Thursday, March 28, 2024 AD / Ramadan 17, 1445 AH
Mansoor Hashemi Khorasani
 New saying: A significantly important and enlightening saying from His Eminence about the condition for the Mahdi’s advent. Click here to read it. New question: What does it mean that the Quran is extremely eloquent and rhetorical? It has been said that the Quran contains true reports about the future and hidden sciences at the time of completion. Please provide some examples of these reports and sciences. Click here to read the answer. New critique: Please mention the name of the university or religious school from which His Excellency Khorasani has graduated; because no matter how much I searched, I did not find his name nor his fame as a famous writer, researcher, or religious man in Afghanistan. Click here to read the response. Visit home to read the most important contents of the website. New letter: An excerpt from His Honor’s letter to one of his companions, in which he advises him and frightens him from God. Click here to read it. New lesson: Lessons from His Honor about the fact that the earth is not empty of a man knowledgeable about the entire religion, whom God has appointed as a Caliph, Imam, and guide on it with His command; Authentic Hadiths from the Prophet that indicate it; Hadith No. 11. Click here to read it. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read it. New video: A new video with the subject “The Call of Return to God” has been published. Click here to watch it. Visit home to read the most important contents of the website.
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because according to their manner, they combine its various parts and easily understand its serious intention of words such as “hand”, “face”, and “throne”, and they do not understand from it any meaning other than what befits the dignity of God. Confusion in this field happens only to fools who do not understand the words of intellectuals, and it is clear that they are not those whom the Quran addresses, nor are they qualified to interpret it; as God Almighty has said: ﴿قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ[1]; “We have expounded the verses for a people who understand,” and said: ﴿فَمَالِ هَؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا[2]; “So what is the matter with these people who hardly understand any word?!”

As a result, the Quran has been sent down to all intellectuals proportional to their intellects, and therefore, it is understandable and proof for all of them, but fools who have been deprived of the blessing of the intellect or do not benefit from it are not able to understand it; not because of an ambiguity in it, but because of the foolishness of those who have been deprived of the blessing of the intellect or do not benefit from it, and such people need the care of intellectuals[3].

↑[1] . Al-An‘am/ 98
↑[2] . An-Nisa/ 78
↑[3] . Many of the past Sunni scholars share his opinion in this regard; as it has been narrated from Hasan al-Basri (d. 110 AH) that in the interpretation of the words of God: ﴿وَجَاءَ رَبُّكَ (Al-Fajr/ 22); “And your Lord will come,” he said: “It means His command and judgment” (Tafsir of ibn Furak, vol. 3, p. 218; Tafsir of al-Qurtubi, vol. 20, p. 55), and it has been narrated from Ahmad ibn Hanbal (d. 241 AH) that he considered it as the power and reward of God (See: Al-Fasl Fi al-Milal Wa al-Ahwa’ Wa al-Nahl by ibn Hazm, vol. 2, p. 132; Ibtal al-Ta’wilat by Abu Ya‘la, p. 158; al-Bidayah Wa al-Nihayah by ibn Kathir, vol. 10, p. 361; al-Muqaffa al-Kabir by al-Maqrizi, vol. 1, p. 491), and ibn Battal (d. 449 AH) has said: “Any action that is attributed to God while it does not befit Him, such as appearing, descending, and coming, is, in fact, attributed to the Angel sent for it; such as His words that has said: ﴿وَجَاءَ رَبُّكَ; ‘And your Lord will come,’ while coming is impossible for God due to the impossibility of movement for Him, and its meaning is like this: ‘And the command of your Lord and the Messenger of your Lord will come’” (Sharh Sahih al-Bukhari by ibn Battal, vol. 10, p. 527), and ibn al-Jawzi has narrated from Ahmad that after the mentioned interpretation, he has said: “Rational reasons divert to it; because it is not permissible to attribute movement to God” (Daf‘ Shubhah al-Tashbih Bi Akaff al-Tanzih by ibn al-Jawzi, p. 110), and this explicitly indicates the necessity of interpreting the Quran in a manner that does not contradict the intellect, and ibn al-Qassar (d. 397 AH) has said: “The manner of Malik is in this way that if it is possible to specify the general verses with the intellect, then they will be specified” (Al-Muqaddamah Fi al-Usul by in al-Qassar, p. 31), and al-Jassas (d. 370 AH) has said: “Specifying the Quran is permissible with rational indication, such as the words of God that has said: ﴿يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ (An-Nisa/ 1); ‘O people! Fear your Lord’, while in our intellects, it is unwise to address the crazy and children with this ruling, so the verse is specific to the intellect; because it is the proof of God Almighty that explains His intended meaning of the verse, and there is no difference between specifying with the intellect and specifying with the Quran or the Sunnah” (Al-Fusul Fi al-Usul by al-Jassas, vol. 1, p. 146).