Quran and Exegesis

We are constantly subject to God’s tests, and there is no escaping them. Verse 109 of Sūrat al-Anʿām does not mean that we should avoid putting ourselves to the test. Rather, we should ask God to grant us success in meeting His tests.

The Qur’an and transmitted supplications such as al-Ṣaḥīfa al-Sajjādiyya contain profound inner meanings, allusions, subtleties, and truths that no translation can fully convey. To rely on a translation alone is to settle for only a small share of this great treasury; it does not carry the virtue of reciting the Arabic text.

In the company of Khidr, the Prophet Moses learned unfamiliar forms of knowledge as a pupil. His impatience limited what he was able to learn; it did not diminish his rank as a prophet. Those who understand that every event conceals an interpretation and a wisdom beyond what is immediately apparent practise patience—and through that patience, their knowledge grows.

The Most Beautiful Names of God have distinct ranks and stations, and some are regarded as the source and root of others. Yet they all refer to one and the same Reality, and God may be invoked by any of them. Thus, although the Names differ in rank, they all lead back to the one divine Essence and may each serve as a means of calling upon Him.

The shākilah is the central core of a person’s intention, shaped by their innate disposition and intention, from which actions arise. Its relationship to one’s innate nature and to creation from sweet and salty water calls for further examination. Although one’s innate nature may form the basis of the shākilah, the shākilah itself is a person’s intention and inner orientation.

“Abundant water” in verse 16 of Sūrat al-Jinn refers to steadfastness in worshipping and serving God, holding fast to the Two Weighty Things, and remaining firm on the path of the wilāya of the Infallible Imams, peace be upon them. This perseverance leads to being quenched by divine mercy.

Simply entering Hell does not mean that they are being punished. The idols worshipped by the polytheists fall into two categories: first, those that were content to be worshipped, such as stone idols or people like Pharaoh; and second, those that were not content to be worshipped. The first category will be punished alongside their worshippers, while the second will not be punished.

In Quran 2:38, the phrase “اهبطوا منها جمیعا” may refer to Adam, Eve, Iblis and his followers, or the descendants within Adam’s loins who took part in eating from the tree. The verse speaks of a collective descent from Paradise, while the nature of Adam’s existence was different from that of the others.

In Quran 2:28, “كُنتُمْ أَمْوَاتًا” refers to the absence of worldly life. Human beings were as though dead while in their fathers’ loins; before they were created, however, they cannot be described as dead. The verse points to the different stages of human life and death, including life in the loins, death in this world, life in the grave, and life at the Resurrection.

In verse 24 of Sūrat al-Baqarah, “stones” refers to idols that were worshipped—not to stones that disobeyed God. The verse does not show that inanimate things such as stones are punished or held accountable; rather, it refers to the idols that will be in Hell alongside the polytheists.

God created all beings from a single source, in accordance with His divine wisdom. The creation of humanity began with clay; then, endowed with free will, creation unfolded in its diversity. Verses 45 of Sura al-Nur and 7 of Sura al-Sajda refer to the creation of living beings from water and the beginning of humanity’s creation from clay.