Introduction:

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The Explanations of Mafuradat. In the fourth verse the meaning has been styled in a new manner. God says, “Whatever bounty you have is from God;” What work has the idols you created done for you? What grace have you got from them? And what flowers have they adorned on your head? As a fact they depend on their forms and the existence upon you. It is you who carves them out and protect them then how can they bestow favors and grace on you? God further adds, “ this was about bestowing favors and grace upon you but you invoke the One God when in distress and wail and pray on the door of His house. “; then when distress touches you, you cry to Him for help.” The origin of Taja’run is Joa’r and it means the wailings of the wild and pet animals in hardship. It was later used to denote the praying and wailings of mankind in the time of hardships. Raghib Isphahani says (In Mafuradat) this word is used when a person raises his voice in prayer just as the animals do in fear or in distress. Man reverts to his inherent nature in such conditions and the bonds of false living are broken. The dream castles are razed and what remain are the man and his nature, or man and his prayers. He is attentive to only one point at that time and that point is whom we call God. The words “You call him” denote His oneness. You call only that One God and seek His help for your problems. He then says, “Yet when He removes the distress from you, lo, some of you associate others with their Lord.” The word “Fareeq” or one group signifies that there is another group too which changes itself after going through the tribulations and adopts monotheism instead of polytheism in its life. There is also the assumption that some people are rightly and spiritually guided after tribulations because it reawakens their souls. (1) Some linguists assume that that Zor and Zar both mean the same and that is loss. Some however, feel that the first word means poverty and the second means harm. Raghib says in Mafuradat that ad Zor means poverty whether it be the paucity of intelligence and knowledge resulting in spiritual poverty or the physical incapacity due to the failure of any limb and this leads to hardships and starvations etc. (2) We can say that the word “Zor” has a vast meaning that includes all kinds of afflictions and woes, hardships and turmoil including the paucity of wealth. We should be attentive to the point mentioned in Lisan-ol-Arab that ‘Kashfun” means to unveil something or expose it (later this word was used for the removal of hardships. It is as if all these tribulations had screened the body and then come out of it due to some person or reason. (1) Some people think feel that this is not about following but comparative in nature and is against verse 32 of Surah Luqman that says, “ And when He brings them safe to land” Tafsir Ruhul Bayan. (2) Lisan-ol-Arab, Majmaul Bahrain, Mafuradat-e- Raghib. The Light and the Waves of Darkness.

One of the methods of recognizing God as suggested by the Ulema and the wise is the study of this universe for it has a composite arrangement with every creation compatible to each other and this unity and oneness tells us about the One and Only Creator. It is will be prudent if we name this argument as the proof of Oneness and connectivity.

Some times this proof is stated in other words like if there are tow powers active in the arrangement of this universe then there is bound to be discord but there is no such thing in the universe. We can then say that the creator and the manager of the universe is one and so this proof may be termed as “The Proof of Tamana’

The proof of Oneness and interconnectivity and the proof of Tamana’ are like the truth and its essence and can be studied from two angles. We go from the unity of the universe to the Oneness of the creator and to the absence of discord from this world to the sole administrator. We study it once from top to bottom and once from bottom to the top. This is one of the best proof among the proofs of Oneness and has been mentioned in the verses of the Qura’n. After this brief introduction we now turn towards the Qura’n and study the following sincerely:

Surah Al Mulk Verses 3 and 4:

Who created the seven heavens layer above layer above layer (spheres); you cannot find any defect or incongruity in the creation of the Beneficent. Then look again, do you see any rift? 4. Then repeat your gaze again and again, your gaze shall return to you dulled and wearied.

Surah Anbiya verse 21 and 22:   

Or have they taken gods from the earth that can raise (the dead)? 22. Had there been other gods in the heavens and the earth then both would have been in disorder; so glorified is God, Lord of the Throne from what they attribute (to Him).

Surah Muminun Verse 91:

God never took a son, and no god has ever been besides Him; otherwise, each god would certainly have taken away what he had created, and one would certainly have overpowered the other(s). Far indeed from the glory of God is what they attribute.

The Explanations of Mafuradat. In the fourth verse the meaning has been styled in a new manner. God says, “Whatever bounty you have is from God;” What work has the idols you created done for you? What grace have you got from them? And what flowers have they adorned on your head? As a fact they depend on their forms and the existence upon you. It is you who carves them out and protect them then how can they bestow favors and grace on you? God further adds, “ this was about bestowing favors and grace upon you but you invoke the One God when in distress and wail and pray on the door of His house. “; then when distress touches you, you cry to Him for help.” The origin of Taja’run is Joa’r and it means the wailings of the wild and pet animals in hardship. It was later used to denote the praying and wailings of mankind in the time of hardships. Raghib Isphahani says (In Mafuradat) this word is used when a person raises his voice in prayer just as the animals do in fear or in distress. Man reverts to his inherent nature in such conditions and the bonds of false living are broken. The dream castles are razed and what remain are the man and his nature, or man and his prayers. He is attentive to only one point at that time and that point is whom we call God. The words “You call him” denote His oneness. You call only that One God and seek His help for your problems. He then says, “Yet when He removes the distress from you, lo, some of you associate others with their Lord.” The word “Fareeq” or one group signifies that there is another group too which changes itself after going through the tribulations and adopts monotheism instead of polytheism in its life. There is also the assumption that some people are rightly and spiritually guided after tribulations because it reawakens their souls. (1) Some linguists assume that that Zor and Zar both mean the same and that is loss. Some however, feel that the first word means poverty and the second means harm. Raghib says in Mafuradat that ad Zor means poverty whether it be the paucity of intelligence and knowledge resulting in spiritual poverty or the physical incapacity due to the failure of any limb and this leads to hardships and starvations etc. (2) We can say that the word “Zor” has a vast meaning that includes all kinds of afflictions and woes, hardships and turmoil including the paucity of wealth. We should be attentive to the point mentioned in Lisan-ol-Arab that ‘Kashfun” means to unveil something or expose it (later this word was used for the removal of hardships. It is as if all these tribulations had screened the body and then come out of it due to some person or reason. (1) Some people think feel that this is not about following but comparative in nature and is against verse 32 of Surah Luqman that says, “ And when He brings them safe to land” Tafsir Ruhul Bayan. (2) Lisan-ol-Arab, Majmaul Bahrain, Mafuradat-e- Raghib. The Light and the Waves of Darkness.
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