Trees of Paradise
  

We said that plants, trees and fruits have spirits; just as that man has a soul and animals have spirits. So that if a tree of 'the present World' is cut and is dead, then its spirit will not die, but will remain alive for ever, and it will be fresh, having a lot of branches full of fruits; its leaves won't fall and its fruits will not be depleted; it won't need manure or water; no coldness can cause its death, nor can any disease do that.

  

These ethereal trees will go to the ether world; then every good tree will be taken by the angels to the heaven to be one of the Paradise trees. [The good tree] is every tree having good fruit or nice smell, like the flowery trees and aromatic plants; so that the dwellers of Paradise will have pleasure with it, eat of its fruits, sit in its shade and be delighted with its view.

 

God be glorified said in the Quran 14: 24-25

               .      

      

I.e. (Don't you [man] see how God propounds a parable [about the righteous work and the goodly word?] a goodly word [which man says] is like a goodly tree: its derivation is permanent [on earth], and its derivatives are [taken] into heaven,

Giving its fruit at all times with its Lord's leave.

God surely propounds parables to people that they may receive admonition.)

  

The interpretation:]

>> (its derivation is permanent [on earth]) means: its origin [or derivation or kind] is remaining on earth. He means by that the material tree; for it is remaining on earth, and many trees branch or stem from it; that is by seeding, pruning or trimming.

>> (and its derivatives are [taken] into heaven) means: What ethereal trees branch or stem from it, will go to heaven and become some of the Paradise trees.

  

Among good trees is the lote tree, which is still remaining on earth till the present time, while its derivations went to heaven to become one of the Paradise trees. Prophet Mohammed salam to him saw it on his 'night of ascension'. It is mentioned in the Quran 53: 14; that is His saying be glorified

  

I.e. (Near the lote-tree, at the termination [of their spiritual trip in heavens.])

 

And the lote tree is also mentioned in the Quran 56: 28-29

   .  

I.e. ([They will be] amid lot trees [the fruit of which is] obtained by striking [the lot-tree with the stick.]

And clustered banana bunches.)

 

>> (Giving its fruit at all times) means: The good ethereal trees give you the fruit always, and it hasn't any limited [season] time like the trees in the life of the World, which give their fruit only at spring time.

The word  I.e. (its fruit) means: its eaten part, which is the fruit; this is like His saying be glorified in the Quran 13: 35

  

I.e. (Its food is perpetual, and [likewise] its shade) means: Its fruits are always present on the trees. Whereas the material lote tree, which is on the earth, gives its fruit twice yearly: once in Spring and another time in Autumn.

  

The length and size of the ethereal tree is according to how much it lived in the life of the World. So as much as it lives [in the World], the ethereal tree will be longer, bigger and have more branches and fruits.

 

For example, if a palm-tree gives its fruit five times in five years, then the ethereal palm-tree will have five rows of date-bunches; but when it gives its fruit ten times, then the ethereal palm-tree [issuing from the material palm-tree] will have ten rows of date-bunches. And so on: as much as the material palm-tree lives in the life of the World, [the ethereal one will have as much dates accordingly], so if you go to the ether world, you will see that ethereal date-palm full of dates: from its lower part to its high part; for that reason, God be glorified said in the Quran 69: 23

 

I.e. (The fruits whereof being near [at hand] for culling) means: Its fruit is easy to be obtained; because:

       whoso has a date-palm in his palace, will take the dates from its lower part if he is in the lower part of his palace,

 

but if he is in the second floor of his palace, then he will cull the dates from its middle;

 

and when he is in the higher part of his palace, then he will cull the dates from its upper part;

 

and so on wherever he is in his palace, the fruit will be near to him.

 

 

Below, is an imaginary drawing of an ethereal date-palm, which had born for five years in the life of the World, then it was uprooted:

 

An imaginary drawing of an ethereal date-palm

 

Description: http://quran-ayat.com/insan/img3.jpg

 

{An imaginary drawing of an ethereal date-palm: had born its fruit for five years in the life of the World, and so all its fruit remained on it in the spiritual world}

 

  

       Secondly, the soul can fly without wing, and go up to the roof without ladder, and can come down to the lower part of the palace just as how a bird comes down;

 

and by that, souls are able to climb trees and take the fruits from them easily; they can even stand on the high parts of trees like birds.

  

Ethereal trees will not have new fruits like our trees in the life of the World, but only they bear their old fruits which they had borne in the life of the World, and those fruits will remain there: neither do they putrefy, nor do they deplete or finish forever.

 

God be glorified said in the Quran 56: 27-33

         .   .  .  . 

  .    

I.e. (And those pertaining to the right[i]; what [a reward] will be [for] those pertaining to the right!

[They will be] amid lot trees [the fruit of which is] obtained by striking [the lot-tree with the stick.]

And clustered banana bunches.

And in lasting shade.

And out-powered water [like the water-fall.]

And fruits in abundance.

Neither limited in time nor forbidden.)

  

Therefore, (Neither limited in time nor forbidden) means: That fruit does not finish from the tree, and none will prevent them from taking it, so it is their own and they have free hand over it.

  

The eating [and drinking] in the ether world is not as a nutrition to the body, but it is only for tasting and pleasure; so that as much as man eats and drinks, he will not have indigestion; because the food gets out of the sweat orifices of their ethereal bodies less than an hour afterwards, in the form of sweating, and it returns back as it was at first; for this reason, they do not urinate and do not defecate.

 

Hence, a fruit, which a soul eats in the ether world, gets out of the sweat orifices of their ethereal bodies, and becomes a fruit once again as it was at the start, and returns back to its tree.

 

The bird also that souls eat will come out of the sweat orifices of their ethereal bodies to be a bird once again and return to its nest. As such the fish eaten by souls will an hour later come out of the sweat orifices of their ethereal bodies and return back to the river.

  

Therefore, their eating and drinking is not for the nutrition of the body, as is it to us in the life of the World, but it will be for tasting and pleasure; and as much as they may eat, they won't have indigestion.

 

For this reason, God be glorified said in the Quran 77: 41-43

     .    .     

I.e. ([Surely] those who ward off [the disobedience of God] shall [promenade themselves] in the shade [of the trees of Paradise] and [shall drink of its water] springs.

And such fruits as they desire.

[It will then be said to them:] Eat [of the fruits of the Garden] and drink [of its water-springs] with good digestion as a reward for what [righteous deeds] you did [in your life of the World.])

  

That is because they are ethereal, and their food is also ethereal; so that they will not have any indigestion how much they may eat and drink.

 

Moreover, God be glorified said in the Quran 69: 22-24

   .   .        

I.e. (In a lofty Paradise [in the seven spiritual heavens.]

 

The fruits whereof being near [at hand] for culling.

 

[Then it will be said to them:] Eat [of the fruits of the Garden] and drink [of its rivers] with good digestion [in recompense] for [the righteous deeds] that you forwarded in the days gone by.)

 

Here, too, God be glorified said

i.e. (Eat [of the fruits of the Garden] and drink [of its rivers]), and He did not restrict that; because it is ethereal [food], and the ether does not cause indigestion to man.

  

Whereas God be glorified restricted the eating and drinking in the life of the World, and said in the Quran 7: 31

       

I.e. (And eat [of the wholesome and lawful food] and drink [of the wholesome and lawful drink that does not cause drunkenness,] but be you not prodigal [of eating and drinking because that will lead to illness]; [God] loves not the prodigal.)

  

That is because the excessive eating and drinking leads to illness. One of the Arab poets said that:

"Three things are much harmful to people, and make a healthy person ill;

they are: the continuous wine drinking [ i.e. indulgence in alcohol],

and the excessive sexual intercourses, and ingesting food over food."

  

  

As regards the 'goodly' word; it is to mention God with praise and celebration, and to defend Him.

>> To mention God with praise; it is like saying:

         No god but God,

         God is Most Great,

         Thanks to God,

         Praise is due to God,

         Glory be to God, and so on.

 

>> Whereas to defend God; it is like rebuking someone who blames or censures God, and you will reply and rebuke him. If you hear a person deny God, or speak badly about God, then you must rebuke and beat him; in order that he will not repeat such words again; but if you cannot rebuke or beat him, then tell the police-office about him, so that they will bring him to judgment, and the judge will rebuke and imprison him; and don't say that this matter does not concern me; it does really concern you and concern every person who hears by his ears, and you must enjoin righteousness and forbid evil.

But shouldn't you forbid any folk from their bad deed, while you see that with your eyes, then you will participate with them in their deed; and if you do not rebuke a disbeliever, then you will participate with him in his disbelief;

for God be glorified rebuked a folk of the Children of Israel, when He said in the Quran 5: 79

         

I.e. (Nor did they [: Children of Israel] forbid one another the iniquities which they committed: evil indeed were the deeds which they used to do.)

  

So you must defend God; as does He defend you.

  

God be glorified said in the Quran 22: 38

            

I.e. (God will defend those who believe [and help them against the disbelievers]; surely, God loves not any who is perfidious, ungrateful.)

  

So the rebuke and preventing the disbeliever and blasphemer from his disbelief and blasphemy is the 'goodly' word that you speak, then the angels will take it up to heaven and write it down in the 'Preserved Tablet'; so that it will remain for ever; and whenever an angel passes there, he will read it, so you will have a good fame or reputation in heaven, and it will be said that this is the man who defended God.

 

God be glorified said in the Quran 35: 10

      

I.e. (Good words go up to Him [to be written in the Preserved Tablet in heaven], and He takes up the righteous deed [to the ethereal heavens or the paradises].)

  

Therefore, such are the 'good words'.

 

God be glorified said in the Quran 83: 20-21

  .  

I.e. (20- A scripture with numbers [: Book of Levites: chapter 26]

21- Those brought close [to God, in Paradise] are [now] witnessing [this prosperous station.])

  

It means: The angels, who are brought close, see it.

  

The 'good word' yields good, to the one who utters it, just as that the tree produces fruit. So, this is the meaning of His saying be glorified in the Quran 14: 24

   

I.e. (A goodly word [which man says] is like a goodly tree.)

 

 

Question 19 You say that Paradise is ethereal, and it is the soul that enters Paradise, not the body; then what is the meaning of His saying be glorified in the Quran 43: 71

     

I.e. (Therein[ii] shall be whatever [food, drink and others that] souls desire, and glands [of the mouth][iii] taste delicious.)

  

Isn't the 'eye'[iv] one of the body organs?

  

Answer: God be glorified did not mean by the Arabic word  the two eyes of man, but He meant by that the glands which are in the mouth of man, which secrete fluids; and these are the origin of taste and pleasure [of food]; and it is not that the taste and pleasure of food is by the eyes but by the mouth[1].

 

 

 

Bad [or Evil] Trees

  

Bad or evil trees are those having thorns, without fruit that can be eaten, having a foul smell and do not provide shade to the one sitting under them, in addition to the thorn that they have.

 

Such trees remain on the earth, and the angels do not raise their spirits to the heaven; so that if the wind blows they will be taken off from their insertions, i.e. uprooted, and will be pushed to where the wind moves, and will be destroyed and fall on the ground carried with the winds from place to place, having no rest; so that you may see a branch here and a branch there; and you see a tree behind this wall and another behind that curtain, while another one might be between the mountains, which keep them from the winds.

  

God be glorified said in the Quran 14: 26

            

I.e. (And the parable of an evil word is that of an evil tree, uprooted from [the garden on the mountain which was] over the earth, having no stability.)

  

[The interpretation:]  

>> (uprooted from over the earth) means: the wind uproot them from their insertion; and they are the ethereal bad trees;

while as regards the material one, it was uprooted by our father Adam after he had eaten of its fruit, and it was the cause of his disobedience and his coming down from the garden, which was on a mountain, to the plain land; it was the blackberry tree.

 

>> (having no stability) means: It goes from one place to another; because the winds carry and cast it in the depressions and between the mountains.

  

Some photographers found, in their films, some photographs of trees or branches that were picked by their cameras, by chance and without being aware of them, in places where there were no trees.

 

This may take place when the light given to the film is very little, so that the film comes out without the picture of the man in front of the camera, but instead the photographer will find a picture of a tree or a branch of a tree in spite of that the place is devoid of trees[v], but he doesn't know the reason for that, and does not understand that there are ethereal trees which are unseen by the living beings, but that the cameras pick them by chance, in spite of that some people are not aware about the existence of the ethereal trees. 

    

A photograph of an ethereal branch has been picked by the camera of a photographer at Hilla [in Iraq], and that was in one of his house rooms. 

 

[N.B. The interpreter, may Gods mercy be on his soul, gave me the photograph of an ethereal branch, then he took it back when he intended to publish the third edition of his Arabic book: Man after Death. So this photograph is not available with me now The translator.]

 

 

 

Explanation

It is narrated that Hajjaj [: a governor of Iraq, in the Umayyad era] asked Ali, the son of Hussein, about Paradise dwellers: is it right that they do not sleep, neither do they pass urine nor do they pass bowel motion?

He answered: 'Yes.'

Hajjaj said: 'Tell me about something similar to it in the life of the World.'

He answered: 'The fetus inside his mother's womb: eats of the same that his mother eats and drinks; but he does not urinate or pass bowel motion.'  

 

 

Question 20 You say that Paradise is ethereal, not material. Then what's the meaning of His saying be glorified in the Quran 39: 74

               

I.e. (And they shall say, 'Praise be to God, Who has fulfilled His promise to us and has made us inherit[vi] the [ethereal product of the] earth! We choose for ourselves [a place and a settlement] in Paradise[vii] wherever we please; how excellent a wage for workers[viii].)

  

Then if Paradise is really in the heaven, and that it is ethereal; then what's the meaning of His saying be glorified

I.e. (and has made us inherit the [ethereal product of the] earth)?

  

Answer: We said that the plant, trees, fruits and animals, all of that have spirits, just as that man has a soul; and if a tree dies then its spirit will go to the ether world, and there it will be a tree, and there will be fruit on it as it was in the life of the World, but the fruit there does not putrefy, and does not deplete; because it is ethereal. Therefore, Paradise is the product of the earth, so that His saying be glorified

I.e. (and has made us inherit the [ethereal product of the] earth) means: And has given us, as inheritance, that which had been produced from the earth, i.e. what the earth had left behind.

  

This is like His saying be glorified in the Quran 23: 10-11

   .      

I.e. (These will be the heirs.

Who will inherit Paradise, to dwell therein forever.)

  

It means: They will inherit what fruits, palaces and other things belonged to the associaters and idolaters in the life of the World, and that will be for believers as an inheritance for them in the Next Life.

  

The indication of this is the saying of God be glorified while telling the story of Moses and Pharaoh, in the Quran 20: 49-50

              

I.e. ([Pharaoh] said: O Moses, who, then, is the Lord of both of you[ix]?

50- [Moses] said: "Our Lord is He Who gives to every [material] thing [whether it is plant, animal or man] its [ethereal] form [: the spirit, which is identical to its shape], then He guides [it to its livelihood and the means of getting it.]")

  

The interpretation:]

>> (gives to every [material] thing [whether it is plant, animal or man] its [ethereal] form) means: He gives to everything of the plant, animal and man its picture which is according to its shape, and He means by that the ethereal soul [or spirit] which is an image [or true copy] of the body.

Therefore, the word  i.e. 'thing' is said as regards to the matter.

The meaning: He gives, to every living body, its life by introducing the spirit into it; so that it becomes alive.

>> (then He guides [it to its livelihood and the means of getting it.]) means: Then He guides it to the affairs of its daily life, and how it can obtain its sustenance; so that He guides the animal with the instinct, and guides man with the intelligence and mind.

Therefore, each material creature has an ethereal picture [or form or image], which is exactly similar to it or identical with it. In like manner, are inanimate objects like utensils, clothes, furniture and so on; [they also have spirits identical to them in shape and properties.]

  

As regards the earth, it will not remain as it is, so that believers will inherit it, but on Judgment Day the earth will tear up and become meteorites; the indication of that is His saying be glorified in the Quran 89: 21

     

I.e. (Not at all, but when the earth is demolished and become many pieces.)

It means: It will be destroyed and cut up into many pieces.

 

God be glorified said in the Quran 50: 44

        

I.e. (On the day when the earth will split up [and part] off them, hastening forth [they will come.]

That will be a "gathering-together", quite easy for Us [to make.])

 

 

Question 21 Then what is the meaning of His saying be glorified in the Quran 57: 21

              

I.e. (Race[x] [with each other] for forgiveness from your Lord and [for] a Garden the extent of which [in the space] is equal to the extent of the heaven and the earth, prepared for those who believe in God and His messengers)?

  

Answer

It means: Its extent is like the extent of the planets as much as they are widely scattered and extended in the space.

  

This is similar to His saying be glorified in the Quran 3: 133

          

I.e. ([Vie with one another] and hurry to [have] forgiveness from your Lord [by giving alms] and [to enter] a Garden, whose extent is [like the extent] of the heavens and the earth, prepared for those who ward off [the disobedience of God.])

  

The 'heavens' means: the planets. The meaning: Its extent is equal to the extent of the planets, as widely as they are scattered and extended in the space.

 

>> (whose extent) means: Its size and extent.

[This also is the meaning of the word in the Arab poetry, some of which is mentioned by Mohammed-Ali Hassan Al-Hilly, the interpreter of the Quran and the Bible, in his Arabic book.]

 

Moreover, God be glorified said in the Quran 2: 255

   

I.e. ([The extent of] His "chair" equals [the vast extent of] the heavens and the earth [: the planets and the earth.])

    

Therefore, the ethereal Paradises are the chair of the Lord of Glory, and the "Throne" is over them; the meaning is: The size and extent of the 'Chair' is like the extent of the planets as much as they are widely scattered in the space.

 

 

[Jesus Christ was not crucified; he died normally and his spirit went up to heaven]

 

Question 22 If the heavens were ethereal, then how did the Christ ascend up to heaven?

  

AnswerHis ethereal soul ascended to heaven, while his body remained on the earth.

 

The explanation of that is:

  

When the Jews intended to kill Jesus Christ, God [confounded them and] made a man similar to the Christ; so they took that man and crucified him. While Jesus Christ escaped from them, and went to a hill [in Syria], then his mother followed him there, and they stayed on that hill worshipping God - be glorified.

 

Then a period of time later, Jesus Christ died on that hill; so his ethereal soul ascended up to heaven, while his body was buried on that hill.

 

The indication of that is the saying of God be glorified in the Quran 23: 50

          

I.e. (And We made the son of Mary and his mother a sign[xi]; and [after the incident of the crucifixion] We gave them shelter[xii] on a height [: a place in Syria] with small water-springs and a flowing water-stream.)

  

Its interpretation:]

The  is a place higher than the level of the ground, and there were a water-spring, plants and trees on it; for this reason, God be glorified described it by His saying:

     

I.e. ([a place in Syria] with small water-springs and a flowing water-stream.)

  

However, I have fully explained this Quranic revelation, in my book The Quran Interpretation, and in my book The Conflict between the Torah and the Quran

 

  

The indication that Jesus Christ died, is the saying of God be glorified in the Quran 5: 116-118 addressing the soul of Jesus Christ when he was in heaven:

 

                                              . .  .

 

I.e. (And [keep in mind] when God said [to Jesus after his death and ascending to heaven], 'Jesus, son of Mary! Is it you who said to people: take me and my mother as two gods, apart from God?' [Jesus] said: "To Thee be glory! I haven't the right to say what I have no right to. If I had said it Thou would have known it; Thou know what is in myself but I know not what is in Thyself; it is Thou Who knows unknown secrets."

 

"I never told them save what You had commanded me [saying] 'Worship God, my Lord and your Lord', and I was a witness of them so long as I was [alive] among them; but when You took me [after death] to Yourself, You were the Watcher over them; for You are the Witnessing of everything."

 

"If You should punish them, they are Your servants; but if You should forgive them, surely You are the All-Mighty [and] the Most Wise.")

  

Therefore, the saying of Jesus Christ: (But when You took me [after death] to Yourself) means: But when You caused my death.

 

Moreover, God be glorified said in the Quran 3: 55, addressing the Christ before his death:

        

I.e. (And when God said, 'O Jesus, I will make you die and take you [to Me] and raise you up to Me)

 

The meaning: I will cause your death, and raise your soul to Me.

 

The word  means the death in Arabic; the indication of that is His saying be glorified in the Quran 2: 240

      

I.e. (And those among you who [die and their souls] are taken back [to their Lord]; leaving wives [behind], they should [before their death] bequeath to their wives)

  

The interpretation: Those among you that are about to die, must bequeath for their wives that they should be given sustenance for a whole year.

  

The indication that the Christ was not crucified, but that a man similar to him was crucified, is that his disciples saw him three days after the crucifixion, they spoke to him and he spoke to them.

 

This is mentioned in the Gospel, according to Matthew, chapter 28:

"16- And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.

17- And seeing him they adored; but some doubted."

 

Moreover, it is mentioned in Luke's Gospel, chapter 24

"36 While they were talking about this, Jesus himself stood among them and said to them, "Peace be to you."

37 They were startled and terrified, thinking they were seeing a ghost.

38 He said to them, "Why are you frightened, and why are doubts arising in your hearts?

39 Look at my hands and my feet, for it is I myself. Touch me and see, for a ghost doesn't have flesh and bones as you see that I have."

40 After he had said this, he showed them his hands and his feet.

41 While they still could not believe it for joy and were full of amazement, he said to them, "Do you have anything here to eat?"

42 They gave him a piece of broiled fish,

43 and he took it and ate it in their presence. "

 

 

[The night journey of Prophet Mohammed and his ascension to heaven]

 

Question 23 If the heavens were ethereal, then how did Prophet Mohammed salam to him go to the heaven on the night of the 'ascension'?

 

Answer

His ethereal soul ascended to the heaven; while his body was sleeping in his bed; for it is mentioned in a book called 'The Ascension' that the prophet salam to him went with Gabriel [from Mecca] to Jerusalem, and there he met the prophets, greeted them and led them in prayer at Jerusalem.

  

Then he ascended with Gabriel to the heavens, and led the angels in prayer in each heaven, till he reached the seventh heaven.

  

I say that the prophets went, by their death, from the material world to the ethereal world, and they became ethereal souls; and souls cannot be seen by the living material beings. In addition to that, angels are ethereal creatures whom people cannot see save under certain conditions. Thirdly, man cannot ascend to heaven with his material body. For this reason, the 'ascension' took place at night.

  

Moreover, it is narrated from Aisha, mother of the believers, [the wife of the Prophet] that she said: "By God, the body of God's messengers, salam to him, did not go, but only he ascended with his spirit.' It is also narrated from Muawiah, a similar tradition.

 

1) God be glorified said in the Quran 17: 1

                  

  

I.e. (Glorified be [God] Who took His servant [Mohammed] in a journey by night from the Inviolable Mosque [at Mecca] to the Remote Mosque [: the Aqsa mosque at Jerusalem], the precinct of which We have blessed [with much trees and fruits], to show [Mohammed, some] of His signs [in the ether world.]

Surely [God] is the All-Hearing [of the prayer of His servant Mohammed], the All-Seeing.)

  

The 'Inviolable Mosque' means the Kaaba at Mecca; while the 'Remote Mosque' is at Jerusalem.

  

Prophet Mohammed salam to him  was taken into a night journey from Mecca to Jerusalem; and he was actually taken into such a journey at night; because the soul is annoyed by the noise, and avoids the light, specially the sun-light. For this reason, he went into his travel at night; because people were sleeping, sounds were low, movements were calm and the sun had set off; so that the time was suitable for his journey to Jerusalem, and then for his ascension to the heavens accompanied by Gabriel; because he had become an ethereal creature like his companion.

  

And because the ascension was with the ethereal soul, he was able to see the prophets and lead them in prayer to God, and he was able to see Gabriel, and was able to ascend with him to the ethereal heavens, and was able to see the angels and talk with them, and so on of what was narrated from Prophet Mohammed salam to him.

 

2)  God be glorified said in the Quran 53: 1-18

   .      .     .     .    .    .      .     .      . 

    .    .    .   .  

 .      .      .      

I.e. (1- [I swear] by the [tailed] star [: the comet] when it will fall down [upon the earth!]

2- Your companion [Mohammed] has neither misled nor deceived [anyone],

3- Nor does [Mohammed] speak out of [his own] desire.

4- It is only a revelation [from God], revealed [to him by means of Gabriel.]

5- [Mohammed] is taught by [Gabriel: an angel] mighty in power.

6- To whom is referred [by angels, prophets and messengers or apostles] for consultation[xiii]. And [Mohammed] became similar to, and together with, [Gabriel.]

7- When he [: Gabriel] was at the high horizon [in the atmosphere of the earth, teaching Mohammed some religious instructions.]

8- Then [Mohammed] drew near [to the Throne, to which he] was guided [by Gabriel.]

9- And he was at [a distance of] two [opposing] bows [from the Throne], or [even] nearer [in case the bows were small in size.]

10- And He revealed to His servant [Mohammed] what He revealed [to the messengers before him.]

11- The [spiritual] heart [of Mohammed] lied not [to you, people,] concerning what [signs and marvels] he saw [in the ethereal heavens.]

12- Will you then dispute with him concerning what [portents] he saw?

13- And surely [Gabriel] taught [Mohammed] yet another time while descending [from the seventh to the first heaven.]

14- Near the lote-tree, at the termination [of their spiritual trip in heavens.]

15- Near to which is the Garden of Refuge.

16- When the lote-tree was enshrouded in [lights] that overwhelmed [the eye sight.]

17- The eye-sight [of Mohammed] deviated not, nor yet did it wander beyond [his goal.]

18- For truly [Mohammed] saw [in heavens] the greatest of the signs of his Lord.)

  

The interpretation: 

>> ([I swear] by the [tailed] star [: the comet] when it will fall down [upon the earth!]) means: I swear by comets when they will fall down on the earth.

This, actually, is a threatening oath. This Quranic revelation had been interpreted in my book The Universe and the Quran

>> (Your companion [Mohammed] has neither misled nor deceived [anyone]) means: Mohammed did not go astray from the path of the truth; neither did he misguide anyone, with his preaching and religious way. That is because the associaters said, as it is mentioned in the Quran 25: 42

        

I.e. (He [: Mohammed is a misguided one, who] would have misled us away from [the worship of] our gods, had we not been steadfast to them.")

 

>> (Nor does [Mohammed] speak out of [his own] desire) means: What Quran and religious law Mohammed said, had not been taught to him by people; because the associaters said, as it is mentioned in the Quran 16: 103                

  

I.e. (Only a man teaches him.)

 

>> ([Mohammed] is taught by [Gabriel: an angel] mighty in power.)

This is a description of Gabriel that he is mighty in power,

as did He describe him, too, in the Quran 81: 19-21

    .      .   

I.e. (That the [Quran] is the utterance of an honorable messenger [: Gabriel.]

Endowed with power, and is authorized and supported by [God:] the Lord of the Throne.

Obeyed [by angels, messengers and prophets], and moreover trusty [concerning the message.])

 

>> ([Mohammed] is taught by [Gabriel: an angel] mighty in power) means: Gabriel taught Mohammed the Quran and the Islamic law.

 

>> (To whom is referred [by angels, prophets and messengers or apostles] for consultation) means: He is a consultant, whom angels consult in their affairs, as do prophets consult in their mission; because of his intelligence, brilliant mind and his high rank.

 

[This also is the meaning of the word in the Arab poetry some of which is mentioned by Mohammed-Ali Hassan Al-Hilly, the interpreter of the Quran and the Bible, in his Arabic book.]

 

>> (And [Mohammed] became similar to, and together with, [Gabriel.]) means: Mohammed became equal to Gabriel in the kind, and the ascending up to heaven on the 'night of the ascension', i.e. they became of the same kind; because Mohammed ascended with his ethereal soul, and as such was Gabriel also an ethereal creature; and that they ascended together to heaven.

 

>> (Then [Mohammed] drew near [to the Throne, to which he] was guided [by Gabriel]) means: Gabriel was at some height of the earth's atmosphere, when he was teaching Mohammed the religious instructions.

 

[This also is the meaning of the word in the Arab poetry some of which is mentioned by Mohammed-Ali Hassan Al-Hilly, the interpreter of the Quran and the Bible, in his Arabic book.]

 

So: (Then [Mohammed] drew near [to the Throne of the Lord]) means: Mohammed then approached the Throne.

 

And: ([to which he] was guided [by Gabriel]) means: Gabriel guided him to it.

 

>> (And he was at [a distance of] two [opposing] bows [from the Throne], or [even] nearer [in case the bows were small in size.])

 

>> (And He revealed to His servant [Mohammed] what He revealed [to the messengers before him.])

 

>> (The [spiritual] heart [of Mohammed] lied not [to you, people,] concerning what [signs and marvels] he saw [in the ethereal heavens])

It means: The [spiritual] heart of Mohammed did not unbelieve what signs and surprises he saw in the ethereal heavens on the night of his 'ascension', and he did not doubt about what he saw; because it was inscribed [and fixed] in his memory.

 

>> (Will you then dispute with him concerning what [portents] he saw?)

 

>> (And surely [Gabriel] taught [Mohammed] yet another time while descending [from the seventh to the first heaven.] Near the lote-tree, at the termination [of their spiritual trip in heavens])

It means: At the end of their tour in heavens, and that was near that lote-tree, which was an ethereal tree and its fruit is the lote-fruit.

 

>> (Near to which is the Garden of Refuge) means: Near that lote-tree, there is the Paradise of Refuge, to which souls of prophets, saints, martyrs and the righteous will go, in the Barzakh world, and have shelter and dwelling there. It is the lowermost layer of the seven heavens, and it is not the Paradise of 'Everlasting', into which they will be admitted on Judgment Day.

 

For this reason, God be glorified said in the Quran 55: 46

    

I.e. (But such as fears the majesty of his Lord, for him shall be two Gardens [: the Garden of Refuge and the Garden of Everlasting.])

  

It means: He will be admitted into the first Paradise in the Barzakh world or the afterlife, and he will be admitted into the second Paradise on Judgment Day.

 

>> (When the lote-tree was enshrouded in [lights] that overwhelmed [the eye sight.])

 

>> (The eye-sight [of Mohammed] deviated not, nor yet did it wander beyond [his goal.]) means: His sight didn't deviate from what he was to see, and did not go far from it. In other words: Mohammed was only looking forward, and did not look right and left; and that was an act of politeness and as a glorification to his Lord.

 

>> (For truly [Mohammed] saw) in heaven (the greatest of the signs of his Lord) It means: He saw the throne of his Lord; because the throne is the greatest sign in the heavens;

the indication of that is His saying be glorified in the Quran 23: 86

        

I.e. (Say[xiv], 'Who is the Lord[xv] of the seven [ethereal] heavens, and the Lord of the Throne [of Glory] Supreme?')

 

 

 

A Story of Fainting 2

A man named Abbas Al-Abdali, who dwelt at the Asshar quarter in Basra[xvi], once became ill and was about to die; he fainted, and his ethereal soul got out of his body, at night time; his soul made a tour, then returned back to his body.

Afterwards, he restored his health, and arranged a poem in Arabic, in which he told his story and incidence. That was in the year 1325 A.H. [or 1907 AD. The poem is written in the Arabic edition of the book, and is very nice and composed of 42 poetic verses.]

 

 

                                                                                       

Instructions

  

Man wishes to lead a good life, and to be in continuous prosperity; so that you see him work and toil to get what he desires.

The young man, for example, works day and night and bothers himself to obtain some money with which he may live in his elderly.

And the student studies day and night and bothers himself and his mind for eleven years [or eighteen years] or more to secure his future, as for to get an employment by which he gets a salary that may suffice him.

  

However, what is the period of time which man wants to secure his life during it!? Will it be ten thousand years? No.

Will it be five thousand years? No.

Then, how long will it be that period for which man works and bothers himself?

It may be seventy years, and that may be very much; or it may be fifty or less than that.

  

I knew a young man, who was serious in his learning; he completed the primary school, the secondary school and the college [in the university], but after all these worries and efforts, and of being vigil at night so frequently; his hour of death appointment came on him and he died, while he did not get any salary, not of one month even; so he lost his life of the World, neither did he gain his Next Life; because he didn't pray [the daily prayers], didn't fast [during Ramadan month], and didn't hold fast with the religion; so had he worked for his Next Life, even though it be a quarter of his work for his Worldly life, then he would have lived a good life in his Next Life; but he neglected about his next Life, and held fast with his Worldly life; therefore, he lost them both.

 

 

 

[Working for the Next Life]

  

I say: Isn't it more logical that man should work for his Next Life, to secure for himself a delightful future and a happy life? Isn't it more logical that man should offer what he has for his everlasting life, during which he will live for thousands and millions of years, when he will not die neither will he become old?

 

Therefore, every wise man should offer what he has [in this life of the World] for his Next Life, and should do, here, what will benefit him in his next everlasting life [in the world of souls following his death], in order that he may secure for himself a happy future, and be at rest in that world, where he will soon go, and he may meet there his wife and sons, and live there a happy life.

 

 

 

[The Religion Should Exclusively Be Devoted to God Alone]

 

Question 24 What should we do in the present life of the World; in order to secure for ourselves a [good] future in the Next Life, so as to live a good and happy life [there]?

  

Answer: Firstly and prior to anything else, you should avoid associating anything or anyone with God; i.e. to be a monotheist, not a polytheist or associater;

 

because the prayer, fasting, [charity and righteousness] of the polytheist [and the associate or the one associating others with God] will not be accepted from him whatever charity and righteousness he might have done;

 

1) God be glorified said in the Quran 25: 23

        

I.e. (And We shall turn to the [righteous] work [which the associaters] did, and We shall make it [as] scattered dust.)

  

It means: They will not be rewarded according to their righteous deeds, but such deeds will go the way of the winds, just like how the scattered [dust] particles go in the space; that is because they associated, with God, other than Him in their worship.

 

2) God be glorified said in the Quran 14: 18

                    

 

I.e. (The likeness, of those who blaspheme about their Lord, [concerning the consequences of their righteous acts] is that:

Their [righteous] acts are as ashes, on which the wind blows furiously on a tempestuous day [so that it scatters on the land surface]:

No power have they over [obtaining] anything [of their acts] that they have earned [because of being associaters]:

That [association with God] is [in fact] the straying, faraway [from the truth.])

 

3) Moreover, God be glorified said in the Quran 5: 72

          

I.e. (Surely, whoso associates [anyone] with God, God has forbidden him Paradise, and his resort will be the Fire.)

 

4) In addition to that, God be glorified said in the Quran 4: 48

                   

I.e. (God does not forgive that anything should be associated with Him, but forgives anything short of that, to whomsoever He pleases.

Whoso associates [anything] with God, he has indeed invented a great sin. )

 

 

Question 25 We are a people [following] the heavenly scripture [: Christians and Jews], so are there any associaters among the people of the Scripture?

  

Answer: Most of people, nowadays, are associaters and polytheists, but they don't know that they are associaters and polytheists! And most of people are moving in the wrong way, but they think they are rightly guided!

 

God be glorified said in the Quran 18: 103-104

     .           

I.e. (Say: 'Shall we tell you who will be the greatest losers of [the reward of] their works?'

[They are] those whose efforts in the Worldly life will be lost[xvii], while they think that they do good work.[xviii])

  

It means: They commit some acts which God doesn't agree about; whilst they think that their deeds are good, and that God is pleased with them and with their deeds.

 

 

Question 26 Would you teach us what the association and polytheism is; in order that we may avoid it?

  

Answer: The association or sharing is to ascribe one (of the prophets, imams, sheikhs, or saints) as a partner or associate with God; so that you worship God and worship that partner just as you worship God.

  

Or you may seek the help of anyone [like Moses, Jesus, Mohammed, Ali] other than God, when you stand up and sit down.

  

[Included in this category is the saying of some people:

'O Prophet! [help me.]'

Or 'O Saint! [help me.]'

Or 'Ali!'

Or 'Jesus!']

 

[All of that is a kind of seeking help of those other than God, which is a kind of associating or sharing them with God; i.e. we should exclusively seek help of God alone.]

 

 

[The association: sharing or polytheism]

  

Therefore, this is the association [: sharing or polytheism]. It is just like that we say: 'John is the copartner of Simon in the trade', and we mean by this: that the trade is shared between them, so that they are partners or associates in it.

In other words, the association [or sharing or polytheism] is to worship anyone other than God just as you worship God.

  

It is narrated that Prophet Mohammed salam to him  said that:

"The worst of acts that I fear my nation may do is the sharing [or associating partners or associates] with God. I don't say they will worship the sun or moon; but they may carry out some works for the sake of those other than God."

 

 

Question 27 Is there anyone that may worship others besides God?

 

Answer: Yes, a large number of people worship others, in stead of God, while they are unaware.

 

 

Question 28 The worshipping of God is the fasting and the prayer, isn't it? But in fact we fast for our Lord, and we pray to Him, and never do we pray to anyone else!

 

Answer: The worship is not only the prayer and the fasting, but God's worshipping is of many sorts:

 

 

[Kinds of God's worship]

 

First  Mentioning of God. That is by mentioning and remembering God always with praise, and to thank Him; so that if you mention one of the sheikhs or imams [or saints] always, then you will share him with God.

 

God be glorified said in the Quran 33: 41-42

        .   

I.e. (Believers, mention God [in celebration] with much mentioning.

And celebrate His praises, morning and evening.) It means: always.

  

Then see that God be glorified said:  

   

I.e. (mention God [in celebration] with much mentioning.) But He didn't say: Mention the sheikhs [or the saints] very much.

 

Moreover, God be glorified said in the Quran 7: 205

           

I.e. (Remember your Lord [with glorification] within your soul, supplicating and fearing [Him], not loud of voice, by day and night, and don't be one of the heedless [of His remembrance.])

  

So (by day and night) means: always.

  

In addition to that, God be glorified praised the believers, in the Quran those who mention God and do not mention anyone other than God; as He said in the Quran 3: 191

      

I.e. ([Those] who remember God when they stand up, sit down and recline [in bed])

  

It means: They mention God at their standing, sitting and lying on their sides [in bed.]

  

Second  Seeking the help of God is worship. That you say: 'O God!' when you stand up. Its meaning is: Help me O God!

  

But if you seek the help of anyone other than Him, then you will share [him as a partner or associate with God]; even if you say: 'O Mohammed!': because God does not want you to seek help of anyone other than Him.

  

However, you [Muslim] say in your prayer, addressing your Lord [as in the Quran 1: 5]

   

I.e. (You [alone] we worship; and You [alone] we ask for help.)

 

But you, actually, seek help of those other than Him when you stand up and when you sit down. [E.g. you may say: O Mohammed! Or O Ali [like Christians who say: O Jesus!]

  

This is similar to what one of the poets said in Arabic:

"You always utter ([God] You [alone] we ask for help),

but actually you seek help of those other than God!"

  

ThirdBegging from God is worship; but if you ask your needs from one of the prophets, sheikhs, imams, rabbis or saints; then you will share another partner with God; for God does not accept from you to ask your needs from others in stead of Him.

  

It is mentioned in the prayer of Imam Ali salam to him that he said in a poem:

"My God, offer to me mercy and surplus from You;

For I don't nock but the door of Your surplus [like a beggar.]"

 

It means: I don't ask from anyone other than You, and I don't seek my needs but from You alone.

  

Imam Ali said also in one of his poetic prayers:

"[Lord], I ask none other than You,

and I seek my need only from You [Lord!]"

  

It is mentioned in the Holy Tradition that God be glorified said [some words to Moses], which mean: 

"Moses, ask of Me, even though it be a bit of salt for your food."

  

It means: Even though the salt is cheap and available, and the amount that you need for food is little; but you should not ask that from anyone other than Me; so ask of Me your need, and I will offer it to you.

 

God be glorified said in the Quran 2: 186

                

I.e. (And when My servants ask you [Mohammed] concerning Me, I am always Near; I answer the prayer's prayer when he prays to Me. So let them seek after My answer [by being obedient to Me], and let them believe in Me [and in My Holy Names]; haply so they may be led aright.)

 

Moreover, God be glorified said in the Quran 40: 60

    

I.e. (And your Lord has said: 'Pray to Me and I will hear your prayer.)

 

In addition to that, God be glorified said in the Quran 7: 55

       

I.e. ([People,] call upon your Lord [openly] and secretly; surely He loves not aggressors.)

 

Also, God be glorified said in the Quran 7: 56

              

I.e. (Work not corruption on the earth, after it has been prospered, and call on Him while in fear [of an enemy, a wild beast etc.], and while hoping [to have any good thing]; for the mercy of God is near to [touch] those who do charity.)

  

God be glorified will boast to angels about you; if you ask your need from Him, and will say to them: Look to My servant, whose name is so and so; he has inclined to Me and asked his need from Me; for he has realized that I am All-Able to do everything.

  

But if you ask your need from anyone else than God, He be glorified will turn away from you, and say to you: 'Am I not Able to grant you your need? Then why do you forsake Me and go to one of My servants to ask your need from him? Therefore, let him grant you your need, and carry it out if he can!'

 

God be glorified said in the Quran 7: 194

             

I.e. (Those, whom you pray besides God, are servants [of God] just like you. So, now, pray them [to anything] and let them grant you [your prayer] if you do speak the truth.)

 

Moreover, God be glorified said in the Quran 29: 17

             

I.e. (Surely those, apart from God, whom you worship cannot control any provision for you; therefore seek the provision with God.)

 

And God be glorified said in the Quran 17: 56

            

I.e. (Say: Pray those [angels or the Christ] whom you claim [the daughters of God or the son of God, and you worshipped], apart from Him;

yet they have no power to remove the affliction from you, nor to change [your condition from poverty to richness.])

 

 

Question 29 These Quranic revelations do not apply to sheikhs, imams, [saints and the Christ], but they apply to idols; then why do you apply them to sheikhs, imams, [rabbis, saints and the Christ]?

  

Answer: His saying be glorified in the Quran 7: 194

       

I.e. (Those whom you pray, besides God, are servants [of God] just like you); He means by that the angels, not the idols; because Quraish [: the tribe of Prophet Mohammed] worshipped the angels, and said that the angels were God's daughters.

 

The indication of that is His saying be glorified    i.e. (are servants [of God] just like you); for the idols are not servants, but are stones!

 

 

Question 30 We do not ask our need from sheikhs, imams, [rabbis, saints, or the Christ], but from God. However, we consider these as mediators between us and God. That is just like when you want something from someone, then you may take another person with you so that this latter will be as a mediator or intercessor between you and him in order to carry out your need.

  

Answer: People are two kinds: some of them are miserly and stingy, and some of them are generous; so that if you come to a miserly person, he will not carry out your need even though you bring to him a great mediator. But if your need is to [ask it from] a generous person, then he will give you what you need without any mediation.

  

Then what do you think about God? Isn't God Generous? For the generous one will grant you your need without any mediation or intercession.

 

God be glorified said in the Quran 40: 60

  

I.e. (Pray to Me; I will answer your prayer);

  

But He didn't say: Let an intercessor or mediator be between Me and you!

  

It is mentioned in a prayer of Ali, the son of Hussein, he said:

   "Praise be to God: whenever I need anything, I pray Him and He grants me what I need;

   and I be alone with Him wherever I want to [complain to Him] my secrets; that is without an intercessor; and He grants me my need.

    And praise be to God: I pray Him, and pray none other than Him; if I call on anyone else, he will not answer my call."

 

 

FourthThe vowing to God is worship.

  

Therefore, if you vow to anyone of the prophets, sheikhs, imams, saints, or Ali's descendents; then you will share or associate [him with God in your worshipping.]

  

It is not allowed to vow to anyone other than God, and it is not allowed to sacrifice an animal to anyone else than God; for God be glorified said in the Quran 16: 115

           

I.e. (He has made unlawful for you only the carrion, the blood, the meat of swine and that on which the name of other than God has been invoked.)

  

It means: And that which has been slaughtered, as a vow or sacrifice, for anyone other than God.

  

Therefore, one who eats the meat of a slaughter animal, while it is a sacrifice as a vow for one of the sheikhs, imams or saints, will be as if he has eaten pork; and in such instances the vow is forbidden, its eating is forbidden and the slaughterer is a sinner.

  

If you wish to vow, then say: 'I vow for God's sake, that if He offers to me what I wish, I shall slaughter a sheep and distribute its meat to the poor and needy'. Then such a vowing is accepted, and you will be rewarded for it.

 

  

FifthThe Expending and offering in God's way is worship.

So, if you offer something to a poor man, then say with yourself: 'I offer to him for the sake of God.' And if a poor man asks you, then he must say: 'Give me for God's love, and in God's way.' But if he says: Give me for the sake of the sheiks, imams, saints, the Christ or Prophet Mohammed; then he will share or associate [them with God], and if you give him for their sake, then you will associate [in the worship of your Lord.]

 

God be glorified said in the Quran 76: 8-9

       .          

I.e. (And they feed, for the love of [God], the needy, the orphan and the captive,

 

[Saying to them:] "We feed you only for the sake of God [and in His way]; we desire no recompense from you, nor gratitude.")

  

See, then, that God be glorified said:    i.e. (for the love of [God]) means: for God's love; but He did not say: And they feed, for the love of the prophets, sheikhs, imams or saints.

  

See also that He be glorified said:       i.e. ([Saying to them:] "We feed you only for the sake of God), but He did not say: 'We feed you only for the sake of sheikhs, imams and saints.

 

Moreover, God be glorified said in the Quran 2: 265

         

I.e. (And the likeness of those who spend their wealth seeking God's good pleasure, and in a way to confirm each other )

 

In addition to that, God be glorified said in the Quran 2:262

                 

I.e. (Those who spend their wealth for the cause of God, then do not follow up, what they spend, by taunting with it and by annoyance; [such] will have their recompense with their Lord [in the ethereal paradises])

 

 

SixthThe naming. That is to name your son: Abd-Allah i.e. the slave of God; Abdul-Jaleel i.e. the slave of God's Majesty; Abdul-Kareem i.e. the slave of the Generous God; Abdul-Rahman i.e. the slave of the Most Gracious; or what is like that of God's Glorious Names; because it is a sort of worship.

  

But if you call your son: the slave of the Prophet, or Ali's slave, or the slave of the Christ, or the slave of Hassan, or the slave of Zahra [which are names of the prophets, imams and the daughter of the Prophet], or other names by which you call him as a slave or servant of one of the prophets, sheikhs or saints, then you will associate [them with God in the worship.]

  

It is mentioned in a book entitled 'Nahj Al Balagha' that Imam Ali salam to him- sent a message, to his son Hassan, including instructions and wise advises, in some of which he said: "And don't be a slave to others, while God has made you a free [man.]"

 

  

SeventhThe glorification, exaltation and sanctification of God is worship.

But it is not allowed to glorify and sanctify anyone other than God. Therefore, glorifying the graves and shrines of the prophets, sheikhs and saints; and their sanctification and kissing is a sort of associating [them with God in worship]; because God be glorified will not be pleased with you, if you do that; because, by doing so, you will leave the Creator behind and hold fast with the created persons, and that you will forget about the Provider (or the Sustainer) and ask your request from the provided one.

 

God be glorified said in the Quran 22: 30

         

I.e. (Whoever honors the inviolable [objects] of God, it will be better for him with his Lord [in the Next Life.])

 

Moreover, God be glorified said in the Quran 22: 32

        

I.e. (Anyone honors the [the compulsory and the voluntary] rituals of God; surely such [honoring] issues from the hearts [believing in the rituals and] avoiding [the disobedience of God.])

  

Notice, then, that God said:

   

I.e. (Anyone honors the [the compulsory and the voluntary] rituals of God), but He did not say: anyone honors the rituals of sheikhs, imams or saints.  

 

It happened that whenever Prophet Mohammed  salam to him entered the mosque, his companions stood up to respect him; but he forbade them from that and said to them: "I am merely a human being like you; so do not glorify and sanctify anyone other than God: your Lord Who created you, and don't do like what the non-Arab do to their kings."

 

It is mentioned in the book of  'Nahj Al Balagha' that when Imam Ali  salam to him passed across Iraq in the battle of Nahrawan, some of the people of Iraq came to him kissing his hands and legs, glorifying and magnifying him; but he rebuked them, and drove them away and said to them: "What are you doing!? Don't do like foreigners who glorify and sanctify their kings! I am merely a human being just like you, then why do you kiss my hands and legs; for this is not allowed. The glorification and sanctification is exclusively for God alone."  

 

I say: if Imam Ali salam to him did not accept that anyone might kiss his hands and legs, while he was alive; then how does he, following his death, agree that they kiss his grave and the walls of his shrine and the threshold of the door of his shrine, and so on!?

 

[It is mentioned in the Gospel, according to St. Matthew, chapter 19:

"16- And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

17- And he said unto him, Why callest thou me good? there is none good but one, that is, God" [King James Version.]

 

The same is also mentioned in the Gospel, according to St. Mark, chapter 10:

17- And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

18- And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God." [King James Version.]

 

[ N.B. Compare the more recent versions of the Gospel, like the American Bible version, and the International Bible version to see how they varified and altered the meaning through translation; because of their enthusiasm concerning Jesus Christ, so that they tried to conceal the truth that God is not Jesus, but God is his Master and Creator, and that God is the Absolutely Good One, and that Jesus is only His sent servant: a righteous servant, a prophet and an apostle, but not God!  The translator.]

 

 

Question 31 The imams and saints are our teachers and guides, aren't they? And we should like and respect them, shouldn't we?

  

Answer: Yes, we like and respect them, but we do not glorify them, and we should not worship them; because the glorification is not allowed except for God alone; and any worship is not allowed except to worship God alone.

 

God be glorified said in the Quran 51: 56-58

      .          .       

I.e. (56- I created not the genie-kind and the man-kind but only to worship Me [alone.]

57- I desire of them no provision; neither do I desire that they should feed Me.

58- For, surely, it is God Who is the Provider [of sustenance for His servants], the Lord of power [and might on them], the All-Disposer [in the affairs of His servants.])

 

 

EighthThe oath (or swearing) by God is worship.

  

That is you should be truthful in your oath, but if you swear falsely, then you will be a sinner. The oath is to say: "By God, the matter was so and so."

  

But in case you swear by one of the prophets, sheikhs, imams [or saints]; then you will share or associate [them with your God in the worship.]

 

 

Question 32 You say: Don't swear by [anything or anyone] other than God, then what's the meaning of His saying be glorified in the Quran 2: 224

             

I.e. (And make not [the name of] God in your oaths, an excuse against doing good, warding off [the disobedience of] God, and reconciling between people; for God is All-Hearing [and] All-Knowing.)

  

Answer: This aya was revealed in relation to Abd-Allah, the son of Rawaha; when he swore that he would not visit the husband of his daughter, and not to speak to him, and not to reconcile him with his wife; so he said: 'I have sworn as such; so it isn't allowed for me to do that.' Therefore, this aya was revealed [that apply to him and others.]

  

The interpretation:]

>> (And make not [the name of] God in your oaths, an excuse) means: Do not let the oath by God, be a reason which prevents you from doing righteousness and piety;

>> (against doing good) means: that you may not do the good [deeds.]

>> (warding off [the disobedience of] God) means: Don't swear by God that you will not protect yourself from evil by any way; e.g. if you are sitting behind a wall together with a group of people, then your group look and see the wall about to fall down, and they tell you: Get up from your place or else the wall will fall down upon us; then you may swear by God that: I shall not leave my place even though the wall will fall down; because you will expose yourself to danger by such an oath.

>> (and reconciling between people) means: And don't swear by God, that you will not reconcile people with each other; because by that you may abandon doing goodly [deeds], and enjoining righteousness.

>> (for God is All-Hearing) of your words.

>> ([and] All-Knowing) about your acts.

  

However, it is not meant, by this aya (or Quranic revelation), the prohibition of the oath or the frequent swearing.

   

[The translator: The swearing by God is a serious matter; it should not be without important indication. One who swears by God frequently, even without important indication, is mostly a liar. We have to believe one who swears by God; as a matter of our sanctifying God Almighty. One that swears by God must fulfill his oath. But anyone should not swear by anyone or anything other than God; because that will be some sort of association or sharing with God and contrary to the Commandments of God.] 

 

[Now we repeat a previous question, and complete its answer:]

Question 33 What should we do, in the present World, in order to secure a [good] future for us in the Next Life, and that we may live a good and happy life?

 

Answer

Firstly and prior to anything else, you should avoid associating anything with God, i.e. to be a monotheist, not a polytheist; because the prayer and fasting of a polytheist will never be accepted from him whatever charity and righteousness he may do.

 

 

The Rituals

Secondly, you must avoid the disobedience [and sins], and must do the rituals: like the [daily five] prayers,

the fasting of the month of Ramadan,

the pilgrimage to Mecca for one who can do that,

offering the Zakat almsgiving to the poor and needy, i.e. the yearly alms,

the struggling in God's way;

and you should have mercy to the poor and needy, and to sympathize with orphans and widows;

and that you offer [out of your money] for the sake of God, and so on of good and righteous acts.

 

 

Question 34 Which behavior or conduct does God like us to have? And which of that does He dislike?

  

Answer: God be glorified likes the merciful person who has mercy towards the poor and needy, and has sympathy towards orphans, widows and elderly and strangers who have no families.

  

He likes the generous person who offers to people out of his money, and will not be stingy with them.

  

He likes the humble, who is not proud over the poor and other people.

  

He likes the truthful man, the good-hearted man who does not cheat or deceive people, and does not lie to people and enslave them.

 

God be glorified said in the Quran 26: 88-89

      .      

I.e. (88- "The day whereon neither wealth nor sons will avail."

89- Except him who comes to God with a heart free [from the association, hypocrisy, wrong-doing and stinginess.])

  

However, God dislikes the miserly, who is miserly or stingy to the poor with his money; for the miserly man will be admitted into Hell; as it is mentioned in the 'Holy Tradition' that God be glorified said the words which mean:

"The money is My money, and the poor are My family; then whoever is miserly with regard to My family, I shall admit him into Fire, and I don't mind."

 

Jesus Christ said, as in the Gospel according to St. Matthew, 6: 19-20

"19- Lay not up to yourselves treasures on earth; where the rust and moth consume and where thieves break through and steal.

20- But lay up to yourselves treasures in heaven; where neither the rust nor moth do consume, and where thieves do not break through nor steal."

  

The meaning: Expend your money, in the cause of God, to the poor, the needy, orphans and wayfarers; then you will find, what you expended, in heaven: in the neighborhood of God: in Paradise.

 

God be glorified said in the Quran 9: 34-35

            .                   

I.e. (And they who hoard up gold and silver and expend them not for the sake of God foretell them the tidings of a grievous chastisement [in the Next Life.]

 

On the day when such [gold and silver] shall be heated in the fire of Hell, and their foreheads and their flanks and their backs will be seared therewith! "This is [the reward of] that which you stored up for yourselves; taste then [the chastisement of the gold and silver] that you hoarded up.)

  

A rich man should offer out of his money to the poor, the needy, orphans, widows and strangers or wayfarers; he should say: I give this [sum of money] for God's sake; and I offer to this man for God's sake; and he should have mercy to this and that person for God's love.

  

By such gift, he presents or forwards for his everlasting life [: the Next Life], and he will find that gift there when he will go to the ethereal world [following his death.]

 

God be glorified said in the Quran 73: 20

       

I.e. (And whatever charity you [believers] send before [you] for your own souls, you shall find it with God.)

  

Moreover, God dislikes the proud; the proud will be deprived of Gods mercy and will lose. Because Ibliess (or Satan) was one of the favorite angels; but when he became proud over Adam, and did not prostrate himself before him, God drove him out of the Gardens, and he was deprived of God's mercy.

  

In addition to that, God dislikes the wrong-doer and transgressor who transgresses on people and takes, by force or illegally, their rights and possessions; God will deviate or mislead such persons from the way of truth because of their transgression, so that their fate will be in Hell.

 

God be glorified said in the Quran 14: 27

      

I.e. (But God misguides wrong-doers,

and God does [to the two parties, on Doomsday] what [goodness and blessings to believers, and evil and revenge on wrong-doers ] He pleases.)

  

Therefore, man must accustom to be modest [not poud over others]; accustom himself to honesty with people, accustom himself to generositymercy and kindness: so as to show mercy to the poor and needy, and to be kind to orphans, widows and strangers who are far from their families; and he should accustom himself to righteousness in order to become one of the righteous.

 

 

Question 35 If we avoid sins, and do righteous acts, then will we secure, for ourselves, a happy life in the ethereal world?

  

Answer: Yes, you will secure a happy life for yourselves; but firstly and prior to everything, you should avoid associating anything with God, and to be a monotheist, not a polytheist; because the polytheist will not be admitted into Paradise; for God be glorified said in the Quran 5: 72

          

I.e. (Surely, whoso associates [anyone] with God, God has forbidden him Paradise, and his resort will be the Fire.)

 

Moreover, God be glorified said in the Quran 4: 48

            

I.e. (God does not forgive that anything should be associated with Him, but forgives anything short of that, to whomsoever He pleases.)

 

 

 

All praise and gratitude is due to God, Lord of nations and worlds.

 

 

 

 

 

 

 

Books written by the interpreter in Arabic

1- The Universe and the Quran (translated to English)

 

2- Man after Death (translated to English)

 

3- The ambiguous ayat of the Quran

 

4- The Conflict between the Torah and the Quran (or The Disagreement of the Quran with the Hebrew Bible) (translated to English)

 

5- An Hour with Ghosts (translated to English)

 

6- The Quran Interpretation (translated to English)

 

 

 

 

References

1- The Koran (QURÁN) Translated by E. H. Palmer.

2- The Meaning of the Glorious Quran by Muhmmad Marmaduke Pickthall

3- The Glorious Kuran .. Translation and Commentary by Abdallah Yousuf Ali.

4- Quran: The Final Testament translated by Rashad Khalifa

5- The Quran, Arabic and English by M. H. Shakir

6- The Holy Quran with English translation by Sher Ali

7- The Koran interpreted by A. J. Arberry.

8- Al-Hilali & Khan Translation of the Meanings of the Noble Qur'an (2004)

9- Abdel Haleem The Qur'an; A New Translation (2005)

10- Unal The Qur'an with Annotated Interpretation in Modern English (2006)

11- The Koran translated by J. M. Rodwell

12- The Holy Bible many versions.

13- Oxford Advanced Learners Dictionary.

14- Merriam-Webster Collegiate English Dictionary.

15- A Dictionary of Modern Written Arabic Hans Wehr Edited by J. Milton Cowan.

16- Al-Mawrid (English-Arabic & Arabic-English Dictionary) by Munir & Dr Rohi Baalabaky.

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I may answer any question about the subject and the book, in case I know the answer; but certainly God is the All-Knowing, and the Guide to the standard way of monotheism and wisdom.

 

              The Translator 

eanassir@gmail.com

 

 

 

Man after Death 

Contents

The End  

 

Top

The Opening Page

List of Contents

Page 1

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[1] [If the mouth is dry with no secretions, then it the food cannot be tasted the translator.]



[i] i.e. those that are given their book of deeds by their right hands, and who are given by the angels the glad tidings of their admission into Paradise.

[ii] i.e. in Paradise.

[iii] In Arabic, the word is used to give more than one meaning: 'eye', 'water-spring' or 'gland'. Here, according to the interpretation of the aya, it means: the glands which are in the mouth.

[iv] In Arabic, the word is used to give more than one meaning: 'eye', 'water-spring' or 'gland'. Here, according to the interpretation of the aya, it means: the glands which are in the mouth.

[v] That is because the ethereals have rays, and if the place, where the photograph was picked, was dark or of little light, then the rays of the ethereal tree overcome the darkness so that it will be picked by the camera, if there is an ethereal branch in that place.

[vi] i.e. they inherit the ethereal copy of the Worldly material houses, clothes etc.

[vii] This indicates their large houses and their free movement in that wide Paradise.

[viii] i.e. those who work for their Next Life.

[ix] i.e. Moses and his brother Aaron, peace be on both of them.

[x] By doing righteous works, and giving alms to the poor and needy.

[xi] i.e. a sign indicative of Our Ability, when We created Jesus without father.

[xii] After the event of the crucifixion.

[xiii] i.e. angels and prophets consult Gabriel about their affairs.

[xiv] i.e. say, O Mohammed, to the idolaters.

[xv] Lord means: possessor or owner.

 

[xvi] The largest city in the south of Iraq.

[xvii] i.e. they will not be rewarded for their works; because they shared others together with God in the worship.

[xviii] i.e. they think that - by sanctifying and glorifying the saints, imams, sheikhs, prophets, and Jesus Christ that they are acting righteously.

 

All praise and gratitude is due to God our Master: the All-Forgiving and Most Gracious.