Agha'i Shirazi's thoughts on the Egyptian Shia Genocide.

Salaam dear viewers, recently, there has been the birth of some genocide of our dear Shias in Egypt. I highly condemn this along with millions of other Shias as well as non-Shias. My respected Scholar and inspiration - His Eminence Agha'i Nasir Makrim Shirazi, has taken a step against this strongly, below is the authentic text taken from His Eminence's official website regarding his view over the genocide;

His eminence’s statement on the killing of some Shi’as in Egypt  Released by the Grand ayatollah Makarem Shirazi’s office The Takfiri Wahhabis today are the worst problem the Islamic world is suffering f r o m. These Takfiris deal heavy blow to Islam and Muslim’s reputation by their horrific acts. They are portraying a violent and barbaric image of Islam which is the religion of mercy and compassion. The saddening news of attack of some Takfiri Wahhabis to a Majlis in which the birthday anniversary of Imam Mahdi (as) was celebrated in Giza-Egypt and the martyrdom of four regional Shia including the prominent scholar Sheikh Hassan Shahateh made me so upset and concerned.  Today the Takfiri Wahhabis are the worst problem the Islamic world is suffering f r o m. These Takfiris deal heavy blow to Islam and Muslim’s reputation by their horrific acts. They are portraying a violent and barbaric image of Islam whereas it is the religion of mercy and compassion.   Unfortunately the endeared Egypt is facing Zionism plots which aim at the region’s stability and security. If an effective remedy is not sought for this, it then will soon infect the whole region. Within the past two years the sectarian violence was pointed at the Christian minority and now it is going after the followers of Ahlulbait (as). This is happening while Egypt has been famous for loving the Ahlulbait (as) throughout history.  Such crimes do not fit with religious and civilized people of Egypt.   The root of such crimes can be sought in the propaganda and dangerous propagation done by the Takfiri Wahhabis against other schools. They simply issue fatwa for killing. Such instigations have been increased recently and may lead to the continuation of bloodshed amongst Muslim brothers.   We along with other international and Islamic organizations denounce this unprecedented crime and express readiness to any dialogue between the Islamic Seminary of Qom and Egyptian scholars in order for more closeness and solidarity amongst Muslim scholars. I should thank the scholars of al-Azhar and all who condemned this horrific crime and urge all Muslim scholars to not remain silent and to show a proper reaction. The Egyptian government should also show no hesitation in persecuting and punishing the ones who did this crime.   I humbly ask Almighty Allah (swt) to save Islam and Muslims from these Wahhabis. Nasser Makarem shirazi Qom Seminary School 2013/28/06

Ayatollah Makarem condemns pressures against Saudi Shia scholar

Ayatollah Nasser Makarem Shirazi, a senior Iranian religious leader, lashed out at the Al Saud regime for prolonged imprisonment of prominent Shiite cleric Sheikh Nimr al-Nimr, who has been in jail for several months for calling for the freedom of political prisoners in the Arab country.

Ayatollah Makarem Shirazi’s remarks came after a Saudi prosecutor called for the execution of Sheikh al-Nimr.

“They (Saudi authorities) have arrested a number of senior Shiite figures and even a prosecutor has demanded the execution for one of them who is a renowned scholar called Sheikh al-Nimr,” Ayatollah Makarem Shirazi said.

“Muslims will not keep silent on the demand for the execution of Sheikh al-Nimr,” he added.

In similar remarks last week, two Iranian lawmakers condemned the Al Saud regime for prolonged imprisonment of prominent Shiite cleric Sheikh Nimr al-Nimr, who has been in jail for several months for calling for the freedom of political prisoners in the Arab country.

“The Saudi judiciary system is attempting by all means to protect the decrepit rule of Al Saud against possible threats,” member of the Iranian Parliament’s National Security and Foreign Policy Commission Mansour Haqiqatpour said.

Member of the Iranian Parliament’s Presiding Board Hossein Sobhaninia also condemned the Saudi royal family for intensified pressures against Saudi people, and said, “Such dictatorial moves will not hinder the wave of the Islamic Awakening in the region, but on the contrary, will put forward the downfall of the Al Saud regime.”

Since February 2011, protesters have held demonstrations on an almost regular basis in Saudi Arabia, mainly in Qatif and Awamiyah in Eastern Province.

The demonstrations turned into protests against the al-Saud regime after November 2011, when Saudi security forces killed five protesters and injured many others in the province.

Saudi forces have also arrested dozens of people, including prominent Shiite cleric Sheikh Nimr al-Nimr.

The country’s officials warned in October, 2012 that they would deal “firmly” with anti-regime demonstrations. Amnesty International slammed the warning, and urged the authorities to “withdraw their threat”.

Women in Glance - Wording of Imam Ali (as) Part 5

At other times they had been thought of as being nothing more than a 
mere slave; in other instances, they were considered as the superior sex 
and the concept of ‘female domination’ of society was brought forth as 
the ideal notion! In regards to each of these views, it can be said that all 
of these extreme interpretations have had immense repercussions on 
one another. 
In today’s society, especially in the Western societies, or those who 
emulate “The West” and claim to follow democracy, we see the same 
sorts of discussions in regards to women. 
During election times, politicians realized that they needed to gain the 
vote of the women, as men and women tend to vote in similar patterns; 
in addition, the capitalist system heavily required that women enter the 
workplace - especially considering the fact that most often, women are 
paid less than men and are given less opportunities than men to excel in 
the work environment. As well, the entire system of marketing and 
advertising which makes up a large part of the political and economic 
propaganda also requires the use of women [to market and sell their 
products]. 
It is due to all of these reasons that in their speeches, various nations 
continuously “defend” women’s rights and do their utmost to elevate 
the character of women; however in their practical actions, we don’t see 
any attempt in sincerely and honestly working to elevate their honour 
and status; thus the women of today have been caught up in many levels 
of frustration and disappointment – the same things which they were 
also deprived of in the past. 
This same thing can also be seen when you wade through the religious 
texts in which some groups maintained women’s rights as merely 
slogans to promote and defended them due to some act of pretension;
______________________________________________________________
The Wicked Woman - Part 7: “For from garments cometh a moth, and from 
women wickedness. Better is the churlishness of a man than a courteous 
woman, a woman, I say, which bringeth shame and reproach.” (Eccles. 42:13-14) 


they interpreted the religious texts in such a way as to paint a picture 
that a majority of the women would relate to and would – albeit in a 
dishonest way – show the women as having some predisposition [which 
they do not possess].

The sermon narrated above and other similar limited statements which 
are contained in Nahjul Balagha have not remained un-touched from 
being discussed and commented upon. 
Sometimes, the chain of narrators (sanad) has been called into question, 
and sometimes the explanation of the text has been discussed such that 
the smallest amount of filth of weakness can be attributed to women. 
Another one of the plots has been to go to an extreme (in discussing 
this sermon) such that some state that women in general are the 
complete totality of deficiencies and incompetency!
However, in the midst of this discussion, there are two things which we 
cannot deny – the first is that this sermon was delivered after The Battle 
of Jamal and we know that the person who was at the center of that war 
was the wife of the Noble Prophet - Àyesha who had been 
encouraged by two companions of the Prophet - namely Talhaa and 
Zubayr and in an unprecedented move entered the battlefield, resulting 
in the spilling of the blood of many innocent and uninformed 
individuals. Some scholars state that the number of people killed in this 
one battle exceeded 17,000! 
Indeed it is true that after the army of Àyesha , ÓalÎa and Zubayr lost 
the war, this wife of the Prophet expressed her remorse (at what she had 
done), and that the Commander of the Faithful Ali , simply due to 
the respect [which he had for] the Prophet  honorably returned her 
back to Madina, however the ill-effects which this war left on the 
Muslim society will remain forever in the annals of history.

Women in Glance - Wording of Imam Ali (as) Part 4

Imam Ali (as) wished to speak of her and her actions in an indirect
manner to open the eyes of the people and therefore, the method which
he chose was to explain the religious rulings (ahkam-Shahr'i) which are
specific to women and the rulings highlighted the “limitations” and
“restrictions” in the rights and privileges of women and men and to
show us that they are not equal (in all areas of life – and that this too is
for a reason). Through this, he wanted to show the people that Àyesha
is the same as other women in these certain issues and to make them
question themselves as to why they should have followed her and
listened to her advice (over that of Allah i and the Noble Prophet. (1)

1
 Written by the Translator


The sermon at a glance 

As it has been mentioned in the discussion concerning the transmission
of this sermon (as seen below), Imam Ali delivered this sermon
after The Battle of the Camel (Al-Jamal) which took place in Basrah
(Iraq) in the year 656 CE/35 AH and the subsequent defeat of the army of
Àyesha b. Abi Bakr.
In this sermon, he reproaches women, and of course the meaning of
him ‘reproaching women’ are only those types of women who had
launched (such calculated) attacks - those who were responsible for
instigating The Battle of the Camel. Imam Ali referred to such
women as having a “deficiency” and it was because of this shortcoming
that they engaged in such detrimental activities. Therefore, he
reprimanded them and warned the believers to steer clear of their
inductions.
Arabic text of the sermon
مَعَاشِرَ النَّاسِ، إِنَّ النِّسَاءَ نَوَاقِصُ الْإِيمَانِ، نَوَاقِصُ الْحُظُوظِ، نَوَاقِصُ الْعُقُولِ: فَأَمَّا نُقْصَانُ إِيمَانِهِنَّ فَقُعُودُهُنَّ عَنِ الصَّلاةِ وَالصِّيَامِ فِي أَيَّامِ حَيْضِهِنَّ، وَأَمَّا نُقْصَانُ عُقُولِهِنَّ فَشَهَادَةُ امْرَأَتَيْنِ مِنْهُنّ كَشَهَادَةِ الرَّجُلِ الْوَاحِدِ، وَأَمَّا نُقْصَانُ حُظُوظِهِنَّ فَمَوَارِيثُهُنَّ عَلَى الْإِنْصَافِ مِنْ مَوارِيثِ الرِّجَالِ; فَاتَّقُوا شِرَارَ النِّسَاءِ، وَكُونُوا مِنْ خِيَارِهِنَّ عَلَى حَذَرٍ، وَلاَتُطِيعُوهُنَّ فِي المَعْرُوفِ حَتَّى لاَ يَطْمَعْنَ فِي المُنكَرِ.

O’ people! Women are ‘deficient’ in faith, ‘deficient’ in shares, 

and ‘deficient’ in intelligence. In regards to the ‘deficiency’ in 

their faith, it is their abstention from prayers and fasting 

during their menstrual period. In regards to their ‘deficiency’ 

in their intelligence, it is because the evidence of two women is 

equal to that of one man. As for the ‘deficiency’ of their shares, 

it is because of their share of inheritance being half that of 

men. So beware of the evils of women. Be on your guard even 

from those of them who are (reportedly) good. Do not obey 

them even in good things, so that they may not attract you to 

evils things. 

The Transmission of this Sermon 

It is documented that this sermon is a portion of a letter which Imam 
Ali wrote after Umro Às took over the reins of the rule of Egypt 
after the martyrdom of Muhammad b. Abi Bakr. In that letter, the 
Imam related the painful events which transpired after the passing 
away of the Noble Prophet. The Imam ordered that his letter be 
read publicly so that the masses would know what transpired and so 
that the satanic whispers which were prevalent in the community at that 
time would not impact the people. 
It is not improbable to believe that the Imam spoke the words in 
this sermon [which we will be reviewing] more than once - the first time 
being after The Battle of Jamal – the war in which Àyesha played the 
principle role as one of the leaders in that major act of sedition; and 
that he repeated his words in another lengthy letter which he wrote.

Ibn al-Jawzi has stated: 
The scholars of biography (sirah) have related that when Ali, 
peace be upon him, had concluded The Battle of Jamal, he 
ascended the pulpit in Basrah (Iraq) and delivered this sermon. In reality, his words point to the instigation for The Battle of Jamal and the misdeeds of Àyesha. (2)
As for those who have narrated this sermon before Sayyid al-Razi the 
list includes Abu Talib al-Makki in his book, Quwwatul Qulub; the late 
Shaykh al-Kulayni in volume five of Furu al-Kafi; Ibrahim b. Hilal al Thaqafi in his book al-Gharat; Ibne Qutyabah in his book al-Imamah 
wal Siyasah; and al-Tabari in his book al-Mustarshid (with some 
variations) – this list of references has been derived from Masadir 
Nahjul Balagha, vol. 2, pg. 86.

Amongst the commentators on the text of Nahjul Balagha – specifically 

the contemporary writers – much has been said in regards to the 

explanation of this sermon, and it is for this reason that we begin with 

the following introduction to ensure that the discussions in regards to 

this sermon are made clear. 

During the course of history, the character of the woman has gone 
through much discussion and many extreme things have been stated as 
pass judgement on women. Sometimes their status as a human being 
has been diminished, and at other times, their very nature of being 
considered a human being has been called into doubt! (3)
___________________________________________________________

2 - Note that what Ibn al-Jawzi has stated and that which Sayyid al-RaÐi have 

stated in regards to the delivery of this sermon differ from one another. 

3 - Refer to the following passes of the Old and New Testament (Bible) - [added 

by the translator]: 

Burn The Daughter: “And the daughter of any priest, if she profane herself by 

playing the whore, she profaneth her father: she shall be burnt with fire.” 

(Leviticus 21:9) 

Cut Off Her Hand: “When men strive together one with another and the wife 

of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets: then 
thou shalt cut off her hand, thine eye shall not pity her.” (Deuteronomy 25:11-
12) 
Female Births Get Penalty: “Speak unto the children of Israel, saying, If a 
woman have conceived seed, and born a man child: then she shall be unclean 
seven days; according to the days of the separation for her infirmity shall she 
be unclean.” (Leviticus 12:2) … “But if she bear a maid (female) child, then she 
shall be unclean two weeks, as in her separation: and she shall continue in the 
blood of her purifying threescore and six days.” (Leviticus 12:5) 
Female Inferiority: “But I would have you know, that the head of every man is 
Christ; and the head of the woman is the man; and the head of Christ is God.” 
(I Corinthians 11:3) 
Female Inferiority: “For the man is not of the woman; but the woman of the 
man. Neither was the man created for the woman; but the woman for the 
man.” (I Corinthians 11:8-9) 
Jesus Will Kill Children: “Behold, I will cast her into a bed, and they that 
commit adultery with her into great tribulation, except they repent of their 
deeds. And I will kill her children with death; and all the churches shall know 
that I am he which searcheth the reins and hearts: and I will give unto every 
one of you according to your works.” (Revelation 2:22-23) 
Kill The Witches: “Thou shalt not suffer a witch to live. Whoever lieth with a 
beast shall surely be put to death. He that sacrificeth unto any god, save to the 
LORD only, he shall be utterly destroyed.” (Exodus 22:18-20) 
Rape My Daughter: “Behold, here is my daughter a maiden, and his 
concubine; them I will bring out now, and humble ye them, and do with them 
what seemeth good unto you: but unto this man do not so vile a thing. But the 
men would not hearken to him: so the man took his concubine, and brought 
her forth unto them; and they knew her, and abused her all the night until the 
morning: and when the day began to spring, they let her go.” (Judges 19:24-25) 
Silence The Woman: “Let the women learn in silence with all subjection. But 
I suffer not a woman to teach, nor to usurp authority over the man, but to be 
in silence. For Adam was first formed, then Eve. And Adam was not deceived, 
but the woman being deceived was in the transgression.” (I Timothy 2:11-14) 
Stone The Woman: “If a man be found lying with a woman married to a 
husband, and a man find her in the city, and lie with her;” (Deuteronomy 
22:22) Stone The Woman: “Then ye shall bring them both out unto the gate of that 
city, and ye shall stone them with stones that they die; the damsel, because she 
cried not, being in the city; and the man, because he hath humbled his 
neighbour’s wife: so thou shalt put away evil from among you.” (Deuteronomy 
22:24) 
Wives, Submit Yourselves: “Wives, submit yourselves unto your own 
husbands, as unto the Lord. For the husband is the head of the wife, even as 
Christ is the head of the church: and he is the saviour of the body. Therefore as 
the church is subject unto Christ, so let the wives be to their own husbands in 
everything.” (Ephesians 5:22-24) 
Women Shall Not Speak: “Let your women keep silence in the churches: for 
it is not permitted unto them to speak; but they are commanded to be under 
obedience, as also saith the law. And if they will learn anything, let them ask 
their husbands at home: for it is a shame for women to speak in the church.” (I 
Corinthians 14:34-35) 
Women’s Sorrow: “Unto the woman he said, I will greatly multiply thy sorrow 
and thy conception; in sorrow thou shalt bring forth children; and thy desire 
shall be to thy husband, and he shall rule over thee.” (Genesis 3:16) 
Rip Up Pregnant Women: “Samaria shall become desolate; for she hath 
rebelled against her God: they shall fall by the sword: their infants shall be 
dashed in pieces, and their women with child shall be ripped up.” (Hosea 13:16) 
The Wicked Woman - Part 1: “Give me any plague, but the plague of the 
heart: and any wickedness, but the wickedness of a woman.” (Eccles. 25:13) 
The Wicked Woman - Part 2: “Of the woman came the beginning of sin, and 
through her we all die.” (Eccles. 25:22) 
The Wicked Woman - Part 3: “If she go not as thou wouldest have her, cut 
her off from thy flesh, and give her a bill of divorce, and let her go.” (Eccles. 25: 
26) 
The Wicked Woman - Part 4: “The whoredom of a woman may be known in 
her haughty looks and eyelids. If thy daughter be shameless, keep her in 
straitly, lest she abuse herself through overmuch liberty.” (Eccles. 26:9-10) 
The Wicked Woman - Part 5: “A silent and loving woman is a gift of the 
Lord: and there is nothing so much worth as a mind well instructed. A 
shamefaced and faithful woman is a double grace, and her continent mind 
cannot be valued.” (Eccles. 26:14-15) 
The Wicked Woman - Part 6: “A shameless woman shall be counted as a dog; 
but she that is shamefaced will fear the Lord.” (Eccles.26:25)

Women in Glance - Wording of Imam Ali (as) Part 3 [Ayatullah Nasir Makarim Shirazi]

Therefore, in order for us to truly understand the status and character                        
of women in Nahjul BalÁgha, we need to refer to the Qur’an and then 
understand the position of women in Nahjul BalÁgha vis-à-vis what is 
contained in the Qur’an. 
Without a doubt, historical events have a great deal of influence on 
one’s speech and if we don’t keep in mind the history behind the words 
of Imam Ali , then the message behind his words would be lost. 
Thus, the description and analysis of women he has given in his 
sermons must be read and understood in the light of specific historical 
events which were taking place that he was forced to speak about.
The sermon which will be reviewed shortly has been attributed to the 
Commander of the Faithful and we are told that it was delivered after 
the Battle of Jamal – a war which flung open the doors of tribulations 
and calamities amongst the Muslims and a war in which Muslims took 
up the sword against fellow Muslims and in which countless people lost 
their lives. 
It was due to the sentiments and feelings which the famous wife of the 
Prophet, Àyesha had against Imam Ali that initiated this war and one in which a number of prominent companions of the Prophet – 
who for some strange reason had a deep-seeded hatred for Ali and 
were seeking power over the community, encouraged and joined hands with Àyesha.

Àyesha’s status - being that she was one of the wives of the Messenger 
of Allah and was given the title of ‘Mother of the Believers’ was 
well-known to the masses and it is this same status that she enjoyed that 
also had a tremendous impact on the general community in many 
instances including the launch of this major war. 

Through this sermon, Imam Ali wished to destroy this perceived 
status which the people had for Àyesha and thus we see in his 
statement that she is stripped of any perceived privileges and is brought 
back to her level of being just like the other women of her time so that 
the people would realize that this blind following of her led to nothing 
other than what transpired in this war. This would also bring people to 
question why she herself did not heed the advice and the direct orders 
of Allah i for the wives of the Prophet to stay in their homes and 
to not be so open in the main-stream society! 

Fatima's grief after the Prophet and her declaration to Umm Salamah

Fatima's grief after the Prophet and her declaration to Umm Salamah

Ayatullah Nasir Makarim Shirazi


ما زالت بعد أبيها معصبة الرأس باكية العين، محترقة القلب
“After the death of the Prophet (S), she continually wore the scarf of mourning on her head, possessing crying eyes and a burning heart.” [Al Manaqib, vol. 3 pg. 362]

The sweet period of the Lady of Islam's life quickly came to an end with the death of the Holy Prophet of Islam (even though throughout her lifetime there was no real sweet period, because there were the constant pressures, wars, and plots of the enemies against Islam and the Prophet of Islam (s.w.a.), taking away her spiritual peace).


With the death of the prophet, new storms of complicated critical events blew up.
The hatred and grudges of Badr, khaibar and Honain that were during the prophet’s time hidden beneath the ashes became visible.

The sects of the “Hypocrites” went to action to take their revenge of Islam and also from the Prophet’s family. Fatimah Zahra (s.a.) was in the center of this circle, of which the poisonous arrows of the enemy flew at her from every direction

Her separation from her father; the sad, tormenting innocence of her husband Ali (a.s.); the plots of the enemy against Islam, and the worry of Fatimah (s.a.) for the future of the Muslims and the Quranic heritage, all joined together, severely straining her pure heart.

Fatimah (s.a.) doesn’t wish to cause Ali (commander of the Faithful) greater grief by relating to him her sadness, because he had already received a severe blow by these unpleasant circumstances and misdeeds created by the people.


For this very reason she would go to the grave of the Prophet (S) and tell him of her grief. And she speaks heart - rendering words that burn our inner soul just like burning embers:
يا أبتاه بقيت و الهةً و حيرانةً فريدة، قد انخمد صوتي و انقطع ظهري و تنغص عيشي
“Father dear, after you, I feel lonely. I have remained perplexed and deprived, my mouth is inclined to silence, and my back is broken, and the wholesome water of life has become bitter to my taste.” [Al Manaqib vol.3 pg. 362]

And, sometimes she would say:
قُل للمُغيّبِ تَحتَ أطباقِ الثّرى ** انْ كُنتَ تَسمَعُ صَرخَتي وَ نِدائيا
صُبّتْ عَليَّ مَصائِبٌ لَوْ أنَّها ** صُبّتْ عَلى الايَّامِ صِرنَ لَيَالِيا
“The person who smells the pure soil of the grave of Prophet (S), it is only fair that until the end of his life he should smell no other perfume. After you, O’ father, so much suffering has fallen upon me that, if they were to fall upon bright Jays, they would turn into dark, gloomy nights.”

Why does Fatimah (s.a.) shed tears in this way?
Why is she so restless?
Why is she as wild rue on fire, without stability?
Why?!


The answer to these whys must be heard from her own words.


Umm Salamah says:
“When I went to see the Lady of Islam Fatimah (s.a.) after the death of the prophet, and asked her how she was, in reply these meaningful sentences were spoken by her:
أصبحت بين كمد و كرب
فقد النبىِّ و ظلم الوصي
هُتكَ و الله حجابه...
ولكنها أحقاد بدرية
وثارات أحدية
كانت عليها قلوب النفاق مكتمنة
Why are you asking me how I am Umm Salamah, when I am caught in the middle of much sadness and suffering? On the one hand I have lost my father, the Prophet (S) and on the other hand (I see with my own eyes that) there has been injustice done to his successor, (Ali ibn Abi Talib).
I swear to God that they have torn the curtain of his inviolability (reverence).
But I know that these are the grudges of Badr and the revenges of Uhud, that were hidden in the hearts of the hypocrites (non-believers).” [Manaqib Ibn Shahr Ashoob; vol. 2 pg. 225]

All of her defences of the boundaries of the holiness of everything noble and her support of Ali (s.a.) right during this time of pain and suffering are not hidden from anyone.


Even though her life after the Prophet of Islam was as brief as she had begged God to be, being not more than two or three months before she rushed to the Holy Presence of God and met her father. However, in this Period of time she didn’t omit any self-sacrificing, generous effort in Ali’s right or for the defence of Islam.

“Peace be upon you, O’ daughter of the Messenger of God.”


Ayatullah Makarem Shirazi; The world’s most outstanding Lady: Fatima az-Zahra’

FEB 25 Women in Glance - Wording of Imam Ali (as) Part 2

Women in Glance - Wording of Imam Ali (as) Part 1

The Mukhlasin and Mukhlisin

There is a stark difference between two relatively similar terms: al-Mukhlasin and al-Mukhlisin – and even though there is only one vowel point which makes the pronunciation different, however that one difference radically changes the meaning of the words.

In his seminal work, Tafsire Namuneh, Ayatullah al-Uzma Shaykh Nasir Makarim Shirazi states that: It must be noted that the word “al-Mukhlas” is the passive participle (al-ism al-maf’ul) and is in the meaning of ‘one who has been made sincere’; while the word “al-Mukhlis” which is the active participle (al-ism al-fa’il) can be rendered as ‘one who is making himself sincere’. By carefully studying the verses of the Qur’an we clearly see that “al-Mukhlis” has been used more often than “al-Mukhlas” and [this word] is used in reference to a person who is at the first of many stages of perfection and on the path of self-building, for example in the verse of the Qur’an which states:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“When they board the ship, they invoke God putting exclusive faith in Him, but when He delivers them to land, behold, they ascribe partners [to Him.]” (Al-Ankabut (29) v. 65)

And also:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ

“Yet they were not commanded except to worship Allah, dedicating their faith to Him as men of pure faith, and to maintain the prayer, and pay the zakat. That is the upright religion.” (Al-Bayyinah (98), v. 5)

However the word “al-Mukhlas” is a higher station which one can only attain after traversing the station of the struggle with the self; and this is the level at which Satan loses all hope of using his influence or whisperings to misguide these individuals; and is that station in which Allah himself guards the person so that no impurity can touch him.

Therefore, the one who is initiating that ‘act of making one sincere’ is Allah Himself, and the one who is ‘receiving the status of being made sincere’ is the human being [who has been bestowed with this lofty status]; and in essence such a person has been granted a level of insurance from Allah.

Therefore we read:

قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

“He said, ‘My Lord! As You have consigned me [Satan] to perversity, I will surely glamorize [evil] for them on the earth, and I will surely pervert them, except Your exclusive servants among them.’” (Al-Hijr (15), v. 39-40)

Shaykh Saleem Bhimji

Question: What is the purpose of the Qur'an in pointing towards 'seven heavens'?

AYATOLLAH NASIR MAKAREM SHIRAZI

Answer: Islamic scholars and commentators have narrated some clarifications regarding 'seven heavens' (towards which indication are made in the Holy Qur'an also).

1. Here, seven is meant to be multiplication (to be more). It means that He has created many heavens, i.e. He has created a number of times. And mostly it so happens that in Arabic, Persian, Urdu or other languages, the mention of numbers is done in the sense of plenty. It means that a number is mentioned but no definite quantity is meant. The purpose of saying is to convey plenty. For example, generally we say in Urdu that, I said this to you fifty times, or I have demanded from him ten times. However, it is not necessary that the act should have been done exactly fifty or ten times. But it is meant that I have said this many times or I have demanded that thing a number of times. The Holy Qur'an says about the word of Allah and the things known to Allah in this way:

"And were every tree that is in the earth (made into) pens and the sea (to supply it with ink), with seven more seas to increase it, the words of Allah would not come to an end."

(31:27)

It is obvious that here seven indicates excess; otherwise, as we know, if there is an addition of ten or hundred oceans, then too the unfathomed knowledge of Allah cannot be written, because Allah is by all means beyond words.

In the same way many other numbers 'sabeen', 'seventy', etc. also, are used in the sense of excess in the Holy Qur'an or other words (either in speech or writing) in Arabic and other languages. And the meaning of those numbers is not some definite number, but it is intended to point towards the excess of something.

2. By seven heavens it was meant to be those planets which were known to the people of that period or they are those planets which the general public of the present age can see with naked eyes.

3. By seven heavens are meant the multiple layers of different airs and gases that encircle the earth.

4. Still, according to the views of some great intellectuals, those small stars, galaxies, and Milky Way which are seen are all part of the first heaven, and beyond that six still bigger worlds are there. And by seven heavens, the Holy Qur'an means all those seven worlds which exist in the Universe. Maybe man's present age of scientific knowledge and wisdom has raised the curtain from only one of it, and it is quite possible that in future, as a result of gaining more knowledge, on the back of the present perceptible world, six great worlds are discovered. Favoring this view we present the following verse as proof.

"We have adorned the nearest heaven with an adornment, the stars."

(37:6)

With this verse it is known that all the stars are in the first heaven. (It should be remembered that in Arabic the word 'Duniya' means 'lower' and near.)

However, it seems necessary to mention that verses and traditions in which the number of heavens are said to be seven are not a corroboration of the theory of Ptolemaic astronomy in which he has presented the heavens as the layers of peels of onion like shape of heavenly spheres. (Because according to Ptolemaic theory, the number of heavenly spheres and heavens are nine.)

As long as seven earths are concerned (the mention of which is there in the Holy Qur'an is an indication and in some traditions, is given with specific mention), about them thoughts similar to the aforesaid are expressed. For example, that the number seven is in the sense of many or that by seven earths it is meant seven planets (Mercury, Venus, Saturn, Earth, Mars, Jupiter, and moon). That is the same number in solar system which we can see. (Obviously there are other bodies and moon in the solar system, but they cannot be seen with our naked eyes.) And based on this explanation, by seven heavens is meant to be the same atmosphere, which exists on each of those seven heavenly bodies.

In other words, these seven bodies are counted as earth; the atmosphere surrounding them is their heaven. It should be remembered that in Arabic dictionary 'Samaa' is means all such things, which are placed towards the upper portion.

This was the summary of those different interpretations, which our scholars and writers of exegeses have presented about seven heavens and earths. Especially the last Tafseer, which seems to be more acceptable compared to all others, and the narrations of those exegeses is in need of further explanation.