Quran and Exegesis

In verses 107 and 108 of Sūrat Hūd, the enduring nature of Paradise and Hell is linked to the continuance of the Lord’s will that they remain. The Paradise and Hell referred to in these verses are the worldly realms of Paradise and Hell, to which the souls of believers are transferred; they will also enjoy the blessings of the hereafter.

Sūrat al-Naḥl, verse 67, refers to how people make use of dates and grapes: they can produce both intoxicating drinks and wholesome food. Like the tongue, which may be used for good or ill, this is a sign for those who reflect. However, the verse was abrogated when the prohibition of wine was revealed.

In verse 45 of Sūrat al-Furqān, “the shadow” refers to the light of dawn, which spreads until sunrise and then disappears as the sun rises. This interpretation is based on a report from Imam al-Bāqir (AS), who explains “ẓill” as the interval between dawn and sunrise.

The verse «ولن یجعل الله للکافرین علی المؤمنین سبیلا» means that God will never give unbelievers a way to dominate the faithful. This denial of any such way signifies the faithful’s ultimate ascendancy and authority over unbelievers. Although the faithful may appear to suffer oppression or even be martyred, ultimate and true victory belongs to them, and unbelievers will have no proof against them.

Adam’s (AS) initial descent was in India, after which he was brought to Mecca. These two reports can be reconciled by taking their chronological and geographical order into account: he first descended in India, then traveled to the Sacred House and performed the rites.

The verse “Kāf Hā Yā ʿAyn Ṣād” has several inner meanings. One interpretation alludes to Karbala, the martyrdom of the Prophet’s family, Yazid, thirst, and Imam Husayn’s (AS) patience. Another links these letters to divine names such as “Sufficer,” “Guide,” “Guardian,” “All-Knowing,” and “Truthful,” pointing to God’s care for the Shia.

The shirk mentioned in verse 100 of Sūrat al-Aʿrāf is shirk in obedience, not in worship. Fearing Satan’s threats weakened Adam and Eve’s reliance on God, and they set up a partner alongside God in obeying Him. We should not fear anyone besides God.

Qur’anic verses and invocations are divine remedies that take effect by God’s permission, each in its proper setting. The hearts of true believers are where these effects are manifested, and the healing honey of the Qur’an is drawn from the hive of their pure hearts. These verses heal body and soul, and their effects become manifest by God’s permission.

The healing power of Quranic verses extends to both emotional and physical conditions. Divine healing is both general and particular; particular healing is granted to believers. Seeking healing through the Quran should go hand in hand with taking practical steps towards better health. In certain circumstances, however, it can work miracles, bringing healing while also nurturing the capacity to receive it.

According to exegetical reports concerning verse 9 of Sūrat al-Jinn, before the Prophet’s mission (PBUH), devils would eavesdrop in the heavens from places where they had taken up position. After his mission began, however, they were driven away by shooting stars, and soothsaying came to an end. These reports are narrated from the Commander of the Faithful and Imam al-Ṣādiq (AS).

Intercession, mercy, and forgiveness belong to God alone. Intercession is accepted only with His permission and approval, and for those who are mindful of God and believe in His signs. The Infallible Imams (AS) are themselves an expression of divine mercy.

The verse “إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانَهُمْ ثَمَنًا قَلِيلًا” warns of the grave consequences of a false oath. It was revealed concerning Ashʿath ibn Qays, who used a false oath to take his brother’s property, thereby incurring God’s wrath, being denied purification, and facing a painful punishment.