

By Boris Groysberg and Michael Slind

(Harvard Business Review Press)

The authors, a Harvard professor and communications professional, studied communications in modern organizations and found the top-down style has been replaced by two-way conversations between leaders and the troops. Even written communications, such as a CEO’s blog, can no longer be impersonal and directive but instead must be personal and more conversational. They also explain four elements that can help you be effective with this new approach.

7. The Advantage

By Patrick Lencioni

(Jossey-Bass)

The masterful writer of business fables switches to a straight ahead, non-fiction approach, bringing together his many practical ideas under the rubric of making your organization smart and healthy. You probably have heard some of his ideas before, but it’s refreshing to see them stitched together in one intelligent leadership manual. I have read all his books and found this a helpful summary, with additional ideas to ponder.

8. Who’s in the Room?

By Bob Frisch

(Jossey-Bass)

The Massachusetts-based consultant debunks the notion that top corporate decisions are made by the senior executive team, and shows how it’s usually a small “kitchen cabinet” team of advisers with the CEO who thrash through the possibilities and come to key conclusions. He argues that this is an effective system, and sets out some ideas for CEOs to more profitably utilize their senior teams and other decision-making teams.

9. The Primes

By Chris McGoff

(John Wiley)

This quirky offering by a Washington, D.C., consultant sets out 46 practical and provocative rules for effective management that don’t add up to a leadership system but certainly get you thinking. It’s sweet reading, with short chapters and powerful graphics making the ideas clear.

10. Hannibal and Me

By Andreas Kluth

(Riverhead)

This extended essay by an Economist writer uses the story of Hannibal as a leaping off point to explore the trajectory of our careers and life. It’s an absorbing, well-written, insightful journey into the past that makes today clearer.

www.shafaqna.com/English

SHAFAQNA (Shia International News Association) -  Nathan Lean’s book The Islamophobia Industry: How the Right Manufactures Fear of Muslims is a look at the pernicious ways in which anti-Muslim sentiment is fostered, both in the US and to a smaller extent in Europe.

Although MMW is primarily focused on Muslim women in the media and their issues, I chose to review this book anyway because it lends context to the issues that affect us. In recent months, I have been told that Islamophobia doesn’t exist (and is just a fabrication of the victim mentality Muslims have fed the liberal media) that “a Muslim woman told me not wearing a veil is ok so the veil isn’t ok” (when the truth is much more nuanced than that) and that teh Islamz is inherently responsible for domestic violence by definition (because only Muslim men hit women, of course). I also think that Muslim women are on the front lines when it comes to bearing the brunt of Islamophobia (headscarf wars, anyone), and in that this book, while not looking at women per se, sets the stage for the issues that affect us. In this vein, if I could critique what is otherwise an excellent book, it would have been nice to see women’s issues treated in a more balanced way, given women are affected by Islamophobia in lopsided ways (see: France’s niqab ban).

Much like the work of John Esposito and Edward Said back in the day, in a sea of the Bernard Lewises and Thomas Friedmans of this world, Nathan Lean’s book is a welcome addition to Muslim cultural criticism when the only stuff getting airtime these days seems to be the recent Pamela Gellar New York subway ads.  Lean takes us through the history of fear in America, drawing parallels among the anti-Catholicism of the 19th and early 20th centuries, the Red Scare of the mid-20th century, and the discourse surrounding Muslims today. As he mentions in the introduction, it is a propos that parts of the evangelical Christian community root their faith narratives precisely in a “religious showdown” with Muslims.

The Islamophobia Industry reads well as a continuum, but it is also an easy read chapter by chapter – I could see how either the entire book or parts of it could be assigned in a classroom context. As a tech blogger based in Europe, the two highlights of Lean’s book for me were Chapter 2 (“A Web of Deception: Fomenting Hate Online”), covering the role of the internet in creating hate; and Chapter 7 (“Across the Pond: The Deadly Effects of Hate in Europe”) which provided an accurate analysis of the situation “over here.”  In Chapter 2, I couldn’t help but chuckle when Pamela Geller’s name showed up on only the second line and set the stage for a takedown on Atlas Shrugsand Jihad Watch (I don’t hyperlink and send traffic  to bigotry, sorry). This chapter also provides an extremely detailed analysis of the Park 51 shenanigans. I enjoyed Chapter 7 because one of my ongoing complaints about America-based activists is that some people, while well-intentioned, fail to realize that Islamophobia isn’t the same game “over here,” something that Lean catches onto right away in the way he writes the chapter. This chapter starts out with a play-by-play of Anders Breivik’s acts of violence (and some ironic giggle-worthy quotes about how his gushed over Robert Spencer). Lean goes over some of the context in France, Belgium and Switzerland, and notes that the extreme right, where necessary, is “creating fears about Islam and Muslims rather than exploiting existing ones,” as shown by campaigns by people like Geert Wilders, or the anti-Minaret vote in Switzerland.

www.shafaqna.com/English