SHAFAQNA (Shia International News Association) – I will shortly give you an introduction of why I became Muslim and how it just came about really.
About a year ago, my fiancée came back to his religion. When we first met he was Muslim, but he was not a practicing Muslim. And this time last year he actually came back to his religion and found his faith again. He started to read the Quran and pray, and everything like that.
He started to read to me stories about the prophets, peace be upon them, and also gave me a web site where I could read the Quran in English, and next to it was the Arabic translation.
The Quran actually wasn’t what I expected. The way it was written was really beautiful, and it seems to me that every question you had it was answered there. No matter what question it was or anything, there was an answer in the Quran at some point in it.
So the more I started to read about it, the more I wanted to learn about Islam, its principles and what it was like to be a Muslim in general, so I started to get books out and read them, and I also started to look at web sites on the Internet about Muslim converts and just anything that I could find really.
So it carried on for a few months, me researching and finding everything that I could, and in November of last year I actually said my Shahadah. I didn’t say it with anybody present, I said it to myself, and I did all the purifications and everything. So since then, it’s just been amazing. I don’t actually live in a Muslim community, so it’s a bit difficult for me to interact with Muslims personally.
I got a book out a few months ago, it was called The Bible, The Quran and Science, and that book is so great. It’s by an author called Maurice Baucaille, and he basically tells you all the contradictions of what the Bible says, between the Old and the New Testament, and how it has changed through the years. And then he also goes on to say that the Quran is in modern knowledge it can’t be explained, and therefore it must be the word of God, because things that happened hundreds and hundreds of years ago cannot be explained today, how they knew it sort of thing, and it’s just a great book, you should check it out it’s really good.
So that’s in a nutshell, it took a few months for me to get there, but I did.
So brothers and sisters, you've got a new one to add to the family. source: http://abna.ir
SHAFAQNA - Considering the questions that science still has regarding space and the galaxies, one cannot reach a definite conclusion on what is exactly meant by “the seven heavens”. Nevertheless, some viewpoints have been stated regarding this subject. But we mustn’t forget that the main goal of the Quran is the training and guidance of mankind and when the Quran mentions instances such as the seven heavens, the movement of the sun and earth etc., in addition to it being correct in what it is saying, it is actually pointing to the never-ending might of Allah (swt) and preparing the grounds for getting familiar with Allah (swt) and thinking about his creation. Also, some of the scientific facts mentioned in the Quran need time and experimental scientific proof. Therefore, if science doesn’t say anything regarding a Quranic theory, that doesn’t necessarily mean it is incorrect.
In order to find out what is meant by “the seven heavens”, a few points must first be mentioned:
2) The literal meaning of “Sama” (sky) is as follows: “Sama” comes from the root word “Sumoww”, which means elevation, some Arabic linguists even claim that anything that is located above something else is a “sky” in relation with the lower object and the latter is called an “earth” in relation with the higher object.
3) “Sama” in the Quran:
The word “sama” and its derivatives have been mentioned in the Quran 310 times in which have been used for two meanings:
a) A materialistic meaning:
The Quran has used this word (sama) for its materialistic meaning in many instances, such as:
1) Meaning upwards: اصلها ثابت و فرعها فی السماء “…whose root is firmly fixed, and its branches (reach) to the sky” 
2) Meaning the atmosphere surrounding the earth: “ و نزلنا من السماء ماءً مبارکاً” “And we send down from the sky blessed rain” 
3) Meaning space, the place where the stars and other planets are located: “Blessed is He who made constellations in the skies, and placed therein a lamp and a moon giving light” 
b) A spiritual meaning:
The holy Quran has also used the word "sama" in its spiritual meaning many times:
1) Meaning the level of “nearness” and “presence” in which this world’s affairs are originally managed from: “He directs the affairs from the sky to the earth”
4) What is meant by “sab’” (seven)?
The word sab’ is used in two ways in Arabic:
a) For the number seven, which is a digit used in mathematics.
b) To signify abundance and large sums and quantities.
5) What the Quran means by the term “Seven Skies”:
Interpreters of the Quran say that there are several possibilities concerning the meaning of this term:
a) Here, if seven means the digit seven, “seven skies” can be referring to one of two things:
1) Seven skies full of stars and galaxies like the sky of planet earth. In this case, there are chances that there are also seven worlds out there similar to ours that haven’t been discovered yet.
2) Seven levels of “nearness”, “presence”, and high spiritual things (the seven skies), in contrast to the seven low levels of materialistic being in nature (the seven earths).
b) If “seven” is being used here to show abundance and large sums, three meanings are possible for the abovementioned term (the seven skies):
1) That Allah created many skies (each sky being a collection of planets, galaxies, stars etc.) and many earths (planets made of soil similar to our planet) in which all are suspended in space.
2) That Allah has created the many different layers of the atmosphere and has also created the different layers of the earth or different parts of the earth.
3) That Allah has created different levels of spirituality, ranks of nearness and presence, and high spiritual objects as well.
Given the fact that we don’t have enough information on the meaning of “the seven skies” in the Quran, and that science still has many questions regarding space and different galaxies, one cannot reach a definite conclusion and all of the theories expressed merely theories that aren’t certain. Yet, one must remember that the Quran’s main goal is the spiritual guidance and growth of mankind. Therefore, when the Quran speaks of “the seven skies and earths”, the movement of the sun and earth etc., in addition to what it is claiming is absolutely true, it is pointing to the never-ending might and power of Allah. Also, when such subjects are mentioned by the Quran, it is easier for man to get more familiar with his lord and think about his vast and astonishing creation. Furthermore, some of the scientific material in the Quran needs more time and scientific evidence to be proven. Therefore, if science doesn’t say anything on a specific Quranic theory, that doesn’t necessarily mean it is incorrect.
For further information, see:
1) Dr. Mohammad Ali Rezai Esfehani, Pejoohesh dar E’jaze Elmiye Quran (A Research on the Scientific Miracles of the Holy Quran), v.1, pg. 134.
2) Mohammad Taqi Mesbah Yazdi, Ma’arefe Quran, pg. 234.
3) Makarem Shirazi, Tafsir Nemooneh, v.1, pg 165.
 Baqarah:29, Isra:44, Mu’minoon:86, Fussilat:12.
 Mulk:3, Nuh:15
 Talaq:12; الَّذِی خَلَقَ سَبْعَ سَماواتٍ وَ مِنَ الْأَرْضِ مِثْلَهُنَّ یَتَنَزَّلُ الْأَمْرُ بَیْنَهُنَّ “Allah is He who created seven heavens and of the earth the like of them, the decree continues to descend among them”
 Hasan Mustafawi, Al-Tahqiq fi Kalemat al-Quran al-Karim, (The ministry of guidance and culture, first printing, Tehran, 1371), v.5, pg.254.
 Ragheb Isfahani, Mufradat, Al-Maktabah al-Radhaviyyah Press, Tehran, 1332, root: “sama”.
 جعل فی السماء بروجاً و جعل فیها سراجاً و قمرا منیراً Furqan:61.
 یدبّر الامر من السماء الی الارض Sajdah:5
 See: Mohammad Taqi Mesbah Yazdi, Ma’arefe Quran (Dar Rahe Haqq Press, Qom, 1367), pg. 234, and: Dr. Mohammad Ali Rezai Esfehani, Pejoohesh dar E’jaze Elmiye Quran (Mubin Press, Rasht, 1st printing, 1380) v.1, pg.134.
 و فی السماء رزقکم و ما توعدون Dhariyat:22
 Al-Tahqiq fi Kalemat al-Quran, ibid, v.1, pg.165, Mufradat Ragheb, root word: Ardh (ارض)
 See: Allamah Tabatabai, Al-Mizan (Isra Press, Qom) v.16, pg. 247, and v.19, pg.327.
 See: Tantawi Jawhari, Tafsir al-Jawahir (Dar-ul-Fikr, Bita,) v.1, pg.46, Dr. Mohammad Ali Rezai Esfehani, Pejoohesh dar E’jaze Elmiye Quran, ibid, v.1, pg. 126-142.
 See the website of The Center of Quranic Teachings and Culture.
SHAFAQNA 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.
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”, “a warner to all mankind”
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:
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” and “Today I have perfected your religion for you, and have completed My blessing upon you” 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.”
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. 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” (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.
“Do they not contemplate the Qur'an? Had it been from (someone) other than Allah, they would have surely found much discrepancy in it”
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, and in Islamic terms, means for an Islamic rule to be nullified as a result of its time limit ending.
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.
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.
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.
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.
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.
 The Holy Quran, An'am:90.
 Ibid, Muddathir:36.
 For further information, see: Question 135.
 The Holy Quran, An'am:37.
 Ibid, Ma'idah:3.
 Biharul-Anwar, v.89, pg.15, Noorul-Thaqalain, v.3, pg. 740.
 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.)
 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)
 Seyyid Ali Akbar Quraishi, Qamuse Quran, vol.7, the term naskh.
 Seyyid Abul-Qasem Khu’i, Al-Bayan, pg. 277-278.
 Ibid, Nisa:82.
 “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.
 Mahdi Ahmadi, Quran dar Quran, pg. 103-112.
 The Holy Quran, Alu-Imran:7, Nisa:162.
SHAFAQNA (Shia International News Association) – Hujatoleslam Mohammad Naghdi stated that so far the institute has released the translation of the holy Quran into 7 languages; besides it has finished working on translation of the book into 6 other languages and is having them edited.
Moreover, the center has called for translators to render the holy book of Quran into 9 other languages.
Elsewhere in his interview, Naghdi highlighted the great need of the Islamic community in the world for translation of the holy book of Quran into various languages to be accessible by more people in the world so that the great divergences and conflicts between various Islamic groups and human societies are resolved with clinging to Quranic instructions and guidelines.
He went on to say that Iran is making every effort to present translations of the holy Quran to the world so that every free human can learn about the book’s content.
He posited that the translations are being provided without any considerations for different religions or sects.
Tarjoman Vahy has so far published translation of the holy Quran in English, French, Spanish, Turkish and Chinese, and has had them distributed in the countries of the US, France, the UK, Canada, India and Azerbaijan.-www.shafaqna.com/English
SHAFAQNA-- First of all, you must pay attention to the fact that one can't relate anything he/she reads in any book to the Shia school of thought as a whole. Your question which stems from a book by an author not so famous unfortunately hasn’t observed this fact. Anyways, to inform you in short, there have been a group of Sunni scholars and a few Shia scholars who believed in the alteration of the Quran or omission of some of its verses; yet most scholars of both sects have rejected this theory. Therefore, this matter shouldn’t cause conflict between Muslims. If a scholar from either sect says something, it doesn’t mean that the entire sect says the same thing. As for the protection of dhikr which has been spoken of in Surah Hijr, some Quranic commentators have said it means the protection of the Quran, while others say that the protection of the prophet (pbuh) is meant. Verses 10 and 11 of Surah Talaq can be considered confirmations for the latter. Regardless of what is meant by the term dhikr, what the verse is saying is that the divine message of the prophet (pbuh) will remain forever and there are no chances of it perishing; that is why today we see that no matter how much the enemies of Islam try, they fail to stop its spread, and it continues to grow by the day amongst the people of the world. Also keep in mind that all of those who believe in the alteration of the Quran, believe that the current Quran that we have in our hands today is enough for our salvation and there are no excuses for it to be disregarded and put to the side. For further information, you can refer to questions:
3888 (website:), 453 (website: ), 114 (website: ), and 720 (website: ) of this site.
 "انا نحن نزلنا الذکر و انا له لحافظون"
 Ahmad ibn Muhammad Qurtubi, Al-Jame' li Ahkamil-Quran, vol.11, pg.6.
 (...قد انزل الله الیکم ذکرا. رسولا یتلوا ...) […Allah has already sent down to you a reminder, an apostle reciting to you the manifest signs of Allah…] As you can see, in this verse dhikr [which literally means reminder] has been interpreted by this verse as the prophet (pbuh).
SHAFAQNA-- In Islamic teachings women are considered to have a very high status and have been praised in hadiths by the Holy Prophet and his household. In some hadiths women have been considered a source of blessing and abundance and better than the best and most precious things in the world, and Islam has forbidden the punishment of women and considers men who do so to be the worst of creatures. There is only one exception, and that is for women who violate the rights of their husbands when there is no other choice and no other more peaceful methods don’t work. The Nushuz of women and the permission to punish them has been mentioned in verse 34 of Surah Nisa and is referring to this group of women.
The verse first states the features of righteous women, and then Allah has informed the husbands of women which may be nashizah (rebellious/disobedient) of what they need to do. The first step is the use of advise and admonition, the second is to not sleep with them which is a bit harsher to them than the first and the third is to physically punish them, but we need to pay attention to some points about the third step that are as follows:
1- This step is the last and obviously shouldn’t be practiced if previous steps are effective.
2- Physical punishment according to fiqhi books must be slight and not in a way that causes injury, breakage or fracturing,.
3- Physical punishment consists of different levels and some hadiths even mention using a siwak stick (which is a twig used for brushing the teeth, which if used for hitting, hardly has any pain at all)! Therefore if the first levels work, exceeding them will not be permissible at all.
4- Such a law doesn’t only address women, but nashiz men (rebellious) are punished through different ways (such as physical punishment) in order to make them aware of their duties
Before explaining the commentators’ viewpoints regarding the word "و اضربوهن " (hit them) it is necessary to point out the importance and high value of the woman from Islam's point of view. The divine teachings of Islam place great value upon women and wives and it has praised them through different hadiths. In a hadith by Imam Sadiq (as), he says: "The most blessing and abundance has been put in the existence of women". The sixth Imam of the Shias, Imam Sadiq (as) has categorized women into two categories of good and bad and than regarding the good group extends: "The value of this group of women is higher than gold and silver and other jewels and no precious gemstone can be compared to them". The holy Prophet of Islam says: "This world is like a ware, and the best ware one can find in it are women with good conduct".
These sayings point out only a portion of the preciousness and value of women and that they are more valuable then the most precious things that can be found in this world.
Punishing women is forbidden
Islamic law draws our attention to important and delicate issues because it considers physical and mental punishment of women as family crimes. Just like men, Women have dignity and nobility. Therefore, hitting isn't something tolerable for people, and these kind hearted and fragile creatures of God don’t have the bodies that can stand hitting like other creatures, thus Islam has prohibited punishing them. In this regard the Holy Prophet of Islam says: "O people! Be very careful with your wives, because they have been brought to you through Godly vows and oaths (that you have taken when contracting marriage with them), and they have become halal to you by God's special words (the marriage contract), is it right to hit and beat these trusts we have been entrusted with and to make their hearts that are the very place of love suffer?!!".
He also says: "One of the traits and features of the worst men is that they beat their wife and servant and are not kind and gentle to them ".
But there are always some women who disregard their husband's rights and have shortcomings in fulfilling their sexual needs and desires and leave the house without the permission of their spouse, cause conflicts because of their inappropriate behavior and inappropriately interfere in issues that only have to do with their husbands. This group of women have been made an exception in Islam's point of view and have been greatly condemned and scolded. The Prophet says: "The worst things in the world are rebellious women". Islamic law, the Quran and hadiths refer to these women as "Nashezah" (rebellious), and their behavior usually stems from their arrogance and pride. This group does not obey their husbands and makes life unpleasant and difficult for them. To get them to act appropriately Islam has chosen a wise method. The Quran has pointed out very detailed and precise points about marriage and family life in the verse of “nushuz” (the verse that speaks of this issue) and fortunately science today has been able to discover some of the secrets that lie in this verse regarding family life; this verse can be considered one of the verses that are a miracle from a scientific perspective, although the miracles of the Quran aren't limited to scientific ones.
Obviously the relationship between men and women and the way they interact as a couple is very complicated and delicate, sometimes love must be shown through anger and sometimes anger must be expressed through love and friendship, distinguishing between these two situations and understanding what separates them is a hard task. Scientists and psychologists have strived for many years to discover and explain these points in the books they write, but the significance of the Quran and the hadiths narrated from the prophet and his household is that they have pointed out the general and critical rules and principles in the most simple, nice and delicate way possible and have put them at the disposal of mankind.
When examining and carefully observing verse 34 of Surah Nisa, there is so much to explain. But what can be said briefly is that after stating that the responsibility of taking care and protecting and providing for the family are all the responsibilities of the man of the house, the verse divides women into two groups regarding the way they do their job in the house:
The first group are the "Delivered and Righteous" ones, those who truly carry out their tasks in the family and act appropriately not only in the presence of their husbands but in their absence; obviously men must show great respect to and honor them.
The second group are those who do not carry out the tasks they have been assigned to and bear signs of rebellion and disobedience; the Quran has instructed their husbands and informed them of a method that must be carried out step by step and in a certain order and they should be careful not to overstep the boundaries of justice, these instructions are as follows:
First: "Advise and admonish those women whom you fear the rebellion of", those who violate the boundaries and rules in the family need to be advised friendly and kindly and they should be informed of the catastrophic results of such.
Second: "If advising them did not succeed do not sleep with them in bed"; Staying away from the wife is a way of showing the husband's dissatisfaction of her and sometimes light punishments like this will affect her behavior.
Third: "اضربوهن : punish them physically"; If she insists on ignoring her responsibilities and is consistent in violating the rules within the family because of her pride and arrogance, and the two previous steps, meaning advising her and avoiding to sleep with her, do not work there is no choice but to use force and it is permissible to get her to do fulfill her responsibilities through physically means.
The question that comes to mind is why has Islam allowed men to physically punish women when they don’t do what they are supposed to? The answer to this question is reachable by examining the points mentioned in hadiths, the Quran and fiqhi texts and sources as well as the opinion of today's psychologists:
1- The verse has called upon physical punishment of those who do not carry out their tasks when all other methods have failed, as a matter of fact such a rule is not only found in Islam, but in all laws around the world the use of force is suggested when all peaceful ways fail to do the job.
2- The type of "Physical Punishment" that is Islam has permitted, as has been pointed to in fiqhi books, is one that does not cause any breakage, wounds and bruises.
3- Today psychologists have revealed that some women suffer from a psychological disorder that causes them to like to be punished and if it develops in them, the only way to bring them peace and tranquility is to slightly punish them physically. This part of the verse might be speaking of this group of women that physical punishment plays the role of medicine for. Islam has tried to prevent the separation of parents by using methods such as advice and light physical punishment in order to keep the family together, for if a family breaks up there will be children raised up without the love and guidance of parents.
Obviously if one of the previous steps succeed and the woman carries out her responsibilities, the man has no right to go any further and bother her, this is why the end of the verse says: "If they obey you do not oppress them".
Even though the limit of physical punishment is to not break, make bruises or wounds but because the whole point is to get the women to do her job and to remove her rebellion it should start from the lightest form as possible if there are chances that it will work, and if it actually does work, going further is a sin. The reason why some hadiths tell us to hit her with a siwak stick, which is in reality a small twig might be because of this very reason (to show that the lightest of form of hitting must be utilized first).
One might ask: "There are also times when men do not carry out their responsibilities and tasks, so do men get punished to?"
The answer is yes, if men do not carry out their responsibilities they will be punished, but we must pay attention that some men suffer from a psychological disorder in which makes them like to bother others and when it develops, getting physically punished by will not help because firstly: the cure of this illness usually doesn’t lie in physical punishment. Secondly: women usually do not have the power of physically punishing their husbands. Thirdly: The Islamic ruler is responsible for making men do their tasks and carry them out which some times includes physically punishing them.
At the end of the verse Allah warns men not to take advantage and oppress women because they are in charge of matters in the family and to keep in mind the power of Allah, "Indeed Allah is all-exalted, all-great".
 “اکثرالخیر فی النساء” Man La Yahduruhul-Faqih, vol. 3, pg. 385.
 Al-Kafi, vol. 5, pg. 332.
 Mustadrakul-Wasa’el, vol. 14, pg. 150.
 Mustadrakul-Wasa’el, vol. 14, pg. 252.
 Tahdhibul-Ahkam, vol. 7, pg. 400.
 Mustadrakul-Wasa’el, vol. 14, pg. 165.
 Tafsir Burhan, vol. 1, pg. 367 (quoted by Tafsire Afzal, vol. 1, pg. 523).
 Taken from Tafsir Nemouneh, vol. 3, pp. 411-416.
SHAFAQNA-- Although the term the "Bridge of Sirat" hasn’t been used in the Quran, it has been mentioned in hadiths and traditions. For example Imam Sadiq (as) has mentioned this term while explaining the word "mirsad" in verse 14 of Surah Fajr, saying that it is a bridge that extends across Hell.
For further explanation we will note some points regarding the word "Sirat". "Sirat" literally means way and path and what is meant by the term "Al-Siratul Mustaqim" that is mentioned in some Quranic verses is the right and straight path of guidance in this world that if one follows, will also remain on in the hereafter, and that if he strays from in this world, will stray from in the hereafter likewise.
A hadith narrated from Imam Sadiq (pbuh) is good proof of this claim: "The Sirat is the path of knowledge and knowing Allah (swt),vwhich itself consists of two Sirats, one in this world and the other in the next. The Sirat of this world is the [infallible] imam which must be obeyed, and the Sirat of the hereafter is a bridge that extends across Hell. If one passes the Sirat of this world correctly, which means to know who his Imam is and obey him, will easily pass the Sirat in the hereafter, and one who does not know who his/her Imam is in this world, will face difficulties passing the Sirat in the next world and will ultimately fall into Hell."
What Imam Sadiq (pbuh) means is that these two Sirats are related to each other, meaning that one who follows the Sirat in this world will be able to pass the Sirat in the hereafter and will not fall into Hell. Therefore the Sirat in the hereafter mentioned in these hadiths is the manifestation of the Sirat in this world, which as explained is an imam that people are responsible for obeying and following.
Therefore if the Sirat, which is one of the stops on the day of resurrection, is referred to by terms like the "Bridge of Sirat", the "Bridge of Hell", etc., it is to simplify the meaning for people so that they can comprehend easily.
First we need to know that the word Sirat means path, and when used with the word mustaqim as an adjective it means the straight way and right path.
This term (Al-Siratul Mustaqim) has been used in the Quran as follows:
1- "Guide us to the Straight Path".
2- "Surely Allah is my Lord and your Lord, therefore serve Him, this is the right path".
3- "Those who seek the protection of God will certainly be guided to the right path".
4- "And [O, Messenger!] this is the Straight Path of your Creator and Nurturer; indeed We have made clear the Words of Revelation for those who accept Admonition".
As you can see what is meant by the Siratul Mustaqim in all the abovementioned verses is the right and correct path in this world that if one follows here, will do so in the hereafter; in other words he will see the result of his good deeds and following the right path.
Obviously what is meant by the Siratul Mustaqim (the right path) is to put all divine rules of Islam which are suggesting the best lifestyle for mankind, to practice and acting according to them is like moving in a right path that guides one to his ultimate destination.
This is why the Imams are referred to by the term "the straight path" in many hadiths.
Imam Sadiq (as) says in a hadith: "Sirat is the path of divine knowledge, which consists of two Sirats itself, one in this world and the other in the hereafter. The Sirat of this world is an Imam whose orders and commands must be obeyed, and the Sirat of the hereafter is a bridge that extends accross Hell. If one passes the Sirat of this world correctly, which means to know who his Imam is and obeys him, he will easily pass the Sirat in the hereafter, and one who does not know who his Imam is in this world, will face difficulties passing the Sirat in the next world and will ultimately fall into Hell".
Regarding verse 14 of surah Fajr "ان ربک لبالمرصاد" he says: "Mirsad is a bridge on the path that passes Hell, and those who have oppressed others and have not compensated for their acts will not pass this bridge".
Of course, Imam Sadiq (as) is only expressing one of the instances of Mirsad (lurking/ambush place), because Allah's (swt) “ambush places” aren't limited to the famous Mirsad on the day of judgment, and He also has many “ambush places” in this world as well…"
Therefore the Bridge of Sirat is a fact that has been mentioned both in the Quran and has been described in hadiths and traditions.
Imam Sadiq (as) says: "There is a bridge that goes over Hell that is thinner than a hair and is sharper than a sword".
The prophet (pbuh) has been narrated saying: "Those who love my household (Ahlul-Bayt) more will be the ones who will stand firm on the Sirat [without swaying left and right]".
The important point is that the "Bridge of Sirat" is one of the stops on the day of resurrection which is referred to by terms like "Bridge", "Sirat", the "Bridge of Sirat", the "Bridge of Hell", etc., and in order to make it comprehendible for people it is referred to by the term "Bridge", so it is not like other bridges in this world with columns in which people, animals and vehicles transport on. What is meant by "Bridge" and "Sirat" in the Quran and hadiths is a path, way, manner, method. In other words people should understand that the path and way that will bring them everlasting salvation and prosperity is a specific path with certain features, which is the divine religion of Islam (the true Islam, not any Islam) and only following this very path will bring them prosperity and success. At the same time, remaining unaware of the features of this path (true Islam) will lead one astray and end in his misguidance.
Therefore the precise interpretation of the "Bridge of Sirat" that has been described in hadiths as a path sharper than a sword and thinner than a hair is that it is a very precise path whose starting point is in this world and extends to the next, therefore if one is wants to pass the "Sirat" and the "Bridge" easily he should be careful from right now and this world and make sure to be on it from right now.
And to put it more precisely the "Bridge of Sirat" on the day of judgment, is the manifestation of the "Bridge of Sirat" in this world that has been referred to as the "imam", etc.
 "اهْدِنَا الصِّرَاطَ الْمُسْتَقِیم" Fatihah:5.
 " إِنَّ اللَّهَ رَبىِّ وَ رَبُّکُمْ فَاعْبُدُوهُ هَاذَا صرِاطٌ مُّسْتَقِیم" Ale-Imran:51.
 " وَ مَن یَعْتَصِم بِاللَّهِ فَقَدْ هُدِىَ إِلىَ صرَِاطٍ مُّسْتَقِیم" Ale-Imran:101.
 " وَ هَذَا صرَِاطُ رَبِّکَ مُسْتَقِیمًا قَدْ فَصَّلْنَا الاَْیَاتِ لِقَوْمٍ یَذَّکَّرُون" An’am:126.
 Ma’anil-Akhbar, pg. 32.
 Ma’anil-Akhbar, pg.32; Mizanul-Hikmah, vol. 5, pg. 346, under the root of صراط.
 For your Lord is in lurking.
 Biharul-Anwar, vol. 8, pg. 66.
 Tafsir Nemouneh, vol. 26, pg. 458.
 “There is none of you but will come to it: [a matter that is a] decided certainty with your Lord.
Then We will deliver those who are God wary, and leave the wrongdoers in it, fallen on their knees.” This verse can be considered pointing to the “Bridge of Sirat”. For further information, see: Tafsir Nemouneh, vol. 13, pp. 117-121.
 Mizanul-Hikmah, vol. 5, pg. 346, under the root of صراط.
 Biharul-Anwar, vol. 8, pg. 69.
SHAFAQNA-- Verses 54 to 56 of surah A’raf are called the Verses of Sukhra.
The verses are as follows: " انّ ربّکم الله الذی خلق السّموات و الارض فی ستّة ایّام ثمّ استوی علی العرش یغشی اللّیل النّهار یطلبه حثیثاً والشّمس والقمر والنّجوم مسخّرات بامره الا له الخلق والامر تبارک الله ربّ العالمین * ادعوا ربّکم تضرّعاً و خفیة انّه لایحبّ المعتدین * و لاتفسدوا فی الارض بعد اصلاحها و ادعوه خوفاً و طمعاً انّ رحمةالله قریب من المحسنین".
These verses have been spoken of a lot in narrated hadiths. One of the things that has been pointed out is that reciting these verses (seventy times) will stop the bad and evil of human and jin “devils”.
 Mustadrakul-Wasa’il, vol. 4, pg. 169; Man La Yahduruhul-Faqih, vol. 2, pg. 521, hadith 3134; Jami’ul-Da’awat, pg. 19;Usul Kafi, vol. 1, book of hujjah, pg. 279; Mir’atul-Uqul, vol. 1, pg. 252; Usul Kafi, vol. 2, pg. 392; see: Hasan HasanZadeh Amoli, Hezaro Yek Nokteh, nokteh no. 978, pg. 799.
SHAFAQNA (Shia International News Association) Without a doubt, it is known that the Holy Quran was revealed to the Holy Prophet (pbuh) gradually over the course of twenty three years. On the other hand, we have read that “The Quran was revealed in the month of Ramadan and (its revelation occurred) in one night”. The mentioned verse attests to the fact that the Quran was revealed in the month of Ramadan. In addition to this, the verses “إِنَّا أَنْزَلْناهُ فِی لَیْلَةِ الْقَدْرِ” (Indeed We sent it down on the Night of Ordainment) and “إِنَّا أَنْزَلْناهُ فِی لَیْلَةٍ مُبارَکَةٍ” (Indeed We have sent it down on a blessed night) state that the Quran was revealed in one night. Upon comparing these three verses, it becomes clear that the Quran was revealed in one night in the month of Ramadan.
However, narrations substantiate the claim that the Quran was revealed in two different manners:
Hafs ibn Ghiyath narrates: I asked Imam Sadiq (as), how is it that God states “شَهْرُ رَمَضانَ الَّذِی أُنْزِلَ فِیهِ الْقُرْآنُ” (The month of Ramadan is one in which the Quran was sent down) when in fact the duration of its revelation from beginning to end took twenty years? The Imam stated: The entire Quran was revealed in the month of Ramadan to Baytul Ma’mur, after which it was revealed over the course of twenty years. In the narrations of the Sunni school of thought, Baytul Izzah has been mentioned in place of Baytul Ma’mur. In the tafsir (commentary of the Quran) of Safi, it has been mentioned thatBaytul Ma’mur is in reference to the heart of the Messenger of God (pbuh). It states: It seems what is meant [by Baytul Ma’mur] is the heart of the Prophet (pbuh), for Allah the Almighty states: “نَزَلَ بِهِ الرُّوحُ الْأَمِینُ عَلى قَلْبِکَ” (brought down by the Trustworthy Spirit upon your heart). In the twenty years that followed, the Prophet gradually brought that which was in his heart to speech when the angel Jibrayildescended upon him with the revelation and its words.
The reasons for which the Quran was gradually revealed:
During the life of the Prophet (pbuh), chapters and verses of the Quran were often revealed in cases such as: when an incident had occurred, in response to a question that was asked, or in cases when Muslims faced a problem or difficulty. Not only would the verse then be revealed, but the context and circumstances surrounding its revelation would prove vital in understanding the exact meaning of many verses within the Quran.
Therefore, the Quran was gradually revealed in the span of twenty three years; meaning its revelation took place before and after the hijrah of the Prophet (pbuh) and during a myriad of different incidents and events that occurred. These revelations, which sometimes came in the forms of individual verses and at other times as entire chapters, continued until the last year of the life of the Holy Prophet (pbuh). At that point, all of the verses were compiled into a book titled the “Quran”.
This manner of revelation is one of the characteristics which make the Quran unique from other divinely revealed books. The scrolls of Ibrahim and tablets of Musa (as) were revealed in whole at one time, and for this reason, the mushrikin (polytheists) used this as a pretext for finding fault in the Quran. The Quran states: “The faithless say, ‘Why has not the Quran been sent down to him all at once?’”. In response, it is said: “So it is, that We may strengthen your heart with it, and We have recited it [to you] in a measured tone.” In another verse it is mentioned: “We have sent the Quran in [discrete] parts so that you may read it to the people a little at a time, and We have sent it down piecemeal.” Allamah Tabatabai (may Allah’s mercy be upon him), has provided valuable insight and commentary into this verse in regards to which he states: “…this verse covers all Quranic teachings that are with Allah (swt) and is saying that these teachings were sent down in the form of words, thus making them only receivable gradually [this is one of the traits of worldly matters; time affects them and makes them gradual), this was done so that it would be easier for the people to understand and learn these teachings. This is the message the verse (جَعَلْناهُ قُرْآناً عَرَبِیًّا لَعَلَّکُمْ تَعْقِلُونَ وَ إِنَّهُ فی أُمِّ الْکِتابِ لَدَیْنا لَعَلِیٌّ حَکیم) is also conveying and trying to explain. The reason for why Quranic verses were revealed verse by verse and surah by surah is because of the development of the people’s potentialto receive the fundamental teachings and practical rulings and also because of certain benefits this had for the believers, such as putting into practice each verse that was revealed rather than them merely memorizing it and them not becoming tired of its teachings (because when too many teachings are revealed at once, it is hard to learn of all of them altogether) as was the case with the Torah; the Jews became tired of it and neglected practicing it as a result of it being sent down all at once, until Allah (swt) was forced to hold a mountain over their heads in order for them to adhere to it”.
Another reason for the Quran’s gradual revelation may have been so that the Prophet (pbuh) and the Muslims would feel that the mercy of their Lord had encompassed them in a unique manner, which in turn would strengthen the relationship between themselves and God. The continuity of its revelation would enlighten and strengthen the hearts of the believers and reinforce their faith.
After the revelation of these verses in various times and occasions, they were sorted into chapters and compiled into a book by the name of “The Quran”. The number of verses in each chapter was an order directly specified by the Holy Prophet (pbuh). Meaning, whether the chapter was small in size (such asSurah al-Kawthar which consists of three verses) or large (such as Surah al-Baqarah which consists of 286 verses), its order and size was in accordance to what the Prophet (pbuh) had stated. To this day, the makeup of the Quran has not been altered or modified in the least, which itself is one of the miracles of this divine book.
The following should be mentioned in regards to the method of compilation of chapters from various verses of the Quran: As previously mentioned, the number of verses found in each chapter and their assortment was an order given by the Prophet (pbuh) during his lifetime and is something that must be accepted without question and observed during recitation. Therefore, there is no doubt in regards to the legitimacy of the Quran’s composition. Upon revelation, each chapter began with “بسم الله الرحمن الرحیم” (In the Name of Allah, the All-beneficent, the All-merciful), and from then on, each verse would be written in the order of its revelation. This would continue until a new “بسم الله” (In the Name of Allah) was revealed, thus signifying the beginning of a new chapter. This manner served as the natural order of the Quran’s verses. However, on occasion the angel Jibrayil would tell the Prophet (pbuh) to place the verses in an assortment contrary to the order in which they were revealed, therefore the he would order the verse to be placed in another specified chapter. An example of this can be seen in regards to the following verse: “وَ اتَّقُوا یَوْماً تُرْجَعُونَ فیهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى کُلُّ نَفْسٍ ما کَسَبَتْ وَ هُمْ لا یُظْلَمُونَ” (And beware of a day in which you will be brought back to Allah. Then every soul shall be recompensed fully for what it has earned, and they will not be wronged). This particular verse was amongst the final verses revealed to the Prophet (pbuh), however, he ordered that it be placed as verse 281 in Surah al-Baqarah, between the verses concerning riba (prohibited interest) and religion. Therefore, the order of the Quran’s verses, whether they appear in their usual arrangement or otherwise, was under the supervision and guidance of the Holy Prophet (pbuh) himself. It should be noted that a verse of the Quran does not necessarily end simultaneously with the topic being discussed in that verse. Many a time, the verse will end and the topic being discussed therein will be continued in the next verse. Therefore, the length of a verse is purely divinely ordained, and is irrelevant to the verse’s content and topic. In regards to the size of the verses, there is a minor difference of opinion. During the time of the Holy Prophet (pbuh), when he would recite the verses to the people, he would sometimes pause in the middle of his recitation, while not pausing in other recitations of the same verse. As a result, people would assume that the Prophet (pbuh) had completed reciting the verse. This caused a minor difference of opinion in regards to the length of a small number of verses.
The following chapters of the Quran have been revealed to the Holy Prophet (pbuh) in entirety at one time:
al-Duha (Morning Brightness), al-Fatihah (The Opening), al-Ikhlas (Monotheism), al-Kawthar(Abundance),
al-Masad (Palm Fiber), al-Bayyinah (The Proof), al-Nasr (Help), al-Nas (Humans), al-Falaq (Daybreak),
al-Mursalat (The Emissaries), al-Ma’idah (The Table), al-Anʻam (Cattle), al-Tawbah (Repentance), al-Saff (Ranks), al-ʻAdiyat (The Chargers), al-Kafirun (The Faithless).
 Baqarah:185 “شهر رمضان الذی انزل فیه القرآن”
 Kafi, quoted by tafsir Safi, ninth introduction.
 Furqan: 32 “وَ قالَ الَّذینَ کَفَرُوا لَوْ لا نُزِّلَ عَلَیْهِ الْقُرْآنُ جُمْلَةً واحِدَةً کَذلِکَ لِنُثَبِّتَ بِهِ فُؤادَکَ وَ
 Isra:106 “وَ قُرْآناً فَرَقْناهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلى مُکْثٍ وَ نَزَّلْناهُ تَنْزیلا”
 Zukhruf:3 and 4.
 The growth and development of the people’s potential.
 Muhammad Husein Tabatabai, translation of Al-Mizan, vol. 13, pp. 305 d 306.
 Muhammad Hadi Ma’refat, Ulume Qurani, pp. 60-61.
 Ulume Qurani, pg. 111.
 Ulume Qurani, pg. 117.
 Mostafa Asrar, Danestanihaye Quran, pg. 28; Sadeq Hasanzadeh, Kilide Quran, pg. 134.
SHAFAQNA (Shia International News Association) Imam Ali (as), the greatest disciple of the Quran and the Holy Prophet (pbuh), had continually mentioned in his speech, sermons, and letters (now collected in Nahjul Balaghah) the innumerable qualities of the Quran. Through these means, he informed the people of the values encompassed within it and encouraged them to understand the immense status of this divinely inspired book. His dedication to the message of the Quran can be observed up until the very last moments of his life. In his will he urges his descendants to sacrifice all that which they posses in the way of the Quran and its message. In that will he states: “(Fear) Allah (and) keep Allah in view in the matter of the Quran. No one should excel you in acting upon it.”
The emphasis placed upon this divine book tells us how significant Imam Ali (as) considered it. In describing the Quran, the following qualities have been mentioned in the words of Imam Ali (as):
1. An advisor who never deceives: “And know that this Quran is an advisor that never deceives.”
2. The best of guides: “(The Quran is) a leader who never misleads.”
3. The one who speaks the truth: “(The Quran is) a narrator who never speaks a lie.”
4. The strongest and most dependable source of refuge and support: “You should adhere to the Book of Allah because it is the strong rope, a clear light, a benefiting cure, a quenching for thirst, protection for the adherent and deliverance for the attached. It does not curve so as to need straightening and does not deflect so as to be corrected.”
5. A cure: “Therefore, seek cure from it for your ailments and seek its assistance in your distress. It contains a cure for the biggest diseases, namely unbelief, hypocrisy, revolt, and misguidance.”
6. The source of knowledge: “... (it contains) the springs of knowledge.” In another sermon of Nahjul Balaghah, Imam Ali (as) speaks of the immeasurable amount of knowledge found in the Quran: “Allah has made it a quencher of the thirst of the learned, a bloom for the hearts of religious jurists, a highway for the ways of the righteous…”
7. The highest form of prosperity: “You should also know that no one will need anything after (guidance from) the Quran and no one will be free from want before (guidance from) the Quran.”
8. That which gives life to and brings joy to the heart: “It contains the blossoming of the heart…”
9. The best means of intercession: “Know that it is an interceder and its intercession will be accepted. It is a speaker who is testified. For whomever the Quran intercedes on the Day of Judgment, its intercession for him would be accepted.”
10. A book that is everlasting: “Then Allah sent to him the book as a light whose flames cannot be extinguished, a lamp whose gleam does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator (of good from evil) whose arguments do not weaken…”
11. The comprehensiveness of the Quran: The Imam (as) mentions the following in regards to the comprehensiveness of the Quran: “But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them unattended without a clear path and a standing ensign, namely the book of your Creator clarifying its permissions and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and short ones, its clear and obscure ones, detailing is abbreviations and clarifying is obscurities.”
The Imam (as) also states: “In the Quran, you will discover news of those who came before you and those who will come after you, as well as the necessary rulings which you will need to live by.”
In sermon 198 of Nahjul Balaghah, the Imam (as) has extensively discussed the immense value of the Quran. These eloquent and expressive words of Amir al-Mu’minin (as) effectively illustrate the Quran’s significance and the qualities it possesses, to the extent that any further explanation or commentary is rendered unnecessary.
What has been mentioned is a modest example of the qualities attributed to this divine book from the words of Amir al-Mu’minin (as), the second greatest muffasir (commentator) of the Holy Quran.
May we be guided to the straight path through adherence of these teachings.
For further information, you may refer to the following sermons of Nahjul Balaghah: 110, 183, 169, 157, 158, 133, 176, and 198.
 Nahjul-Balaghah, letter 47.
 Sermon 176 “وَ اعْلَمُوا.أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِی لَا یَغُشُّ”.
 Sermon 176 “وَ الْهَادِی الَّذِی لَا یُضِلُّ”.
 Sermon 176 “وَ الْمُحَدِّثُ الَّذِی لَا یَکْذِبُ”.
 Sermon 156.
 Sermon 176 “فَاسْتَشْفُوهُ مِنْ أَدْوَائِکُمْ وَ اسْتَعِینُوا بِهِ عَلَى لَأْوَائِکُمْ فَإِنَّ فِیهِ شِفَاءً مِنْ أَکْبَرِ الدَّاءِ وَ هُوَ الْکُفْرُ وَ النِّفَاقُ وَ الْغَیُّ وَ الضَّلَالُ”.
 Sermon 176 “و ینابیع العلم”.
 Sermon 198.
 Sermon 176 “و اعلموا انه لیس على احد بعد القرآن من فاقة و لا لاحد قبل القرآن من غنى”.
 Sermon 176 “فیه ربیع القلب”.
 Sermon 176 “وَ اعْلَمُوا أَنَّهُ شَافِعٌ مُشَفَّعٌ وَ قَائِلٌ مُصَدَّقٌ وَ أَنَّهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ یَوْمَ الْقِیَامَةِ ُفِّعَ فِیهِ”.
 Sermon 198.
 Sermon 1.
 Nahjul-Balaghah, short sayings, saying 313.