The Holy Quran and Economic Contexts
The Holy Quran and Economic Contexts
Index of Verses and Thematic Culture of Economics in the Holy Quran
Catalogue:
Main Author: Nekounam, Mohammad Reza (b. 1928)
Title: The Holy Quran and Economic Contexts: Index of Verses and Thematic Culture of Economics in the Holy Quran / Nekounam.
Publisher: Islamshahr: Sobhe Farda Publications, 2014.
Physical Description: 216 pages; 21.5 × 14.5 cm.
Series: Collected Works; No. 57.
ISBN: 978-600-7347-37-9
Catalogue Record: FAPA
Note: Previous edition: Zuhur Shafaq, 2007.
Note: Second edition.
Alternate Title: Index of Verses and Thematic Culture of Economics in the Holy Quran.
Subjects: Quran – Index of Contents
Subjects: Quran – Exegesis
Subjects: Islam and Economics – Quranic Aspects
Library of Congress Classification: BP66.6/N8Q4 2014
Dewey Decimal Classification: 297.12
National Bibliography Number: 3681862
Foreword
Praise be to Allah, the Lord of the worlds, and blessings and peace be upon Muhammad and his pure family, and eternal curses upon all their enemies.
This work aims to present an index of economic verses and a thematic culture of economics in the Holy Quran.
The topics of the Quran can generally be categorized under six headings:
- Intellectual and various ideological discussions.
- Resurrection and its various aspects, which the Holy Quran mentions in a detailed and personal manner. An independent understanding of such topics, being specific, is not something to which reason can easily grasp, as it pertains to general matters.
- Ethical propositions, encompassing good and bad matters as perceived universally by all peoples and nations, as well as the general principles and foundations behind them.
- Shariah laws within the framework of the Prophetic law or laws derived from previous nations.
- Stories and parables, which cover more than two thousand verses.
- Various external subjects, which are umbrella themes that cover other categories.
Based on this research, the total number of economic verses in the Quran amounts to 1,142, spread across 101 surahs. These verses are extracted in the first section of this work and can serve as a valuable source for researchers and enthusiasts of economic studies.
The surahs that do not contain economic verses total 13, and they are as follows:
- Al-Fatiha (1)
- Maryam (19)
- Al-Qamar (54)
- Al-Jinn (72)
- At-Takwir (81)
- Al-Infitar (82)
- At-Tariq (86)
- Al-Ghashiya (88)
- Al-Qadr (97)
- Al-Fil (105)
- Al-Kafirun (109)
- An-Nasr (110)
- Al-Ikhlas (112)
Surahs with Economic Verses
The surahs containing economic verses, ordered by the number of economic verses, are as follows:
- Al-Baqarah: 93 verses
- An-Nisa: 72 verses
- An-Nahl: 58 verses
- At-Tawbah: 53 verses
- Al-Ma’idah: 49 verses
- Al-An’am: 46 verses
- Al-Isra: 45 verses
- Aal-e-Imran: 39 verses
- Al-A’raf: 38 verses
- Al-Mu’minun: 30 verses
- Al-Hajj: 27 verses
- Yunus: 25 verses
- Al-Kahf: 23 verses
Surahs such as Al-Qasas, Hud, and Az-Zukhruf each contain 21 verses, while Saba contains 17 verses. Other surahs like Ibrahim, Al-Anfal, and Yusuf have 16 verses each, and so on.
Second Section: This section delves into the economic themes in the Holy Quran and presents the thematic culture of economics within it. These topics include:
- Transactions—sale of property, debt, and life; attributes of God in terms of economic guidance; the economic roles of the infallible figures (peace be upon them); Zakat, charity, stinginess, usury, adornment, wages, retribution, leasing, partnerships, economic corruption, orphaned wealth, and the rights of women, inheritance, and more.
At the end, it is worth noting two important points: one, that this work was written in the years prior to the revolution and at the end of the 1960s, without access to the research tools that are available now, yet with utmost care regarding the verses of the Quran. If there had been better resources and a research team, the work would have been presented in a far superior manner. Secondly, the right-hand figure represents the verse number, and the left-hand figure represents the surah number. For example, 16/2 refers to the 16th verse of surah 2 (Al-Baqarah).
And our final prayer is that all praise is due to Allah, Lord of the worlds.
First Section: Index of Economic Verses of the Quran
“Summary Index of Economic Verses in the Holy Quran”
Surah Al-Baqarah (1)
Verses: 3, 11, 12, 15, 22, 25, 29, 35, 41, 42, 43, 47, 48, 57, 58, 59, 60, 61, 62, 65, 66, 67, 74, 79, 81, 83, 85, 86, 90, 92, 96, 102, 103, 110, 122, 123, 126, 134, 139, 141, 149, 156, 157, 164, 169, 173, 174, 175, 176, 177, 180, 182, 185, 188, 195, 196, 197, 201, 204, 205, 207, 212, 215, 219, 220, 236, 240, 245, 247, 254, 255, 261, 262, 263, 264, 265, 266, 267, 268, 270, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 286.
(Total Verses: 93)
Surah Aal-e-Imran (2)
Verses: 10, 14, 26, 37, 44, 57, 91, 92, 93, 97, 109, 114, 115, 116, 117, 129, 130, 133, 134, 136, 145, 147, 148, 152, 156, 157, 176, 177, 180, 181, 185, 186, 187, 188, 189, 195, 196, 198, 199.
(Total Verses: 39)
Surah An-Nisa (3)
Verses: 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 19, 20, 24, 25, 29, 32, 34, 36, 37, 38, 39, 40, 42, 44, 53, 54, 58, 75, 77, 78, 79, 92, 93, 94, 95, 96, 100, 109, 110, 111, 112, 114, 119, 120, 123, 124, 126, 127, 128, 129, 130, 131, 133, 134, 135, 139, 141, 142, 143, 144, 149, 154, 160, 161, 162, 170, 171, 173, 176.
(Total Verses: 72)
Surah Al-Falaq (100)
Verse: 5
(Total number of verses: 1 verse)
Surah Al-Nas (101)
Verses: 1 – 2 – 3
(Total number of verses: 3 verses)
Page 48
“Detailed Index of Economic Verses in the Holy Quran” (Part One)
“Detailed Index of Economic Verses in the Holy Quran”
Surah Al-Baqarah
102 – “They spend.”
103 – “You cause corruption.”
104 – “They have purchased misguidance.”
105 – “Provision for you.”
106 – “We provided before.”
107 – “He created for you.”
108 – “Each of them abundant.”
109 – “Do not barter away My signs.”
110 – “Do not mix the truth with falsehood.”
Page 49
111 – “Give the zakat.”
112 – “Remember My favour.”
113 – “No soul shall be recompensed.”
114 – “We sent down manna and quails.”
115 – “Eat from it.”
116 – “Then We sent down… punishment from the sky.”
117 – “Eat and drink.”
118 – “From what the earth produces.”
119 – “And do righteous deeds.”
120 – “On the Sabbath.”
121 – “Then We made it.”
122 – “To slaughter.”
123 – “Rivers flowed from it.”
124 – “To buy with it.”
125 – “Indeed, those who earn a sin.”
126 – “To treat parents with kindness and… the poor.”
127 – “And when captives come to you, ransom them.”
Page 50
128 – “They have bought the worldly life.”
129 – “Evil is what they have bought with it.”
130 – “Then you took the calf.”
131 – “The most eager of people for the life of this world.”
132 – “You have sold yourselves (by learning what harms you).”
133 – “The reward from Allah is better.”
134 – “And whatever good you send forth for yourselves.”
135 – “Remember My favour.”
136 – “No soul shall be compensated for another.”
137 – “And provide for their families from the fruits.”
138 – “Each shall have what they earned.”
139 – “To Us are your deeds, and to you are your deeds.”
140 – “It has passed for her what she earned.”
141 – “Regarding what you do.”
142 – “When misfortune strikes them.”
143 – “When misfortune strikes them.”
144 – “Who takes others than Allah.”
Page 51
145 – “He commands you to do evil and immorality.”
146 – “He has prohibited you from dead meat (but if in need).”
147 – “They bought with it (what Allah revealed).”
148 – “Those are the ones who have bought misguidance.”
149 – “Those are the ones who bought misguidance.”
150 – “And gives wealth despite His love for it.”
151 – “The one who leaves good for the will.”
152 – “Fearful of injustice from the will.”
153 – “For the sick or those travelling.”
154 – “Do not consume your wealth unjustly.”
155 – “Spend in the way of Allah.”
156 – “A fast or charity as an expiation.”
157 – “Whatever good you do, Allah knows it.”
158 – “Give us good in this world.”
159 – “You are amazed by their words in the worldly life.”
160 – “They strive in the earth to cause corruption.”
161 – “One who buys himself.”
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162 – “Allah provides.”
163 – “What do they spend?”
164 – “What do they spend?”
165 – “Say, ‘It is an act of righteousness for them.'”
166 – “Mutual enjoyment within your capacity.”
167 – “Bequeath your wives their inheritance.”
168 – “He who lends Allah a goodly loan.”
169 – “We are more deserving of sovereignty over him.”
170 – “Spend from what We have provided you.”
171 – “He knows what is before them and behind them.”
172 – “The example of those who spend their wealth.”
173 – “Those who spend.”
174 – “Forgiveness is better than charity.”
175 – “Do not nullify your charities with reproach.”
176 – “The example of those who spend their wealth.”
177 – “Does anyone desire to have a garden of date palms?”
178 – “Spend from what is good.”
Page 53
179 – “Satan threatens you with poverty.”
180 – “Whatever expenditure you have spent.”
181 – “If you make charity public, it is commendable.”
182 – “The charity you spend is for yourselves.”
183 – “For the poor who are imprisoned.”
184 – “Those who spend their wealth by night.”
185 – “Those who eat usury.”
186 – “Allah obliterates interest and increases charity.”
187 – “Give the zakat.”
188 – “Leave what remains from usury.”
189 – “For you are entitled to the principal.”
190 – “A delay until ease.”
191 – “Every soul shall receive its due of what it earned.”
192 – “If you contract a debt for a fixed term, write it down.”
193 – “Allah does not burden any soul beyond its capacity.”
Page 54
Surah Aal-e-Imran
194 – “Their wealth will not avail them.”
195 – “Beautified for people is the love of desired things.”
196 – “You grant sovereignty to whom You will.”
197 – “Every time they entered… they found provision.”
198 – “They cast lots to see who would care for Maryam.”
199 – “They believed and did righteous deeds and We will give them their reward.”
200 – “No amount of gold on earth will be accepted from them.”
201 – “Spend from what you love.”
202 – “All food was lawful for the Children of Israel.”
203 – “For those who have the means.”
204 – “To Allah belongs what is in the heavens and what is on earth.”
205 – “They race toward good deeds.”
206 – “Whatever good they do.”
207 – “Their wealth will not avail the disbelievers.”
208 – “Their example of spending in the worldly life.”
209 – “To Allah belongs what is in the heavens and on earth.”
Page 55
210 – “Do not consume usury many times over.”
211 – “Hasten toward forgiveness.”
212 – “Those who spend in ease and adversity.”
213 – “Their reward will be forgiveness.”
214 – “We will reward the grateful.”
215 – “Our Lord, forgive us… our excessiveness.”
216 – “Allah gave them the reward of this world.”
217 – “Some of you desire the worldly life, and some desire the Hereafter.”
218 – “They said, ‘If you strike us in the land.’”
219 – “If you are killed in the cause of Allah.”
220 – “They will not harm Allah in any way.”
221 – “Those who have bought disbelief.”
222 – “They are miserly with what Allah has given them.”
223 – “They say Allah is poor.”
224 – “You will be rewarded on the Day of Judgment.”
225 – “You will certainly be tested in your wealth and yourselves.”
226 – “They bought Allah’s verses with a small price.”
Page 56
227 – “They rejoice in what they have received and love to be praised.”
228 – “To Allah belongs the sovereignty of the heavens and the earth.”
229 – “Indeed, I do not waste the deeds of those who do good.”
230 – “The disbelievers wandered in the land.”
231 – “What is with Allah is better for the righteous.”
232 – “They do not buy Allah’s signs for a small price.”
Surah An-Nisa
233 – “Give orphans their wealth.”
234 – “If you fear you cannot be just with the orphans.”
235 – “Give women their dowries as a free gift.”
236 – “Do not give your wealth to the foolish.”
237 – “When you sense from them sound judgment, return their wealth.”
238 – “Men have a share in what the children leave.”
239 – “When the inheritance is divided.”
240 – “If they left behind weak offspring.”
Page 57
241 – “Indeed, those who consume the wealth of orphans unjustly.”
242 – “For the male is the equivalent of two females.”
243 – “For you is half of what your wives leave.”
244 – “These are the limits set by Allah.”
245 – “Whoever transgresses Allah’s limits.”
246 – “It is unlawful for you to inherit women by force.”
247 – “Do not take anything from them (wives) without consent.”
248 – “You are allowed to seek by your wealth to marry.”
249 – “Give them their due compensation.”
250 – “Do not consume your wealth unjustly.”
251 – “For men is a portion of what they earn, and for women.”
252 – “Men are maintainers… because they spend from their wealth.”
253 – “Show kindness to parents, relatives, orphans, and the poor.”
254 – “Those who are miserly.”
255 – “They spend their wealth for the sake of showing off.”
256 – “Spend from what Allah has provided them.”
257 – “If you do good, it will be multiplied.”
Page 58
258 – “Do not conceal Allah’s commands.”
259 – “They purchase misguidance.”
260 – “Do they have a share in the kingdom?”
261 – “We gave them a great kingdom.”
262 – “”They speak falsely about Allah.”
263 – “They have stolen what is lawful.”
264 – “If anyone earns a bad deed, he will receive punishment.”
Surah Ya-Sin (34)
Verses: 33, 34, 35, 36, 47, 71, 72, 73
(Total number of verses: 8)
Surah As-Saffat (35)
Verse: 148
(Total number of verses: 1)
Surah Sad (36)
Verses: 9, 10, 23, 24
(Total number of verses: 4)
Surah Az-Zumar (37)
Verses: 10, 15, 16, 21, 26, 29, 38, 42, 48, 49, 51, 52, 62, 70, 74
(Total number of verses: 15)
Surah Ghafir (38)
Verses: 4, 13, 21, 25, 28, 29, 34, 42, 43, 53, 64, 67, 79, 80, 82
(Total number of verses: 15)
Surah Fussilat (39)
Verses: 7, 15, 16, 31, 46, 51
(Total number of verses: 6)
Surah Ash-Shura (40)
Verses: 4, 9, 11, 20, 27, 28, 29, 32, 33, 34, 36, 38, 53
(Total number of verses: 13)
Surah Az-Zukhruf (41)
Verses: 5, 9, 10, 11, 12, 13, 16, 23, 32, 33, 34, 35, 36, 51, 52, 53, 54, 55, 72, 85, 86
(Total number of verses: 21)
Surah Ad-Dukhan (42)
Verses: 7, 25, 26, 27, 28, 29, 31, 35, 56
(Total number of verses: 9)
Surah Al-Jathiya (43)
Verses: 5, 12, 13, 15, 16, 22, 24, 27, 35
(Total number of verses: 9)
Surah Al-Ahqaf (44)
Verses: 4, 9
(Total number of verses: 2)
Surah Muhammad (45)
Verses: 4, 12, 13, 36, 38
(Total number of verses: 5)
Surah Al-Fath (46)
Verses: 3, 7, 11, 14, 18, 19, 20, 29
(Total number of verses: 8)
Surah Al-Hujurat (47)
Verse: 15
(Total number of verses: 1)
Surah Qaf (48)
Verses: 9, 10, 11
(Total number of verses: 3)
Surah Adh-Dhariyat (49)
Verses: 4, 19, 22, 24, 25, 26, 34, 57, 58
(Total number of verses: 9)
Surah At-Tur (50)
Verse: 19
(Total number of verses: 1)
Surah An-Najm (51)
Verses: 31, 32, 33, 39, 40, 41, 42
(Total number of verses: 7)
Surah Ar-Rahman (52)
Verses: 7, 8, 9, 10
(Total number of verses: 4)
Surah Al-Waqi’a (53)
Verses: 45, 46, 48, 69
(Total number of verses: 4)
Surah Al-Hadid (54)
Verses: 2, 5, 7, 10, 11, 18, 20, 21, 23, 24, 25
(Total number of verses: 11)
Surah Al-Mujadila (55)
Verses: 4, 12, 13, 17
(Total number of verses: 4)
Surah Al-Hashr (56)
Verses: 5, 6, 7, 8, 9, 10
(Total number of verses: 6)
Surah Al-Mumtahina (57)
Verse: 11
(Total number of verses: 1)
Surah As-Saff (58)
Verses: 10, 11, 12
(Total number of verses: 3)
Surah Al-Jumu’a (59)
Verses: 9, 10, 11
(Total number of verses: 3)
Surah Al-Munafiqun (60)
Verses: 7, 9, 10
(Total number of verses: 3)
Surah At-Taghabun (61)
Verses: 15, 16, 17
(Total number of verses: 3)
Surah At-Talaq (62)
Verses: 2, 3, 6, 7, 11
(Total number of verses: 5)
Surah At-Tahrim (63)
Verse: 1
(Total number of verses: 1)
Surah Al-Mulk (64)
Verses: 1, 3, 15, 21
(Total number of verses: 4)
Surah Al-Qalam (65)
Verses: 12, 14
(Total number of verses: 2)
Surah Al-Haqqah (66)
Verses: 24, 28, 29, 34
(Total number of verses: 4)
Surah Al-Ma’arij (67)
Verses: 19, 20, 21, 22, 23, 24, 25, 26, 32, 42
(Total number of verses: 10)
Surah Nuh (68)
Verses: 11, 12, 13, 14, 17, 18, 19, 20
(Total number of verses: 8)
Surah Al-Muzzammil (69)
Verse: 20
(Total number of verses: 1)
Surah Al-Muddathir (70)
Verses: 38, 44
(Total number of verses: 2)
Surah Al-Qiyamah (71)
Verses: 20, 21
(Total number of verses: 2)
Surah Al-Insan (72)
Verses: 8, 9, 27
(Total number of verses: 3)
Surah Al-Mursalat (73)
Verses: 43, 46
(Total number of verses: 2)
Surah An-Naba (74)
Verses: 10, 11, 15, 17
(Total number of verses: 4)
Surah An-Nazi’at (75)
Verses: 25, 32, 33, 38, 39
(Total number of verses: 5)
Surah Abasa (76)
Verses: 5, 32
(Total number of verses: 2)
Surah Al-Mutaffifin (77)
Verses: 1, 2, 3
(Total number of verses: 3)
Surah Al-Inshiqaq (78)
Verses: 6, 25
(Total number of verses: 2)
Surah Al-Buruj (79)
Verse: 9
(Total number of verses: 1)
Surah Al-A’la (80)
Verses: 4, 5, 16, 17, 18
(Total number of verses: 5)
Surah Al-Fajr (81)
Verses: 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 19, 20
(Total number of verses: 14)
Surah Al-Balad (82)
Verses: 6, 13, 14, 51, 16
(Total number of verses: 5)
Surah Ash-Shams (83)
Verse: 9
(Total number of verses: 1)
Surah Al-Lail (84)
Verses: 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 17, 19, 19, 20, 21
(Total number of verses: 15)
Surah Ad-Duha (85)
Verses: 4, 6, 8, 9, 10
(Total number of verses: 5)
Surah Ash-Sharh (86)
Verses: 5, 6
(Total number of verses: 2)
Surah At-Tin (87)
Verses: 1, 3
(Total number of verses: 2)
Surah Al-Alaq (88)
Verses: 6, 7
(Total number of verses: 2)
Surah Al-Bayyina (89)
Verse: 5
(Total number of verses: 1)
Surah Az-Zalzalah (90)
Verses: 6, 7, 8
(Total number of verses: 3)
Surah Al-Adiyat (91)
Verses: 6, 8
(Total number of verses: 2)
Surah Al-Qari’ah (92)
Verses: 6, 7, 8, 9
(Total number of verses: 4)
Surah At-Takathur (93)
Verses: 1, 2
(Total number of verses: 2)
Surah Al-Asr (94)
Verse: 3
(Total number of verses: 1)
Surah Al-Humazah (95)
Verses: 2, 3
(Total number of verses: 2)
Surah Al-Quraish (96)
Verses: 2, 4
(Total number of verses: 2)
Surah Al-Ma’un (97)
Verses: 3, 7
(Total number of verses: 2)
Surah Al-Kawthar (98)
Verse: 2
(Total number of verses: 1)
Surah Al-Masad (99)
Verses: 2, 4, 5
(Total number of verses: 3)
Surah At-Tawbah
474 – “55 Do not be impressed by their wealth.”
475 – “58 Those who criticize you regarding charity.”
476 – “59 They are pleased with what Allah has granted them.”
477 – “60 Verily, charity is for the poor…”
Page 72
478 – “67 They (the hypocrites) withhold their hands.”
479 – “69 Those before you… had greater wealth.”
480 – “71 And they give Zakat.”
481 – “72 Allah has promised the believers…”
482 – “74 And they did not find fault except that Allah enriched them.”
483 – “75 “Whoever makes a promise” will certainly be truthful.”
484 – “76 But when He gave them… they became miserly with it.”
485 – “79 They were obedient… in giving charity.”
486 – “81 They hated to strive with their wealth.”
487 – “85 Do not be impressed by their wealth.”
488 – “86 Those who ask permission, those among them who are wealthy.”
489 – “87 They are content to be with the left-behind.”
490 – “88 They strive with their wealth.”
491 – “91 There is no blame on the weak… only on those who cannot find what to spend.”
492 – “92 When they come to you to be carried.”
493 – “93 They seek permission while they are wealthy.”
494 – “98 Among the Bedouins, some take what they spend as a burden.”
Page 73
495 – “99 Among the Bedouins… take what they spend as an offering.”
496 – “100 And those who followed them in righteousness.”
497 – “101 And from among you, the Bedouins are hypocrites.”
498 – “103 Take from their wealth a charity.”
499 – “104 And they take the charity.”
500 – “111 Allah has purchased…”
501 – “116 To Him belongs the kingdom of the heavens and the earth.”
502 – “117 Those who followed Him at the time of hardship.”
503 – “118 And on the three who stayed behind.”
504 – “120 It was not for them… to remain behind the Messenger of Allah.”
505 – “121 Nor do they spend a small or large amount.”
506 – “122 Why should not a group from each division of them go to understand…”
Surah Yunus
507 – “4 To reward those who believe.”
508 – “5 To know the number of years and calculation.”
Page 74
509 – “6 Indeed, in the alternation of the night and the day are signs.”
510 – “7 Indeed, those who do not expect to meet Us… are pleased with the life of this world.”
511 – “21 When We cause people to experience mercy after hardship.”
512 – “22 It is He who guides you in the land and the sea.”
513 – “23 The enjoyment of the life of this world.”
514 – “24 The example of this world is like water.”
515 – “31 Who provides for you from the heavens.”
516 – “41 Say, ‘Tell me what you have done.'”
517 – “54 For every soul that wronged, what is on the earth.”
518 – “55 Indeed, to Allah belongs whatever is in the heavens and the earth.”
519 – “58 It is better than what they gather.”
520 – “59 What Allah has sent down to you in provision.”
521 – “61 And whatever you do, We are witnesses over you.”
522 – “64 For them is glad tidings in this life.”
523 – “66 Indeed, to Allah belongs what is in the heavens and what is on the earth.”
524 – “67 He made the night for you to rest in.”
525 – “68 He is the Rich, to Him belongs whatever is in the heavens and on the earth.”
Page 75
526 – “70 Enjoyment in this world, then to Us is their return.”
527 – “83 And for you both is pride on the earth.”
528 – “87 You both provide for your people in Egypt homes.”
529 – “88 Indeed, You have given Pharaoh and his people adornment and wealth.”
530 – “93 We provided them with good provisions.”
531 – “98 We removed from them the punishment of disgrace in this world.”
Surah Hud
532 – “3 He gives you a good enjoyment.”
533 – “6 But its provision is from Allah alone.”
534 – “7 He will test you, which of you is best in deeds.”
535 – “9 And if We were to give a person mercy.”
536 – “10 And if We were to give him bounty.”
537 – “11 They were patient and did righteous deeds.”
538 – “12 And your heart is troubled by it.”
539 – “15 Whoever desires the life of this world.”
Page 76
540 – “16 But their works are in vain.”
541 – “31 And I do not say that I possess the treasures of Allah.”
542 – “37 And build the ark under Our supervision.”
543 – “40 We said, ‘Take aboard pairs of every species.'”
544 – “41 And He said, ‘Board it.'”
545 – “46 Indeed, it is an unworthy deed.”
546 – “52 He sends down rain from the sky in abundance.”
547 – “84 Do not reduce the measure.”
548 – “85 Do not defraud people.”
549 – “88 And I was provided with good provision from it.”
550 – “93 Do according to your station.”
551 – “115 The reward of the doers of good is never lost.”
552 – “116 They forbid corruption.”
553 – “117 To destroy the cities.”
Page 77
Surah Yusuf
554 – “20 They sold him for a cheap price.”
555 – “21 The one who bought him said.”
556 – “43 I see seven fat cows.”
557 – “46 Give us advice concerning seven cows.”
558 – “47 You will plant for seven years diligently.”
559 – “55 He said, ‘Place me in charge of the treasuries of the earth.'”
560 – “56 Thus We gave Yusuf power in the land.”
561 – “59 And when he prepared them for their provisions.”
562 – “60 If you do not bring him to me, you will have no measure of grain.”
563 – “62 Place their merchandise in their bags.”
564 – “63 We withheld the grain.”
565 – “72 They said, ‘We lost the king’s cup.'”
566 – “73 We did not come here to cause corruption.”
567 – “75 Whoever finds it in his bag.”
568 – “88 We and our families have been afflicted by harm.”
569 – “109 We sent to them from among the townspeople.”
Page 78
Surah At-Tawbah
721 – “29 When they call for help, they are helped with water.”
722 – “32 Not two gardens.”
723 – “33 Both gardens gave their fruits.”
724 – “34 And he had fruit.”
725 – “35 And he entered his garden, wronging himself.”
726 – “39 And had it not been that when you entered your garden…”
727 – “40 Perhaps my Lord will give me better than your garden.”
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728 – “41 Or its water becomes sunken.”
729 – “45 The likeness of this worldly life is like water.”
730 – “46 Wealth and children are the adornment of the worldly life.”
731 – “47 And you see the earth barren.”
732 – “103 Shall We inform you of the most losers in deeds?”
733 – “104 Their deeds are lost in this world.”
734 – “105 And their deeds have become null and void.”
Surah Taha
735 – “6 To Him belongs whatever is in the heavens and whatever is on the earth.”
736 – “53 He who made for you the earth a bed.”
737 – “54 Eat and graze your livestock.”
738 – “55 From it We created you.”
739 – “81 Eat of the good things We have provided for you.”
740 – “112 Whoever does righteous deeds.”
741 – “124 Whoever turns away from My remembrance, indeed, for him is a life of hardship.”
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742 – “127 He who transgresses.”
743 – “131 And do not extend your eyes.”
744 – “132 We do not ask you for provision.”
Surah Al-Anbiya
745 – “9 We did not make them bodies that eat not.”
746 – “11 How many towns We have destroyed.”
747 – “13 Return to that in which you were indulging.”
748 – “19 To Him belongs whatever is in the heavens and the earth.”
749 – “44 Rather, We gave them enjoyment.”
750 – “47 Do not wrong a soul by even an atom’s weight.”
751 – “80 And We taught him the making of coats of mail for battle.”
752 – “82 And of the devils, some dive for him.”
753 – “90 Indeed, they used to race towards good deeds.”
754 – “94 Whoever does righteous deeds.”
755 – “105 Indeed, the earth will be inherited by My righteous servants.”
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Surah Al-Hajj
756 – “5 Indeed, We created you from dust… it shakes and grows.”
757 – “11 When he is touched by good, he is content.”
758 – “12 What harms him and what does not benefit him.”
759 – “27 They come to you on foot and upon every lean camel.”
760 – “28 To witness benefits for themselves.”
761 – “29 And to fulfill their vows.”
762 – “30 This, and whoever venerates the sanctities of Allah, for them, the animals are lawful.”
763 – “33 For you in them are benefits.”
764 – “34 So that they may remember the name of Allah.”
765 – “35 And from what We have provided them, they spend.”
766 – “36 The sacrificial camels, We made them for you as part of Allah’s rites.”
767 – “37 Neither their flesh nor their blood reaches Allah.”
768 – “39 Permission is given to those who fight.”
769 – “40 Those who were driven out from their homes unjustly.”
770 – “41 And they give Zakah.”
771 – “45 How many a city have We destroyed.”
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772 – “46 Have they not traveled the land?”
773 – “48 And how many a city have We prolonged its duration.”
774 – “50 But those who believed and did righteous deeds.”
775 – “51 Those who strive in Our signs.”
776 – “58 Allah will provide them with a good provision.”
777 – “63 Indeed, Allah sends down rain from the sky.”
778 – “64 To Him belongs whatever is in the heavens and whatever is on the earth.”
779 – “65 He has made subservient to you whatever is in the earth.”
780 – “66 He it is who gave you life.”
781 – “67 For every nation, We have made a rite which they observe.”
782 – “78 And they give Zakah.”
Detailed Index of Economic Verses in the Qur’an (Part Three)
Surah Al-Mu’minun
783 – “4 And those who give Zakah.”
784 – “6 Except for their wives or those whom their right hands possess.”
785 – “8 And those who are mindful of their trusts and covenants.”
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786 – “10 Those are the inheritors.”
787 – “11 They will inherit Paradise.”
788 – “18 We sent down from the sky water.”
789 – “19 With it, We caused gardens to grow for you.”
790 – “20 And a tree that grows from the Mount of Sinai.”
791 – “21 We give you drink from what is inside it.”
792 – “22 And on the ship, you are carried.”
793 – “27 ‘I make the ark under Our supervision.'”
794 – “33 And We gave them comfort in the worldly life.”
795 – “37 It is but the life of this world.”
796 – “51 Eat of the good things.”
797 – “55 Indeed, We give them more wealth and children.”
798 – “56 We hasten for them in good deeds.”
799 – “60 They give what they give.”
800 – “61 They race towards good deeds.”
801 – “62 We do not burden a soul beyond its capacity.”
802 – “64 Until when We took their affluent ones.”
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803 – “72 Or do you ask them for payment?”
804 – “84 To whom belongs the earth and whoever is upon it?”
805 – “85 They will say, ‘To Allah.'”
806 – “86 Who is the Lord of the seven heavens?”
807 – “87 They will say, ‘To Allah.'”
808 – “88 In whose hand is the dominion of all things?”
809 – “89 They will say, ‘To Allah.'”
810 – “90 Rather, We have brought them with the truth.”
811 – “101 That day, no one will have connections.”
812 – “102 As for those whose scales are heavy.”
Surah An-Nur
813 – “27 Do not enter homes other than your own.”
814 – “28 Do not enter them until you are permitted.”
815 – “29 There is no sin upon you if you enter homes that are uninhabited.”
816 – “32 So that you do not become poor.”
817 – “33 Until Allah enriches them from His bounty.”
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818 – “37 Men whom neither trade nor sale distracts.”
819 – “38 So that Allah may reward them according to the best of their deeds.”
820 – “39 And those who disbelieve, their deeds are like a mirage.”
821 – “40 Or like darkness in a deep sea.”
822 – “41 And the birds flying in the sky.”
823 – “42 To Allah belongs the dominion of the heavens and the earth.”
824 – “45 He created every living thing from water.”
825 – “56 And they give Zakah.”
826 – “60 And the elderly women who do not expect marriage.”
827 – “64 To Allah belongs whatever is in the heavens and on the earth.”
Surah Al-Furqan
828 – “2 To Him belongs the dominion of the heavens and the earth.”
829 – “48 He it is who sends the winds.”
830 – “49 With which We revive a dead land.”
831 – “67 And those who, when they spend.”
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Surah Ash-Shu’ara
832 – “7 How many plants have We caused to grow in it.”
833 – “181 And fulfill the measure.”
834 – “182 Weigh with the balance.”
835 – “183 And do not defraud the people.”
Surah An-Naml
836 – “3 And they give Zakah.”
837 – “4 We have beautified their deeds for them.”
838 – “5 For them is a painful punishment.”
839 – “60 And We sent down for you from the sky water.”
840 – “61 Who made the earth a resting place.”
Surah Al-Qasas
841 – “4 Pharaoh exalted himself on the earth.”
842 – “5 We intended to favor those who were oppressed.”
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843 – “6 And to establish them in the earth.”
844 – “26 O my father, hire him.”
845 – “27 On the condition that you hire me for eight years.”
846 – “28 I will complete whichever of the two terms I fulfill.”
847 – “38 Build for me a tower.”
848 – “39 He became arrogant, he and his soldiers.”
849 – “58 How many a city We have destroyed due to its prosperity.”
850 – “59 Your Lord was never one to destroy the cities unjustly.”
851 – “60 And whatever you were given of anything.”
852 – “61 Whoever We promised a good reward.”
853 – “73 We made for you the night and the day to dwell in.”
854 – “76 Indeed, Qarun was from the people of Musa.”
855 – “77 Do not forget your portion of this world.”
856 – “78 I was given it only because of knowledge.”
857 – “79 He came out before his people in his adornment.”
858 – “80 Woe to you, the reward of Allah is better.”
859 – “81 So We caused the earth to swallow him.”
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860 – “82 And those who had wished for his position.”
861 – “83 We make it for those who do not desire to be exalted.”
Surah Al-Ankabut
862 – “17 They do not possess any sustenance for you.”
863 – “60 How many a creature does not carry its sustenance? Allah provides for it and for you.”
864 – “61 Who created the heavens and the earth?”
865 – “62 Allah extends the provision.”
866 – “63 He sends down from the sky water.”
867 – “65 When they board the ship.”
868 – “66 So they may enjoy.”
Surah Ar-Rum
869 – “7 They know the outward of this worldly life.”
870 – “21 And He made between you affection and mercy.”
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871 – “22 He created the heavens and the earth.”
872 – “23 Your sleep by night and day.”
873 – “24 He sends down from the sky water.”
874 – “25 The heavens and the earth are sustained by His command.”
875 – “26 To Him belongs whatever is in the heavens and on the earth.”
876 – “28 Do you have any share in what your right hands possess?”
877 – “37 Allah extends provision to whomever He wills.”
878 – “38 Give the due of relatives.”
879 – “39 And what you were given as interest.”
880 – “40 Then Allah grants you provision.”
881 – “41 Corruption has appeared in the land and sea.”
882 – “46 He sends the winds.”
883 – “48 He sends the winds to stir up clouds.”
Surah Luqman
884 – “4 And they give Zakah.”
885 – “6 Those who purchase idle talk.”
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886 – “10 And He set in the earth firm mountains to keep it from shaking with you.”
887 – “20 He has made subservient to you whatever is in the heavens and on the earth.”
888 – “31 The ship sails on the sea by the grace of Allah.”
Surah As-Sajda
889 – “19 Those who believe and do righteous deeds.”
890 – “27 Indeed, We bring water to the land.”
Surah Al-Ahzab
891 – “27 And We gave you their lands and homes as inheritance.”
892 – “28 Say to your wives, ‘If you desire the life of this world.'”
893 – “29 But if you desire Allah and His Messenger.”
894 – “35 And the men and women who give charity.”
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Surah Saba
895 – “4 They believed and did righteous deeds.”
896 – “9 Have they not seen what is before and behind them?”
897 – “10 We gave Dawud a great favor.”
898 – “11 He made for him coats of mail.”
899 – “12 And to Sulayman was given the wind.”
Surah Fatir
910 — “Indeed, my Lord extends provision.”
911 — “Except for those who believe and do righteous deeds.”
912 — “Indeed, my Lord extends provision.”
Surah Fatir
913 — “Remember the blessing of Allah.”
914 — “So let not the worldly life deceive you.”
915 — “And those who believe and do righteous deeds.”
916 — “But is one to whom the evil of his deeds has been made alluring?”
917 — “He sends the winds, stirring up clouds.”
918 — “And righteous deeds raise him up.”
919 — “The two seas are not alike.”
920 — “And He has made the sun and the moon subservient… His is the kingdom.”
921 — “No soul will bear the burden of another.”
922 — “The blind and the seeing are not equal.”
923 — “He sends down water from the sky.”
924 — “And the cattle, differing in their colours.”
925 — “And spend from what We have provided them.”
926 — “To give them their rewards in full.”
927 — “He made you successors on the earth.”
Surah Yasin
928 — “We gave life to the dead land.”
929 — “We made gardens therein.”
930 — “So they may eat of its fruits.”
931 — “We created all pairs from what the earth grows.”
932 — “Give from what Allah has provided you.”
933 — “Cattle, of which they are owners.”
934 — “We have made them subject to them, so some are for riding.”
935 — “And for them are benefits and drinks.”
Surah As-Saffat
936 — “So they believed, and We gave them enjoyment for a time.”
Surah Sad
937 — “Do they have the dominion of the heavens and the earth?”
938 — “An army there is defeated from the factions.”
939 — “He has ninety-nine paths.”
940 — “He wronged you by asking for your ewe to become a female sheep.”
Surah Az-Zumar
941 — “For those who do good, they will have a good reward in this world.”
942 — “Indeed, the losers are those who lose themselves.”
943 — “Above them are canopies of fire.”
944 — “He sends down water from the sky.”
945 — “A man with conflicting partners.”
946 — “Indeed, you are dead, and they are dead.”
947 — “Work according to your position.”
948 — “To Him belongs the dominion of the heavens and the earth.”
949 — “He said, ‘I was given it because of knowledge.'”
950 — “Those before them said the same, but it did not benefit them.”
951 — “Indeed, Allah extends provision.”
952 — “Those who wronged themselves, do not despair of Allah’s mercy.”
953 — “To Him belong the keys of the heavens and the earth.”
954 — “Every soul will be given its recompense.”
955 — “And We inherited the earth, and they will have a place in paradise.”
Surah Ghafir
956 — “So do not be deceived by their constant movement in the land.”
957 — “And He sends down for you from the sky sustenance.”
958 — “Have they not travelled through the land and observed?”
959 — “They said, ‘Kill the sons of those who believed with him and spare their women.'”
960 — “Indeed, Allah does not guide the one who is wasteful and a liar.”
961 — “I guide you only to the straight path.”
962 — “Allah misleads those who are wasteful and in doubt.”
963 — “You call me to that which does not benefit in this life.”
964 — “It has no benefit in this world or the Hereafter.”
965 — “On the Day when no excuse will avail the wrongdoers.”
966 — “He made the earth a place of stability for you.”
967 — “It is He who created you from dust, then…”
968 — “It is Allah who made the cattle for you to ride.”
969 — “And for you in them are benefits.”
970 — “Have they not travelled the land?”
Surah Fussilat
971 — “Those who do not give zakah.”
972 — “And ‘Aad was arrogant on the earth.”
973 — “So We sent against them a wind, violent and howling.”
974 — “We are your allies in this worldly life.”
975 — “And from their coverings, fruits emerge.”
976 — “But when We favoured man, he turned away.”
Surah Ash-Shura
977 — “To Him belongs whatever is in the heavens and whatever is on the earth.”
978 — “And He gives life to the dead.”
979 — “He made for you from yourselves wives, and from the cattle, pairs.”
980 — “Whoever desires the harvest of this world, We give them some thereof.”
981 — “If Allah were to expand provision for His servants, they would have rebelled.”
982 — “It is He who sends down the rain.”
983 — “He created the heavens and the earth and everything in them.”
984 — “The ships that sail in the sea like banners.”
985 — “If He wills, He can cause the wind to cease.”
986 — “Or He may cause them to sink due to what they have earned.”
987 — “What you have been given is the enjoyment of the life of this world.”
988 — “And from what We have provided them, they spend.”
989 — “The path of Allah, to whom belongs whatever is in the heavens and the earth.”
Surah Az-Zukhruf
990 — “If you are a people who are wasteful.”
991 — “Who created the heavens and the earth?”
992 — “He made for you the earth a resting place.”
993 — “He sends down water from the sky.”
994 — “And He created pairs of all things.”
995 — “Then remember the blessing of your Lord.”
996 — “Do they take from what He created, daughters?”
997 — “A village would say, ‘The elite of the people said… and we follow them.'”
998 — “We have distributed their livelihood among them.”
999 — “Their houses have roofs of silver.”
1000 — “And their houses have doors.”
Surah Ad-Dukhan
1011 — “The Lord of the heavens and the earth.”
1012 — “How many gardens and springs did they leave behind?”
1013 — “And crops and a noble place.”
1014 — “In which they enjoyed fruits.”
1015 — “We gave it to a people after them.”
1016 — “The sky and earth did not weep for them.”
1017 — “Pharaoh… who was among the rebellious.”
1018 — “This is nothing but our first death.”
1019 — “Except for the first death.”
Surah Al-Jathiyah
1020 — “What Allah has sent down from provision.”
1021 — “He has made the sea subservient to you.”
1022 — “He made subservient to you everything in the heavens and on earth.”
1023 — “Whoever does righteous deeds.”
1024 — “We provided them with good sustenance.”
1025 — “He created… to reward each soul for what it has earned.”
1026 — “This is but our life; we live and die.”
1027 — “To Allah belongs the dominion of the heavens and the earth.”
1028 — “And the life of this world deceived you.”
Surah Al-Ahqaf
1029 — “What have they created from the earth?”
1030 — “For each there are ranks from what they have done.”
Surah Muhammad
1031 — “Strike at the necks… either to release or ransom.”
1032 — “They believed and did righteous deeds.”
1033 — “How many cities were more powerful than they?”
1034 — “The life of this world is but play and amusement.”
1035 — “You are invited to spend in the way of Allah.”
Surah Al-Fath
1036 — “To Allah belong the armies of the heavens and the earth.”
1037 — “To Allah belong the armies of the heavens and the earth.”
1038 — “Our wealth has preoccupied us.”
1039 — “To Allah belongs the dominion of the heavens and the earth.”
1040 — “When they gave you the pledge under the tree.”
1041 — “And abundant gains they will acquire.”
1042 — “Allah promised you abundant gains.”
1043 — “Muhammad is the Messenger of Allah… like a plant growing from the earth… those who believe and do righteous deeds.”
Surah Al-Hujurat
1044 — “They strive with their wealth.”
Surah Qaf
1045 — “The date palms with their clusters of fruit.”
1046 — “A sustenance for the servants.”
Surah Adh-Dhariyat
1047 — “By those who divide the matter.”
1048 — “In their wealth, there is a right for the poor and needy.”
1049 — “In the sky, there is your provision.”
1050 — “The story of the guests of Ibrahim.”
1051 — “When they entered upon him.”
1052 — “He brought a fat calf.”
1053 — “Marked for the rebellious.”
1054 — “I do not want from them any provision.”
1055 — “Indeed, Allah is the Provider.”
Surah At-Tur
1056 — “The day when the heavens will sway.”
Surah An-Najm
1057 — “To Allah belongs everything in the heavens and the earth.”
1058 — “When He created you from the earth.”
1059 — “And He gave little, then stopped.”
1060 — “No soul bears the burden of another.”
1061 — “Man shall have only what he strives for.”
1062 — “His effort will be seen.”
1063 — “Then he will be recompensed with the full reward.”
Surah Ar-Rahman
1064 — “Do not transgress in the balance.”
1065 — “Maintain the balance with justice.”
1066 — “The earth He set for all creatures.”
1067 — “In it are fruits and date palms with clusters.”
Surah Al-Waqi’ah
1068 — “They persisted in great sin.”
1069 — “We were dust and bones, will we indeed be raised?”
1070 — “The first and last will be gathered together.”
1071 — “They will be gathered together.”
Surah Al-Hadid
1072 — “To Him belongs the dominion of the heavens and the earth.”
1073 — “To Him belongs the dominion of the heavens and the earth.”
1074 — “Spend from what He has provided you.”
1075 — “Why do you not spend… to Allah belongs the inheritance of the heavens.”
1076 — “Who will lend Allah a good loan?”
1077 — “Indeed, those who give in charity, both men and women.”
1078 — “This worldly life is just play.”
1079 — “It is like the expanse of the heavens and the earth prepared for those who believe.”
1080 — “Allah does not love every arrogant and boastful person.”
Surah Al-Mujadila
1083 — “Feed sixty poor people.”
1084 — “Before your secret discussions, give charity.”
1085 — “To those who say, ‘People have angered Allah.'”
Surah Al-Hashr
1087 — “What you cut of the palm tree.”
1088 — “What Allah gave to His Messenger.”
1089 — “What Allah gave to His Messenger from the people of the town.”
1090 — “For the poor emigrants.”
1091 — “For those who settled in the land and believed.”
1092 — “And those who came after them.”
Surah Al-Mumtahina
1093 — “And if something of your wives is lost to you.”
Surah As-Saff
1094 — “Shall I guide you to a trade that will save you?”
1095 — “You believe in Allah and strive with your wealth.”
1096 — “And He will enter you into gardens of paradise, flowing with rivers.”
Surah Al-Jumu’ah
1097 — “Leave off trade.”
1098 — “Spread throughout the earth.”
1099 — “And when they saw trade or entertainment.”
Surah Al-Munafiqun (The Hypocrites)
1100 – “And to Allah belong the treasures of the heavens.”
1101 – “Do not let your wealth and your children divert you.”
1102 – “And spend from what Allah has provided you.”
1103 – “Indeed, your wealth and your children are but a trial.”
1104 – “And spend what is better for yourselves.”
1105 – “To lend to Allah.”
Surah At-Talaq (The Divorce)
1106 – “And keep them in a good manner; whoever fears Allah, He will make a way for him.”
1107 – “And provide for him from where he does not expect.”
1108 – “Lodge them where you have lodged yourselves, and if they suckle your children, give them their reward.”
1109 – “Let him who has abundance spend accordingly.”
1110 – “Those who believe and do righteous deeds.”
Surah At-Tahrim (The Prohibition)
1111 – “Why do you prohibit what Allah has made lawful?”
Surah Al-Mulk (The Sovereignty)
1112 – “Blessed is He in whose hand is the dominion.”
1113 – “Seven heavens He created in layers.”
1114 – “He made the earth subservient to you.”
1115 – “Who provides for you when He withholds provision?”
Surah Al-Qalam (The Pen)
1116 – “A hinderer of good, an aggressor, a sinner.”
1117 – “He was a man of wealth.”
Surah Al-Haaqqa (The Inevitable)
1118 – “Eat and drink in comfort.”
1119 – “My wealth has not availed me.”
1120 – “My authority has gone from me.”
1121 – “He does not urge the feeding of the poor.”
Surah Al-Ma’arij (The Ascending Stairways)
1122 – “Indeed, mankind was created anxious.”
1123 – “When harm touches him, he is restless.”
1124 – “And when good touches him, he withholds.”
1125 – “Except those who pray.”
1126 – “Who are constant in their prayers.”
1127 – “In their wealth is a known right.”
1128 – “For the petitioner and the deprived.”
1129 – “And those who believe in the Day of Judgement.”
1130 – “And those who maintain their promises.”
1131 – “So let them continue to indulge and play.”
Surah Nuh (Noah)
1132 – “He sends down upon you from the sky abundant rain.”
1133 – “And He will increase you in wealth.”
1134 – “What is it with you that you do not revere Allah?”
1135 – “While He created you in stages.”
1136 – “And Allah caused you to grow from the earth like plants.”
1137 – “Then He will return you to it and bring you forth in resurrection.”
1138 – “He made the earth a bed for you.”
1139 – “That you may travel upon its spacious paths.”
Surah Al-Muzzammil (The Enshrouded One)
1140 – “And give the zakat.”
Surah Al-Muddathir (The Cloaked One)
1141 – “Every soul, for what it has earned, will be held in pledge.”
1142 – “And we used to not feed the poor.”
Surah Al-Qiyama (The Resurrection)
1143 – “Rather, you love the immediate.”
1144 – “And leave the Hereafter.”
Surah Al-Insan (The Man)
1145 – “They feed food in spite of their love for it.”
1146 – “We feed you only for the sake of Allah.”
1147 – “Indeed, they love the worldly life.”
Surah Al-Mursalat (The Emissaries)
1148 – “Eat and drink in comfort.”
1149 – “Eat and enjoy yourselves for a little while.”
Surah An-Naba (The Tidings)
1150 – “And We made the night as a covering.”
1151 – “And We made the day for seeking livelihood.”
1152 – “To bring forth grain and plants.”
1153 – “And gardens of dense growth.”
Surah An-Nazi’at (The Striking Ones)
1154 – “Then Allah seized him with the punishment of this world and the Hereafter.”
1155 – “And He spread the mountains.”
1156 – “For your benefit and for your cattle.”
1157 – “But they preferred the worldly life.”
1158 – “And indeed, Hell will be their refuge.”
Surah Abasa (He Frowned)
1159 – “But as for he who was self-sufficient.”
1160 – “For your benefit and for your cattle.”
Surah Al-Mutaffifin (Defrauding)
1161 – “Woe to those who give less.”
1162 – “Who, when they take a measure from people, take it in full.”
1163 – “But when they measure or weigh for them, they give less.”
Surah Al-Inshiqaq (The Splitting Open)
1164 – “Indeed, you are laboring toward your Lord with hardship.”
1165 – “Except those who believed and did righteous deeds.”
Surah Al-Buruj (The Mansions of the Stars)
1166 – “To Him belongs the dominion of the heavens and the earth.”
Surah Al-A’la (The Most High)
1167 – “And who brought forth the pasture.”
1168 – “Then He made it a blackened scum.”
Surah Al-Fajr (The Dawn)
1172 – “How was your Lord dealing with ‘Aad?”
1173 – “The city of Iram, who had lofty pillars.”
1174 – “Which no other city had ever built.”
1175 – “They carved through the valley of the land.”
1176 – “And Pharaoh of the stakes.”
1177 – “They were tyrants in the land.”
1178 – “And spread corruption.”
1179 – “So your Lord poured upon them a scourge of punishment.”
1180 – “And when man is tested by his Lord, and He honors him.”
1181 – “Then He measures his provision for him.”
1182 – “He does not honor the orphan.”
1183 – “And does not urge the feeding of the poor.”
1184 – “And you consume inheritance with greed.”
1185 – “And love wealth with immense love.”
Surah Al-Balad (The City)
1186 – “You consumed vast amounts of wealth.”
1187 – “Or freeing a slave.”
1188 – “Or feeding on a day of hunger.”
1189 – “An orphan relative.”
1190 – “Or a poor person in need.”
Surah Ash-Shams (The Sun)
1191 – “He has succeeded who purifies it.”
Surah Al-Lail (The Night)
1192 – “Indeed, your efforts are diverse.”
1193 – “So as for he who gave.”
1194 – “And believed in the best.”
1195 – “We will ease him toward ease.”
1196 – “But as for he who was stingy.”
1197 – “And denied the best.”
1198 – “We will ease him toward hardship.”
1199 – “And his wealth will not avail him.”
1200 – “Indeed, it is upon Us to guide.”
1201 – “And to Us belong the Hereafter and the first life.”
1202 – “The righteous will be protected from it.”
1203 – “He who gives his wealth to purify it.”
1204 – “And there is no one with him who can repay the favor.”
1205 – “Except seeking the face of his Lord, the Most High.”
1206 – “And he will be satisfied.”
Surah Adh-Dhuha (The Morning Hours)
1207 – “And the Hereafter is better for you than the first.”
1208 – “Did He not find you an orphan and give you shelter?”
1209 – “And He found you in need and made you self-sufficient?”
1210 – “So as for the orphan, do not oppress him.”
1211 – “And as for the petitioner, do not repel him.”
Surah Ash-Sharh (The Relief)
1212 – “For indeed, with hardship comes ease.”
1213 – “Indeed, with hardship comes ease.”
Surah At-Tin (The Fig)
1214 – “By the fig and the olive.”
1215 – “And this secure city.”
Surah Al-Alaq (The Clot)
1216 – “Indeed, man transgresses.”
1217 – “Because he sees himself self-sufficient.”
Surah Al-Bayyina (The Clear Proof)
1218 – “And they give the zakat.”
Surah Az-Zalzalah (The Earthquake)
1219 – “And the earth will emit its burdens.”
1220 – “So whoever does an atom’s weight of good will see it.”
1221 – “And whoever does an atom’s weight of evil will see it.”
Surah Al-Adiyat (The Courser)
1222 – “Indeed, man is ungrateful to his Lord.”
1223 – “And indeed, he is passionate for the good.”
Surah Al-Qari’ah (The Striking Calamity)
1224 – “He whose scales are heavy.”
1225 – “He will be in a pleasant life.”
1226 – “But he whose scales are light.”
1227 – “His refuge will be the abyss.”
Surah At-Takathur (The Rivalry in Worldly Increase)
1228 – “The rivalry in worldly increase diverts you.”
1229 – “Until you visit the graves.”
Surah Al-Asr (The Declining Day)
1230 – “They believe and do righteous deeds.”
Surah Al-Humazah (The Slanderer)
1231 – “He who collects wealth and counts it.”
1232 – “He thinks that his wealth will make him immortal.”
Surah Quraish (The Quraish)
1233 – “For the accustomed security of the Quraish.”
1234 – “Their journey of winter and summer.”
Surah Al-Ma’un (The Small Kindnesses)
1235 – “And does not encourage the feeding of the poor.”
1236 – “And withholds the small kindnesses.”
Surah Al-Kawthar (The Abundance)
1237 – “So pray to your Lord and sacrifice.”
Surah Al-Masad (The Palm Fiber)
1238 – “His wealth will not avail him.”
1239 – “And his wife, the carrier of firewood.”
1240 – “Upon her neck is a rope of twisted fiber.”
Surah Al-Falaq (The Daybreak)
1241 – “From the evil of the envious when he envies.”
Surah An-Nas (The People)
1242 – “Lord of mankind.”
1243 – “King of mankind.”
1244 – “God of mankind.”
Ownership and Knowledge: 64/24
Provider of Sustenance for Humans and Animals: 60/29
Absolute Owner: 2/25
Best Guardian: 78/22
Owner and Magnificent: 4/42
Owner of Power: 7/48
Creator of the Heavens and Earth: 7/48
Owner and Healer: 14/48
Divine Gift: 16/45; 90/21
Owner and Giver of Wages: 31/53
Creator and Guardian: 63/39
Owner and Witness: 9/85
Sustainer of Power: 21/67
Actual Owner: 1/67
Power to Revoke: 17/35
Owner and Giver of Life: 2/57
Page 140
Divine Will: 133/4
Owner of All Things: 19/21; 88/23
Guardian of the Poor and Rich: 135/4
Reliever of Needs: 13/35
Giver of Life: 116/9
Owner of Death and Life: 158/7
Owner and Environment: 126/4
Extent of Ownership: 171/4; 13/6
Owner and Self-Sufficient: 131/4
Hospitality for the Fasting: 14/6
Owner and Agent: 132/4
Master of the Hidden: 59/6
Owner and Capable: 189/3; 120/5
Kind Owner: 12/6
Owner, Knowledgeable, Capable, and Awake: 255/2
Accusation of Poverty: 181/3
Sovereignty of the Owner: 26/3
Page 141
Expansiveness of Divine Grace: 64/5
Owner and Heir: 109/3
Divine Will and Power: 18/5
Owner and Forgiver: 129/3
Deeds of the Divine: 12/92
Reward Giver: 148/3
Inheritance of the Heir: 180/3
Discrepancy in Responsibilities: 44/3
Creation of the Owner: 17/5
Guardian: 37/3
Owner of the World and Hereafter: 13/92
Zakat
Obligation to Pay Zakat: 43/2
Reward for Zakat Givers: 277/2
Zakat Judgement by the Guardian: 77/3
End of Zakat Guardianship: 55/5
Page 142
Believer’s Attribute: 3/8
Condition of Brotherhood: 11/9
Zakat from the Rightful Property: 61/23
Goodness of Zakat: 38/30
Divine Mercy in Zakat: 56/24
Givers of Zakat: 3/27; 4/31
Goodness for the Financially Striving: 88/9
Goodness in Satisfaction with the Divine: 59/9
Law of Charity Consumption: 60/9
Wages:
Great Reward: 162/4; 29/33
Forgiveness of Sins: 12/5
Divine Mercy: 156/7
Salvation: 9/91
Divine Truth and Suffering: 157/2
Dealing with a Group in Times of Suffering: 156, 157/2
Page 143
The Innocents (Imams) and the Divine Representatives and Economics
Necessity for Religious Leaders’ Awareness of the Market: 33/23
Proving Government is Better than Wealth Accumulation: 67/8
Reason for Cutting or Not Cutting Trees: 5/59
Gifts to the Prophet: 6/59
Faith and Wealth as Separate Issues: 52/6
Consumption of Gifts: 7/59
The Poor and Emigrants: 8/59
Divine Treasurer: 31/11
Helpers and Emigrants: 9, 10/59
Principle of Utilisation: 51/23
Reward for Prophethood: 72/23
Wives’ Contentment: 28/33
Numerous Disbelievers and the Prophet’s Power: 4/40
Prophet’s Call vs. Disbelievers’ Call: 42/40
The Prophet’s Right in the World: 1, 41/8
Expectation of the Prophet’s Wealth: 12/11
Page 144
Reason for Living: 76/17
The Prophet’s Wealth in the Hands of the True Owner: 50/6
Indifference towards Wealth: 75/17
Being with the Weak by the Prophet: 88/15
Severe Consequences of Accompanying the Prophet: 117/9
Charity:
Charity from the Rightful Property: 3/2
Gifts of Affection: 99/9
Best Charities: 177/2
Regular Charity: 133/13, 3/14
Saving from Destruction: 195/2
Effect of Ongoing Charity: 149/4
Categories of Charity: 215/2
Greater than Charity: 68/8
Categories of Charity: 273/2
Intention of Charity: 92/9
Page 145
Time and Benefit: 254/2
Inability to Give Charity: 91/9
Growth of Charity: 261/2
Wealthy Comfort Seekers: 93/9
Effect of Non-Corrupted Charity: 262/2
Better than Corrupted Charity: 263/2
Invalidating Acts of Charity: 264/2
Charity from the Good Things: 267/2
Best Method of Charity: 271/2
Charity for Corruption: 36/8
Location of Charity: 272/2
Hypocritical Charity: 38/4
Eternal Reward for Charity: 274/2
Worldly Charity: 117/3
Effect of Charity in the Path of God: 265/2
Not Accepting from Hypocrites: 53/9
Effect of Charity in the Path of God: 266/2
Page 146
Reason for Rejection: 54/9
Guardianship in the Highest Type of Charity: 8/76
Guardianship in the Highest Type of Charity: 9/76
Disbelievers’ View on Charity: 98/9; 47/36
Balance in Charity: 67/25
Divine Satisfaction with the Giver of Charity: 100/9
Human Perspective on Charity: 6/90
Trustworthy Giver of Charity: 38/42
Charity from the True Owner’s Wealth: 10/57
Kindness and its Order: 83/2; 36/4
Outcome of Charity from the True Owner’s Wealth: 10/63
Effect of Charity on Oneself: 16/64
Best Charity and its Reason: 19, 20/92
Possessing Piety: 18/92
Page 147
Avarice:
Greed from the Caliph’s Treasure: 37, 39/4
Being Without Benefit for the Greedy: 53/4
Owner’s Relationship with the Greedy: 23/57
Attributes of the Greedy and Generous: 24/57
Greed from One’s Own Self: 38/47
Low Knowledge and Awareness of the Greedy: 33, 34/53
Usury:
Legality of Trade: 29/4
Prohibition of Usury and Permissibility of Sales: 276/2
Prohibition of Usury: 130/3
Thinking of Usurers: 275/2
Comparison of Usury and Zakat: 39/30
Separation from Usury: 278/2
Usury Opposes Itself and the Divine Truth: 279/2
Consideration for the Debtor: 280/2
Profit and Consideration of the Debtor: 281/2
Page 148
Adornment:
Worldly Adornment: 212/2
Adornment and the Mosque: 31/7
Some Examples of Adornment: 14/3
Adornment for the Elderly Woman: 60/24
Golden Calf: 148/7
Clothing and the Best Clothing: 26/7
Humiliation of Calf Worshippers: 152/7
Agent of Earthly Adornment: 7/18
Changing the Source of Adornment: 37/9
Adornment of Actions: 4/27
Punishment of Disbelievers: 5/27
Worldly Adornment: 46/18
Worldly Adornment for this Group: 8/35
Page 149
Wages and Remuneration:
Wages for Actions: 19/52
Reward for Patience: 24/9
Best Rewards: 17/87
Old Law: 17/87
Day of Dividing Wages: 185/3
Best Wages: 24/13
Wages for Faith and Deeds: 4/34
Wages for the Smallest Acts: 120, 121/9
Wages for a Group: 35/33
Wages for Piety: 17/92
Reward for Charity: 29/35
Charity Reward: 30/35
No Substitution of Wages: 123/2; 31/17; 151/6
Recording All Rewards: 115/3
Reward for the Righteous: 31/16
Reward for Emigrants: 41/16
Reward for Good and Bad Deeds: 123, 124/4
Reward for the Disbeliever and Believer: 7/35
Reward for the Righteous and the Corrupt: 12/47
Punishment for Theft: 38/5
Page 150
Rent:
Rent of Land: 29/9
Best Rent: 26/28
Rental Wages: 27/28
Choice in Rent: 28/28
Effect of Jizya: 4/47
Partners in Ownership:
Dispute between Two Partners: 23/38
Distribution of Wealth between Two Partners: 24/38
Partner’s Theft: 136/6
Partner’s Crime: 137/6
Unlawful Partnerships: 138, 139/6
Loss of Followers due to Partner: 140/6
Obedience to Partners: 66/10
God and Partners: 40/30
Consumption of Wealth in the False: 56/16
Page 151
Economic Corruptions:
False Reformers: 11/2
Saturday’s Oath and Pledge: 154/4
Corruption in Destroying Generations: 205/2
Divine Test with Fish: 163/7
Some Types of Corruption: 25/13
Punishment for Offenders: 65/2
Lesson Learned: 66/2
Punishment for Rebels and Corruptors: 33/5
Reason for Divine Test with Fish: 124/16
Cause of Corruption: 41/30
Cause and Control of Corruption: 56/7
Time of Corruption Control: 85/7
Type of Corruption: 85/7
Orphans:
Rights of Orphans: 2/4
Protection of Orphans’ Wealth: 152/6
Page 152
Reform of Orphans’ Affairs: 220/2
Indirect Seizure of Wealth: 3/4
Wealth of Fools: 5/4
Eating Orphan’s Wealth: 10/4
Intervention in Wealth Affairs: 34/17
Weak Nations’ Affairs: 75/4
Knowledge of the Creator and Provider: 61, 63 / 29
The World for the Disbeliever: 29 / 40
The Disbeliever’s View of the World: 37 / 23
The Disbelievers’ Trust in Wealth and Children: 55 / 23
The Cause of the Appearance of Blessings and the Disbeliever’s Belief: 90, 91, 92, 93 / 17
Mistake in Accounting: 56 / 23
The Consequence of Worldliness: 30 / 14
Choosing Little but Gaining Much Freedom: 20, 21 / 75
The World’s Chosen Ones: 3 / 14
Choosing the Weak and the Fragile: 27 / 76
Punishment in This World: 34 / 13
Regret for Not Helping with Wealth: 28 / 69
The Disbeliever’s View of the World: 29 / 6
Hurriedly Seeking Harm: 11 / 17
The Cause of Forgetfulness: 51 / 7
Children and Wealth Not Helping: 17 / 58
Friends of the World: 96 / 2
Failure to Help with Wealth and Earnings: 2 / 111
The Heart and Tongue of the Disbeliever: 204 / 2
Reliance on the World: 45, 46 / 56
Punishment with the Wealth of This World: 55 / 9; 85 / 9
Request for Worldly Food: 61 / 2
Confidence in the World: 70 / 10
The World in the Hands of the Disbeliever: 35 / 44
Disciples of the World: 14, 15 / 11
The Disbeliever in the Hands of the World: 11 / 48
Permission for Play for the Disbelievers: 42 / 70
Peace for Humanity: 19, 20 / 71.
(Page 170)
The Growth of Seeds and Plants through Rain: 15 / 78.
The Stability of Mountains for Food: 32, 33 / 79.
Storage of Provisions for Animals and Humans: 32 / 80.
The Provider and the Path of Provision: 17 / 71.
The Earth’s Lowland for Humanity: 15 / 67.
Wind and Air
Wind as a Herald: 46 / 30.
Ships and Wind: 32, 33 / 42.
The Wind as a Driver and Destroyer of Ships: 33, 34 / 42.
Creation of Pairs: 36 / 36.
The Request for Heavenly Food: 112, 114 / 5.
Types of Springs: 74 / 4.
The Decree of the Camel of Prophet Saleh: 73 / 7.
The Abundance of Blessings: 18 / 16.
Springs and Food for the People of Moses: 160 / 7.
The Cause of Good in the World: 161 / 7.
(Page 171)
The Cause of Harm in the World: 162 / 7.
The Creator and the Owner of All: 71 / 36.
The Oath; The Cause of Provision: 18 / 48.
The Humbling and the Rider: 72 / 36.
The Benefit of Milk and Camel: 73 / 36.
Plants
The Splitting of the Seed: 95 / 6.
Plant Life Sustained by Rain: 99 / 6.
Sustenance from One Water: 4 / 13.
The Creator of Rain and Gardens: 60 / 17.
Date Palms and Grapes: 67 / 16.
Gardens and Orchards: 19 / 23.
The Fig: 1 / 95.
A Tree in Mount Sinai: 20 / 23.
Palm with Clusters: 10 / 50.
Extracting Vegetation: 17 / 71.
Greening and Darkening: 4, 5 / 87.
(Page 172)
Blood Money
Reconciliation through Blood Money: 92 / 4.
The Punishment for Murder: 93 / 4.
Retribution: 45 / 4.
Atoning for Sin: 182 / 2.
Wounds: 107 / 5.
The People of ‘Ad
The City and People of ‘Ad: 6, 7 / 89.
The Best City: 8 / 89.
The Strongest Buildings: 9 / 89.
The Hardest People: 10 / 89.
The Guests of Abraham: 24 / 51.
Dealing with Guests: 25 / 51.
Providing Food for the Guests: 26 / 51.
(Page 173)
Testament
The Necessity of a Will for Property: 180 / 2.
The Sin of Changing a Will: 181 / 2.
The Validity of a Will with a Witness: 106 / 5.
The Reason for Strictness in Witnessing: 108 / 5.
Poverty
Lack of Social Cooperation: 13 / 58.
Public Declaration of Solutions: 13 / 58.
Sheltering Orphans: 6 / 93.
Helping the Poor: 8 / 93.
The Role of the Government: 9, 10 / 93.
Income Solutions: 12 / 58.
The Poor: 17 / 29.
Debt
The Wage of Debt: 11 / 57.
The Reward in This World and the Hereafter: 18 / 57.
(Page 174)
The Increase of Debt: 17 / 64.
Charitable Giving for Oneself: 20 / 73.
Commendable Debt: 245 / 2.
The Consequence of Debt: 12 / 5.
The Reward of the Hereafter is Better than the Beginning: 4 / 93.
The Reward in This World: 110 / 2.
The Preservation of Wages: 195 / 3.
Wages in the Hand of God: 198 / 3.
No Oppression in Wages: 40 / 4.
Wages Ten Times Over: 160 / 6.
Wages for Good Deeds: 173 / 4.
The Last Wage: 9 / 5.
The Reward for Faith: 75 / 3.
The Reward for the Pious: 133 / 3.
(Page 175)
The Reward for the Repentant: 136 / 3.
Food and Drink at the End of One’s Work: 24 / 69.
Human Reward: 39 / 53.
Reward at the End of Work: 40 / 53.
The Best Reward: 41 / 53.
The Final Path of Humanity: 42 / 53.
The Reward for Good Deeds: 62 / 2.
Ranking According to Deeds: 132 / 6.
The One Who Ranks: 165 / 6.
The Rank of Those Who Strive with Wealth: 20 / 9.
The Reward for Good Actions: 43 / 77.
The Return of the Chaotic to Themselves: 123 / 6.
Sitting at One’s Own Table: 164 / 6.
The Outcome of Piety and Disbelief: 35 / 13.
A Heavy Account: 6 / 101.
Reward for Financial Strivers: 21 / 9; 7, 9 / 101.
Reward for the Smallest Actions: 8, 7 / 99; 8 / 101.
(Page 176)
The Reward for Disbelievers in This World: 46 / 77.
Freedom for Slaves, Care for the Hungry, Orphans, and Needy: 1, 14, 15, 16 / 90.
The Rulings on Pure and Impure Foods: 157 / 7.
Impure Foods
Consuming Pure Foods: 168, 172 / 2.
Prohibition of Carrion, Blood, Flesh, and Pork: 173 / 2; 3 / 5; 115 / 6.
Pure Provision: 93 / 10.
A Number of Forbidden Items: 145, 146 / 6.
The Word of Purity: 24, 20, 14
The Principle of Using Pure Foods: 88 / 5; 77 / 28.
The Word of Impurity: 26 / 14.
The Principle of Permissibility: 93 / 3; 1 / 5.
Hunting While in the State of Ihram: 2 / 5.
Food of Adam: 35 / 2. 95, 96 / 5.
Prohibition of Human Intervention in Prohibitions: 87 / 5.
(Page 177)
The Divine Non-Existence of Prohibitions in a Certain Group: 103 / 5.
The Non-Prohibition of Pure Foods: 160 / 4.
The Reason for the Arrowing of Animals: 94 / 5.
The Non-Prohibition of Pure Foods: 161 / 4.
The Permissibility of Hunting with Dogs: 4 / 5.
The Permissibility of Food from the People of the Book: 5 / 5.
Forbidden and Necessity: 119 / 6.
Consuming Pure Foods: 57, 58 / 2.
The Consumption of Food by the Believers: 93 / 5.
Wine: 219 / 2.
The Pure Bounty of Spoils: 69 / 8.
The Goodness of Prohibiting Impurities: 118 / 6.
The Inequality of Impure and Pure: 100 / 5.
The Ruling of the Forbidden and Permitted in the Sight of God: 59 / 10.
Purifying: 118 / 6.
The Effect of Failing to Mention God: 121 / 6.
The Permissibility of Sea Game: 96 / 5.
(Page 178)
The Blending of Wealth: 102 / 9.
The Dry Land: 35 / 14.
The Method of Purification: 103 / 9.
Provision in a Pure Land: 37 / 14.
Women’s Economy
The Provider of Reward: 103 / 2.
The Prohibition of Inheriting a Woman: 19 / 4.
Withholding Mahr through Allegations: 20 / 4.
Giving Wealth in Marriage: 24 / 4.
The Prohibition of Adultery: 32 / 17.
Consuming the Pure from the Spouse: 6 / 23.
Marriage for the Poor: 25 / 4.
Becoming Rich through Marriage: 32 / 24.
Wealth in Enduring Celibacy: 33 / 24.
The Financial Superiority of Men: 34 / 4.
(Page 179)
Satan in Economics
The Promise of Poverty: 268 / 2.
The Most Obvious Loss: 119 / 4.
The Promise of Arrogance: 120 / 4.
Division of Wealth and Arrows: 90 / 4.
Creating Financial Discrepancies: 91 / 4.
The Adorner of Depravities: 39 / 15.
Partners in Wealth and Offspring: 64 / 17.
Partners of Satan: 36 / 43.
Excessive Spending
Non-Wasteful Usage: 31 / 7.
The Ruling on Usage: 32 / 7.
The Prohibition of Corruption: 33 / 7.
Pharaoh as an Excessive Spender: 83 / 10.
The Attribute of Consumption: 27 / 17.
No Wastefulness in Killing: 33 / 17.
(Page 180)
The Greatest Consumption: 31 / 44.
The Sustenance of Excessive Spenders: 34 / 51.
The Position of Excessive Spenders: 43 / 40.
The Punishment for Excessive Spending: 127 / 20.
The Misguided Excessive Spenders: 28 / 40.
The Largest Form of Wastefulness: 34 / 40.
The Effect of Wastefulness (The Owner’s Displeasure): 5 / 43.
Teaching Unnecessary Tasks: 102 / 2.
Correct Usage and the Prohibition of Corruption: 60 / 2.
Conversion
Fasting for the Poor’s Food: 184 / 2.
Hajj, Fasting, and Charity Afterwards: 196 / 2.
Financial Penalty for Breaking an Oath: 89 / 5.
A Gift of Faith: 4 / 58.
(Page 181)
Subjugation
The Difference Between Night and Day: 6 / 10.
The Benefits of Ships: 164 / 2.
Work for the Day and Rest for the Night: 67 / 10.
Guidance from the Stars: 97 / 6.
Work for the Day and Rest for the Night: 73 / 28; 16 / 16.
Night and Day for Accountancy: 12 / 17.
The Moon for Accounting: 5 / 10.
The Creator and the Owner: 32 / 14.
The Scope of Subjugation in Shipbuilding: 32 / 14.
Night, Day, Sun, and Moon: 33 / 14; 12 / 16.
Subjugation of the Sea: 14 / 16.
The Range of Subjugation: 65 / 22; 20 / 31.
Night for Rest: 10 / 78.
The Driver of the Ship: 66 / 17.
Day for Work: 11 / 78.
Ship Movement: 31 / 31.
(Page 182)
Human Miracles: 70 / 17.
The Blessings of Ships: 22 / 23.
The Variety of Agriculture: 13 / 16.
Sea and Marine Products: 12 / 35.
The Sea: 12 / 45.
The Ability to Subjugate Everything: 13 / 45.
Loss of Knowledge: 70/16
Mountains and Streams: 15/16
Scientific Books and the Necessity of Following Knowledge: 37/13
Teaching of Defensive Industries: 80/21; 81/16
Creation of Everything for Humanity: 29/2
Subjugation of the Wind by Solomon: 12/34
Attributes of Iron: 25/57
Weakness of the Palace: 78/4
Page 183
Earth’s Tranquility: 10/43
House Building and the Qibla: 87/10
Sending of Water: 11/43
Marriage: 12/43
Subjugation and Gratitude: 13/43
Claim of Kingship over Egypt: 51/43
Purchasing Cheap and Good: 20/12
Boasting about Ownership: 52/43
Divine Will for Growth: 21/12
Mixing Wealth with Prophethood: 53/43
Knowledge Through Dream: 43/12
Fear of a Claimant Kingdom: 54/43
Knowledge Preceding Plan: 46/12
Drowning of Claimant and Follower: 55/43
Plan for Famine: 47/12
Economic Scholar: 55/12
Page 184
Social Rights and People’s Reactions to Them
Divine Will: 56/12; 26, 29/17
Restricting with Threat and Honesty: 59, 60/12
Those Who Suffer: 39/22
Restricting with Financial Pressure: 62, 63/12
Social Reform with It: 40/22
Retention by Worldly Goods: 72/12
Requests from the Elders: 88/12
Small Group: 9/18
The Corruption of Theft: 73/12
Desires of this Group: 10/18
Punishment for Theft: 75/12
The Dream of this Group: 11/18
Possessions of the Islamic Ruler: 247/2
Awakening of this Group: 12/18
Effect of Bribery in an Oppressive Government: 188/2
Faith and Guidance: 13/18
Page 185
Adornment and the Wealth of Kings: 88/10
Standing Up for God’s Sake: 14/18
Method of Nobility: 67/22
Division of Labour: 19/18
Cause of the Ruin of a Land: 4/15
The Nationhood of a Person: 120/16
Unclean Land: 45/14
Grateful for Blessings: 121/16
Looking at Past Nations: 109/12
Worldly Benefactor: 122/16; 46/22; 36/16
Method of Gaining Position: 79/17
Effect of Oppression: 45/22
Dominion Over the Earth: 80/17
Grace Period for Oppression: 48/22
Sanctity of Expelling the Weak: 85/2
Cause of the Transformation of Nations: 11/21
Economic Security for Scholars: 112/9
Page 186
Cause of the Destruction of a City: 117/11
Increase in the Destruction of Worldly People: 58/28
Method to Prevent Punishment: 13/21
Cause of the Destruction of Nations: 59/28
People and Economy
Unwillingness to Earn the Wealth of Creation: 57/51
Difficulty and Ease for All: 168/7
Weight and Lightness of Actions in the End: 102; 103/23
No Oppression in the Payment for Actions: 46/41
Ingratitude for Blessings: 83/17
Goodness and Badness for Oneself: 7/17
Intervention in the Sanctity and Permissibility: 116/16
Action of Every Group: 84/17
No Change in Actions: 15/17
Economic Pressure for Promotion: 42, 94/6
Righteous and Wicked for Oneself: 15/45
Page 187
Punishment for Each Person: 70/39
Advancement Results in the Descent of Blessings: 96/6
Earning for Oneself: 51/39
The Greatest Honour: 10/35
Seeing the Son as a Blessing: 75/16
The Greatest Helper: 3/48
Seeing the Daughter as a Curse: 79/16
People’s Mindset in Hardship and Ease: 9, 10, 11/11
Revenge for Breaking Promises: 136/7
Mindset Regarding Wealth: 24/9
Seeing Power in the Abundance: 25/9
Ease after Hardship: 5, 6/94
Greed in Humans: 19/70
Nobility and Goodness: 15/89
Human and Rights: 13/71
In Times of Hardship: 16/89
During Hardship: 65/29
Page 188
Cause of Hatred and Enmity: 14/5
Effect of Ease on People: 21/10
Cause of Hardship: 152/3
Human in Constriction: 22/10
Test in Lack of Wealth: 186/3
Ease After Constriction: 23/10
Test with Wealth and Children: 28/8
People in Hardship and Ease: 53, 54/16; 49/39; 51/41; 67/17
Weakness of Humans Due to These Actions: 41/18
The Future of Humans: 72/17
Human in Good and Evil: 20, 21/70
Lack of Foresight in Humans: 85/17; 68, 69/17
Divine Assistance
Distributors: 4/51
Help of Angels: 31/41
Page 189
Use of Devils: 82/21
Subjugation of Jinn by Solomon: 12/34
Subjugation of Jinn by Solomon: 13/34
Economic Congress
Assembly of Riders and Pedestrians: 27/22
Economic Adjustment: 28/22
Becoming One Axis: 29/22
Goodness in Divine Limits: 30/22
Limitations on Animal Offerings: 33/22
Contradictory Thoughts
The Donor: 5/92
Confirming the Divine Reward: 6/92
Punishment for His Words and Actions: 7/92
The Stingy: 8/92
The Denier: 9/92
Page 190
Punishment for His Words and Actions: 10/92
Inability of Wealth and God’s Work: 11, 12/92
Human’s Place of Birth and Burial: 18/71
A Stage of Production: 32/53
Busy with Boasting and the Boaster: 1, 2/102
Lover of Flattery: 188/3
Unthankful and Stingy: 6/100
Not Honouring the Orphan: 17/89
Not Encouraging the Feeding of the Poor: 18/89
Eater of Wealth: 19/89
Lover of Wealth: 8/100; 20/89
Rebellion in the Illusion of Self-Sufficiency: 6, 7/96
Short-sighted, Not Long-sighted: 7/30
Production Process: 67/40
Human, Animal, and Plant Production: 5/22
Human Life: 66/22
Duty According to Ability: 152/6; 286/2; 62/23
Page 191
The Magnificence of the Creation Industry: 9/34
Human as a Product of Their Own Earnings: 38/74
Ability-Based Duty: 93/3
Difference in Effort: 4/94
The Box of Every Person’s Actions: 141, 139/2
Group-based Provision: 14/71; 3/67
Responsibility of Every Person: 134/2
Pride in Wealth and Giving of Rights: 5/35
Different Paths and Methods: 48/5
Loss
Loss in this World and the Afterlife: 25/79
Worst Loss: 15, 16/39
Punishment in this World and the Afterlife: 26/39
Clear Loss: 27/45
Cause of Loss: 35/45; 11, 12/89
Bad Earnings: 48/39
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Worst Hour of Earning: 9/62
Goodness in Preventing Loss at the First Opportunity: 110/4
Type of Loss: 13/89
Capitalist
The Richest Human: 76/28
His Thoughts: 78/28
People’s Perception of Him: 79/28
Scholars’ View of Him: 80/28
Not Helping the Capitalist: 81/28
Public’s Perception After the Capitalist’s Downfall: 82/28
Afterlife for the Humble and Reformers: 83/28
Behaviour of the Wealthy and Prophet Muhammad (PBUH): 34/34
His Speech: 35/34
The Giver and Receiver of Provision: 36/34
Capitalist’s Behaviour: 23/43
Thoughts and Traits of the Wealth Seeker: 2, 3/104
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Thoughts of Comfort-seeking and Carefree: 156/3
Desire of the Hypocritical Capitalist: 86/9
Failure to Understand Properly: 87/9
Effect of Wealth: 9/63
Sin of the Powerful: 6/6
Discomfort with Jihad in Wealth: 81/9
Not Part of Capital: 37/34
Punishment for Currency Hoarding: 34, 35/9
Warehouse (Storage)
Principle of Permission to Enter Houses: 27/24
Return if No Permission: 28/24
The Best Hiding Place: 29/24
Goodness in Escaping Trade at a Specific Hour: 9/62
Deficiency in Fruits: 130/7
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Economic Pressure and Tranquility
Effect of Economic Pressures: 134/7
Instantaneous Economic Pressure: 135/7
Honesty with All: 8/5
Trade After Speaking with the Owner: 10/62
Near the Owner or His Wealth: 11/62
Tranquilizer: 4/106
Effect of Market Peace and Harmony: 2/106
Elderly Home or Child’s Home: 23/17
Freedom of Human Action: 135/6; 93/11.
Guided Resources: 5/98.
Guidance and Human Freedom: 9/16.
Injustice in the Right: 19/46.
Punishment for Every Person and the Absence of Injustice: 22/45.
Compulsion Not Being Allowed on Rights: 148/6.
The Sacred Land and Divine Favour: 21/5.
Rejection of this Divine Favour: 22/5.
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Movement Towards Divine Decree: 60/6.
Gratitude to the Benefactor: 88/11.
Gratitude to the Benefactor in Every Nation: 34/22.
Economic Stability through Cooperation: 18/34.
Economic Individualism: 19/34.
Wealth and Offspring as Tests: 15/64.
Economic Weakness due to Individualism: 22/34.
Comprehensive Provision: 24/34.
Economic Punishment:
Two Gardens for a Nation: 15/34.
The Consequence of Ungratefulness: 16/34.
The Cause of Punishment and the Flood: 17/34.
Power:
Powerful People Without Support: 13/47.
The Futility of the Power of the Past: 15, 16/41.
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Instability of Houses and Wealth: 82/40.
Stability of the Houses of the Past: 21/40.
Written Destruction of All Groups: 58/17.
Corruption Written: 4/17.
Proportions
Punishment and Demand: 145/3.
The World and Divine Satisfaction: 157/3.
Mujahideen and the Settlers: 95/4.
Comparison of the Two Groups: 61/28.
The Scales of the Day of Resurrection: 41/21.
Setting Up the Measuring Scales: 7/55.
Prohibition of Disregarding the Measure: 8/55.
Command to Maintain the Measure: 9/55.
The Correct Scale: 35/17.
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Wealthy and Wise
The Friendship of the Two: 32/18.
Characteristics of a Materialistic Person: 33/18.
Pride in Materialism: 34/18.
Their View on the World: 35/18.
Words of a Wise Friend: 39/18.
The Superiority Complex of the Wise: 40/18.
Day of Reckoning
Punishment Based on the Extent of Harm: 126/16.
The Certainty of the Promise: 134/6.
Questioning about Actions: 93/16.
Not Carrying Others’ Inadequacies: 18/35.
Inability on the Day of Resurrection: 48/18.
Those Who Suffer Loss: 103/18.
Worldly Effort: 104/18.
The Futility of Action for One Promise: 105/18.
Distribution of People for Compensation: 6/99.
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Cheating in Trade
Characteristics of the Cheating Trader: 2, 3/83.
Warning to the Cheating Trader: 1/83.
Punishment and Consequence: 84/11.
Justice in Weighing: 85/11.
Fulfilling in Weighing: 181/26.
Returning People’s Property: 182, 183/26.
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Chapter Three: A Look at Some Economic Topics in the Quran
“Economics and the Rights of Orphans”
Children are cherished in every society. In our community, many nurseries have been established to educate and comfort children, and families with limited resources send their beloved children to these centres. The children return home with smiles, feeling satisfied with their nursery, and with uniforms, educational tools, and sometimes delicious snacks. Parents are concerned if even the slightest harm comes to their children, offering all necessary support.
However, in other parts of the city, there are children who have lost their parents and have no shelter, struggling to survive without any caretakers.
How can we support such children, who are deprived of the love and care of their parents? Which system or structure can create a joyful environment for them, allowing them to experience the joys of childhood? Is it the responsibility of the municipal government, the state, or should the Muslim community bear the costs? Or should they work for their livelihood, engaging in agriculture, animal husbandry, or menial jobs?
What is certain, and within our capability, is to refer to Islamic law. The Quran, in this regard, provides a framework that outlines the sources of support for such children and describes the methods of managing their affairs. The Quran warns that if these principles are violated or abandoned, God Himself will intervene and punish those responsible, causing their destruction. However, if only some individuals neglect these duties, those who abide by the rules will be given time.
The Quran emphasises the rights of orphans and the importance of working towards improving their lives. It sets laws for their protection and support, and we will mention some of these:
The Right of Orphans: 2/4.
Interference in Property: 34/17.
Respecting Orphans’ Property: 152/6.
The Underprivileged in Other Nations: 15/4.
Improvement of Orphans’ Affairs: 220/2.
The Law of Returning Property: 6/4.
Property of the Foolish: 5/4.
Immediate Rights through Mediation: 3/4.
Seizing the Orphan’s Wealth: 10/4.
“Increased Revenues”
There are significant amounts of capital and money that remain stagnant in the hands of some individuals. Can such capital be collected for the development and improvement of the country, including the construction of public recreation areas, and is such an act legitimate under Islamic governance?
For instance, the Quran has made the payment of zakat obligatory on Muslims, for if such wealth remains in the hands of individuals, it will corrupt that area. This is similar to someone guaranteeing their health by donating blood, or a person not consuming all the food on their table, ensuring their digestive health and helping someone in need, thereby preventing the feeling of inferiority and increasing societal security.
The state can take the surplus wealth from the wealthy and distribute it to the needy, ensuring that public rights are met. The relevant Quranic verses that confirm the righteousness of this idea are those about zakat.
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Close to God
What about those who are close to God, in terms of wealth, livelihood, and work? How should their affairs be managed? Has God established rights for them? If the answer is yes, what are these rights and how should they be spent?
The Quran provides answers to these questions under the following topics: the necessity of knowledge in the leader of the society, the use of pure and beneficial resources, the rights of the Prophet Muhammad (peace be upon him), his authority over these rights, gifts to the Prophet Muhammad (peace be upon him), the use of these gifts, and buying and selling them.
Some of the Economic Teachings of the Quran
Some transactions are small and specific, while others are vast and large-scale, ranging from the purchase and sale of oil, oil fields, and land, to the food at home or buying a refreshing drink for a friend—everything is a transaction. Some of the Quranic teachings in this regard include:
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The Realm of God’s Ownership
“To Him belongs whatever is in the heavens, whatever is on the earth, whatever is between them, and whatever is beneath the ground.”
This verse explains the vastness of God’s ownership, which is not in the control of any human. Everything belongs to God. This verse acts as a deed of ownership from God, specifying the boundaries of His dominion in all directions.
The Independent Owner
“To God belongs whatever is in the heavens and whatever is on the earth; indeed, God is the Independent, the Praiseworthy.”
God is the independent owner and in no need of anyone, and in truth, no being is independent in the universe. Everything belongs to God, and this is why claims of ownership are merely illusions, as every owner’s wealth is in service to God.
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The Owner and the Inheritor
“To God belongs the kingdom of the heavens and the earth, and to Him is the return of all things.”
God is the owner of the heavens and the earth, and all things within them. Everything is in a continuous process of growth and development, and ultimately, everything returns to God.
The Infallibility and Authority of the Holy Qur’an
(May Allah sanctify his noble soul)
By: Ayatollah Mohammad Reza Nakoonaam
Title: The Infallibility and Authority of the Holy Qur’an
Author: Mohammad Reza Nakoonaam
Publisher: Sobhe Farda, Islamshahr, 1393 (2014)
Physical Description: 120 pages
ISBN: 978-600-6435-600
Dewey Decimal Classification: 297.159
National Bibliography Number: 375888-85M
Number of Copies: 3000
Price: 50,000 Rials
Foreword
The Messenger of Allah (PBUH) said: “I am leaving among you two precious things: the Book of Allah and my Ahlul Bayt (my family), and they will never separate until they meet me at the pool (of Paradise)” [1].
The importance and grandeur of the Holy Qur’an and the Immaculate Household are clearly indicated in this noble Hadith. It highlights the challenges, issues, and doubts faced by these two pillars of truth and religion after the passing of the Messenger (PBUH), particularly through the terms “leaving behind” and “they will never separate.” Undoubtedly, the Holy Qur’an is the foundation of the faith, and the Imams (Ahlul Bayt) are its true founders. The two precious elements find their full meaning only when together. It is impossible to use the Qur’an properly and witness its effects without the clear and pure interpretation of the Imams (Ahlul Bayt), just as the Imams cannot be understood fully without the Qur’an.
Throughout Islamic history, the Qur’an and the Ahlul Bayt faced numerous attacks and distortions, both from within and outside the community. Despite these challenges, they stood firm in the establishment of justice, never hesitating to offer their lives and, through their martyrdom, disproving all false ideologies and corrupt practices. The Qur’an, as the divine book and the eloquent language of truth, has faced numerous distortions, misuses, and ingratitude throughout history, and remains an eternal miracle of the Islamic faith.
The Holy Qur’an, a divine gift and law for all beings across all worlds, contains the secrets of creation and the keys to understanding the Divine. It is the most complete and logical miracle of Islam, unbound by time or space, offering guidance for the righteous across all ages.
The Qur’an, this book of Divine revelation, provides the correct path for understanding truths and is the most complete guide for humanity, illuminated by the guidance of the Imams. There is no doubt that the Holy Qur’an contains all necessary knowledge for the servants of Allah. As such, reading, contemplating, and benefiting from the Qur’an’s teachings have been strongly recommended by the Imams.
The Qur’an’s truth and its interpretation must always align with the infallible language of the Imams. Any interpretation or understanding that diverges from this will not be considered reliable. In order to understand the Qur’an fully, one must seek the guidance of the Imams.
The real understanding of the Qur’an does not contradict the existence of minor distortions within its content, as long as such distortions do not undermine its authority. The belief in such minor distortions does not diminish the Qur’an’s status as the ultimate book of guidance. The authority and completeness of the Qur’an are understood only through the teachings and approach of the Imams. The Qur’an’s authenticity and authority are maintained in the light of the Imams’ interpretations and guidance, and without their infallibility, no definitive proof can be established.
The debate on whether the Qur’an has been altered or not is one of the most complex and dangerous discussions in Islamic history. This issue has been intertwined with doctrinal, social, and sectarian disputes. Many who engage in this debate do not approach it logically or scientifically, but rather from a doctrinal or sectarian standpoint.
While some argue that the Qur’an has been altered, and others claim it remains unaltered, the truth lies in the understanding of the Imams’ position on the matter. The discussion should remain academic, devoid of political or sectarian agendas, and conducted with intellectual honesty and caution.
This treatise aims to explore this topic logically and rationally, dismissing baseless arguments and presenting the issues in a balanced and objective manner to clarify the matter and remove the clouds of ambiguity.
Finally, the topic of the collection of the Qur’an, though related to the issue of distortion, must be distinguished from it. The process of compiling the Qur’an after the death of the Prophet was an essential task that ensured its preservation as a complete and accessible text, free from the alterations and corruptions that were present in other religious texts. Today, the Qur’an remains a reliable and established source of knowledge and guidance for Muslims around the world, unchanged and preserved from any foreign influence.
Concluding Remarks:
The Qur’an is a whole, not a collection of parts. It must be considered as a complete entity, and its verses are interrelated. Any discussion of the Qur’an must be based on this holistic view, not merely on isolated verses or generalizations.
The Quran as an External and Real-World Entity: A Historical Perspective on Its Challenges
The Quran as it exists today is an external, real-world entity that has experienced numerous calamities throughout history. To understand these challenges fully, it is necessary to give special attention to the historical context and external evidence when investigating or discussing these issues. These challenges, such as distortions and the compilation process, must be studied with analytical insight, as one would approach any legal matter, and the complex problems surrounding these events—similar to political crises—should be examined thoroughly.
The various misfortunes and crimes against the Quran, whether committed by foreign powers or internal enemies, should be treated with the same gravity as the crimes against the revered figures of the Islamic tradition, particularly the Imams, especially Imam Ali, Imam Hasan, and Imam Husayn. These events should be regarded as serious crimes, similar to an important case of murder or theft, requiring meticulous examination and the discovery of the facts. In this process, all external evidence, motivations, and circumstantial clues should be carefully considered and critically analysed in order to clarify the truth and establish its tangible and credible form.
Examples of Quranic Immunity Verses
By quoting a few verses from the Quran, one cannot conclusively prove or disprove the occurrence of distortion, nor can one dismiss the process of the Quran’s compilation. The meanings of divine verses are of such a comprehensive nature that they can be interpreted in many different ways, and each verse accommodates various interpretations and justifications. For example, simply citing verses like “Indeed, We have sent down the Reminder, and indeed, We are its guardian” (Quran 15:9) or “This is the Book, there is no doubt in it” (Quran 2:2) cannot be used to dismiss the possibility of distortion or ignore the issue of the Quran’s compilation. This is because, in each of these verses, there are questions that diminish their clarity and render the verses ambiguous. What exactly is meant by “the Reminder” or the type of preservation referred to, or what does “the Book” and the absence of doubt truly mean? It is certain that with even slight reflection, ambiguity arises in these verses.
Furthermore, the concept of a general statement cannot conclusively prove an external reality. The distinction between “la bashart” (mentally considered) and “bashart la” (in its external sense) is not decisive in this regard. Additionally, the question of whether an inherent meaning of an object indicates its true nature is an issue worth examining. It is challenging to conclusively assume that all verses of the Quran are beyond question based on a general understanding, as these verses, when examined alongside others, often raise concerns.
Unquestionable Assumptions of the Quran’s Immunity
To reject the possibility of distortion, one cannot rely on superficial mental assumptions or everyday matters. Comparing the Quran’s miraculous and divine nature with ordinary human creations such as books or laws is not appropriate. For instance, one might assume that since human authors of books or lawmakers are concerned with preserving their creations, the Prophet Muhammad (peace be upon him), who had a deep attachment to the revelation, must have been equally concerned with preserving and ensuring the continuity of the Quran. However, it is inappropriate to make such general assumptions regarding the Quran’s immunity from distortion. The divine nature of the Quran and the way the Prophet interacted with it, much like his stance on the matters of leadership (Imamate), is deeply mysterious and intertwined with divine wisdom. Therefore, it should not be viewed through the lens of ordinary human concerns. It is possible that the divine will concerning the preservation of the Quran involves factors different from those commonly perceived.
Without a doubt, the compilation of the Quran is linked to the finality of revelation, which in turn depends on the passing of the life of the Prophet Muhammad. The task of compiling and collecting the Quranic verses is a religious duty that falls to the Imams, who, unfortunately, due to the deviations in the Muslim community following the Prophet’s death—particularly in relation to the usurpation of the rightful leadership by those who opposed the Imamate—led to numerous challenges in the Quran’s compilation. The actions of the non-infallible leaders have created obstacles in the accurate collection of the Quran. Thus, the responsibility for the collection and preservation of the Quran remains largely in the hands of the Infallible Imams, and deviations in this regard have led to the problems we face today.
Therefore, the issue of whether the Quran has been distorted cannot be conclusively established merely by citing apparent meanings of verses or by relying on superficial mental constructs. To verify or disprove the possibility of distortion, it is necessary to consider historical contexts and external evidence. However, this does not mean that we should dismiss the Quranic verses or evidence regarding the immunity of the Quran lightly. In investigating the question of distortion, all forms of evidence—both strong and weak—should be examined thoroughly.
Compilation of the Quran
A claim that some people have made in relation to the Quran’s compilation is that a complete and organised Quranic text was available during the time of the Prophet Muhammad and was used by certain individuals. This claim can be refuted with certainty: there was never a fully compiled Quran in the time of the Prophet. The companions and those who recorded the revelations were not in possession of a complete written Quran at that time. The claim of the existence of such a compiled Quran requires definitive proof, which is lacking. If a complete Quranic text had existed at that time, all Muslims, particularly those of the Prophet’s inner circle, would have been aware of it, and it would have been in widespread use. The calamities in the history of the Quran, such as the collection or possible distortion, would not have taken place in such circumstances.
During the time of the Prophet, literacy was limited among the Muslims, and there were few means of writing. Most of the Muslims could memorise portions of the Quran, and they recited them frequently. Some wrote parts of the Quran on surfaces like animal skins, bones, or other materials. While literacy existed to a limited extent, there was no comprehensive, official compilation of the Quran during the Prophet’s lifetime. The practice of reciting, memorising, and reflecting on the Quran was a widespread and significant part of the Muslim community during the time of the Prophet.
The idea of a complete and compiled Quran existing during the Prophet’s time is therefore false. Instead, the Quran was preserved through memorisation and oral transmission, which was the predominant method of preservation in that period.
Limitations of Resources
Another important issue to consider when discussing the distortion of the Quran is the resources available for writing the Quranic verses at the time of their revelation. The availability of materials like paper, parchment, or bones for writing was extremely limited. The resources for writing were scarce, and the Muslims at that time faced significant challenges in recording the Quranic verses. The methods of preserving the Quran were limited to oral transmission, and only a few people had the means to write. Most of the Quran was preserved through memorisation.
Use of Memory
Despite the lack of widespread literacy, many Muslims were able to memorise extensive portions of the Quran. The oral tradition was strong, and many people could easily commit passages to memory due to the familiarity of the language and the fact that the Quran was recited regularly in their daily lives. Unlike today, where fewer people have memorised the Quran, the early Muslims had a deep connection with the text through memorisation and oral transmission. This practice helped preserve the Quran in its oral form, despite the lack of written texts.
Conclusion: The Authority of the Quran Today
In considering the Quran’s authority, it is essential to distinguish between two different issues: (1) the possibility of omissions or deficiencies in the collection of the Quran, and (2) the authority and legitimacy of the Quran as it exists today. The second issue does not negate the first, and even if there were deficiencies in the collection process, it does not invalidate the authority of the Quran we possess today. The continued emphasis on the Quran’s authority by the Infallible Imams, their guidance, and their endorsement of the Quran as it exists, affirm its legitimacy. Had the Quran suffered from significant distortion, the Infallible Imams would have pointed out the inaccuracies and sought to correct them, especially in private conversations with their closest followers. The consistency with which the Imams referred to the existing Quran strengthens its authenticity and guards it against any major alterations or distortions.
The Interaction of the Infallibles with the Existing Qur’an
It is clear from the manner in which the Infallibles interacted with the existing Qur’an that the present Qur’an, with its non-harmful variations, is the same divine revelation that has been preserved from the corruption of the harmful influences of both human and jinn devils. This explanation allows us to justify and support numerous verses of the Qur’an that demonstrate the absence of any deficiency or corruption in the Qur’an, such as:
- (لاريبٌ فيه) [5]
- (إِنّا لَهَافِظُون) [6]
- and other similar verses
These verses should be understood as referring to the divine protection of the Qur’an, an act of the wisdom and care of God, which does not necessarily contradict the possibility of some form of alteration or modification.
This great divine treasure, like the Infallibles, has faced trials and tests throughout its existence, by both friends and enemies. It is only through these two great treasures—the Qur’an and the Infallibles—that the purity of belief, goodness, and true allegiance to God is determined.
Just as the Infallibles faced many trials and tribulations during their lives and completed their divine roles, the Qur’an, despite numerous challenges and inappropriate encounters, maintained its integrity and ensured the happiness of the righteous. These two treasures have never been spiritually separated, and they have followed their paths harmoniously.
Thus, the verses (لاريب فيه), (إِنّا لَهَافِظُون), and (ولا يأتيه الباطل) [7] do not imply the impossibility of any form of alteration or incompleteness in the collection of verses. The many justifications that have been offered in response to these verses to deny corruption seem somewhat unconvincing.
What kind of justification could one offer for interpreting “إِنّا لَهَافِظُون” as referring to preservation by God or by the Infallible Imams, or as indicating the preservation of the Qur’an from past deficiencies rather than future ones, or even as referring to the preservation of the Qur’an through the actions of the Imams? It must also be noted that the legitimacy of the Qur’an does not conflict with the possibility of some kind of modification or alteration.
A particularly significant and often overlooked topic in history is the Qur’an of Imam Ali (A). How the Qur’an that he compiled was preserved, its arrangement, the number of verses, and how it compared to the existing Qur’an—these aspects remain unclear. Unfortunately, humanity today lacks full knowledge of Imam Ali’s Qur’an, and the details are not sufficiently clear for us to make definitive statements. This truth will remain obscure until the reappearance of the Mahdi (may Allah hasten his return), and humanity will be deprived of understanding it.
However, it is not that we are entirely ignorant of how it may have been; a general but brief understanding is available. This topic needs to be addressed briefly here in order to illuminate a dimension of this great matter and clarify the relationship between Imam Ali’s collection and the current Qur’an.
There is no doubt that Imam Ali (A) did not have a central role in the compilation of the existing Qur’an, as those working under the influence of evil forces exerted considerable effort to distance him from this role, which was part of his rightful position as Imam. The forces of evil feared Imam Ali’s precedence in this task, much as they feared his role in the caliphate and leadership, and this fear led to his exclusion. Nevertheless, it is clear that his exclusion from the Qur’an’s compilation introduced the greatest instability to the existing Qur’an.
This exclusion does not mean that Imam Ali played no role in the compilation of the Qur’an at all. His esteemed presence among the Muslims was a significant safeguard against the corruption of the religion and the Qur’an, and his influence could not be entirely disregarded. The enemies knew that if Imam Ali (A) had criticized their efforts, their authority would be undermined and both their allies and adversaries would begin to question the validity of their actions.
The fact that Imam Ali did not oppose the existing Qur’an serves as the strongest testimony to the Qur’an’s importance and value. Even though this did not result in the clear revelation of his own Qur’an, it does not diminish the value of the Qur’an as we have it today.
We do not know how Imam Ali’s Qur’an would have appeared. Was it a complete text of the divine verses, or did it include other truths and matters along with the divine revelations? Imam Ali made it his primary task after the death of the Prophet (PBUH) to compile his own version of the Qur’an, which indicates that his compilation was not yet organized and ready for presentation; it needed further revision and structuring.
Imam Ali’s collection may have followed a specific order suitable for him and was not intended for public dissemination, or it might have contained secrets or truths that were not meant to be shared with the general public, requiring separation and classification. This version was not meant for broad presentation and needed to be adjusted to prevent mixing the words of God with those of creation, ensuring no room for distortion.
Here arises a question that prompts thought: Did the verses in Imam Ali’s Qur’an correspond to the ones in the current Qur’an, or were there differences?
Answering this question is not straightforward. If there were no differences, Imam Ali would not have felt the need to present his own version. However, if there were significant differences, this would undermine the current Qur’an. In any case, Imam Ali’s silence on the matter complicates the issue, and no definitive conclusions can be drawn.
Imam Ali would have undoubtedly made known any differences if his version significantly diverged from the existing one. Had his Qur’an included additional verses, he would have made this clear. His silence cannot be taken to mean approval of the existing Qur’an if it did not meet his approval or if it could cause harm to the Muslims.
From this, one may conclude that Imam Ali’s Qur’an contained a wealth of divine knowledge and truths that addressed the injustices of later rulers and the ignorance of people. These truths were kept hidden, leaving the people deprived of many realities until the return of the Mahdi (may Allah hasten his return).
An important point here is the belief that the Qur’an is “definitive in its transmission” (قطعية السند) and “speculative in its interpretation” (ظنى الدلالة). This belief, though widespread, is not well-supported by solid scholarly foundations. While it is true that the Qur’an is a divine revelation, the claim of definitive transmission of the current Qur’an is not substantiated. There are questions about its compilation and possible alterations, making the certainty of its transmission problematic.
Regarding the famous seven or ten readings of the Qur’an, these have no strong foundation in Shi’a thought. The focus should be on the transmission of the Qur’an’s verses, not the specific readings, as differences in these readings do not necessarily affirm the authenticity of the original Qur’anic text.
In conclusion, the validity of the Qur’an’s readings is not dependent on any particular set of readers, such as the seven or ten famous ones. Rather, the Qur’an’s legitimacy is affirmed through the actions and validation of the Infallible Imams, who have endorsed the Qur’an in all its forms, making these various readings legitimate and unquestionable.
Conclusion and Summary
In summary of all the matters discussed, it can be concluded that the Quran currently available among Muslims cannot be the same Quran revealed to the Prophet Muhammad (PBUH). Even if it were the same, there is no way to prove it, and it cannot be believed or proven, as there are significant differences between the Quran revealed to the Prophet and the Quran in its present form. Its authenticity is neither certain, nor is its legitimacy unquestioned. Furthermore, it cannot be claimed that the current Quran has been immune from Satanic intrusion, nor can we assert that it has been free from any alteration or imperfection in its textual integrity.
One cannot dismiss the Quran as having lost its authenticity, nor can it be placed in opposition to the infallible figures (the Imams). Only the Imams ensure the correctness of the Quran after the unfortunate events, and they are the ones who have the authority to define and interpret the truths and meanings of its verses. It is only they who can accurately determine the intended meanings of Allah’s verses, and their clear, firm, and well-supported statements take precedence over the apparent meanings of the existing Quran. The Imams are the rightful custodians of the Quran’s scope and its intended application, and without the Imams, one cannot access the true meanings of the Quran, nor can one establish the current Quran’s authority. The community, people, and individuals are dependent on the Imams for the legitimate transmission of the Quran’s knowledge, and this is the true and complete meaning of the saying: “They will not part until they return to me at the pond.”
The concept of the alteration (Tahrif) of the Quran holds a significant place within Shia thought. Shia scholars, in one way or another, have accepted the idea of the Quran’s alteration, and it is rare to find a Shia scholar who outright rejects this notion, unless they are defending Shia beliefs or addressing unjust accusations in social matters. In contrast, Sunnis vehemently reject the notion of Quranic alteration due to the traumatic events in their historical past.
Shia Muslims, however, do not see the issue of Quranic alteration as detrimental, and they do not consider the occurrence of such an event as harmful to themselves. Rather, they view it as a testament to the victimisation and truth of Shia Islam. Sunnis, by rejecting the alteration of the Quran, aim to distance themselves from this historical trauma and to maintain the Quran’s sanctity, despite not adhering to the same belief in the infallibility and authority of the Imams.
Thus, the rejection of the Quran’s alteration by Sunnis stems from two main reasons: firstly, they do not adhere to the concept of the Imams as the authoritative figures for verifying the Quran’s legitimacy, and secondly, Shia Muslims consider Sunni leaders and caliphs as the primary agents responsible for the alteration of the Quran. These figures, according to Shia belief, were the ones who caused the problems surrounding the Quran, severing the connection between the Imams and the Quran.
Sunnis, in their efforts to remedy their historical flaws, attempt to deny any alteration in the Quran to address the damage caused by their past actions. Therefore, Shia Muslims do not face any difficulties in accepting the Quran’s legitimacy, even in light of its potential alterations, while Sunnis, due to their historical and theological positions, encounter a more significant problem when attempting to deny any such alteration.
Following this introduction, it should be noted that the issue of Quranic alteration, whether accepted or rejected, cannot be easily dismissed. The dispute lies in the extent and manner of such alteration. The claim of alteration—whether partial or complete—seems far-fetched and lacks solid evidence. However, the legitimacy of the Quran’s transmission would face considerable difficulties if no supporting evidence or divine protection existed to safeguard its integrity.
At this point, it is appropriate to discuss the types of alteration and their nature in detail.
Alteration in the Meanings of the Quran
Misinterpretations or inappropriate explanations of the Quran are a form of alteration in its meanings, though this does not directly affect the physical text of the Quran itself. This type of alteration pertains more to conceptual misalignment rather than a change in the very essence of the Quran’s message. There is, however, no substantial evidence suggesting that this type of alteration endangers the Quran’s original meaning.
Addition or Omission of Words
The alteration involving the addition or omission of letters, vowels, or certain words in the compilation of the Quran is a real and undeniable issue. While this does not fundamentally affect the quality or quantity of the Quran’s meanings, it does present a challenge to the textual integrity of the Quran. Differences in these minor textual details do not alter the overall substance of the Quran, but they affect the precision of its divine message.
Alteration through Addition or Omission of Verses and Surahs
The alteration through the addition or omission of verses and chapters of the Quran has been acknowledged among Muslims, although it remains a matter of dispute. However, even with these differences, the integrity of the Quran as a divine book remains intact. The Quran still functions as the Quran, regardless of minor textual discrepancies, as these variations do not fundamentally affect its overall message.
Addition or Omission of Verses
When discussing the alteration through additions, such as the inclusion of non-Quranic material, it is clear that this type of alteration would be harmful. However, this alteration is highly improbable and unproven. On the other hand, the possibility of omitting certain Quranic verses—suggesting that some verses might be lost—is also an issue of dispute. Some argue that historical evidence or hadiths could indicate such omissions, though no definitive proof has been provided to substantiate this claim.
Critical Review of the Alteration Issue
The Quran, as the divine and celestial book, while central to Shia belief, is not immune to scholarly analysis. The discussion surrounding the alteration of the Quran—whether or not it has been altered—remains a theoretical debate with differing opinions. It is important to approach this issue with nuance, avoiding extreme positions and unhelpful polemics. Those who believe in alteration or its absence should not be condemned or considered ignorant, as this issue does not necessarily impact their relationship with the Quran or their faith.
The validity of the Quran’s transmission and its status as a sacred text is fundamental to Shia beliefs, and the legitimacy of the Quran does not depend solely on its historical compilation but also on the infallibility of the Imams, who serve as the true interpreters of its meaning and protector of its authenticity.
The dispute over the alteration of the Quran, whether accepted or rejected, cannot be resolved in a simplistic manner. Scholars and individuals on both sides of the debate should engage in reasoned dialogue, considering all available evidence and respecting differing viewpoints.
The Evidence of the Quran’s Preservation
The verse “Indeed, We have sent down the Dhikr (Quran), and indeed, We will preserve it” (15:9) is often cited as evidence against the alteration of the Quran. The term Dhikr clearly refers to the Quran, but the concept of preservation remains ambiguous. Some argue that preservation could still allow for a form of alteration, where changes in the text do not detract from the Quran’s divine essence but serve to protect it in a different way.
Similarly, the verse “Indeed, this is a noble Quran, in a book well-protected, no falsehood can approach it” (41:42) does not definitively resolve the issue of alteration. While falsehood is mentioned, its meaning can be interpreted in various ways, allowing for the possibility of certain textual changes without fundamentally undermining the Quran’s divine status.
The Hadith of the Two Weighty Things (Hadith Thaqalayn)
One of the strongest arguments against the alteration of the Quran is the Hadith of the Two Weighty Things, which asserts that the Quran and the Ahl al-Bayt (the family of the Prophet) will remain inseparable until the Day of Judgment. This implies that the Quran’s preservation is ensured by the continued presence of the Ahl al-Bayt, who serve as its authoritative interpreters. While this hadith does not directly address the issue of alteration, it provides a strong theological foundation for the belief that the Quran’s true meaning will always be safeguarded.
Some might argue that any form of alteration would undermine the Quran’s authority, but it is important to remember that the imams’ role in safeguarding the Quran does not rely on the Quran being free from all forms of alteration. Rather, their authority ensures that any deviations from the true meaning are corrected, preserving the Quran’s status as the divine text. Thus, the Quran’s legitimacy and divine message remain intact despite any potential alterations in its textual transmission.
Based on the previous statement, it can be argued that the preservation of the Quran from any distortion or alteration through the infallible Imams is exclusive to the Shia. If the Quran were altered or its authority weakened due to such alterations, it would present a significant problem for the Sunni community, causing the Quran to lose its legitimacy. However, the Hadith of Thaqalayn emphasizes the inherent and perpetual authority of the Quran for all Muslims, not limiting its use to a specific group, sect, or denomination.
Thus, one could conclude that since the inherent authority of the Quran is established and clear, the idea of its alteration is fundamentally flawed.
In response to this objection, it must be said that the Hadith of Thaqalayn acknowledges the inherent authority of the Quran within the context of companionship (ma’iyyat), and without acknowledging the authority of the words of the infallible Imams and the infallibility of the Imams themselves, the inherent authority of the Quran cannot be established. This is because the authority of both the Quran and the Ahl al-Bayt (family of the Prophet) is established together, and they cannot be separated.
Sunnis, either do not regard the Hadith of Thaqalayn as authoritative, in which case there is no discussion, or if they adhere to it, they must accept both aspects of the Hadith, acknowledging the authority of both the Quran and the Imams. It is not permissible to negate one aspect of the Hadith while accepting the other.
Therefore, the Hadith of Thaqalayn does not negate the possibility of alteration, even though it affirms the mutual authority of both the Quran and the Imams and stresses that they cannot be separated. Just as the hardships and challenges faced by the Imams did not harm them but instead made them flourish, the calamities that befell the Quran have not harmed the Quran itself. The problem lies with the Sunnis, who, due to their failure to properly recognize the authority of the infallible Imams, face difficulties in maintaining the legitimacy of the Quran. In reality, they are struggling with their ignorance, not with the Quran or the Imams.
Thus, by adhering to the Hadith of Thaqalayn, even with the possibility of alteration, there is no doctrinal or practical issue for an informed Muslim. They can proceed with confidence in the path of religion and the Quran, taking firm and steady steps toward their intended destination.
Some dismiss the occurrence of distortion by the caliphs, arguing that such alterations, if they occurred, would have been either under the first two caliphs (the Shaykhayn) or under the caliphate of Uthman, but not during the reign of later oppressive caliphs like Hajjaj. The Shaykhayn did not have the incentive to alter the Quran beyond verses related to issues of authority (wilayah). Moreover, even if there was such an incentive, they did not have the power to execute such a change. In the verses related to wilayah, if there had been any loss or modification, Imam Ali (PBUH) would have explicitly addressed it when establishing his rightful caliphate, as he did not tolerate silence or neglect in such matters. Besides the violation of the Quran, altering these verses would also be a betrayal of the caliphate rights, and with the efforts of the Prophet Muhammad (PBUH) and his companions to preserve the divine verses, the Quran as a whole was passed on to the Shaykhayn, and all divine verses were conveyed to them with meticulous care.
Thus, the Shaykhayn did not have a direct intention to alter the Quran, and whatever occurred in their time was an involuntary change. Given their efforts to preserve the Quran, there was no basis for a deliberate alteration.
During the time of Uthman, the Quran was sufficiently widespread in the Islamic lands that any attempt at alteration would have left at least one copy intact to be presented in later times, which would contradict such a claim. After Uthman, there was no serious claim of alteration, and the actions of Hajjaj are entirely baseless. Hajjaj did not have the authority to gather all Quranic manuscripts and change them. Furthermore, the assertion of such an action requires solid evidence, none of which has been provided.
Given this explanation, how could the Quran have been altered during the time of the oppressive caliphs, and why would Imam Ali (PBUH) and the infallible Imams remain silent on this matter? How could any distortion have taken place during the caliphate of the Shaykhayn, yet Imam Ali (PBUH) remain silent, when he had already expressed his opposition to the caliphate and could have similarly addressed any changes to the Quran or disputed verses regarding authority (wilayah)?
The silence of Imam Ali (PBUH) and his actions, including his obedience during the unjust caliphates, serve as strong evidence that the Quran was not altered. Imam Ali (PBUH), who said in relation to other matters, “By Allah, if I found it…”, how could he have remained silent on the issue of altering the Quran—the sole complete and preserved divine book that is the foundation of the faith—during his own caliphate?
This makes it clear that there was no significant problem with the Quran, and no alteration occurred, for if it had, Imam Ali (PBUH) would have pursued the matter as he did with the issues surrounding the caliphate. The problems faced during the caliphate were of a different nature, and his actions regarding the Quran were in line with the preservation and stability of the Quran as the Muslims knew it.
Alteration after the Early Period of Islam
Regarding various aspects and narrations on this topic, a brief review and critique are necessary to clarify ambiguities and assess their authenticity.
The claim of Quranic distortion in later periods, after the early Islamic period, is baseless and cannot be relied upon. There is no evidence to support such a claim, and such statements are typically propagated by the enemies of Islam, who seek to destabilize the Quran and cast doubt on its integrity. Those who promote the idea of distortion in later periods are spreading falsehoods without any reliable proof.
The enemies of Islam aim to destabilize the Quran and cast doubt on its status by promoting the idea of alteration. Therefore, claims of alteration in later periods are mere superstitions and baseless fabrications, lacking any solid evidence. Proving such claims would require compelling and substantiated arguments.
It is impossible to establish that the Shaykhayn or Uthman had any intent to alter the Quran beyond the matters that benefited them. In fact, such a claim requires proof, and there is no evidence to support it. Moreover, all available indications suggest that no such alteration occurred, as the Shaykhayn were motivated by a desire to preserve the Quran and secure their legacy after the Prophet’s passing, rather than to distort it.
The Caliphs and the Delivery of All Quranic Verses
A point worth discussing is whether all Quranic verses reached the caliphs. This claim, in addition to lacking definitive evidence, cannot be proven. During that time, the Quran was not compiled in a standardized form, and there was no infallible Imam overseeing its compilation. What the caliphs received were either oral transmissions or written fragments, which may not be fully reliable, as they could have been incomplete.
Thus, the claim that all Quranic verses were delivered to the caliphs is unfounded. While we cannot claim with certainty that some verses were not delivered, it is enough to strengthen the argument that the lack of certainty in their delivery does not provide a solid basis for distortion. There is no significant difference in the treatment of the Quran by the Shaykhayn or Uthman, although the compilation during the Shaykhayn’s time was more supplementary, while Uthman’s compilation focused on standardization.
Silence Regarding Alteration
Regarding Imam Ali’s (PBUH) silence or tacit approval of the existing Quran, it should be said that none of the points previously discussed can conclusively prove that no distortion occurred. However, they do affirm the legitimacy of the existing Quran. The difference between not distorting the Quran and acknowledging its legitimacy is significant. If the question arises as to why Imam Ali (PBUH) remained silent in the face of distortion, it must be understood that his actions reflect a wise and appropriate approach, taking into account the complexities and potential consequences of the situation.
The silence of Imam Ali (PBUH) may indicate that the distortion was not significant enough to necessitate an immediate confrontation. It is also possible that a direct confrontation would have resulted in greater harm to the Quran and the Muslim community, and Imam Ali (PBUH) chose to act in the best interests of the Quran’s preservation.
Therefore, the fact that Imam Ali (PBUH) did not oppose the existing Quran does not question its legitimacy, but rather underscores his wisdom in securing the Quran’s stability and the position of Islam in a complex historical context.
The number of narrations concerning the alteration (taḥrīf) of the Qur’an is so vast that it cannot be overlooked. Their abundance has taken on the characteristic of being widespread and almost universally acknowledged, as described by the late Mirza Qummi in his Qawāʿid: “If all of them were to be collected, it would constitute a book of considerable size.” In terms of quality, the particularities and evidence within these narrations cannot be denied, even though many of them are weak or vague regarding the nature of the alleged alteration and its specifics.
Regarding the narrations on alteration, it can be said that, despite their sheer quantity and the intensity with which they are expressed, they do not provide definitive proof of the alteration itself. In particular, there is no clear or sound evidence regarding the nature and extent of the alteration. All these narrations do not contradict the fundamental principle of the Qur’an’s authenticity. Narrations that attempt to specify the nature, extent, or number of alterations can be questioned in terms of their chain of transmission (isnād), and their general meaning does not offer definitive proof. As discussed earlier, examples of such narrations include those like “The best of the ummah are the best of the imams” and the verse “O Messenger, deliver what has been revealed to you about ʿAlī,” which, in addition to lacking strong evidentiary support, are also vague and could have opposing interpretations. Furthermore, these narrations do not provide more than the general assertion of alteration, and they do not present a clear basis for the specifics of the alterations.
Narrations of Similarity
There are various narrations from both Shiʿa and Sunni sources that express a similar theme: they suggest that the Islamic ummah will follow the path of previous nations, and that whatever occurred with the previous ummahs will also occur with this ummah. One such event is the alteration of their divine scriptures, implying that the Qur’an too might undergo a similar fate to ensure the veracity of these narrations.
Although these narrations may not be categorically mutawātir (mass-transmitted), they are widespread and well-established, and it would be impossible to deny them. To dismiss all of them would only indicate stubbornness on the part of the denier. However, it should be noted that the generality of this statement differs from the specifics of the particular claims made in these narrations. It is not appropriate to assume that the events described in these narrations will occur in exactly the same form and manner in the Islamic ummah as they did in previous nations. What these narrations affirm is the generality of the occurrence of such events, but not necessarily their exact nature or details.
Thus, in terms of their isnād, there is no significant issue with the majority of these narrations. Even if they are not mutawātir, they do not belong to the category of akhbār āḥād (individual reports), and their absence from the Kutub al-Arbaʿa (the Four Books) does not diminish their value. Similarly, the presence or absence of these narrations in the aforementioned books does not serve as a proof of their validity or invalidity. Furthermore, the claim that the alteration of the Torah implies the alteration of the Qur’an does not follow logically; it only applies within the context of the narration itself, which may be considered among the ghaybāt (unseen matters) of the infallible imams.
What cannot be conclusively proven by these narrations is the specific nature of the alteration. The vague nature of the term taḥrīf and its general application cannot define its exact form. It is unclear when, where, or how such an alteration might occur, and it is not possible to conclusively demonstrate any substantial change in the Qur’an. What can be affirmed is only the principle of alteration, which does not diminish the Qur’an’s validity. While one cannot deny the general notion of alteration, no specifics can be conclusively proven.
There are many incidents in past nations, such as the worship of the Samaritan calf, the forty years of wandering of the Children of Israel, the drowning of Pharaoh, and King Solomon’s reign, which will not occur in the Islamic ummah in the same form. However, there could be numerous instances with different specifics that do not contradict the general principle of repetition.
Narrations Regarding the Qur’an of ʿAlī
Another argument put forth to prove the alteration of the Qur’an is the narration of the Qur’an of ʿAlī, which mentions a difference between this Qur’an and the current one, suggesting that without this Qur’an, the current one would be incomplete.
According to these narrations, whatever was revealed to the Prophet Muhammad (peace be upon him) was dictated by him to ʿAlī, who wrote it down without omitting any of the divine revelations. No one else, apart from ʿAlī, had the power or knowledge to handle this matter.
The Qur’an of ʿAlī was entrusted to the family of the Prophet after being rejected by the agents of falsehood, and it is now believed to be in the possession of the Mahdī (the Awaited Savior, peace be upon him).
In response to these narrations, it must be acknowledged that one cannot entirely reject the narrations regarding the Qur’an of ʿAlī, as the fact of its existence is undeniable.
The difference between these two Qur’ans can be accepted as a given. What remains uncertain and cannot be conclusively proven is the exact nature of the difference between the Qur’an of ʿAlī and the current Qur’an.
If it is argued that the difference is quantitative, with certain verses in the Qur’an of ʿAlī not present in the current Qur’an, this possibility, though it would raise doubts about the integrity of the current Qur’an, does not prove the deficiency of the Qur’an we have today. Simply acknowledging a difference does not prove a deficiency in the Qur’an’s content, as the difference, in and of itself, does not provide definitive proof. Furthermore, there is no compelling evidence for such a claim.
If it is argued that the difference is not quantitative but rather qualitative — for example, in the arrangement of the verses and chapters — then this would also require strong evidence. The claim that such a difference would not affect the authenticity of the Qur’an is open to dispute. It may be claimed that the Qur’an of ʿAlī contains deeper truths and esoteric meanings, but this argument does not necessarily prove an alteration in the Qur’an as we have it today.
The key distinction between the two Qur’ans is certain, but the nature of this difference is not. If the difference points to an alteration, this does not necessarily undermine the authenticity of the Qur’an. The truth of this matter, however, is known only to the Imams and will be revealed in the time of the Mahdī.
The Compilation of the Qur’an
The issue of the compilation of the Qur’an has often been discussed, particularly regarding whether it was compiled during the lifetime of the Prophet Muhammad (peace be upon him) or after his death. The compilation of the Qur’an in the time of the Prophet would eliminate many of the doubts regarding its authenticity, while a compilation after his death, particularly by non-infallible individuals, raises significant concerns about potential alterations or omissions.
The question of whether the Qur’an was fully compiled during the time of the Prophet Muhammad remains a crucial point in this discussion, and it requires clear and undeniable evidence. This issue is central to determining whether the Qur’an we have today is exactly as it was revealed.
The Qur’an was not present in the hands of non-infallible individuals, or if it was, it has either disappeared or was not used by the public. Therefore, there is no solid evidence to support the existence of a complete collection, and the reports regarding the Hadith of the Two Weighty Things (Thaqalayn) do not prove such a claim. Although the Qur’an was well known, and every Muslim has memorised portions of it, none of this proves the existence of a complete collection. Doubt in these matters can be helpful, and in such important matters, or perhaps the most significant matter of religion, there should be no negligence or carelessness, but rather, attention to precision and analysis. Certainly, the Hadiths related to the compilation of the Qur’an do not contradict the notion that the current Qur’an is the complete heavenly book that was well-known during the time of Prophet Muhammad (peace be upon him), with both friends and foes aware of its status. Thus, it can be concluded that a codified collection did not exist at the very beginning of Islam and only took shape later on. Reason also does not oppose this, as such discussions require tangible external evidence rather than subjective speculations being presented as logical proofs.
The greatness of the Holy Qur’an, the concern of Prophet Muhammad (peace be upon him) and others with this sacred book, and the efforts to preserve it to the best of everyone’s ability do not contradict the absence of a codified collection. Just as the eloquence, rhetoric, and profound meanings of the Qur’an do not conflict with this notion, it is similar to how many poems and odes from different nations remain in memory even without a preserved original or initial document.
Claiming a consensus on such complex and extensive matters is merely an argument of contention and flattery, and one should not rely on it.
The issue of the mutawātir (mass-transmitted) nature of the Qur’anic verses regarding the compilation of the existing Qur’an requires solid evidence, which is lacking. Similarly, there is no definitive proof to confirm the authenticity of the Qur’anic text and its divine verses, nor can it be said that all the divine verses were gathered in the same manner.
Many of the existing Qur’anic verses could very well be the same divine verses and recitations of the Prophet Muhammad (peace be upon him), or some of them may be supported by mutawātir transmission, or they may have been widely accepted and recorded, even if gathered with the testimony of one or two witnesses, or even without witnesses. In reality, these may still be divine verses, but this does not mean that all of the Qur’anic verses we have today constitute a single definitive version, as in such a case, its chain of transmission would not be absolutely certain or mutawātir.
Realities and Denials
Had all the existing Qur’anic verses been definitive or mutawātir, the present Qur’an would possess a special validity. However, this is not the case, and it faces challenges. What is important in this discussion is the method of proving and substantiating the truth, as these two aspects differ. The true and appropriate matter is distinct from what has merely materialised. We are faced with a reality that differs from the pure and ideal truth.
The issue in this discussion is how the existing Qur’an reached us, who were responsible for its compilation, and when it was compiled, especially considering the situation of early Islam, the unjust caliphs, and the level of cultural development among the Muslims. The current Qur’an remains unchallenged, even though its legitimacy through the infallible Imams (peace be upon them) is undisputed in the Shiʿa tradition. However, other Muslim groups also have objections regarding its chain of transmission. Otherwise, they would have no issue with the Qur’an.
Thus, one cannot argue that the compilation of the Qur’an during the time of the unjust caliphs was a fabrication. Otherwise, it would imply that the existing Qur’an has no definitive chain of transmission or that it was not passed down to us via mutawātir transmission, or that some verses were compiled with the testimony of just one or two witnesses, who may have been trustworthy or not. These problems are real, and to resolve them, we need solid evidence. It is not acceptable to treat these challenges as evidence and ignore them to prove a particular truth, dismissing the actual realities in the process.
It should not be assumed that if the Qur’an was compiled during the time of the unjust caliphs, and there was some deficiency in the verses, it would necessarily imply the addition of verses. Although the possibility of additions exists, proving such a claim requires solid evidence, which is not available in this case. Thus, while the possibility of additions exists, the denial of such additions depends on the inability to prove them, and it does not imply the impossibility of additions, just as the possibility of deficiency exists. The claim of consensus against additions is not based on clear evidence, and in such matters, there is no established consensus.
The compilation of the Holy Qur’an, the time of its compilation, and the individuals responsible for it each have their own challenges, which could jeopardise the Qur’an’s status if its legitimacy through the infallible Imams is denied. However, the legitimacy of the existing Qur’an remains intact despite these challenges.
It must be noted that it is not acceptable to make sweeping claims that the compilation of the Qur’an during the time of the unjust caliphs is an illusion or contrary to the book, tradition, reason, and consensus.
Using such generalised terms in this matter is not very effective. Instead, one should rely more on the realities of the situation and not hastily assert the truth of an issue. Even if the compilation of the Qur’an is attributed to Abu Bakr, it is certain that a mass-transmitted version existed, and Abu Bakr merely compiled the memorised portions of the community into the Mushaf, without replacing one verse with another. One cannot easily claim that Uthman played no role in the compilation of the Qur’an and merely standardised the readings, especially when there is no solid evidence to support such a claim. Although Uthman’s burning of different copies of the Qur’an or varying readings is a historical action that raises doubts and requires further study, as this act has eliminated any possibility of research into the actual realities of the verses, thus hindering any scholar from carrying out investigations.
These dubious matters and historical unknowns should not be hastily presented as clear facts. One cannot simply say that Uthman only standardised the readings, as this would be the most significant action he performed and the resolution of the problem. In reality, Uthman was not capable of such a task, and God did not grant him the success to carry out such a good deed. The issue of the alteration and compilation of the Qur’an should not be considered a simple and superstitious idea, nor should those who support it be deemed careless and unthoughtful, lacking in knowledge and research. Similarly, one should not consider those who casually or fanatically dismiss such matters based on slogans as proponents of reason and fairness.
The existing Qur’an, although not free from issues, is unquestionably valid, and it does not cause any harm to scientific or doctrinal knowledge. One should not deviate from careful analysis and research when addressing these matters, whether in denying or proving them.
