The relativism of religious recognition from the point of view of Quran

Abstract
The relativism of religious recognition means that the religion can be understood by anyone and some persons are more not distinguished and better than others in understanding it. From this point of view, religious texts are silent, do not have any meanings, need explanation and interpretation and their explanation and interpretation can be done by human. Human interprets the religion with his or her religious knowledge and experiences that are influenced by different sciences and cultures. As a consequence, the ground of the difference and variety of the interpretation of the religious texts and the appearance of religious religions can be created. We cannot consider a religion better than the other one and absolute reality.
Introduction
A group emphasizes on the point that there are different interpretations and understandings from the religion. This thought refers to the limitation of the understanding of human and they believe that the mind of human cannot achieve reality because the knowledge of human belongs nature and the knowledge of human is always accompanied with development and completion. Hence, no one can consider his or her understanding and recognition from the religion according to reality and consider the recognition of others closer to reality. The famous principle of Kant about the recognition of perception has been used in order to explain this theory and he has distinguished inner reality and reality that is understood by persons.
John Hik emphasizes on this matter that in large religious traditions, he has distinguished between absolute reality and absolute destination. It is supposed that it is final and endless reality that is beyond the understanding, thought and language of human. In his opinion, if it is supposed that absolute reality is unique, but perceptions and imaginations from this reality are different and various, a ground will be provided for a supposition that the different events of the religious experience represent awareness of an exalted unlimited reality that will be understood by human, will be influenced by cultural different histories and it has influenced them.
Wilford Kont Wel Smith expresses this attitude and insists on this point that we cannot talk about the rightness and falsity of a religion because religions meaning specific and distinct cultural religious events in the history of human represent different personalities, natures and thoughts. Arnest Trolenj, German talker and philosopher, believes that everything such as cultural phenomena, religious and moral and religious ideas and thoughts is against the change of the history. The principle of development is a basic principle that as we see that the government and economic conditions are at change, we consider religious, moral and philosophical ideas and thoughts and the matter of the persons of the group under that change.
In fact, it can be said that one of foundations related to the difference of text reading is related to the school of the hesitation of Pirhun. He denied the real recognition of human and claimed that persons should give up their certain claims. With the start of Renaissance period, some persons such as David Hium denied rational recognition and considered sensual perceptions valid. In the current era, some Muslim researchers have considered the theory of relativism as the foundation of reading disagreement. From their point of view, religious texts that are without meaning need interpretation and explanation and their explanation and interpretation can be done through human and human does not interpret the religion with mind without background, but persons interpret the religion with their knowledge that is religious and they have been influenced by different sciences and cultures. As a consequence, difference, and the variety of the interpretation of religious texts and religious religions is natural.
On the other hand, religious understanding is a public affair and it is like a play scene that involves the number of players. Hence, first, we should not talk about the selectiveness of our understanding in the presence of God and should consider ourselves and others in true path. Second, there will be no valid idea that should be hojat for others.
At the present time, the above cases will be analyzed and evaluated from the point of view of Quran.
1. Quran and relativism
This point of view that includes religious ideas and beliefs is at historical change and the understanding of human cannot achieve the reality of truths. Finally, it leads to a kind of relativism. Moreover, the falsity of this idea from the point of view of external religion, with brief analysis of the verses of Quran, we can understand this tendency has never been confirmed and from the point of view of Quran, reality is accessible.
In the following verses, God censures doubt clearly
1. In Hud Surah, God states about persons that have disagreement about Turat Book and are doubtful and hesitant about it
''وَلَقَدْ آتَیْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِیهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِیَ بَیْنَهُمْ ۚ وَإِنَّهُمْ لَفِی شَكٍّ مِّنْهُ مُرِیبٍ''
''We certainly gave the Book to Moses, but differences arose therein: had it not been that a word had gone forth before from thy Lord, the matter would have been decided between them, but they are in suspicious doubt concerning it''.
It can be understood from the above verse that the disagreement of people about the principles of the religion represents about rebellion and disobedience after hojjat is ended for them. Therefore, it has been expressed in other verses
'' إِنَّ الدِّینَ عِندَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِینَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْیًا بَیْنَهُمْ ۗ وَمَن یَكْفُرْ بِآیَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِیعُ الْحِسَابِ''
''The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account''.
''كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِیِّینَ مُبَشِّرِینَ وَمُنذِرِینَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِیَحْكُمَ بَیْنَ النَّاسِ فِیمَا اخْتَلَفُوا فِیهِ ۚ وَمَا اخْتَلَفَ فِیهِ إِلَّا الَّذِینَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَیِّنَاتُ بَغْیًا بَیْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِینَ آمَنُوا لِمَا اخْتَلَفُوا فِیهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ یَهْدِی مَن یَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِیمٍ''
''Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight''.
2. In Namal Surah, God censures persons that are doubtful about the doomsday and he states
''بَلِ ادَّارَكَ عِلْمُهُمْ فِی الْآخِرَةِ ۚ بَلْ هُمْ فِی شَكٍّ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ''
''Still less can their knowledge comprehend the Hereafter: Nay, they are in doubt and uncertainty thereanent; nay, they are blind thereunto''.
The meaning of the above verse is that polytheists applied their science in order to deny other worlds except the doomsday so that it ended and remained nothing from it so that they could understand the doomsday. Hence, the meaning of this verse is similar to the following verse
''فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ یُرِدْ إِلَّا الْحَیَاةَ الدُّنْیَا''
''Therefore shun those who turn away from Our Message and desire nothing but the life of this world''.
It can be understood from the above verse the criticism of hesitation and relativism about religion recognition because it has emphasized on the possibility of achieving science and removing hesitation about religious recognition and it censures polytheists because they have not gained this hesitation.
3. Moreover, in Jathiah Surah, the doubt and hesitation of polytheists toward the establishment of the doomsday have been censured;
''وَإِذَا قِیلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَیْبَ فِیهَا قُلْتُم مَّا نَدْرِی مَا السَّاعَةُ إِن نَّظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَیْقِنِینَ''
''And when it was said that the promise of Allah was true, and that the Hour- there was no doubt about its (coming), ye used to say, ´We know not what is the hour: we only think it is an idea, and we have no firm assurance''.
In fact, polytheists have introduced the certain affair of the doomsday meaningless and illogical and said '' we do not believe in it and we cannot trust it in spite of the fact that the verses of Quran had been recited to them, they were doubtful about it with their stubbornness.
4. Another verse describes the reasons of prophets and considers doubt and hesitation about God in contrast with wisdom and reality of nature;
''أَلَمْ یَأْتِكُمْ نَبَأُ الَّذِینَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَالَّذِینَ مِن بَعْدِهِمْ ۛ لَا یَعْلَمُهُمْ إِلَّا اللَّهُ ۚ جَاءَتْهُمْ رُسُلُهُم بِالْبَیِّنَاتِ فَرَدُّوا أَیْدِیَهُمْ فِی أَفْوَاهِهِمْ وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُم بِهِ وَإِنَّا لَفِی شَكٍّ مِّمَّا تَدْعُونَنَا إِلَیْهِ مُرِیبٍ''
''Has not the story reached you, (O people!), of those who (went) before you? - of the people of Noah, and ´Ad, and Thamud? - And of those who (came) after them? None knows them but Allah. To them came messengers with Clear (Signs); but they put their hands up to their mouths, and said: "We do deny (the mission) on which ye have been sent, and we are really in suspicious (disquieting) doubt as to that to which ye invite us''.
''قَالَتْ رُسُلُهُمْ أَفِی اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ یَدْعُوكُمْ لِیَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَیُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ قَالُوا إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِیدُونَ أَن تَصُدُّونَا عَمَّا كَانَ یَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِینٍ''
''Their messengers said: "Is there a doubt about Allah, The Creator of the heavens and the earth? It is He Who invites you, in order that He may forgive you your sins and give you respite for a term appointed!" They said: "Ah! ye are no more than human, like ourselves! Ye wish to turn us away from the (gods) our fathers used to worship: then bring us some clear authority''.
In the above sacred verse, it is possible to adapt the word '' bayyenat'' to miracle, but it is more appropriate that we consider its purpose verses, signs, reasons and miracles. However, it represents clarity and revealing.
There are a lot of probabilities about the meaning of the following sentence
'' فَرَدّوا أَیْدِیَهُمْ فِی أَفْوَاهِهِمْ''
Some have considered it as real meaning and others have considered it as virtual meaning and according to both meanings, they have depicted different probabilities. However, the virtual meaning needs reasons. About real meanings, we had better return both pronouns to polytheists. It means that polytheists put their hand on their mouth in the denial of the clear reasons of prophets and they wanted their silence. This action was used in order to remain addressee silent in the custom of people.
Of course, the writer of the book '' tafsir Al-Mizan'' has guessed that both pronouns come back prophets and the irony of the sacred verse is that polytheists enforced prophets to remain silent.
However, the sacred verses reminds that reality was clear for unbelievers, but they denied it. In other words, the disagreement of polytheists with prophets did not have any reasons. Therefore, exalted God introduces the polytheism and hesitation of unbelievers toward God in contrast with rationality and the reality of nature.
5. God states in another verse
إِنَّ الَّذِینَ یَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَیِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَیَّنَّاهُ لِلنَّاسِ فِی الْكِتَابِ ۙ أُولَٰئِكَ یَلْعَنُهُمُ اللَّهُ وَیَلْعَنُهُمُ اللَّاعِنُونَإِ
''Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be Allah´s curse, and the curse of those entitled to curse''.
Purpose from the word '' Al-Hoda'' is foundations and rules that are hidden in the religion of God and guides the followers of the religion toward happiness. Purpose from the word '' bayyenat'' is verses and documents whose reasons are clear and obvious. Deceased Allame Tabatabaei has considered the word'' bayyenat'' as the description of the descended verses in the book '' tafsir Al-Mizan'' and writes '' hence, the word '' bayyenat'' is descriptive in the remark of great God that devotes the descended verses. Therefore, purpose from the denial of reference is that the descended verse can be explained or its reference can be justified in a way that the verse has no reference.
However, the sacred verse represents this reality that the verses of God are hojats whose reasons are clear and obvious and guides the followers of the religion toward happiness and revelation and this matter was never in contrast with relativism.
Different verses refer to this area and these verse are an example of the verses of Quran that rejects and censures hesitation and relativism in the area of perception recognition and they represent well that human can be able to achieve reality such as the following verses:
''ذَٰلِكَ الْكِتَابُ لَا رَیْبَ ۛ فِیهِ ۛ هُدًى لِّلْمُتَّقِینَ''
''This is the Book; in it is guidance sure, without doubt, to those who fear Allah''.
''وَإِن كُنتُمْ فِی رَیْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُوا شُهَدَاءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِینَ''
''And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true''.
''وَلَقَدْ آتَیْنَا مُوسَى الْكِتَابَ وَقَفَّیْنَا مِن بَعْدِهِ بِالرُّسُلِ ۖ وَآتَیْنَا عِیسَى ابْنَ مَرْیَمَ الْبَیِّنَاتِ وَأَیَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِیقًا كَذَّبْتُمْ وَفَرِیقًا تَقْتُلُونَ''
''We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, ye are puffed up with pride?- Some ye called impostors, and others ye slay''.
''فَإِن زَلَلْتُم مِّن بَعْدِ مَا جَاءَتْكُمُ الْبَیِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِیزٌ حَكِیمٌ''
''If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise''.
''سَلْ بَنِی إِسْرَائِیلَ كَمْ آتَیْنَاهُم مِّنْ آیَةٍ بَیِّنَةٍ ۗ وَمَن یُبَدِّلْ نِعْمَةَ اللَّهِ مِن بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِیدُ الْعِقَابِ''
''Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah´s favour has come to him, substitutes (something else), Allah is strict in punishment''.
''كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِیِّینَ مُبَشِّرِینَ وَمُنذِرِینَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِیَحْكُمَ بَیْنَ النَّاسِ فِیمَا اخْتَلَفُوا فِیهِ ۚ وَمَا اخْتَلَفَ فِیهِ إِلَّا الَّذِینَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَیِّنَاتُ بَغْیًا بَیْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِینَ آمَنُوا لِمَا اخْتَلَفُوا فِیهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ یَهْدِی مَن یَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِیمٍ''
''Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight''.
''تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ ۚ وَآتَیْنَا عِیسَى ابْنَ مَرْیَمَ الْبَیِّنَاتِ وَأَیَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِینَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءَتْهُمُ الْبَیِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَٰكِنَّ اللَّهَ یَفْعَلُ مَا یُرِیدُ''
''Those messengers We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah Fulfilleth His plan''.
''رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِیَوْمٍ لَّا رَیْبَ فِیهِ ۚ إِنَّ اللَّهَ لَا یُخْلِفُ الْمِیعَادَ''
''Our Lord! Thou art He that will gather mankind Together against a day about which there is no doubt; for Allah never fails in His promise''.
''فَكَیْفَ إِذَا جَمَعْنَاهُمْ لِیَوْمٍ لَّا رَیْبَ فِیهِ وَوُفِّیَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا یُظْلَمُونَ''
''But how (will they fare) when we gather them together against a day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or) injustice''?
''كَیْفَ یَهْدِی اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِیمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَیِّنَاتُ ۚ وَاللَّهُ لَا یَهْدِی الْقَوْمَ الظَّالِمِینَ''
''How shall Allah Guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust''.
''وَلَا تَكُونُوا كَالَّذِینَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَیِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِیمٌ''
''Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty''.
''اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ لَیَجْمَعَنَّكُمْ إِلَىٰ یَوْمِ الْقِیَامَةِ لَا رَیْبَ فِیهِ ۗ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِیثًا''
''Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah´s''.
''سْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَیْهِمْ كِتَابًا مِّنَ السَّمَاءِ ۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ اتَّخَذُوا الْعِجْلَ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَیِّنَاتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَآتَیْنَا مُوسَىٰ سُلْطَانًا مُّبِینًا''
''The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority''.
''وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِیحَ عِیسَى ابْنَ مَرْیَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِینَ اخْتَلَفُوا فِیهِ لَفِی شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ یَقِینًا''
''That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not''.
''قُل لِّمَن مَّا فِی السَّمَاوَاتِ وَالْأَرْضِ ۖ قُل لِّلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۚ لَیَجْمَعَنَّكُمْ إِلَىٰ یَوْمِ الْقِیَامَةِ لَا رَیْبَ فِیهِ ۚ الَّذِینَ خَسِرُوا أَنفُسَهُمْ فَهُمْ لَا یُؤْمِنُونَ''
''Say: "To whom belongeth all that is in the heavens and on earth?" Say: "To Allah. He hath inscribed for Himself (the rule of) Mercy. That He will gather you together for the Day of Judgment, there is no doubt whatever. It is they who have lost their own souls, that will not believe''.
.'' لْ إِنِّی عَلَىٰ بَیِّنَةٍ مِّن رَّبِّی وَكَذَّبْتُم بِهِ ۚ مَا عِندِی مَا تَسْتَعْجِلُونَ بِهِ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ یَقُصُّ الْحَقَّ ۖ وَهُوَ خَیْرُ الْفَاصِلِینَ''
''Say: "For me, I (work) on a clear sign from my Lord, but ye reject Him. What ye would see hastened, is not in my power. The command rests with none but Allah: He declares the truth, and He is the best of judges''.
''أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَیْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُم بَیِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآیَاتِ اللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِی الَّذِینَ یَصْدِفُونَ عَنْ آیَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا یَصْدِفُونَ''
''Or lest ye should say: "If the Book had only been sent down to us, we should have followed its guidance better than they." Now then hath come unto you a clear (sign) from your Lord,- and a guide and a mercy: then who could do more wrong than one who rejecteth Allah´s signs, and turneth away therefrom? In good time shall We requite those who turn away from Our signs, with a dreadful penalty, for their turning away''.
''وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا ۗ قَالَ یَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَیْرُهُ ۖ قَدْ جَاءَتْكُم بَیِّنَةٌ مِّن رَّبِّكُمْ ۖ هَٰذِهِ نَاقَةُ اللَّهِ لَكُمْ آیَةً ۖ فَذَرُوهَا تَأْكُلْ فِی أَرْضِ اللَّهِ ۖ وَلَا تَمَسُّوهَا بِسُوءٍ فَیَأْخُذَكُمْ عَذَابٌ أَلِیمٌ''
''To the Thamud people (We sent) Salih, one of their own brethren: He said: "O my people! worship Allah: ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! This she-camel of Allah is a Sign unto you: So leave her to graze in Allah´s earth, and let her come to no harm, or ye shall be seized with a grievous punishment''.
''وَإِلَىٰ مَدْیَنَ أَخَاهُمْ شُعَیْبًا ۗ قَالَ یَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَیْرُهُ ۖ قَدْ جَاءَتْكُم بَیِّنَةٌ مِّن رَّبِّكُمْ ۖ فَأَوْفُوا الْكَیْلَ وَالْمِیزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْیَاءَهُمْ وَلَا تُفْسِدُوا فِی الْأَرْضِ بَعْدَ إِصْلَاحِهَا ۚ ذَٰلِكُمْ خَیْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِینَ''
''To the Madyan people We sent Shu´aib, one of their own brethren: he said: "O my people! worship Allah; Ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith''.
''إِذْ أَنتُم بِالْعُدْوَةِ الدُّنْیَا وَهُم بِالْعُدْوَةِ الْقُصْوَىٰ وَالرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَاخْتَلَفْتُمْ فِی الْمِیعَادِ ۙ وَلَٰكِن لِّیَقْضِیَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّیَهْلِكَ مَنْ هَلَكَ عَن بَیِّنَةٍ وَیَحْیَىٰ مَنْ حَیَّ عَن بَیِّنَةٍ ۗ وَإِنَّ اللَّهَ لَسَمِیعٌ عَلِیمٌ''
''Remember ye were on the hither side of the valley, and they on the farther side, and the caravan on lower ground than ye. Even if ye had made a mutual appointment to meet, ye would certainly have failed in the appointment: But (thus ye met), that Allah might accomplish a matter already enacted; that those who died might die after a clear Sign (had been given), and those who lived might live after a Clear Sign (had been given). And verily Allah is He Who heareth and knoweth (all things)''.
''وَمَا كَانَ هَٰذَا الْقُرْآنُ أَن یُفْتَرَىٰ مِن دُونِ اللَّهِ وَلَٰكِن تَصْدِیقَ الَّذِی بَیْنَ یَدَیْهِ وَتَفْصِیلَ الْكِتَابِ لَا رَیْبَ فِیهِ مِن رَّبِّ الْعَالَمِینَ''
''This Qur´an is not such as can be produced by other than Allah; on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book - wherein there is no doubt - from the Lord of the worlds''.
''فَإِن كُنتَ فِی شَكٍّ مِّمَّا أَنزَلْنَا إِلَیْكَ فَاسْأَلِ الَّذِینَ یَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ ۚ لَقَدْ جَاءَكَ الْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِینَ''
''If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in no wise of those in doubt''.
''قُلْ یَا أَیُّهَا النَّاسُ إِن كُنتُمْ فِی شَكٍّ مِّن دِینِی فَلَا أَعْبُدُ الَّذِینَ تَعْبُدُونَ مِن دُونِ اللَّهِ وَلَٰكِنْ أَعْبُدُ اللَّهَ الَّذِی یَتَوَفَّاكُمْ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِینَ''
''Say: "O ye men! If ye are in doubt as to my religion, (behold!) I worship not what ye worship, other than Allah! But I worship Allah - Who will take your souls (at death): I am commanded to be (in the ranks) of the Believers''.
''أَفَمَن كَانَ عَلَىٰ بَیِّنَةٍ مِّن رَّبِّهِ وَیَتْلُوهُ شَاهِدٌ مِّنْهُ وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ أُولَٰئِكَ یُؤْمِنُونَ بِهِ ۚ وَمَن یَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ ۚ فَلَا تَكُ فِی مِرْیَةٍ مِّنْهُ ۚ إِنَّهُ الْحَقُّ مِن رَّبِّكَ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا یُؤْمِنُونَ''
''Can they be (like) those who accept a Clear (Sign) from their Lord, and whom a witness from Himself doth teach, as did the Book of Moses before it,- a guide and a mercy? They believe therein; but those of the Sects that reject it,- the Fire will be their promised meeting-place. Be not then in doubt thereon: for it is the truth from thy Lord: yet many among men do not believe''.
''قَالَ یَا قَوْمِ أَرَأَیْتُمْ إِن كُنتُ عَلَىٰ بَیِّنَةٍ مِّن رَّبِّی وَآتَانِی رَحْمَةً مِّنْ عِندِهِ فَعُمِّیَتْ عَلَیْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ''
''He said: "O my people! See ye if (it be that) I have a Clear Sign from my Lord, and that He hath sent Mercy unto me from His own presence, but that the Mercy hath been obscured from your sight? shall we compel you to accept it when ye are averse to it''.
''قَالُوا یَا صَالِحُ قَدْ كُنتَ فِینَا مَرْجُوًّا قَبْلَ هَٰذَا ۖ أَتَنْهَانَا أَن نَّعْبُدَ مَا یَعْبُدُ آبَاؤُنَا وَإِنَّنَا لَفِی شَكٍّ مِّمَّا تَدْعُونَا إِلَیْهِ مُرِیبٍ''
''They said: "O Salih! thou hast been of us! a centre of our hopes hitherto! dost thou (now) forbid us the worship of what our fathers worshipped? But we are really in suspicious (disquieting) doubt as to that to which thou invitest us''.
''قَالَ یَا قَوْمِ أَرَأَیْتُمْ إِن كُنتُ عَلَىٰ بَیِّنَةٍ مِّن رَّبِّی وَآتَانِی مِنْهُ رَحْمَةً فَمَن یَنصُرُنِی مِنَ اللَّهِ إِنْ عَصَیْتُهُ ۖ فَمَا تَزِیدُونَنِی غَیْرَ تَخْسِیرٍ''
''He said: "O my people! do ye see? if I have a Clear (Sign) from my Lord and He hath sent Mercy unto me from Himself,- who then can help me against Allah if I were to disobey Him? What then would ye add to my (portion) but perdition''.
''قَالَ یَا قَوْمِ أَرَأَیْتُمْ إِن كُنتُ عَلَىٰ بَیِّنَةٍ مِّن رَّبِّی وَرَزَقَنِی مِنْهُ رِزْقًا حَسَنًا ۚ وَمَا أُرِیدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ ۚ إِنْ أُرِیدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِیقِی إِلَّا بِاللَّهِ ۚ عَلَیْهِ تَوَكَّلْتُ وَإِلَیْهِ أُنِیبُ''
''He said: "O my people! see ye whether I have a Clear (Sign) from my Lord, and He hath given me sustenance (pure and) good as from Himself? I wish not, in opposition to you, to do that which I forbid you to do. I only desire (your) betterment to the best of my power; and my success (in my task) can only come from Allah. In Him I trust, and unto Him I look''.
''أَوَلَمْ یَرَوْا أَنَّ اللَّهَ الَّذِی خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَىٰ أَن یَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَیْبَ فِیهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورً''
''See they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude''.
''وَكَذَٰلِكَ أَعْثَرْنَا عَلَیْهِمْ لِیَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَیْبَ فِیهَا إِذْ یَتَنَازَعُونَ بَیْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَیْهِم بُنْیَانًا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِینَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَیْهِم مَّسْجِدًا''
''Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them''.
''قَالُوا لَن نُّؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَیِّنَاتِ وَالَّذِی فَطَرَنَا ۖ فَاقْضِ مَا أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِی هَٰذِهِ الْحَیَاةَ الدُّنْیَا''
''They said: "Never shall we regard thee as more than the Clear Signs that have come to us, or than Him Who created us! so decree whatever thou desirest to decree: for thou canst only decree (touching) the life of this world''.
''وَقَالُوا لَوْلَا یَأْتِینَا بِآیَةٍ مِّن رَّبِّهِ ۚ أَوَلَمْ تَأْتِهِم بَیِّنَةُ مَا فِی الصُّحُفِ الْأُولَىٰ''
''They say: "Why does he not bring us a sign from his Lord?" Has not a Clear Sign come to them of all that was in the former Books of revelation''.
''یَا أَیُّهَا النَّاسُ إِن كُنتُمْ فِی رَیْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَیْرِ مُخَلَّقَةٍ لِّنُبَیِّنَ لَكُمْ ۚ وَنُقِرُّ فِی الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ۖ وَمِنكُم مَّن یُتَوَفَّىٰ وَمِنكُم مَّن یُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَیْلَا یَعْلَمَ مِن بَعْدِ عِلْمٍ شَیْئًا ۚ وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَیْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِیجٍ''
''O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs)''.
''وَأَنَّ السَّاعَةَ آتِیَةٌ لَّا رَیْبَ فِیهَا وَأَنَّ اللَّهَ یَبْعَثُ مَن فِی الْقُبُورِ''
''And verily the Hour will come: there can be no doubt about it, or about (the fact) that Allah will raise up all who are in the graves''.
''وَلَقَد تَّرَكْنَا مِنْهَا آیَةً بَیِّنَةً لِّقَوْمٍ یَعْقِلُونَ''
''And We have left thereof an evident Sign, for any people who (care to) understand''.
''تَنزِیلُ الْكِتَابِ لَا رَیْبَ فِیهِ مِن رَّبِّ الْعَالَمِینَ''
''(This is) the Revelation of the Book in which there is no doubt,- from the Lord of the Worlds''.
''وَلَقَدْ جَاءَكُمْ یُوسُفُ مِن قَبْلُ بِالْبَیِّنَاتِ فَمَا زِلْتُمْ فِی شَكٍّ مِّمَّا جَاءَكُم بِهِ ۖ حَتَّىٰ إِذَا هَلَكَ قُلْتُمْ لَن یَبْعَثَ اللَّهُ مِن بَعْدِهِ رَسُولًا ۚ كَذَٰلِكَ یُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُّرْتَابٌ''
''And to you there came Joseph in times gone by, with Clear Signs, but ye ceased not to doubt of the (Mission) for which he had come: At length, when he died, ye said: ´No messenger will Allah send after him.´ thus doth Allah leave to stray such as transgress and live in doubt''.
''إِنَّ السَّاعَةَ لَآتِیَةٌ لَّا رَیْبَ فِیهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا یُؤْمِنُونَ''
''The Hour will certainly come: Therein is no doubt: Yet most men believe not''.
''وَلَقَدْ آتَیْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِیهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِیَ بَیْنَهُمْ ۚ وَإِنَّهُمْ لَفِی شَكٍّ مِّنْهُ مُرِیبٍ''
''We certainly gave Moses the Book aforetime: but disputes arose therein. Had it not been for a Word that went forth before from thy Lord, (their differences) would have been settled between them: but they remained in suspicious disquieting doubt thereon''.
''وَكَذَٰلِكَ أَوْحَیْنَا إِلَیْكَ قُرْآنًا عَرَبِیًّا لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ یَوْمَ الْجَمْعِ لَا رَیْبَ فِیهِ ۚ فَرِیقٌ فِی الْجَنَّةِ وَفَرِیقٌ فِی السَّعِیرِ''
''Thus have We sent by inspiration to thee an Arabic Qur´an: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the Blazing Fire''.
''وَكَذَٰلِكَ أَوْحَیْنَا إِلَیْكَ قُرْآنًا عَرَبِیًّا لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ یَوْمَ الْجَمْعِ لَا رَیْبَ فِیهِ ۚ فَرِیقٌ فِی الْجَنَّةِ وَفَرِیقٌ فِی السَّعِیرِ''
''وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْیًا بَیْنَهُمْ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَىٰ أَجَلٍ مُّسَمًّى لَّقُضِیَ بَیْنَهُمْ ۚ وَإِنَّ الَّذِینَ أُورِثُوا الْكِتَابَ مِن بَعْدِهِمْ لَفِی شَكٍّ مِّنْهُ مُرِیبٍ''
''And they became divided only after Knowledge reached them,- through selfish envy as between themselves. Had it not been for a Word that went forth before from thy Lord, (tending) to a Term appointed, the matter would have been settled between them: But truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it''.
''بَلْ هُمْ فِی شَكٍّ یَلْعَبُونَ''
''Yet they play about in doubt''.
''قُلِ اللَّهُ یُحْیِیكُمْ ثُمَّ یُمِیتُكُمْ ثُمَّ یَجْمَعُكُمْ إِلَىٰ یَوْمِ الْقِیَامَةِ لَا رَیْبَ فِیهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا یَعْلَمُونَ''
''Say: "It is Allah Who gives you life, then gives you death; then He will gather you together for the Day of Judgment about which there is no doubt": But most men do not understand''.
''أَفَمَن كَانَ عَلَىٰ بَیِّنَةٍ مِّن رَّبِّهِ كَمَن زُیِّنَ لَهُ سُوءُ عَمَلِهِ وَاتَّبَعُوا أَهْوَاءَهُم''
''Is then one who is on a clear (Path) from his Lord, no better than one to whom the evil of his conduct seems pleasing, and such as follow their own lusts''.
''وَمَا تَفَرَّقَ الَّذِینَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَیِّنَةُ''
''Nor did the People of the Book make schisms, until after there came to them Clear Evidence''.
2. The effect of the completion of sciences in on interpretation
Some writers have mentioned the two following sacred verses as documents in order to explain the effect of new sciences on the meanings of Quran and the understanding of the verses;
''اللَّهُ الَّذِی خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِیَ فِی الْبَحْرِ بِأَمْرِهِ ۖ وَسَخَّرَ لَكُمُ الْأَنْهَارَ''
''It is Allah Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you; it is He Who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you''.
''وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَیْنِ ۖ وَسَخَّرَ لَكُمُ اللَّیْلَ وَالنَّهَارَ''
''And He hath made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you''.
Referring to the mentioned verse, he believes that a lot of Muslims in the recent century translate such verses in this way that persons have talent and ability that they control the forces of the nature, change them, dominate a rule on another rule and can be winner in the nature. When people read these verses, they thought that the control of the sky meant that God put the stars, the moon and the sun in a way that they could move so that the ground of the life of persons can be provided.
It should be said that the replacement of the forces of the nature and dominating natural rule over another rule, in other words, governorship over the nature, is not a comprehensive interpretation and its comprehensiveness has not been proved because human has not been able to governor with the forces of the nature, especially the sun, the moon, the day and the night, and change the rule that is dominated on them. It is not possible that in the future, such comprehensive ability will cover all of the forces of the nature and will gain them. It is clear that human can never turn off the sun and dominate on the day and the night or the earth in a way that persons prevent from its orbiting around the earth.
Paying attention to the word '' Daebin'' in the sacred verse elucidates this point. Therefore, the meaning of the verse is that God has always trained for you, from the time of the creation of human until now. Hence, this interpretation, God has considered the nature in a way that the life of human can continue, can be more adaptable with the meaning of the verse than it is said that human should be dominant over the forces of the nature. If it is supposed that human can dominate on the nature in the future, this affair will not influence the past and this is not in line with the word '' daebin'' that represents consistency.
Second, lack of the awareness of the past persons of the ability of human is a reason due to lack of the clarity of the representation of the verses of Quran as the progress of the sciences of human is not a reason for ambiguity in the verses of Quran so that such an interpretation can be easy with the progress of science.
There are still verses in Quran that the science of human has not achieved them. Are the following verses that announce the disorder of the sun, the cut of the sky, the dispersion of stars and the eradication of their light, the inflaming of the seas and … lack of reference due to lack of the receiving of human?
''ذَا الشَّمْسُ كُوِّرَتْ''
''When the sun (with its spacious light) is folded up''.
''إِذَا السَّمَاءُ انفَطَرَتْ''
''When the Sky is cleft asunder''.
''وَإِذَا الْكَوَاكِبُ انتَثَرَتْ''
''When the Stars are scattered ''.
''وَإِذَا النُّجُومُ انكَدَرَتْ''
''When the stars fall, losing their lustre''.
''وَإِذَا الْبِحَارُ سُجِّرَتْ
''When the oceans boil over with a swell''.
The scientists of the science of physics have not been able yet that they can understand the duality of the tiny particles of atom such as electron and proton and are disable in the first step of duality. But the reference of the following sacred verse has been established since the beginning.
'' وَمِن كُلِّ شَیْءٍ خَلَقْنَا زَوْجَیْنِ لَعَلَّكُمْ تَذَكَّرُونَ''
''And of every thing We have created pairs: That ye may receive instruction''.
Moreover, it has been expressed in another verse
'' وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ إِنِّی لَكُم مِّنْهُ نَذِیرٌ مُّبِینٌ''
''And make not another an object of worship with Allah: I am from Him a Warner to you, clear and open''.
''وَكَأَیِّن مِّنْ آیَةٍ فِی السَّمَاوَاتِ وَالْأَرْضِ یَمُرُّونَ عَلَیْهَا وَهُمْ عَنْهَا مُعْرِضُونَ''
''And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them''.
The above verse refers to the review of human to the skies and the earth. People in the past could not understand the way of the travels of the sky. They have translated the following phrase as observation with unarmed eyes in the verses and signs of the skies and the earth whereas its distinct meaning is to review them;
''یَمُرُّونَ عَلَیْهَا''
A kind of the review is with armed and unarmed eyes and its another kind is physical review. The reference of the verse to physical review is more. Review over a thing is movement on it along with domination on it.
Hence, the completion of the sciences of human can help only human so that they can understand the superb purposes of Quran not change its conceptions in a way that a verse has a meaning in a specific time and in another time, it has another meaning.
3. Quran and different parts
One of reasons that has been expressed about relativism and about the increase of religious knowledge is beside the silence of religious texts. The owner of this theory '' according to the theory of extension, I have tried to explain the secret of the increase of religious understanding and to express its mechanisms. In conclusion, our understanding from religious texts is different and this variety is not a single understanding. It is not only different, but it is also fluid. Its reason is that the text of the religion (Quran and tradition) is silent and we always get assistance from expectations, questions and presuppositions in order to understand religious texts and their interpretation whether it is jurisprudence, Hadith and the interpretation of Quran because there are no interpretations without relying on expectations, questions and presupposition. Moreover, these expectations, questions and presuppositions come from the religion because they are variant and fluid out of the religion. Science, philosophy and the achievements of human are increasing, changing and developing. Interpretations that are done through questions, expectations and presuppositions will develop and change. Whether you believe in this specific mechanism or not, you can never deny the principle of this meaning that divine book and the remark of the prophet (peace of Allah be upon him and his descendants) has different interpretations. According to the interpretation of the narrations, the remark of God has layers and true remark has several layers when you understand the first layer of meaning, the layer of meaning is revealed. This does not devote the remark of God when you refer to the remark of dignitaries such as Molavi and Hafez in Farsi and other dignitaries in other languages, you will learn that true remark has several layers.
The layers of of Quran does not mean that there are understandings that paradoxical and in contrast with each other. Suppose that this meaning involves a kind of increase in religious recognition, these understandings will be coordinated and associate. If these understandings are taken from the layers of divine remark, these layers will all be the remark of God and true exhibits and these layers will all be the remark of God and true exhibits will be coordinated and associate.
Quran expresses this matter clearly in different verses and emphasizes on this matter the remark of God and true exhibits will be coordinated and associate such as:
1. God states in Nisa Surah
''أَفَلَا یَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَیْرِ اللَّهِ لَوَجَدُوا فِیهِ اخْتِلَافًا كَثِیرًا''
''Do they not consider the Qur´an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy''.
The word '' Tadabbor'' in the above verse means getting a thing from another thing. In the sacred above verse, this word can be translated in two ways: a. thinking about a verse after another verse; b) thinking about a verse after another thinking.
Purpose from the above verse is that there is not disagreement in Quran and this affair is depicted more than a verse. Hence, the first probability has more adaptability with the meaning of the sacred verse in spite of the fact that it does not involve the denial of the second meaning.
The purpose of the verse is not that if Quran was descended from God, there would not be a lot disagreements about it and fewer disagreements would be observed. But the purpose is that if this supposition had been true and they had seen disagreements in Quran, there would have been a lot of disagreements. In other words, there are a lot of disagreements in the behaviors and remarks of creatures except God.
From the point of view of the author of the book '' Tafsir Al-Mizan'', there are creatures in the world except exalted God that are out of the circle of the world of existence and exists only in the nature of this world. The nature of the world is based on movement, change and evolution. The creatures of this world are within time and their moods are different. All persons are wiser than yesterday and any actions that persons do today, anything that they make today, any prudence that they apply and any ideas and opinions that they express and rules they issue are more mature, more demure and firmer than the work, industry, prudence and opinion of yesterday. Hence, a person is not without disagreement in whatever he or she does and in his or her soul and this disagreement is extended because all persons are under the control of development and public completion. If a person thinks about Quran deeply, he or she will understand that Quran includes all cases related to humanity such as beliefs, trains, resurrection, creation, establishment, morals, the general virtues of humanity and all social and individual rules in a practical way. God has stated all of these foundations and advices through verses that were descended to the prophet (peace of Allah be upon him and his descendants) little by little and in different moods during twenty years. However, the verses have not changed from the aspects of eloquence and miracle. The superb foundations and individual and social rules have not changed. But what was descended at the end of twenty years pays attention to what was descended at the beginning of twenty years and all of its details and branches refer back its principles and roots. Each prudent person that thinks about it issues rules with natural rule. This remark is not from persons that the passing of time and the development and evolution all over the world influenced him. Therefore, we can understand from this sacred verse that the layers of Quran did not mean the paradox of the conceptions. But it has a word that has different meanings that are related to each other. Or the word refers to reality that has different ranks and degrees.
It should be mentioned that the claim of understandings in religious pluralism is related to cases that understandings are different and they in contrast with each other. In other words, has no way out in different ways. Hence, the above meaning is never true about Quran.
2. It has been expressed in another verse

''اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِیثِ كِتَابًا مُّتَشَابِهًا مَّثَانِیَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِینَ یَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِینُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ یَهْدِی بِهِ مَن یَشَاءُ ۚ وَمَن یُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَاد''ٍ
''Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah´s praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide ''.
Purpose from Hadith is remark as it has been expressed in the sacred following verses in such a meaning;
''فَلْیَأْتُوا بِحَدِیثٍ مِّثْلِهِ إِن كَانُوا صَادِقِینَ''
''Let them then produce a recital like unto it,- If (it be) they speak the truth''.
''فَبِأَیِّ حَدِیثٍ بَعْدَهُ یُؤْمِنُونَ''
''Then what Message, after that, will they believe in?''
Therefore, the remarks of the prophet (peace of Allah be upon him and his descendants) and Imams (peace be upon them) are called '' Hadith''.
Purpose from similarity is that the verses of Quran are similar to each other and a verse is not in contrast with another verse. It should be paid attention that the word '' similarity'' in this sacred verse has only the similarity of pronunciation with what has been expressed at the beginning of Aal-Imran Surah about the description of some verses because similarity has meant ambiguity there and it has been expressed lack of contrast in sacred verses
''هُوَ الَّذِی أَنزَلَ عَلَیْكَ الْكِتَابَ مِنْهُ آیَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِینَ فِی قُلُوبِهِمْ زَیْغٌ فَیَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِیلِهِ ۗ وَمَا یَعْلَمُ تَأْوِیلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِی الْعِلْمِ یَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا یَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ''
''He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding''.
On the other hand, similarity in Aal-Imran Surah has been expressed about the description of some verses of Quran whereas similarity is the description of all verses of Quran.
There is disagreement about the word '' Mesani'' among interpreters and the following meanings have been expressed for it:
1. It has been expressed about the stories, news and rules of Quran with different expressions two times.
2. If it is read two time, it will not be boring.
3. It includes affairs that are mutual such as '' order and prohibition'', '' promise'', '' reward and punishment'', '' heaven and hell'', '' believer and polytheist'' and …
4. It has been descended to the prophet (peace of Allah be upon him and his descendants) two times, it was descended to the prophet (peace of Allah be upon him and his descendants) at once and it was descended to the prophet (peace of Allah be upon him and his descendants) gradually once more during twenty three of his mission.
4. Some verses of Quran are more flexible than other verses and each one explains and justifies the other one. Deceased Allame Tabatabaei has chosen this meaning.
Two interpretations that have been used in the above sacred verse represent this reality clearly that the layers of Quran do not mean that the layers are uncoordinated and unassociated. Hence, if different understandings are taken from Quran, they will never be in contrast with each other.
4. The silence of Quran
As it was discussed in the previous matters, from the point of view of some contemporary writers, the silence of the religious texts, especially Quran, is considered as one of the reasons of religious relativism. According to this point of view, Quran is silent without meanings and it needs interpretation. This interpretation is done by human and human presents different interpretations with his or her presuppositions. As a consequence, different religious religions are created.
This claim is defected and unacceptable because Quran does not need external interpreter and has introduced itself ''light'', '' Reason'';
''یَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا یُبَیِّنُ لَكُمْ كَثِیرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَیَعْفُو عَن كَثِیرٍ ۚ قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِینٌ
''O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary): There hath come to you from Allah a (new) light and a perspicuous Book''.
Hojat'';''
''فَانقَلَبُوا بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ یَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِیمٍ''
''And they returned with Grace and bounty from Allah: no harm ever touched them: For they followed the good pleasure of Allah: And Allah is the Lord of bounties unbounded''.
'' Expression'';
''قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِینَ''
''Say: "With Allah is the argument that reaches home: if it had been His will, He could indeed have guided you all''.
'' Clear'';
''َٰذَا بَیَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِینَ''
''Here is a plain statement to men, a guidance and instruction to those who fear Allah''.
'' Tabiayn'';
''طس ۚ تِلْكَ آیَاتُ الْقُرْآنِ وَكِتَابٍ مُّبِینٍ''
''These are verses of the Qur´an,-a book that makes (things) clear''.
''وَیَوْمَ نَبْعَثُ فِی كُلِّ أُمَّةٍ شَهِیدًا عَلَیْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِیدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَیْكَ الْكِتَابَ تِبْیَانًا لِّكُلِّ شَیْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِینَ''
''One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims''.
'' Ahsan Tafsira''
''وَلَا یَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِیرًا''
''And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof)''.
What the interpreters of Quran do is the explanation of verses with other verses and in fact, they get the answer of their questions from the sciences of Quran;
''وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنسَانَ لَظَلُومٌ كَفَّارٌ''
''And He giveth you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them. Verily, man is given up to injustice and ingratitude''.
On other hand, Quran introduces itself '' leader'' and this adjective of Quran is in contrast with the silence of Quran;
''شَهْرُ رَمَضَانَ الَّذِی أُنزِلَ فِیهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَیِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْیَصُمْهُ ۖ وَمَن كَانَ مَرِیضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَیَّامٍ أُخَرَ ۗ یُرِیدُ اللَّهُ بِكُمُ الْیُسْرَ وَلَا یُرِیدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ''
''Ramadhan is the (month) in which was sent down the Qur´an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful''.
In other words, the remark of God has expressed the purposes of God for obliged persons eloquently and fluently and obliged persons can understand the conceptions of Quran with having enough science about the words of Quran and their meanings. Basically, the miracle of Quran is that it is absolute in all aspects, from the aspects of the representation of the words, examples in necessary cases and eloquence and fluency. Hence, Quran is absolute.
It should be also mentioned that the interpretations of Imams (peace be upon them) are considered as hojat for us from the point of view of Quran according to the references of Quran and they are not considered as an instrument out of Quran. For example, it has been expressed in Nisa Surah
''إِنَّا أَنزَلْنَا إِلَیْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَیْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُن لِّلْخَائِنِینَ خَصِیمًا''
''We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust''.
According to the above verse, God has considered divine presentation and sign as the point of view of Quran and it includes the tradition of the prophet (peace of Allah be upon him and his descendants). The government among people is the implementation and performance of divine rules and judgment about the matters and disagreements of people about the area of beliefs and social affairs. Relationship between the tradition of Ahle Beit (peace be upon them) and the tradition of the prophet (peace of Allah be upon him and his descendants) has been proved with the use of the narrative and Quran reasons.
In conclusion, Quran is not without reference and understanding and different interpretations with the use of the trains of Quran will either eradicate or be used in the path of growth.
Now the claim of the silence of Quran will be analyzed with the use of the verses of Quran:
1. Exalted God states in Nisa Surah
'' یَا أَیُّهَا النَّاسُ قَدْ جَاءَكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَیْكُمْ نُورًا مُّبِینًا''
''O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest''.
In the above verse, there are three interpretations in the description of Quran and each one emphasizes the other one such as '' reason'', '' light'' and '' clear path''. Of course, some interpreters have guessed that purpose from '' reason'' is the messenger of God (peace of Allah be upon him and his descendants) '' the confirmation of this probability is that the sentence is about verses that represent the trueness of the messenger of God (peace of Allah be upon him and his descendants) in his mission. Another confirmation is that Quran has been descended from exalted God. The third confirmation is that the discussed verse is conclusion from verses.
If we accept this idea that purpose '' reason'' is the messenger of God (peace of Allah be upon him and his descendants) not Quran. There is no question that purpose from the words '' light'' and '' clear path'' is Quran and because Quran has stated
'' وَأَنْزَلْنَا إِلَیْكُمْ نُوراً مُبِیناً''
These explanations are in contrast with the silence of Quran because the adjective '' luminous'' is accompanied with logic and guidance and if Quran is silent, such a purpose will not implement.
2. God states in Nahl Surah
''وَیَوْمَ نَبْعَثُ فِی كُلِّ أُمَّةٍ شَهِیدًا عَلَیْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِیدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَیْكَ الْكِتَابَ تِبْیَانًا لِّكُلِّ شَیْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِینَ''
''One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims''.
Some interpreters have consider the following sentence unrelated to the beginning of the verse;
''وَنَزَّلْنَا عَلَیْكَ الْكِتَابَ تِبْیَاناً لِكُلِّ شَیْ‏ءٍ وَهُدىً وَرَحْمَةً وَبُشْرَى‏ لِلْمُسْلِمِینَ''
But it is more appropriate to consider the above sentence an addressee pronoun that is expressed in the following sentence as other interpreters have improved this probability.
''جِئْنَا بِكَ شَهِیداً عَلَى‏ هؤُلاَءِ''
However, the meaning of the verse will be '' we sent you as witness for this nation whereas we descended a book for you in the world that was documents for everything and it was considered as guidance, mercy and annunciation for Muslims. Quran is a clear and complete expression for everything.
Some believe about the following phrase that since Quran is the book of guidance for public. Hence, purpose from '' everything'' in the above verse is things that refer back guidance such as trains related to resurrection, morals, religious rules, stories and advices that people need in order to find the right path. Therefore, Quran is signs for all of these cases not signs for everything and all sciences.
This remark is appropriate if purpose from '' signs'' is the expression of intentions through remarks and verbal representations. The phrase '' everything '' includes everything in all areas. The confirmation of this probability is narrations that have introduced Quran as the sign of everything and have considered science in Quran. For example, there is a narration that Imam Sadeq (peace be upon him) states '' I swear God that we are aware of whatever is in the sky, on the earth, in the heaven and the hell and among them. Then he stated '' all of these sciences have been expressed in Quran''. Then Imam Sadeq (peace be upon him) recited the following verse
''وَیَوْمَ نَبْعَثُ فِی كُلِّ أُمَّةٍ شَهِیدًا عَلَیْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِیدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَیْكَ الْكِتَابَ تِبْیَانًا لِّكُلِّ شَیْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِینَ'
''One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims''.
According to this probability, there are a lot of references that include hidden affairs that human cannot understand them.
Another confirmation of this probability is the following sacred verse
''هُوَ الَّذِی أَنزَلَ عَلَیْكَ الْكِتَابَ مِنْهُ آیَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِینَ فِی قُلُوبِهِمْ زَیْغٌ فَیَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِیلِهِ ۗ وَمَا یَعْلَمُ تَأْوِیلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِی الْعِلْمِ یَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا یَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ''
''He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding''.
The sacred above verse abolishes the remark of persons that express '' the remark of God does not refer anything and is silent because the remark of a sagacious person has reference from two aspects: his remark refers to same meaning that needs the remark. Second, his remark refers to the confirmation of meaning that needs reason; otherwise, if the remark of a sagacious persons does not have the above two references, it will be beyond the circle of wisdom and will be in the path of deviations that will have no use.
3. In another verse, it has been expressed about the description of Quran
''شَهْرُ رَمَضَانَ الَّذِی أُنزِلَ فِیهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَیِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْیَصُمْهُ ۖ وَمَن كَانَ مَرِیضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَیَّامٍ أُخَرَ ۗ یُرِیدُ اللَّهُ بِكُمُ الْیُسْرَ وَلَا یُرِیدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ''
''Ramadhan is the (month) in which was sent down the Qur´an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if anyone is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful''.
It can be said about difference between two kinds of guidance that have been expressed in the above verse that the first guidance is the guidance of a group of people and it includes most of people, the basis of their life is based on imitation, they cannot distinguish spiritual affairs through reason and cannot distinguish between right path and false path through reason if a person does not guide them and does not elucidate true path for them. But the second guidance is for people that have grown up about the area of science and action. Quran is the sign of guidance for human because Quran has guided this group to the right path and specifies the right path for them as Quran states
''یَهْدِی بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَیُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَی
هْدِیهِمْ إِلَىٰ صِرَاطٍ مُّسْتَقِیمٍ''
''Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light,- guideth them to a path that is straight''.
In fact, Quran is the book of guidance for most of people and the signs of guidance for some people. The above idea has been presented by the author '' Tafsir of Al-Mizan''.
In different cases, Quran has interpreted most of people as '' nas'';
''فَأَقِمْ وَجْهَكَ لِلدِّینِ حَنِیفًا ۚ فِطْرَتَ اللَّهِ الَّتِی فَطَرَ النَّاسَ عَلَیْهَا ۚ لَا تَبْدِیلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّینُ الْقَیِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا یَعْلَمُونَ''
''So set thou thy face steadily and truly to the Faith: (establish) Allah´s handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not''.
''وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا یَعْقِلُهَا إِلَّا الْعَالِمُونَ''
''And such are the Parables We set forth for mankind, but only those understand them who have knowledge''.
Each description in this sacred verse has been expressed for Quran and it emphasizes on the reality that Quran guides human and distinguished between the right path and the false path. Therefore, it is eloquent and clear. The guidance of the divine message is possible about the area of the understanding of the matters. If the understanding of the addressee is not possible, obligations and guidance will have no background.
4. God states in Asrae Surah
''إِنَّ هَٰذَا الْقُرْآنَ یَهْدِی لِلَّتِی هِیَ أَقْوَمُ وَیُبَشِّرُ الْمُؤْمِنِینَ الَّذِینَ یَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِیرًا''
''Verily this Qur´an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward''.
In the above verse, the adjective of superiority has been used and this represents the superiority of Quran in the guidance of Human in comparing to other books. In another verse, Quran considers Turat Book that has not been distorted as the guidance of Bani Israeil in the time of Hazrat Musa (peace be upon him);
''وَآتَیْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِی إِسْرَائِیلَ أَلَّا تَتَّخِذُوا مِن دُونِی وَكِیلًا''
''We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): "Take not other than Me as Disposer of (your) affairs''.
''وَلَقَدْ آتَیْنَا مُوسَى الْكِتَابَ فَلَا تَكُن فِی مِرْیَةٍ مِّن لِّقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِّبَنِی إِسْرَائِیلَ''
''We did indeed aforetime give the Book to Moses: be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel''.
In another verse, it introduces Quran as the guardian of the previous heavenly books
''وَأَنزَلْنَا إِلَیْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَیْنَ یَدَیْهِ مِنَ الْكِتَابِ وَمُهَیْمِنًا عَلَیْهِ ۖ فَاحْكُم بَیْنَهُم بِمَا أَنزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِن لِّیَبْلُوَكُمْ فِی مَا آتَاكُمْ ۖ فَاسْتَبِقُوا الْخَیْرَاتِ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِیعًا فَیُنَبِّئُكُم بِمَا كُنتُمْ فِیهِ تَخْتَلِفُونَ''
''To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute''.
However, the above verse represents that the guidance of Quran is more permanent, firmer and more valuable. This attribute is not in contrast with the silence of Quran and second, it does not cause disagreement and contrast.
5. Some verses recommend people to think about Quran such as the following verse
'' أَفَلَا یَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَیْرِ اللَّهِ لَوَجَدُوا فِیهِ اخْتِلَافًا كَثِیرًا''
''Do they not consider the Qur´an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy''.
As a general, verses that represent that Quran is representative are a lot. The above examples are some of them and to discuss them in a detailed way needs independent implementation. Several other examples will be mentioned in order to have more familiarity:
a. Verses that introduce Quran as light for persons such as
''الَّذِینَ یَتَّبِعُونَ الرَّسُولَ النَّبِیَّ الْأُمِّیَّ الَّذِی یَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِی التَّوْرَاةِ وَالْإِنجِیلِ یَأْمُرُهُم بِالْمَعْرُوفِ وَیَنْهَاهُمْ عَنِ الْمُنكَرِ وَیُحِلُّ لَهُمُ الطَّیِّبَاتِ وَیُحَرِّمُ عَلَیْهِمُ الْخَبَائِثَ وَیَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِی كَانَتْ عَلَیْهِمْ ۚ فَالَّذِینَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِی أُنزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ''
''Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper''.
''فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِی أَنزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِیرٌ''
''Believe, therefore, in Allah and His Messenger, and in the Light which we have sent down. And Allah is well acquainted with all that ye do''.
''وَكَذَٰلِكَ أَوْحَیْنَا إِلَیْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِی مَا الْكِتَابُ وَلَا الْإِیمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِی بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِی إِلَىٰ صِرَاطٍ مُّسْتَقِیمٍ''
''And thus have We, by Our Command, sent inspiration to thee: thou knewest not (before) what was Revelation, and what was Faith; but We have made the (Qur´an) a Light, wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way''.
b. Verses that consider Quran ''expression'' for people and have described it with the adjective '' clear'' such as
'' هَٰذَا بَیَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِینَ''
''Here is a plain statement to men, a guidance and instruction to those who fear Allah''.
''تِلْكَ آیَاتُ الْكِتَابِ وَقُرْآنٍ مُّبِینٍ''
''A. L. R. These are the Ayats of Revelation,- of a Qur´an that makes things clear''.
'' یَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا یُبَیِّنُ لَكُمْ كَثِیرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَیَعْفُو عَن كَثِیرٍ ۚ قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِینٌ''
''O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary): There hath come to you from Allah a (new) light and a perspicuous Book''.
''وَلَقَدْ نَعْلَمُ أَنَّهُمْ یَقُولُونَ إِنَّمَا یُعَلِّمُهُ بَشَرٌ ۗ لِّسَانُ الَّذِی یُلْحِدُونَ إِلَیْهِ أَعْجَمِیٌّ وَهَٰذَا لِسَانٌ عَرَبِیٌّ مُّبِینٌ''
''We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear''.
''وَإِنَّهُ لَتَنزِیلُ رَبِّ الْعَالَمِینَ''
''Verily this is a Revelation from the Lord of the Worlds''.
''نَزَلَ بِهِ الرُّوحُ الْأَمِینُ''
''With it came down the spirit of Faith and Truth''.
عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِینَ''
''To thy heart and mind, that thou mayest admonish''.
''بِلِسَانٍ عَرَبِیٍّ مُّبِینٍ ''
''In the perspicuous Arabic tongue''.
''تِلْكَ آیَاتُ الْقُرْآنِ وَكِتَابٍ مُّبِینٍ''
''These are verses of the Qur´an,-a book that makes (things) clear''.
''وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا یَنبَغِی لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِینٌ''
''We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur´an making things clear''.
c. Verses that introduce Quran as a book that distinguishes the right path and false paths such as
''شَهْرُ رَمَضَانَ الَّذِی أُنزِلَ فِیهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَیِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْیَصُمْهُ ۖ وَمَن كَانَ مَرِیضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَیَّامٍ أُخَرَ ۗ یُرِیدُ اللَّهُ بِكُمُ الْیُسْرَ وَلَا یُرِیدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ''
''Ramadhan is the (month) in which was sent down the Qur´an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if anyone is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful''.
''مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِینَ كَفَرُوا بِآیَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِیدٌ ۗ وَاللَّهُ عَزِیزٌ ذُو انتِقَام''
''Then those who reject Faith in the Signs of Allah will suffer the severest penalty, and Allah is Exalted in Might, Lord of Retribution''.
''تَبَارَكَ الَّذِی نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِیَكُونَ لِلْعَالَمِینَ نَذِیرًا''
''Blessed is He who sent down the criterion to His servant, that it may be an admonition to all creatures''.
Of course, it has been expressed from Imam Sadeq (peace be upon him) that Quran is the name of all of the verses of Quran and Forqan is the name of some verses of Quran that people should act it. Therefore, the adjective '' Forqan'' denies the idea of silence of Quran because this narration considers this attribute for some verses of Quran. This meaning is not in contrast with claim that Quran becomes meaningful with the interpretations of some interpreters, different and contrast interpretations.
d. Some verses of Quran represent that when Quran is recited for people, this recitation can be enough for the guidance of human such as the following verse:
''أَوَلَمْ یَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَیْكَ الْكِتَابَ یُتْلَىٰ عَلَیْهِمْ ۚ إِنَّ فِی ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ یُؤْمِنُونَ''
''And is it not enough for them that we have sent down to thee the Book which is rehearsed to them? Verily, in it is Mercy and a Reminder to those who believe''.
''قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِیلَ فَإِنَّهُ نَزَّلَهُ عَلَىٰ قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَیْنَ یَدَیْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِینَ''
''Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah´s will, a confirmation of what went before, and guidance and glad tidings for those who believe''.
''هَٰذَا بَیَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِینَ''
''Here is a plain statement to men, a guidance and instruction to those who fear Allah''.
'' أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَیْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُم بَیِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآیَاتِ اللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِی الَّذِینَ یَصْدِفُونَ عَنْ آیَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا یَصْدِفُونَ''
''Or lest ye should say: "If the Book had only been sent down to us, we should have followed its guidance better than they." Now then hath come unto you a clear (sign) from your Lord,- and a guide and a mercy: then who could do more wrong than one who rejecteth Allah´s signs, and turneth away therefrom? In good time shall We requite those who turn away from Our signs, with a dreadful penalty, for their turning away''.
''وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ یُؤْمِنُونَ''
''For We had certainly sent unto them a Book, based on knowledge, which We explained in detail,- a guide and a mercy to all who believe''.
وَإِذَا لَمْ تَأْتِهِم بِآیَةٍ قَالُوا لَوْلَا اجْتَبَیْتَهَا ۚ قُلْ إِنَّمَا أَتَّبِعُ مَا یُوحَىٰ إِلَیَّ مِن رَّبِّی ۚ هَٰذَا بَصَائِرُ مِن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ لِّقَوْمٍ یُؤْمِنُونَ
''If thou bring them not a revelation, they say: "Why hast thou not got it together?" Say: "I but follow what is revealed to me from my Lord: this is (nothing but) lights from your Lord, and Guidance, and mercy, for any who have faith''.
''یَا أَیُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِی الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِینَ''
''O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy''.
''لَقَدْ كَانَ فِی قَصَصِهِمْ عِبْرَةٌ لِّأُولِی الْأَلْبَابِ ۗ مَا كَانَ حَدِیثًا یُفْتَرَىٰ وَلَٰكِن تَصْدِیقَ الَّذِی بَیْنَ یَدَیْهِ وَتَفْصِیلَ كُلِّ شَیْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ یُؤْمِنُونَ''
''There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it,- a detailed exposition of all things, and a guide and a mercy to any such as believe''.
''هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِینَ''
''A guide: and glad tidings for the believers''.
''هُدًى وَرَحْمَةً لِّلْمُحْسِنِینَ''
''A Guide and a Mercy to the Doers of Good''.
''وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِیًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آیَاتُهُ ۖ أَأَعْجَمِیٌّ وَعَرَبِیٌّ ۗ قُلْ هُوَ لِلَّذِینَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِینَ لَا یُؤْمِنُونَ فِی آذَانِهِمْ وَقْرٌ وَهُوَ عَلَیْهِمْ عَمًى ۚ أُولَٰئِكَ یُنَادَوْنَ مِن مَّكَانٍ بَعِیدٍ''
''Had We sent this as a Qur´an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant''.
''هَٰذَا بَصَائِرُ لِلنَّاسِ وَهُدًى وَرَحْمَةٌ لِّقَوْمٍ یُوقِنُونَ''
''These are clear evidences to men and a Guidance and Mercy to those of assured Faith''.
e. There are a lot of verses that emphasize on the guidance of Quran toward all of people, devout persons and believers such as the following verse
''ذَٰلِكَ الْكِتَابُ لَا رَیْبَ ۛ فِیهِ ۛ هُدًى لِّلْمُتَّقِینَ''
''This is the Book; in it is guidance sure, without doubt, to those who fear Allah''.
''وَإِذْ آتَیْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ''
''And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright''.
''إِنَّا أَنزَلْنَا التَّوْرَاةَ فِیهَا هُدًى وَنُورٌ ۚ یَحْكُمُ بِهَا النَّبِیُّونَ الَّذِینَ أَسْلَمُوا لِلَّذِینَ هَادُوا وَالرَّبَّانِیُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِن كِتَابِ اللَّهِ وَكَانُوا عَلَیْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآیَاتِی ثَمَنًا قَلِیلًا ۚ وَمَن لَّمْ یَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ''
''It was We who revealed the law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah´s will, by the rabbis and the doctors of law: for to them was entrusted the protection of Allah´s book, and they were witnesses thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers''.
''وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِّن شَیْءٍ ۗ قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِی جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ ۖ تَجْعَلُونَهُ قَرَاطِیسَ تُبْدُونَهَا وَتُخْفُونَ كَثِیرًا ۖ وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوا أَنتُمْ وَلَا آبَاؤُكُمْ ۖ قُلِ اللَّهُ ۖ ثُمَّ ذَرْهُمْ فِی خَوْضِهِمْ یَلْعَبُونَ''
''No just estimate of Allah do they make when they say: "Nothing doth Allah send down to man (by way of revelation)" Say: "Who then sent down the Book which Moses brought?- a light and guidance to man: But ye make it into (separate) sheets for show, while ye conceal much (of its contents): therein were ye taught that which ye knew not- neither ye nor your fathers." Say: "Allah (sent it down)": Then leave them to plunge in vain discourse and trifling''.
''ثُمَّ آتَیْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِی أَحْسَنَ وَتَفْصِیلًا لِّكُلِّ شَیْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَاءِ رَبِّهِمْ یُؤْمِنُونَ''
''Moreover, We gave Moses the Book, completing (Our favour) to those who would do right, and explaining all things in detail,- and a guide and a mercy, that they might believe in the meeting with their Lord''.
''وَلَمَّا سَكَتَ عَن مُّوسَى الْغَضَبُ أَخَذَ الْأَلْوَاحَ ۖ وَفِی نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِّلَّذِینَ هُمْ لِرَبِّهِمْ یَرْهَبُونَ''
''When the anger of Moses was appeased, he took up the tablets: in the writing thereon was guidance and Mercy for such as fear their Lord''.
''وَآتَیْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِی إِسْرَائِیلَ أَلَّا تَتَّخِذُوا مِن دُونِی وَكِیلًا''
''We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): "Take not other than Me as Disposer of (your) affairs''.
''وَلَقَدْ آتَیْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِیَاءً وَذِكْرًا لِّلْمُتَّقِینَ''
''In the past We granted to Moses and Aaron the criterion (for judgment), and a Light and a Message for those who would do right''.
''وَلَقَدْ آتَیْنَا مُوسَى الْكِتَابَ مِن بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَىٰ بَصَائِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ یَتَذَكَّرُونَ''
''We did reveal to Moses the Book after We had destroyed the earlier generations, (to give) Insight to men, and guidance and Mercy, that they might receive admonition''.
''وَلَقَدْ آتَیْنَا مُوسَى الْهُدَىٰ وَأَوْرَثْنَا بَنِی إِسْرَائِیلَ الْكِتَابَ''
''We did aforetime give Moses the (Book of) Guidance, and We gave the book in inheritance to the Children of Israel''.
''هُدًى وَذِكْرَىٰ لِأُولِی الْأَلْبَابِ''
''A Guide and a Message to men of Understanding''.
''وَلَقَدْ آتَیْنَا مُوسَى الْكِتَابَ فَلَا تَكُن فِی مِرْیَةٍ مِّن لِّقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِّبَنِی إِسْرَائِیلَ''
''We did indeed aforetime give the Book to Moses: be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel''.
f. Verses that describe the heavenly books that have been distorted and were descended to the previous prophets with names such as forqan'' (separation), '' hoda'' (guidance), '' nur'' ( light), '' mercy'' and '' sights'' such as the following verse
'' وَقَفَّیْنَا عَلَىٰ آثَارِهِم بِعِیسَى ابْنِ مَرْیَمَ مُصَدِّقًا لِّمَا بَیْنَ یَدَیْهِ مِنَ التَّوْرَاةِ ۖ وَآتَیْنَاهُ الْإِنجِیلَ فِیهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِّمَا بَیْنَ یَدَیْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِینَ''
''And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah ''.
g. Verses that order people to order Quran such as the following verse:
'' وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ''
''And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy''.
It can be understood from the above verses well that the idea that Quran is silent is abolished because it is meaningless that Quran that is expressive for all people, signs for everything, luminous light and clear, guidance for human, separation of right path from right path and …should have ambiguities that need external interpreter and in spite of the existence of disagreement and contrast, the interpretations of human are all confirmed by Quran and are true.
The silence of Quran refers to the following sacred verse and a Hadith from Imam Ali (peace be upon him) for the rejection of the doubt of Khavarej about the matter of governorship and he stated '' We have not considered people as a judge, but we have considered Quran as a judge. Quran is a writing that does not expresses remarks through language and it needs translators and judges may talk from Quran and if they follow right path in their judge, they will confirm our reality''.
''لَّا یَمَسُّهُ إِلَّا الْمُطَهَّرُونَ''
''Which none shall touch but those who are clean''?
Imam Ali (peace be upon him) also states '' you should want Quran to express remarks for you, but it does not talk to you. I make you aware of it''.
Paying attention to the remark of Imam Ali (peace be upon him) elucidates that purpose of Imam Ali (peace be upon him) from the silence of Quran does not mean that no one can understand the appearances and contents of Quran so that it can represent the reality or hojat of the different interpretations of human, but Imam Ali (peace be upon him) is trying to express this reality that real trains and the hidden realities of Quran can be expressed through persons that are immaculate from evil and no one can achieve the realities. Therefore, he has stated '' you should want Quran to express remarks for you, but it does not talk to you. I make you aware of it''.
Another document is that the purpose of Imam Ali (peace be upon him) is not lack of the ability of common people for understanding the appearances and contents of Quran. Imam Ali (peace be upon him) also states
'' You can gain awareness through the guidance of Quran and can talk and hear through it. Some persons talk about Quran through the intermediate of others and others attest it to others. There is no disagreement in the path of God and persons do not separate their owners from themselves''.
Hence, Quran is representative, but understanding its hidden realities needs the interpretation of innocent Imams (peace be upon them). The referred sacred verses can express such a meaning because they have expressed
''إِنَّهُ لَقُرْآنٌ كَرِیمٌ''
'' This is indeed a qur´an Most Honorable''.
''فِی كِتَابٍ مَّكْنُونٍ''
''In Book well-guarded''.
''لَّا یَمَسُّهُ إِلَّا الْمُطَهَّرُونَ''
''Which none shall touch but those who are clean''?
''تَنزِیلٌ مِّن رَّبِّ الْعَالَمِینَ''
''A Revelation from the Lord of the Worlds''.
According to the above verse, first, Quran is absolutely dear and generous and second, it is safe from any kinds of change because it is in a book that is called '' preserved board'' as Quran states in other verses
''بَلْ هُوَ قُرْآنٌ مَّجِیدٌ''
''Day, this is a Glorious Qur´an''.
''فِی لَوْحٍ مَّحْفُوظٍ''
Inscribed) in a Tablet Preserved''.)''
Third, only immaculate persons can have relationship with it.
The meaning of the above verse is that only immaculate persons can discover its real and hidden realities. The author of the book '' tafsir Al-Mizan'' writes about the improvement of this meaning '' purpose from the touching of Quran is not that we do not touch the lines of Quran, but we should have science about its trains and only immaculate persons can become aware of its trains because God has stated '' Quran is in a hidden book'' and the sacred following verses refer to it;
''إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِیًّا لَّعَلَّكُمْ تَعْقِلُونَ''
''We have made it a Qur´an in Arabic, that ye may be able to understand (and learn wisdom)''.
''وَإِنَّهُ فِی أُمِّ الْكِتَابِ لَدَیْنَا لَعَلِیٌّ حَكِیمٌ''
''And verily, it is in the Mother of the Book, in Our Presence, high (in dignity), full of wisdom''.
Purpose from '' immaculate persons'' in the above verse are persons that exalted God has purified their hearts from sins or anything that is greater and more exact than sins and belongs other Gods except God. This meaning of purification is more appropriate than immaculateness that means purification from evil. Hence, immaculate persons are persons that exalted God has purified their hearts such as dear angels and selected that God has stated about them
''وَقَرْنَ فِی بُیُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِیَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِینَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَكُمْ تَطْهِیرًا''
''And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless''.
But unfortunately, most of interpreters have considered the verse for the angels without any reasons.
According to the mentioned, whether we consider purpose from '' touching'' physical touching or spiritual touching, it does not represent the silence of Quran. Paying attention to this verse and other verses of Quran, we can conclude that spiritual touching with Quran includes three aspects:
a. General aspect: it includes all of obliged persons and it is related to the appearances and contents of Quran. The following verses that have introduced Quran as expression for all persons, as guidance for human, as light and clear path and have invited persons to think about it and follow it respectively represent this aspect;
''هَٰذَا بَیَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِینَ''
''Here is a plain statement to men, a guidance and instruction to those who fear Allah''.
''شَهْرُ رَمَضَانَ الَّذِی أُنزِلَ فِیهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَیِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْیَصُمْهُ ۖ وَمَن كَانَ مَرِیضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَیَّامٍ أُخَرَ ۗ یُرِیدُ اللَّهُ بِكُمُ الْیُسْرَ وَلَا یُرِیدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ''
''Ramadhan is the (month) in which was sent down the Qur´an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful''.
''فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِی أَنزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِیرٌ''
''Believe, therefore, in Allah and His Messenger, and in the Light which we have sent down. And Allah is well acquainted with all that ye do''.
'' وَلَقَدْ نَعْلَمُ أَنَّهُمْ یَقُولُونَ إِنَّمَا یُعَلِّمُهُ بَشَرٌ ۗ لِّسَانُ الَّذِی یُلْحِدُونَ إِلَیْهِ أَعْجَمِیٌّ وَهَٰذَا لِسَانٌ عَرَبِیٌّ مُّبِینٌ''
''We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear''.
''أَفَلَا یَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَیْرِ اللَّهِ لَوَجَدُوا فِیهِ اخْتِلَافًا كَثِیرًا''
''Do they not consider the Qur´an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy''.
''وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ''
''And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy''.
b. Personal aspect includes the first aspect and the references and jokes of Quran and the special can use them. The following scared verses that have considered Quran as a pious leader, as mercy and recommendation for believers and advice for pious persons represent this aspect respectively;
'' ذَٰلِكَ الْكِتَابُ لَا رَیْبَ ۛ فِیهِ ۛ هُدًى لِّلْمُتَّقِینَ''
''This is the Book; in it is guidance sure, without doubt, to those who fear Allah''.
''أَوَلَمْ یَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَیْكَ الْكِتَابَ یُتْلَىٰ عَلَیْهِمْ ۚ إِنَّ فِی ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ یُؤْمِنُونَ''
''And is it not enough for them that we have sent down to thee the Book which is rehearsed to them? Verily, in it is Mercy and a Reminder to those who believe''.
''هَٰذَا بَیَانٌ لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِینَ''
''Here is a plain statement to men, a guidance and instruction to those who fear Allah''.
''وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا یَعْقِلُهَا إِلَّا الْعَالِمُونَ''
''And such are the Parables We set forth for mankind, but only those understand them who have knowledge''.
c. Special aspect: it includes the hidden realities of Quran, realities hidden behind the words of Quran. The immaculate persons (motaherun) in Tathir verse are fourteen immaculate innocent Imams. The following verse represent this special aspect;
''لَّا یَمَسُّهُ إِلَّا الْمُطَهَّرُونَ''
''Which none shall touch but those who are clean?''
Hence, it can be said that achieving the meanings and appearances of Quran is possible for anyone and it does not devote only innocent Imams (peace be upon them), real believers and pious persons. However, using the references of Quran or understanding interpretations and hidden realities may not be possible for all persons.
5. Quran and public understanding
One of the foundations of reason is about the pluralistic interpretation of religions and religious ideas in the societies of human is that we accept that religious understanding is a general and public affair and it is like the scene of the match that involves the acceptance of players. Hence, as a one-person play has no meaning, the existence of a lot of religious understandings, religions and sects is a natural affair. As a consequence, no understanding is better than the understanding of others and we should not talk about the selectiveness of our understanding in God. Second, there will be no valid idea that will be hojat (reason) for others because there is distinction among absolute reality, absolute purpose and reality as persons have understood and persons use the imaginations of their mind in order to describe God.
The following points are important about the above reason:
a. Inevitable disagreement about the understanding of the religion, especially contrast disagreement, can be imagined in two ways:
1. God has made persons have disagreement and persons do not come to agreement due to the province of God and without their choice and will. In this supposition, maybe, the reality of different understandings can be claimed because disagreement in understandings is like physical differences that are beyond will and request of human and there are no trueness and falsity about it.
2. Another meaning is that we should consider a creator for human that has will and choice and he has established the forces of wisdom and lusts and his or her decisions and the way of his or her selection can be influenced by each force. He or she selects with his or her choice and is responsible for his or her choice and recognizes good, bad, right, and false aspects of his or her choice. Therefore, the existence of different understandings and ideas will be considered as a reason for their reality.
Referring to the verse of Quran, we can understand that the first interpretation is abolished and the second interpretation is right such as the following verses:
''وَعَلَى اللَّهِ قَصْدُ السَّبِیلِ وَمِنْهَا جَائِرٌ ۚ وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِینَ''
''And unto Allah leads straight the Way, but there are ways that turn aside: if Allah had willed, He could have guided all of you''.
The word '' purpose'' means endurance in the path. In other words, the path should be direct so that it can lead persons to their purposes.
The representation of the sacred verse to this clear point is that God has shown right and direct path to persons and they select it with their will and choice or go awry. In fact, they are free whether they are led or misled and they have disagreement about religious affairs and beliefs. Therefore, God states after this verse
'' وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِینَ''
It means that first, God is not weak and unable in guiding persons so that it can be said '' most of people do not follow the path of God because exalted God is unable and they can dominate on him. And the most of the part of the world and persons is under the control and dynasty of Satan and its humiliating part is under control of God and deviant persons can dominate on persons that have been guided. Second, affairs such as guidance, deviation and the affairs of beliefs are obligatory and each one chooses his or her own path with his or her will and choice.
Such content has been expressed in other verses and some of them will be mentioned briefly:
''وَكَذَٰلِكَ أَوْحَیْنَا إِلَیْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِی مَا الْكِتَابُ وَلَا الْإِیمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِی بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِی إِلَىٰ صِرَاطٍ مُّسْتَقِیمٍ''
''And thus have We, by Our Command, sent inspiration to thee: thou knewest not (before) what was Revelation, and what was Faith; but We have made the (Qur´an) a Light, wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way''.
''إِنَّا هَدَیْنَاهُ السَّبِیلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا''
''We showed him the Way: whether he be grateful or ungrateful (rests on his will''.
''مَّا جَعَلَ اللَّهُ لِرَجُلٍ مِّن قَلْبَیْنِ فِی جَوْفِهِ ۚ وَمَا جَعَلَ أَزْوَاجَكُمُ اللَّائِی تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ ۚ وَمَا جَعَلَ أَدْعِیَاءَكُمْ أَبْنَاءَكُمْ ۚ ذَٰلِكُمْ قَوْلُكُم بِأَفْوَاهِكُمْ ۖ وَاللَّهُ یَقُولُ الْحَقَّ وَهُوَ یَهْدِی السَّبِیلَ''
''Allah has not made for any man two hearts in his (one) body: nor has He made your wives whom ye divorce by Zihar your mothers: nor has He made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths But Allah tells (you) the Truth, and He shows the (right) Way''.
''ثُمَّ السَّبِیلَ یَسَّرَهُ''
''Then doth He make His path smooth for him''.
''وَنَفْسٍ وَمَا سَوَّاهَا''
''By the Soul, and the proportion and order given to it''.
''فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا''
''And its enlightenment as to its wrong and its right''.
The detailed discussion about guidance of God and its kinds needs a separate research and this is enough in our discussion.
However, claim that we should not talk about our distinguished position and understanding in God is right if we do not have reasons for it from the aspects of wisdom and religion. From the point of view of Quran, there are a lot of persons that have claimed that they are distinguished persons, but their claim is without basis and reasons of religion and wisdom as Freon claimed;
''یَا قَوْمِ لَكُمُ الْمُلْكُ الْیَوْمَ ظَاهِرِینَ فِی الْأَرْضِ فَمَن یَنصُرُنَا مِن بَأْسِ اللَّهِ إِن جَاءَنَا ۚ قَالَ فِرْعَوْنُ مَا أُرِیكُمْ إِلَّا مَا أَرَىٰ وَمَا أَهْدِیكُمْ إِلَّا سَبِیلَ الرَّشَادِ''
''O my People! Yours is the dominion this day: Ye have the upper hand in the land: but who will help us from the Punishment of Allah, should it befall us?" Pharaoh said: "I but point out to you that which I see (myself); Nor do I guide you but to the Path of Right''. And believers of the dynasty of Freon emphasized against him;
''وَقَالَ الَّذِی آمَنَ یَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِیلَ الرَّشَادِ''
''The man who believed said further: "O my people! Follow me: I will lead you to the Path of Right ''.
But this claim is true and is based on wisdom and religion and it will not be inappropriate and disapproved. Prophets were the first persons that considered themselves selected and true.
On the other hand, God has stated about a selected and beloved nation and group, introduces the nation of Muslims as the best nation and states
''كُنتُمْ خَیْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَیْرًا لَّهُم ۚ مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ''
''Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors''.
And Quran considers them as the nation of intermediate and as witness for other nations;
''وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَیَكُونَ الرَّسُولُ عَلَیْكُمْ شَهِیدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِی كُنتَ عَلَیْهَا إِلَّا لِنَعْلَمَ مَن یَتَّبِعُ الرَّسُولَ مِمَّن یَنقَلِبُ عَلَىٰ عَقِبَیْهِ ۚ وَإِن كَانَتْ لَكَبِیرَةً إِلَّا عَلَى الَّذِینَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِیُضِیعَ إِیمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِیمٌ''
''Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou was used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful''.
Moreover, God reminds that persons that are benevolent, that repent, are neat, pious, patient, rest on God, does Jihad in the path of God and are the followers of the messenger of God (peace of Allah be upon him and his descendants) are beloved in God according to the following verses respectively;
''وَأَنفِقُوا فِی سَبِیلِ اللَّهِ وَلَا تُلْقُوا بِأَیْدِیكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ یُحِبُّ الْمُحْسِنِینَ''
''And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good''.
''وَیَسْأَلُونَكَ عَنِ الْمَحِیضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِی الْمَحِیضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ یَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَیْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ یُحِبُّ التَّوَّابِینَ وَیُحِبُّ الْمُتَطَهِّرِینَ''
''They ask thee concerning women´s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean''.
''لَا تَقُمْ فِیهِ أَبَدًا ۚ لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ یَوْمٍ أَحَقُّ أَن تَقُومَ فِیهِ ۚ فِیهِ رِجَالٌ یُحِبُّونَ أَن یَتَطَهَّرُوا ۚ وَاللَّهُ یُحِبُّ الْمُطَّهِّرِینَ''
''Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of the standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure''.
'' بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ یُحِبُّ الْمُتَّقِینَ''
''Nay.- Those that keep their plighted faith and act aright,-verily Allah loves those who act aright''.
''وَكَأَیِّن مِّن نَّبِیٍّ قَاتَلَ مَعَهُ رِبِّیُّونَ كَثِیرٌ فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِی سَبِیلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا ۗ وَاللَّهُ یُحِبُّ الصَّابِرِینَ''
''How many of the prophets fought (in Allah´s way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah´s way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast''.
''فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِیظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِی الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ یُحِبُّ الْمُتَوَكِّلِینَ''
''It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah´s) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him)''.
''سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ ۚ فَإِن جَاءُوكَ فَاحْكُم بَیْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِن تُعْرِضْ عَنْهُمْ فَلَن یَضُرُّوكَ شَیْئًا ۖ وَإِنْ حَكَمْتَ فَاحْكُم بَیْنَهُم بِالْقِسْطِ ۚ إِنَّ اللَّهَ یُحِبُّ الْمُقْسِطِینَ''
''(They are fond of) listening to falsehood, of devouring anything forbidden. If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity''.
''وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِینَ اقْتَتَلُوا فَأَصْلِحُوا بَیْنَهُمَا ۖ فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِی تَبْغِی حَتَّىٰ تَفِیءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِن فَاءَتْ فَأَصْلِحُوا بَیْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ یُحِبُّ الْمُقْسِطِینَ''
''If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just)''.
''لَّا یَنْهَاكُمُ اللَّهُ عَنِ الَّذِینَ لَمْ یُقَاتِلُوكُمْ فِی الدِّینِ وَلَمْ یُخْرِجُوكُم مِّن دِیَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَیْهِمْ ۚ إِنَّ اللَّهَ یُحِبُّ الْمُقْسِطِینَ''
''Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just''.
''إِنَّ اللَّهَ یُحِبُّ الَّذِینَ یُقَاتِلُونَ فِی سَبِیلِهِ صَفًّا كَأَنَّهُم بُنْیَانٌ مَّرْصُوصٌ''
''Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure''.
''قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِی یُحْبِبْكُمُ اللَّهُ وَیَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِیمٌ''
''Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful''.
In contrast, God reminds that persons that are transgressor, ungrateful sinners, polytheists, tyrant, arrogant, traitor, old traitors, ungrateful traitors, corrupted, extravagant, ruthless and drunken are not beloved in God according to the following verses respectively;
''وَقَاتِلُوا فِی سَبِیلِ اللَّهِ الَّذِینَ یُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا یُحِبُّ الْمُعْتَدِینَ''
''Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors''.
''یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تُحَرِّمُوا طَیِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا یُحِبُّ الْمُعْتَدِینَ''
''O ye who believe! make not unlawful the good things which Allah hath made lawful for you, but commit no excess: for Allah loveth not those given to excess''.
''ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْیَةً ۚ إِنَّهُ لَا یُحِبُّ الْمُعْتَدِینَ''
''Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds''.
''یَمْحَقُ اللَّهُ الرِّبَا وَیُرْبِی الصَّدَقَاتِ ۗ وَاللَّهُ لَا یُحِبُّ كُلَّ كَفَّارٍ أَثِیمٍ''
''Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked''.
''قُلْ أَطِیعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِن تَوَلَّوْا فَإِنَّ اللَّهَ لَا یُحِبُّ الْكَافِرِینَ''
''Say: "Obey Allah and His Messenger": But if they turn back, Allah loveth not those who reject Faith''.
''لِیَجْزِیَ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِن فَضْلِهِ ۚ إِنَّهُ لَا یُحِبُّ الْكَافِرِینَ''
''That He may reward those who believe and work righteous deeds, out of his Bounty. For He loves not those who reject Faith''.
''إِن یَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ ۚ وَتِلْكَ الْأَیَّامُ نُدَاوِلُهَا بَیْنَ النَّاسِ وَلِیَعْلَمَ اللَّهُ الَّذِینَ آمَنُوا وَیَتَّخِذَ مِنكُمْ شُهَدَاءَ ۗ وَاللَّهُ لَا یُحِبُّ الظَّالِمِینَ''
''If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong''.
''وَجَزَاءُ سَیِّئَةٍ سَیِّئَةٌ مِّثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا یُحِبُّ الظَّالِمِینَ''
''The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not those who do wrong)''.
''وَأَمَّا الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَیُوَفِّیهِمْ أُجُورَهُمْ ۗ وَاللَّهُ لَا یُحِبُّ الظَّالِمِینَ''
''As to those who believe and work righteousness, Allah will pay them (in full) their reward; but Allah loveth not those who do wrong''.
'' وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَیْئًا ۖ وَبِالْوَالِدَیْنِ إِحْسَانًا وَبِذِی الْقُرْبَىٰ وَالْیَتَامَىٰ وَالْمَسَاكِینِ وَالْجَارِ ذِی الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِیلِ وَمَا مَلَكَتْ أَیْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا یُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا''
''Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious''.
''وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِیَانَةً فَانبِذْ إِلَیْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّهَ لَا یُحِبُّ الْخَائِنِینَ''
''If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms: for Allah loveth not the treacherous''.
''وَلَا تُجَادِلْ عَنِ الَّذِینَ یَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ اللَّهَ لَا یُحِبُّ مَن كَانَ خَوَّانًا أَثِیمًا''
''Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime''.
''انَّ اللَّهَ یُدَافِعُ عَنِ الَّذِینَ آمَنُوا ۗ إِنَّ اللَّهَ لَا یُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ''
''Verily Allah will defend (from ill) those who believe: verily, Allah loveth not any that is a traitor to faith, or show ingratitude''.
'' وَابْتَغِ فِیمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنسَ نَصِیبَكَ مِنَ الدُّنْیَا ۖ وَأَحْسِن كَمَا أَحْسَنَ اللَّهُ إِلَیْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِی الْأَرْضِ ۖ إِنَّ اللَّهَ لَا یُحِبُّ الْمُفْسِدِینَ''
''But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief''.
''وَقَالَتِ الْیَهُودُ یَدُ اللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَیْدِیهِمْ وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ یَدَاهُ مَبْسُوطَتَانِ یُنفِقُ كَیْفَ یَشَاءُ ۚ وَلَیَزِیدَنَّ كَثِیرًا مِّنْهُم مَّا أُنزِلَ إِلَیْكَ مِن رَّبِّكَ طُغْیَانًا وَكُفْرًا ۚ وَأَلْقَیْنَا بَیْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ یَوْمِ الْقِیَامَةِ ۚ كُلَّمَا أَوْقَدُوا نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللَّهُ ۚ وَیَسْعَوْنَ فِی الْأَرْضِ فَسَادًا ۚ وَاللَّهُ لَا یُحِبُّ الْمُفْسِدِینَ''
''The Jews say: "Allah´s hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief ''.
''وَهُوَ الَّذِی أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَیْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّیْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَیْرَ مُتَشَابِهٍ ۚ كُلُوا مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ یَوْمَ حَصَادِهِ ۖ وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا یُحِبُّ الْمُسْرِفِینَ''
''It is He Who produceth gardens, with trellises and without, and dates, and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess: for Allah loveth not the wasters''.
''یَا بَنِی آدَمَ خُذُوا زِینَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا یُحِبُّ الْمُسْرِفِینَ''
''O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters
''لَا جَرَمَ أَنَّ اللَّهَ یَعْلَمُ مَا یُسِرُّونَ وَمَا یُعْلِنُونَ ۚ إِنَّهُ لَا یُحِبُّ الْمُسْتَكْبِرِینَ''
''Undoubtedly Allah doth know what they conceal, and what they reveal: verily He loveth not the arrogant''.
''إِنَّ قَارُونَ كَانَ مِن قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَیْهِمْ ۖ وَآتَیْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِی الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ ۖ إِنَّ اللَّهَ لَا یُحِبُّ الْفَرِحِینَ''
''Quran was doubtless, of the people of Moses; but he acted insolently towards them: such were the treasures We had bestowed on him that their very keys would have been a burden to a body of strong men, behold, his people said to him: "Exult not, for Allah loveth not those who exult (in riches)''.
Moreover, this claim that is said that no one can understand that God is immaculate from comparison. According to the trains of Quran, it is not general. Exalted God states about his description through persons
''سُبْحَانَ اللَّهِ عَمَّا یَصِفُونَ''
''Glory to Allah! (He is free) from the things they ascribe (to Him''.
''إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِینَ''
''Not (so do) the Servants of Allah, sincere and devoted''.
According to the above verses, God is immaculate from the description of his persons (unbelievers, Jinn's and other insincere persons) except the description of his sincere persons. However, the representation of the verse for the acceptance of the description of this group of persons is clear and obvious and when their remark is confirmed by God, it will be hojat (reason) for other persons;
''وَجَعَلُوا بَیْنَهُ وَبَیْنَ الْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ''
''And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear (before his Judgment-Seat''.
The writer of the book '' Tafsir Al-Mizan'' says about this sacred verse '' the description of the sincere persons of God is correct because God has purified them for himself and no one creature except God shares in them. In fact, God has introduced himself to them and has made them forget except him and if they know something except God, they will know it through God. If such persons describe God in their inner, they describe God in attributes that are qualified for him. And whenever they express such attributes, they confess the fault of their expression in their description as the messenger of God (peace of Allah be upon him and his descendants) states
''لا احصی ثناء علیک انت کما اثنیت علی نفسک''
The messenger of God (peace of Allah be upon him and his descendants) has admired God in the above verse has completed his admiration in this way that he has not willed another kind of exaltation apart from whatever God likes.
Conclusion
The idea of the abundance of the trains of human involves relativism and hesitation of perception recognition, the abundance of contrast interpretations without the superiority and hojat of some them in comparing to others and the silence of Quran and other religious texts. A part from religious doubts, this tendency is in contrast with the appearance of most of the verses of Quran and it refers to the completion of hojat for persons in the principles of religious trains. Moreover, Quran has introduced the reasons of the prophet '' bayyenat'' (signs) and has considered doubt about them as the opposite of wisdom and reality of nature.
The layers of Quran do not mean that they are in contrast with its conceptions, its different meanings are related to each other or it refers to realities that have ranks and degrees. Therefore, this meaning is different with the claim of the existence of contrast understandings.
The silence of Quran involves that this book needs external interpreter whereas Quran does not need an external interpreter and has introduced itself '' light'', '' reason, '' mature wisdom'', '' expression'', '' clear'' and '' clarification''. The interpretations of Imams (peace be upon them) are hojat (reason) because they are innocent and they have the clarifications and references of Quran and they are not considered as a separate and external instrument apart from Quran. The interpretation of Quran with the presumptions of human will eradicate through a unique instrument (the internal contents of Quran and the certain presumptions of mind) although it can increase and if there are different meanings, it will be considered as the completion of inapposite understanding.