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We will answer your questions on various subjects, such as social issues, morality, beliefs, culture and politics, based on the words of

the Holy Quran.  Your Question

?Why the Quran is written in Arabic language

The Holy Quran is the last divine book and the Holy Prophet's miracle which is revealed to Holy Prophet's heart. The Holy Prophet (May the blessing and peace of Allah be upon him and his progeny) was born among Arab people in Mecca (Saudi Arabia) and in the clan of Banu Hashim which belonged to the tribe of Quraysh. The tribe traces a genealogical history backwards from their eponymous ancestor Abraham and Ismail. So it is greatly reasonable for the prophet of every nation to speak and bring a book in their language. The All Wise God observes this important fact for all prophets and nations. Sending a prophet who did not speak in a given nation's language and revealing a book which was not in its language is something unlikely and unreasonable. Do we ever ask why God has revealed Musa's Torah in the language of his nation (Hebrew language) or why God has revealed Christ's bible in the language of his nation (Syriac Language)? Such questions never come to our mind, because otherwise it was unreasonable and unwise. «وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ» "And we never sent a messenger save with the language of his folk" (Chapter 14: verse 4) On the other hand, linguists believe that Arabic language, especially the one at the time of revelation of the Holy Quran, was and is the most productive and capable language. We need a language with highest capacities to communicate concepts above man's understanding (that is, those concepts related to Unseen World) and perpetuate these concepts in all fields which man needs until the Last Day and Arabic language had the highest capacities among all languages and literatures and God used these futures of Arabic language to reveal the Quran and added to its richness and capacity. It is completely clear that if a prophet had used a language other than the language of his nation at the beginning of his mission (during which conveying religion and his words were very difficult and costly) to explain the verses and his book, then people would have accepted him and his mission with more inattention and reluctance and would have reacted to the divine prophet much more harshly. Furthermore, they would have been deprived from the benefits of religion and prophets would have attained their aims much more lately.

?What is the view of the Quran about Shi'a and Sunni

An introduction should be offered to answer this question. The terms Shi'a and Sunni have literal and idiomatic meanings. Shi'a literally means follower and friend and the term Sunni is related to tradition (Sunna) and method. Idiomatically, Shia refers to a person who, based on clear texts and Holy Prophet's last will, believes that Ali b. Abitalib and some of his male children are Imams, Imamate belongs to Imam Ali's children, and it is not related to and determined by Muslim's consensus. Rather, Imamate cannot be determined by people and only God has the authority to determine Imams: «اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ:» "Allah knows best with whom to place His message". (Chapter six: verse 124) Idiomatically, Sunni refers to those who hold that Imam and Caliph succeeding Holy Prophet is chosen by consensus of Muslims and regard Abubakr, 'Omar, 'Othman and Ali as guided Caliphs of the Holy Prophet. They also believe that it is incumbent for all Muslim to obey their ruler as those in authority, whether he is Ali or Mu'awiyah and Yazid. Having offered this introduction, it should be said that the Quran uses these two terms in their literal meaning. For example, the verse 15 of the Chapter 28 reads: «هذا مِنْ شِيعَتِهِ وَ هذا مِنْ عَدُوِّهِ» "One of his own caste, and the other of his enemies" And the verse 85 of the Chapter 40 reads: « سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ» "This is the law of God that has prevailed among His creatures". But, there is no Quranic verse in which these two terms are used in their idiomatic and now-common meanings, that is, there is no verse which reads: "O, those who are followers of Ali and those who are Sunni . . . " The Holy Quran regards all Muslims and believers as the members of the united Islamic Nation of the Holy Prophet and issues the same orders, prohibitions and recommendations for all of them, orders them to unite and hold on firmly together to the rope of God in case of any disagreement, regards God's and Holy Prophet's sayings and orders as the last word which all Muslims should obey and give them superiority over their own view. «وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا» "Hold on firmly together to the rope of God, and be not divided among yourselves". (Chapter 3: verse 103) «يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا» "O you, who believe, obey God and the Prophet and those in authority among you; and if you are at variance over something, refer it to God and the Messenger, if you believe in God and the Last Day. This is good for you and the best of settlement". (Chapter 4: verse 59) «إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (10) يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَىٰ أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَىٰ أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنْفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَنْ لَمْ يَتُبْ فَأُولئِکَ هُمُ الظَّالِمُونَ» "The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy. (10) O ye who believe! Let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turns not in repentance, such are evil-doers". (Chapter 49: verses 10-11) These four verses address all Muslims and are not specific to a certain sect and group. Today in which the world of Islam suffers from many problems, the only way to solve these problems and save the Nation of Holy Prophet is to resort to these curing verses and act upon them. We hope for a day in which the Nation of Holy prophet (whether Shi'a or Sunni) attain its salvation, development and happy end by resorting to these verses. Peace be upon you.

?What is the view of the Quran about racism

According to the Holy Quran, God has created all men from a single parent and has put them into different tribes and clans to know each other better, multiply them into generations, and place them on different parts of this world. The Holy Quran never regards these differences as the criterion for superiority of one group and inferiority of another group. The All Wise God regards piety (that is, respecting divine limits, not violating them, and preventing sins) as the criterion for man's honor and dignity before Him. «يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِير» "O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! The noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware". On the other hand, the Holy Quran regards racism a satanic attitude which is resulted from Satan's ignorance, arrogance and pride and led to his disobedience and outcast. «فسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ ﴿30﴾ إِلَّا إِبْلِيسَ أَبَىٰ أَنْ يَكُونَ مَعَ السَّاجِدِينَ ﴿31﴾ الَ يَا إِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ ﴿32﴾ قَالَ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ ﴿33﴾ قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ ﴿34﴾ وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَىٰ يَوْمِ الدِّينِ» "So the angels fell prostrate, all of them together (30) Save Iblis. He refused to be among the prostrate. (31) He said: O Iblis! What aileth thee that thou art not among the prostrate? (32) He said: I am not one to prostrate myself unto a mortal whom Thou hast created out of potter's clay of black mud altered! (33) He said: Then go thou forth from hence, for lo! thou art outcast.(34) And lo! The curse shall be upon thee till the Day of Judgment" (Chapter 15: verses 30-35)

?Why is it so highly emphasized to memorise the Holy Quran

Since the Messenger (SAW) and infallible Imams (AS) are the most familiar and wisest individuals with regard to man’s diseases and mental illnesses, they order their followers to purify their hearts and be prepared to place the luminous verses of the Qur’an in them.The Qur’an is Dhekr (remembrance of Allah ) “And this is a blessed Reminder which We have revealed; will you then deny it?” (21:50), and brings rest to the hearts of the believers “...now surely by Allah’s remembrance are the hearts set at rest.”(13:28).
Ignoring the remembrance of Allah and His Reminder will result in difficulty and hardship in life “And whoever turns away from My reminder, his shall surely be a straitened life, and We will raise him on the day of resurrection, blind” (20:124)
It is proven that no null or void verses appear in the Holy Qur’an and all of it’s verses are cures for ill hearted persons. “O mankind! there has come to you indeed and admonition from your Lord and a healing for what is in the breasts and a guidance and a mercy for the believers.” (10:57) So the breast that accommodates the Qur’an and observes the limitations that the Holy Qur’an orders is safe and secure from illness and will always be an open means for his salvation. One who owns such an heart deserves to be happy. Because he/she has gained all of the things that human beings need in order to achieve tranquillity and peace. “Say: In the grace of Allah and in His mercy- in that they should rejoice; it is better than that which they gather.” (10:58)
the significance of Quran learning should be highly accepted since Quran has solutions for all problems for the mankind. Quran learning is a very noble act, which should be performed by every Muslim man and woman. It gives him/her knowledge about all aspects of life, brings near to the Creator, and will be a proof of the rewards of his/her good deeds on the Day of Judgment. The benefits of learning Quran are numerous. Prominently, these guarantee rewards for a believer, and guides him to the straight path as stated in Hadith:“The Holy Prophet (SAW) said:“O people I am leaving behind among you the Holy Book (Quran) and the Sunnah (way of Prophet (SAW)), if you follow these in letter and spirit you will never be strayed.”
(Hakim Al-Mustadrik, Book1 Hadith 318)

what are events or occasions or resons that led to the revelation verses on inheritance mainly chapter 4 AL_NISA'' Thank You

This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of A.H. 3 and the end of A.H. 4 or the beginning of A.H. 5. Although it is difficult to determine the exact dates of their revelations, yet it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein and the Traditions concerning them. A few instances are given below by way of illustration:
1-We know that the instructions about the division of inheritance of the martyrs and for the safeguard of the rights of the orphans were sent down after the Battle of Uhd in which 70 Muslims were killed. Then naturally the question of the division of the inheritance of the martyrs and the safeguard of the rights of their orphans arose in many families at Al-Madinah. From this we conclude that vv. 1 -28 were revealed on that occasion.
2-We learn from the Traditions that the Commandment about salat during war time was given on the occasion of Zat-ur-Riqa'a, an expedition which took place in A. H. 4. From this we conclude that the discourse containing v. 102 was revealed on that occasion.
3-The last warning (v. 47) to the Jews was given before the Banu Nadir were exiled from Al-Madinah in Rabi'-ulAwwal, A. H. 4. From this it may safely be concluded that the discourse containing v. 47 must have been revealed some time before that date.
4-The permission about tayammum (the performance of ablutions with pure dust, in case no water be available) was given during the Bani-al-Mustaliq expedition, which took place in A. H. 5.. Therefore the probable period of the revelation of the discourse containing v. 43 was A. H. 5.

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