We know leaders, kings, and queens by their power and might and sometimes feel terrified hearing their names. Those in power, usually, being occupied with many apparently vital matters, forget about those beneath them, the deprived ones. But, looking at the life of Imam Ali (AS), the commander of faithful and Prophet Muhammad's (PBUH&HP) rightful successor, we find a leader whose manner was incomparable to the ones we've seen or heard about so far. He was the father of orphans, a provider for the needy, and the defender of justice.
In what follows, we will have a glance at the life of this exceptional Islamic figure of all time.
Imam Ali (AS) was born inside the Ka'ba in Mecca on September 28, 600 CE [1]. He was from Banu Hashim branch of Quraysh. His mother was Fatima bt. Asad and His father, Abu Talib, a respected man by various Arab tribes, was the uncle and guardian of the Prophet (PBUH&HP) and was of the most celebrated personalities of the Quraysh [2].
When he was six years old, a famine took place in Mecca. Since Imam Ali's (AS) father had a large family and providing for them in that situation was a difficult job, Prophet Muhammad (PBUH&HP) and his uncle, al-'Abbas, decided to help him. Therefore, they offered to take care of his children. So, Prophet Muhammad (PBUH&HP) took Imam Ali (AS) under his own guardianship [3]. Imam Ali (AS) recounted those days as such:
"When I was a young child, the Prophet (PBUH&HP) took care of me. He would bring me to his chest and I would sleep in his bed, so close to him that I could even smell his scent. He would chew food for me and then feed me with it. He found no lies in my speech, nor any shortcomings in my actions" [4].
When the prophethood assigned to Muhammad (PBUH&HP) in 610 A.D in Hira cave through Gabriel sent by Allah, Imam Ali (AS) was the first man, and Khadija (AS) was the first woman to acknowledge his call and believed in him. The ten-year-old Ali (AS) at the time would pray with the Prophet (PBUH&HP) on the mountains around Mecca [5]. He also supported Prophet Muhammad (PBUH&HP) when he was ordered to announce his mission publicly, starting with his close relatives. In return, Prophet Muhammad (PBUH&HP) declared him as his brother, executor of his will (Wasi), and successor [6].
In 615 A.D, Polytheists besieged Muslims in a valley called Abu Talib, where they were prohibited from trade and were under severe sanctions. During this challenging time, Imam Ali (AS) and his father Abu Talib, devotedly helped Prophet Muhammad (PBUH&HP). To save the Prophet's (PBUH&HP), which was under the threat of polytheists, Imam Ali (AS) risked his own life and even slept where Prophet Muhammad (PBUH&HP) used to sleep. The most well-known account of this sacrifice is when after Abu Talib's demise, Prophet Muhammad (PBUH&HP) decided to immigrate to Medina. He was informed of the secret plan of polytheists to murder him on the night when he was ready to start his journey to Medina. As a counteract, Imam Ali (AS) slept in Prophet Muhammad's (PBUH&HP) place, so that he could secretly leave his house to Medina [7]. A few days later, Imam Ali (AS), along with his mother and Prophet Muhammad's (PBUH&HP) daughter, lady Fatima (AS), joined the Prophet (PBUH&HP) in Medina.
In 632 A.D, Imam Ali (AS) accompanied Prophet Muhammad (PBUH&HP) on his last pilgrimage to Mecca [8]. After the Hajj, on his way back to Medina in an area called Ghadir Khum, the Prophet (PBUH&HP) proclaimed Ali (AS) to be his successor and the executor of his will [9]. This event is known as the Event of Ghadir Khum and is celebrated by many Muslims around the world.
Imam Ali (AS) asked Prophet Muhammad's (PBUH&HP) daughter's hand in marriage. He consulted this request with his daughter, lady Fatima (AS), and after realizing her willingness to marry such an honored and pious man, Prophet Muhammad (PBUH&HP) consented to their marriage.
There is a disagreement on the exact date of their marriage; however, the most accepted one is on May 25, 624 A.D [10]. Together, they had five children named Hasan, Hussain, Zaynab and Umm Kulthum [11] and also Muhsin, who was aborted before his birth.[12]
After Prophet Muhammad's (PBUH&HP) demise and despite his speech in the incident of Ghadir, while Imam Ali (AS) and the Prophet's (PBUH&HP) family were busy with his burial, a group of the heads of Medina gathered in a place called Saqifa Bani Sa'ida to choose a successor for the Prophet (PBUH&HP) from themselves [13]. As a result, Abu Bakr was chosen as the caliph of Muslims, which was followed by Umar ibn Khattab's caliphate and then Uthman b.Affan.
Finally, in June, 656 A.D and after the assassination of Uthman, Imam Ali (AS) became the caliph and the leader of the Muslims. Two days after the beginning of his caliphate, in his first sermon, Ali (AS) urged that all the wealth and properties that had been unjustly taken must be returned, and emphasized justice concerning the distribution of public properties and wealth [14].
As George Jordac, the Lebanese Christian writer puts:
"In the eyes of Ali son of Abu Talib rulership and caliphate did not mean that the ruler should sit on the throne of dignity, strengthen his power and make his position the means of enslaving the people… Caliphate does not mean that people should be subjugated at the point of the sword, and by means of bloodshed and force, or that they should obey the caliph on account of fear or covetousness. Ali was a man who did not worship God because he desired forgiveness or because he feared punishment. On the contrary, he worshipped God because He deserved to be worshipped. He wished that the people should obey the caliph on account of his being worthy of obedience and not because of fear or greed of gain" [15].
During his four-year rule, he never did injustice to a soul, and he distributed wealth among people fairly, was observant of the poor, orphans, and the homeless. He was more like a compassionate father to people than a mighty unapproachable ruler. He lived a simple life, as he thought his life had to be like the poorest in society. He never favored any of his relatives over others in his government and refused to give them what they didn't deserve or had not any right to. In short, his government was the best instance of an ideal Islamic political and social system.
As Prophet Muhammad (PBUH&HP) said in a narration Imam Ali's (AS) virtues and merits are impossible to number [16]. Nevertheless, we will try to mention some of his most significant characteristics.
His Unbound Compassion and Generosity
Kindness and compassion was an inherent characteristic of Imam Ali (AS). Poor or rich, young or old, Muslim or non-Muslim, man or woman, all would enjoy his regard and profound generosity. It is said that he used to water the date gardens of Jews in Medina with his own hands [17]. Jordac describes this characteristic of him as such:
"Ali was more kind to the people than anyone else and refrained from harming any person. He became oblivious of his own self in order to assist others and considered this self-abnegation to be part and parcel of his life. His entire life was dedicated to the support of the oppressed and the helpless so that he might realize their rights from the tyrants who considered themselves entitled to usurp the rights of others on account of noble descent and racial discrimination." [18]
This noble character was so kind that he refused to take revenge from the person who attacked him while praying in the mosque, which caused his martyrdom a few days later. He forbade his children to bring any harm to this person and commanded them to give him food and drink instead and treat him respectfully.
Prophet Muhammad (PBUH&HP) said: "I am the city of knowledge, and Ali (AS) is its gate, whoever wants to enter this city, has to pass the gate first." [19]. Allah had endowed Prophet Muhammad (PBUH&HP) a breath of His divine wisdom, so when he calls Imam Ali (AS) as "the gate" to this divine wisdom through which people can enter, he is considering Imam Ali's (AS) wisdom as the prerequisite for reaching out to this vast knowledge.
As Jordac puts: "Ali was brought up by his cousin. He became his disciple and adopted his habits and conduct. The Prophet's heritage became implanted in his heart and brain. He reflected over the Qur'an with the intellect and eye of a sage and learned its latent realities" [20].
Imam Ali (AS) himself used to invite people to ask him their questions before they lost him since he was sure he would answer them in the wisest manner possible [21].
Imam Ali (AS) used to fast during the day and give away his food to the poor at night and slept hungrily. Based on an account, he and his family fasted for three days, and each night gave away their Iftar to one needy person who had come to their door. Some interpreters of the Quran believe that this act of Imam Ali (AS) and his family was followed by revealing this verse of the Quran [22]:
"Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve" (2:274)
He also gave away the money he earned through labor and tied a stone to his stomach to fight off his hunger. Whenever he gained a considerable amount of money, he informed the poor and the needy of it and divided it between them and then gave thanks to Allah through performing Salat [23].
According to some hadiths, one day a beggar entered the mosque and asked for help; but, no one gave him anything. He raised his hands toward the sky and said, "O God! Witness that I asked for help in the mosque of Your Prophet (PBUH&HP) and no one gave me anything." When he said this, Imam Ali (AS) was performing ruku' in prayer and pointed to the small finger of his right hand which had a ring on. The beggar went near and took the ring off from Imam's (AS) finger. Some exegetes believe [24] that this verse of the Quran referred to this incident: "Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down" (5:55).
He loved Allah, and his love was not tainted by fear or expecting a reward. His worships and prayers were purely for His sake and with the intention of His satisfaction; "The basis of this worship is reason, conscience, and spiritual perfection" [25]. This deep and pure faith that had penetrated his very bones turned him into a self-aware and pious man who aligned his every action with Allah's will and commands. As Jordac puts:
"Ali's piety was not the outcome of circumstances like that of other pious persons, who engage themselves in worship on account of the weakness of their souls, or to escape the vicissitudes of life and to keep aloof from the people, or in imitation of their ancestors, and the effects of the events of life confirm it because as a rule, people accord respect to ancestral customs and traditions… His worship was, in fact, a continuous effort and a campaign against mischief for the sake of human life and prosperity… According to Ali, the essence of piety is to sacrifice one's life for the sake of truth and justice" [26]
He was born in the house of Allah, Ka'aba, and martyred in his dwelling, the mosque. As if Allah had destined him to always be in His arms.
Imam Ali (AS) said: "Your faith should be at such a level that you should prefer truth to falsehood even though it may cause you loss and falsehood may bring you gain" [27]. And he did so in practice. He would choose truthfulness no matter what the result and never surrendered to injustice.
Another sign of his bravery was his disapproval of going into a war. Despite his strength and high physical power, he would rather peace and would not start a war unless it was inevitable. However, when he attended a battlefield, he fought courageously and never escaped from the enemy. Even on the battlefield, he was the forgiving man who pardoned his enemy when he found them defeated and defenseless.
On the morning of January 26, 661, Imam Ali (AS) was struck with a poisoned sword of Abd al-Rahman b. Muljam al-Muradi who was one of the renegades (Kharijites) [i] while performing Salat in the Grand Mosque of Kufa (today's Najaf in Iraq). He was martyred from this injury two days later and was buried secretly at his request [28].
Imam Ali, The Beacon of Justice and Humanity
Imam Ali's (AS) exemplary character and life can be a guiding light for all truth-seeking human beings. His deep affection for people, his care for justice and equality, his social and political insight, and his sincere devotion and faith in Allah made him a man whose fame reaches out to generations centuries later than his martyrdom.
Notes:
[i] Khawārij or Kharijites were a group of Muslims who rioted against Imam Ali (AS) in the middle of, and after, the Battle of Siffin, as well as in the event of Arbitration. They then began the Battle of Nahrawan against the Imam (AS).
References:
- Mufīd, al-Irshād, vol. 1, p. 5.
- Ibn Athīr, Usd al-ghāba, vol. 1, p. 15.
- Ibn Hishām, al-Sīra al-nabawīyya, vol. 1, p. 162.
- Nahj al-balagha, Sermon 192, p. 222.
- Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1760.
- Muhammad ibn Jarir al-Tabari, History of the Prophets and Kings, vol.2, p.331.
- http://en.wikishia.net/view/Laylat_al-Mabit
- Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 2, p. 131.
- Ayyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 4.
- Mufīd, Masār al-Shīʿa, p. 17.
- Masʿūdī, Ithbāt al-waṣīyya, p. 153.
- Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib, vol. 3, p. 133.
- http://en.wikishia.net/view/Incident_of_Saqifa
- Nahj al-Balagha, Sermon 15. , p.39.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.72. PDF.
- Yusuf b. Qazawughli, Tadhkirat al-khawas, p. 13.
- http://en.wikishia.net/view/Imam_%27Ali_b._Abi_Talib_(a)#Moral_Characteristics
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.33. PDF.
- Al-Hakim al-Nishapuri, Al-Mustadrak alaa al-Sahihain, vol.3, p. 126.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.40. PDF.
- Ali ibn Abd-al-Malik al-Hindi, Kanz al-Ummal, vo.13, p.165.
- Abbas Qomi, Muntahi al-Amal, vol.1, p.284.
- al-Shaykh al-Saduq, Al-Amali, p.169.
- Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 209-239.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.29. PDF.
- ibid, p.28.
- Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.70. p.106.
- Mufīd, al-Irshād, vol. 1, p. 27-28.
Homosexuality that means sexual or romantic attraction to the people of the same sex has been a controversial issue to psychiatrists since they have been expected to examine this sexual orientation and its relation to mental health.
It has also caused controversy in the religious communities as they have been condemned for being narrow-minded due to their denial of this so-called natural and instinctive phenomenon. Here, we attempt to explore Islamic view on Homosexuality and explain the philosophy behind Islam’s objection to this matter.
In the Quranic view, the family consists of a pair of male and female. This was indeed the basis of the creation of Adam and Eve. The couple who were the father and mother of the whole human race:
‘O mankind! Indeed, We created you from a male and a female, and made you nations and tribes that you may identify yourselves with one another.’ (49:13) [1].
Since family is of high importance in Islamic teachings, anything that damages this ‘Holy’ social unit is subject to criticism. Same-sex marriages contradict the law of creation which is based upon the continuation of the human race. Had homosexuality become popular, reproduction would stop.
It is also due to its social consequences that Islam warns us against homosexuality. A person once questioned Imam Sadeq(AS): “Why has Allah prohibited sodomy?”. The Imam (AS) replied: “Had sex with boys been lawful, the men would have become independent of women (and disinclined towards them) causing man's lineage to become terminated and natural heterosexual intercourse to come to an end, and this would have brought about great moral and social evils” [2].
The above narration explains that sodomy, or homosexuality, makes men needless of women sexually and vice versa! So the doer of sodomy no longer desires to marry the opposite sex. This is seen as a serious threat to the continuation of the human race. Since it is through the opposite-sex marriages that the human race will continue.
Homosexuality is addressed in the Quran through a well-known story called the story of the ‘People of Lot’. This story is cited in the Quran seven times. And it shows the importance of these people and the acts that they were punished for. ‘People of Lot’ are known as a nation that was thoroughly destroyed by God owing to their lustful acts [3]:
"And Lot, when he said to his people, ‘What! Do you commit an outrage none in the world ever committed before you?! Most surely you come to males in lust besides females; nay you are an extravagant people’"(7:80-81).
In the above verse, the Prophet Lot (PBUH) condemns his people for their sexual desires towards men instead of women. Elsewhere in the Quran, he recalls:
‘O my people, these are my daughters: they are purer for you. Be wary of Allah … Is there not a right-minded man among you?’ (11:78)
One of the important aspects of Lot’s story is their punishment. According to Islamic teachings, homosexuality is a sin greater than adultery. So its punishment is more severe.
It is also admitted in the Islamic narrations that when people commit sins that have not been committed before, their punishment will also be unprecedented. The Quran describes People of Lot’s chastisement and remarks that the whole nation was massacred except the Prophet Lot (PBUH) and his true followers:
‘O Lot, we are messengers of your Lord. They will never get at you. Set out with your family in a watch of the night; and none of you shall turn round, except your wife…..So when Our edict came, We made its topmost part its nethermost, and We rained on it stones of laminar shale’(11:82-83)
In today’s liberal societies people are educated the way that they perceive homosexuality as an 'inborn’ tendency and only a variation of human sexual orientation [4]. In other words, the fact that one is born either male or female does not say anything about his or her sexual orientation. They might be Lesbian, Gay, Bisexual or Transgender! (LGBT) or it may happen that they are sexually straight!
Homosexuality has caused the field of psychiatry such a controversy that even after decades of studies on the issue one single position cannot be found in their findings. Homosexuality used to be identified as a mental disorder for the most of the 20th century. Even so, since 1970 there started a high scientific attempt to declassify homosexuality as a disorder. As a result of almost fifty years of attempts, we can see that since the late 20th-century homosexuality started to become legal in a few liberal countries (mainly Europe and America). And the same-sex marriages started to become recognized as a social norm.
Yet, there are still studies that argue against prior studies. They state that there is a misconception as to the definition of homosexuality in some of the major studies on the issue. Meaning, in the definition of a homosexual person they included any person who had had a same-sex sexual experience as an adult. But, some of the subjects that were engaged in homosexual behavior were not even attracted to the people of their own sex. It is also suggested that ‘homosexual people are at a substantially higher risk for some forms of emotional problems. These include suicidality, major depression, and anxiety disorder’ [5].
Despite the current professional position on homosexuality, same-sex orientation is still understood as immorality and as a rebellion against God by most nations and cultures throughout the world. The table of the LGBT rights according to different countries and territories is the evidence for this claim [6].
It has to be noted, however, that the fact that an individual has homosexual desires does not make him or her criminal according to Islamic law! This tendency is either a psychological or a physiological disorder that has to be cured. And as long as the person does not commit homosexual acts, he is not subject to any divine punishment.
The aim of this article was to explore the Islamic view on Homosexuality. We found that Islam objects to homosexuality for several reasons. Most importantly, Islam regards the same-sex union as a threat to the continuation of the human race.
Also, since the family in Islam is seen as a holy unit and it consists of a male and a female, again homosexual orientation goes against Islamic values and teachings and threatens human survival. We also examined if the same-sex sexual orientation is a disorder. Despite the high controversy of the issue, there is a kind of consensus that homosexual people are at a higher risk for emotional problems such as suicidality, major depression, and anxiety disorder.
To conclude, despite recent attempts of declassifying homosexuality as a disorder and the legitimization of the same sex union and marriages in some liberal societies, as statics show still the majority of countries and cultures understand homosexual acts as immorality and as a rebellion against social norms and religions that threatens human survival.
References:
- Qari translation of the Quran, available at
- Wasa`il ash-Shia, vol. 14, pg. 252.
- Qur’anic references to the People of Lot: 7:80–84, 11:77–83, 21:74, 22:43, 26:165–175, 27:56–59, and 29:27–33).
- Rizvi, Sayyid Muhammad, Marriage and Moral in Islam, available at
- Bailey, J. Michael, ‘Homosexuality and Mental Illness’, available at
- See the chart at
No matter if you were born a Muslim or you’ve just converted to Islam; understanding the Quran may be hard for you, because the Holy Quran, unlike any other books, is not classified in chronological or in subject order. You can see that in many cases Quranic stories are repeated in different chapters with slight differences. And when you start reading one chapter, you realize that the topic changes from one point to another. You may think that there are many sudden transitions in the Quran that make understanding it much harder for you, especially if you don’t know Arabic language and you use a translation.
There are also some verses that have been revealed in specific contexts, and you may never understand the meaning or the wisdom behind that verse if you don’t know about the context. As well as translating the Quran into your language, using a dictionary, may not help you understand the whole concept of a verse or a chapter.
Here we are going to share some tips that you may find them useful in the way of understanding the holy Quran and therefore learning more from it.
At the beginning of the Holy Quran, Allah mentions that this book about whose truth is no doubt will be a guide for pious people. [1] Those “who believe in the Unseen, maintain the prayer, and spend out of what We have provided for them; and who believe in what has been sent down to you and what was sent down before you, and are certain of the Hereafter. And who believe in what has been sent down to you and what was sent down before you, and are certain of the Hereafter.” (2: 2-4)
Here, God is enumerating the characteristics of those for whom the Quran will be guidance. It means that if a person does not have the above characteristics, he should not expect to be guided by the Quran. Therefore, one of the steps of understanding the Quran is to discover and obey its basic rules and regulations.
“Indeed this Quran guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them.” (17: 9)
Before finding solutions on how to understand the Quran, we need to find out the probable reasons for which the Quran is a hard book for us. As mentioned in the Quran, Prophet Muhammad (PBUH) complains to Allah “O my Lord! Indeed my people consigned this Quran to oblivion.” (25: 30)
Hence, if one does not read at least a few verses of the Quran every day, he should not expect to comprehend its messages. However, for those who recite the Quran and are eager to grasp its insights, there are some instructions given by Allah.
“When the Quran is recited, listen to it and be silent, so you may receive [Allah’s] mercy.” (7: 204)
When you go to a classroom, and the teacher is describing something, you need to respect and adhere to the rules of the classroom. It is much more important to be polite and pious while we are being spoken to and taught by God. And as mentioned in the above verse, if we abide by the rules and be respectful, the real teacher of this world will start to teach us. Allah (SWT) promises in the Quran “Be wary of Allah and Allah will teach you, and Allah has knowledge of all things.” (2: 282) Allah enjoins his most faithful servants to ask Allah for knowledge. [2]
It is based on the same reason that Allah gives his pious servants knowledge and wisdom. “When he came of age, We gave him judgment and [sacred] knowledge, and thus do We reward the virtuous.” (12:22).
As you see in this verse, the requirement of gaining knowledge and wisdom from God is to be virtuous. Real knowledge and wisdom is not something that you can learn in any university or school or workshop. Wisdom is something given by God to His chosen people. And as mentioned at the beginning of this article, the chosen people who take the best benefits from the Quran are those who are pious, believe in the unseen, pray and give charity, and believe in all holy books. [3]
“…So recite as much of the Quran as is feasible...” (73: 20)
More important than listening to the Quran, is reciting it. In the above verse, God recommends us twice in one verse to recite the Quran as much as possible. This shows that even if we do not understand the real meanings behind the verses, the miraculous characteristics of the Quran will influence us. One of these characteristics as mentioned in the Quran is that when a person recites the Quran God will “draw a hidden curtain between you and those who do not believe in the Hereafter…” (17: 45- 46)
“Do they not contemplate the Quran?” (4:82)
Some people are very much concerned about reading a considerable number of verses every day. It is not condemnable as God Himself recommends us to do so. But let’s keep in mind that quality is sometimes more important than quantity.
Since the Quran was revealed to Prophet Muhammad (PBUH&HP) gradually, some faithless people were complaining why the Quran is not revealed to him at once. Allah (SWT) replied the reason: “So it was, that We may strengthen your heart with it, and We have recited it [to you] in a measured tone.” (25: 32)
Therefore, if we want to understand the Quran comprehensively, we should recite it gently, so that we can contemplate its verses.
“… Ask the People of the Reminder if you do not know.” (21: 7)
God tells us to refer to people of wisdom and knowledge and ask them our questions if we cannot reach the answers by ourselves. With regards to Quranic questions, reading or listening to different interpretations of the Quran can be a great help. Different Quran interpreters have discovered different points about the meanings of Quranic verses.
The knowledge in interpretation of the Quran is limitless, and each commentator can find out some points about a verse, and there are still many points that have not been known. And it is one of the miraculous aspects of the Quran; that every individual may understand its points based on his/her conditions of time and place. That is why in Quranic interpretations there is always space for growth in understanding the meanings. Hence, do not stick to one interpretation and try to read and listen to different commentaries. Then you can compare them to each other, and at some points, with the help of Allah, you might find some new points about specific verses.
“We did not send any apostle except with the language of his people so that he might make [Our messages] clear to them.” (14:4)
This verse shows that there should be many different reasons for which the Quran was revealed in the Arabic language; the most important reason is that Prophet Muhammad (PBUH&HP) was sent in a specific place and time and to people of a specific language. Perhaps it’s better for you to get familiar with Quranic Arabic which is not as hard as you think. Many of the words used in the Quran are repeated many times. This way you can start to memorize Quranic words that are most common, and gradually increase your knowledge of Quranic Arabic.
There is no problem in reading the translation of the Quran, as well as it is not a required condition for being a Muslim. But believe it or not, the joy of understanding the Quran in its real language is so different from reading the translation. It is like watching movies, with subtitles. We may understand the main points, but the real feeling is not conveyed to us.
In this article, we tried not to use any other sources other than the Quran itself to guide us in the way of understanding it.
"We send down in the Quran that which is a cure and mercy for the faithful, and it increases the wrongdoers only in loss.” (17: 82)
Therefore, as you try and read and obey the orders of Allah as mentioned above, make sure that He will reward your eagerness in understanding it by teaching it to you in a miraculous way.
References:
- The Quran (2:1)
- The Quran (20: 114)
- The Quran (2:1)