Glimpses of Tafsir al-Tasnim

Pillars of Acceptance of Deeds

For a deed to be accepted by God, two essential pillars must be present: the intrinsic goodness of the deed itself and the righteousness of the doer. This means that the act must be inherently virtuous, capable of drawing one closer to God, and performed by someone of a pure heart and genuine faith. Only then does God accept and approve of such deeds, as the Qur'an emphasizes:

"God only accepts from the righteous" (Qur'an 5:27).

The level of righteousness needed for acceptance, as indicated in this verse, is not absolute. Complete righteousness in all aspects is not a prerequisite for a deed's basic acceptance; otherwise, most people's actions would be disqualified. Instead, complete righteousness—where the doer is just in every regard—is required for perfect acceptance, not as a minimum standard.

Thus, a deed performed with the necessary conditions and without barriers may be accepted, even if the doer does not possess full righteousness in every area. However, certain fundamental beliefs, such as accepting the guardianship (wilāya) of the Imams, are essential for deeds to be accepted in Islam. Many narrations affirm that if one dedicates their life to worship but rejects the guardianship of the Infallible Imams, none of their deeds will be accepted.

Any deed that lacks one or both of these essential pillars—the goodness of the act and the righteousness of the doer—will not be accepted. Regarding the hypocrites, who are fundamentally corrupt and lack true goodness, God describes how all their actions, even devotional ones, are empty of divine intent:

"They do not believe in God and His Messenger, and they do not come to prayer except lazily, and they do not spend except reluctantly" (Qur'an 9:54)

Hence, God does not accept their deeds:

"Say, 'Spend willingly or unwillingly; it will never be accepted from you. Indeed, you have been a defiantly disobedient people.' And what prevents their expenditures from being accepted from them is not but that they have disbelieved in God and in His Messenger and that they come not to prayer except while they are lazy and that they do not spend except while they are unwilling" (Qur'an 9:53-54).

Nevertheless, in His grace and mercy, God accepts the righteous deeds of a virtuous person, even if they have some shortcomings. He overlooks deficiencies and forgives faults, as reflected in the verse:

"Indeed, those who have said, 'Our Lord is God,' then remained on a right course—there will be no fear concerning them, nor will they grieve. ...Those are the ones from whom We will accept the best of what they did and overlook their misdeeds, [their being] among the companions of Paradise. [This is] the promise of truth which they had been promised" (Qur'an 46:13-16).

In summary, acceptance by God hinges on the inherent goodness of the deed and the spiritual purity of the doer, recognizing that while perfection in righteousness is ideal, God's mercy allows for acceptance of sincere efforts even when some flaws remain.

Reference

Tafsir al-Tasnim (under verse 2:127)

Mutual Excommunication of Jews and Christians

The Qur'an presents the religion of Abraham (a.s.) as the standard of reason and spiritual growth, viewing any departure from it as a sign of folly. By straying from the pure monotheism of Abraham, Jews and Christians introduced elements of polytheism and self-serving innovations into their beliefs. They then proclaimed these altered doctrines as the true religion and invalidated all others. Jews asserted that Judaism was the sole path to salvation, while Christians claimed that Christianity was the only way to be saved:

"They say, 'Be Jews or Christians, then you will be guided'" (Quran 2:135).

This does not mean they each saw the other as equally valid. Rather, the Jews said, "Be Jews and nothing else," while the Christians insisted, "Be Christians and nothing else." Thus, Jews denied salvation to all non-Jews, and Christians denied salvation to all non-Christians:

"And they say, 'None will enter Paradise except one who is a Jew or a Christian.' That is [merely] their wishful thinking" (Quran 2:111).

Each group claimed exclusive rights to Paradise.

The Qur'an further illustrates this mutual excommunication by recounting their judgments against each other:

"The Jews say, 'The Christians have nothing [true] to stand on,' and the Christians say, 'The Jews have nothing to stand on'" (Quran 2:113).

This exclusionary attitude extended to Islam as well. Both groups viewed Muslims as misguided and insisted that salvation required adopting their respective faiths:

"And never will the Jews or the Christians approve of you until you follow their religion" (Quran 2:120).

God conveyed to the Prophet Muhammad that no matter what signs, proofs, or miracles he presented, they would neither accept him nor follow each other's direction:

"And if you brought to those who were given the Scripture every sign, they would not follow your direction. Nor will you follow their direction. Nor would they follow one another's direction" (Quran 2:145).

The root of this exclusivism lies not in evidence or reason, but in prejudice. Despite possessing portions of a divine scripture, they aligned themselves with idols and false deities (jibt and ṭāghūt) and considered polytheists more advanced and civilized than Muslims:

"Have you not seen those who were given a portion of the Scripture, who believe in idols and false deities and say about the disbelievers, 'These are better guided than the believers as to the way'?" (Quran 4:51).

This preference for polytheists was not about spiritual guidance or Paradise, but rather a worldly admiration for material and societal progress.

Reference

Tafsir al-Tasnim (under verse 2:135)

Polytheistic Believers

Islam encompasses multiple levels, and between the initial acceptance of Islam and its ultimate fulfillment, there are numerous stages. A pure believer is one who has reached the highest degree of Islam. It is essential to understand that each degree of Islam has a corresponding degree of disbelief, polytheism, and hypocrisy. Consequently, if a person attains one level of Islam but has yet to reach higher levels, they may unwittingly harbor forms of disbelief, polytheism, or hypocrisy. In any area where there is no illumination from submission to God and monotheism, darkness and falsehood arise from polytheism, as polytheism is essentially the absence of complete Islam.

For instance, a person who neglects the pilgrimage (Hajj) is warned of a form of practical disbelief:

"Pilgrimage to the House is a duty owed to God by people who are able to undertake it. Those who reject this [should know that] God has no need of anyone" (Quran 3:97).

Similarly, rejecting the authority of a qualified jurist (faqīh), or the deputy of the Imam and guardian of the Muslim community, is considered a form of practical disbelief and apostasy—though not doctrinal disbelief. As narrated, "When he rules with our ruling and it is not accepted from him... it is rejection of us, and rejection of us is rejection of God." This illustrates that one may possess some aspects of disbelief and polytheism even while being a Muslim.

This insight helps explain why most believers exhibit some form of polytheism:

"And most of them do not believe in God except while associating others with Him" (Quran 12:106).

Many people's faith is not purely monotheistic, as they often perceive other people or things as having a degree of influence alongside God, saying things like "First God, then such-and-such person or thing." However, God is both the First and the Last (Quran 57:3); He has no second, third, or fourth.

Imam al-Ṣādiq (a.s.) clarified this when asked how believers could also be polytheists. He explained that saying, "If it weren't for so-and-so, I would have perished or been harmed," ascribes a partner to God, as if that person or thing has independent power to provide or protect. When asked if it would be acceptable to instead say, "If God Almighty had not bestowed His favor upon me through so-and-so, I would have perished," the Imam confirmed this expression is correct, as it acknowledges God as the true source of help, with others merely serving as His means.

A true monotheist follows the example of Prophet Abraham (a.s.), who said:

"And it is He who feeds me and gives me drink. And when I am ill, it is He who cures me" (Quran 26:79-80).

Abraham did not say, "If there were no water or cupbearer, I would die." Instead, he attributed his sustenance and healing directly to God, recognizing food, water, and medicine merely as channels of divine mercy.

For the monotheist, all blessings are seen as originating from God:

"Whatever blessing you have is from God" (Quran 16:53).

Therefore, in prayer and in life, the monotheist does not rely on people, wealth, strength, work, status, or reputation but solely on God.

Reference

Tafsir al-Tasnim (under verse 2:135)

The Quranic Criterion for the Truth or Falsehood of the People of the Book

Islam's approach to the People of the Book—Jews and Christians—is rational, scholarly, and fair, standing in contrast to the biased views held by some within these communities. For instance, Jews declare that Christians and Muslims are entirely misguided, while Christians claim that Jews and Muslims are misguided, even if they adhere to their respective scriptures. Islam, however, does not issue a blanket judgment, declaring that "the Jews are on nothing" or that "the Christians are on nothing." Instead, it differentiates based on adherence to the original and unaltered revelations.

According to Islam, a Jew who follows the original, unaltered Torah is aligned with the truth, while one who does not is in falsehood, because the original Torah embodies truth. Similarly, a Christian who follows the original, unaltered Gospel is aligned with the truth, while one who does not is in falsehood, as the original Gospel is also a source of truth. As the Qur'an states:

"Say, 'O People of the Scripture, you stand on nothing until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord'" (Quran 5:68).

Consequently, the Qur'an commends some People of the Book, describing them as an upright community that recites God's verses sincerely:

"Among the People of the Scripture is an upright community; they recite the verses of God" (Quran 3:113).

The Qur'an considers Jews and Christians to be following truth if they revive and adhere to the original Torah and Gospel, as these texts contain descriptions of the Prophet Muhammad and the believers who follow him. This acknowledgment would naturally lead them to accept Islam. The Qur'an describes the Prophet in both the Old and New Testaments, stating:

"Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel" (Quran 7:157),

And:

"This is their description in the Torah and their description in the Gospel: like a plant..." (Quran 48:29).

Jewish and Christian scholars recognized this Prophet as they would recognize their own sons:

"Those to whom We have given the Scripture recognize him as they recognize their own sons. But indeed, a party of them conceal the truth while they know [it]" (Quran 2:146).

The Qur'anic verses challenge the People of the Book to bring forth their scriptures from their monasteries and churches and recite them publicly if they are sincere in their claims. This challenge underscores the need for authenticity and adherence to the truth:

"So bring the Torah and recite it, if you should be truthful" (Quran 3:93).

It also implies that many alterations in the Torah and Gospel may have occurred after Islam's advent, although initial distortions and polytheistic influences entered Judaism and Christianity after their separation from the teachings of their prophets.

Additionally, there is another interpretation of the noble verse:

"Say, 'O People of the Scripture, you are [standing] on nothing until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord'" (Quran 5:68).

According to this view, the phrase "you are [standing] on nothing" (lastum ʿalā shayʾ) addressed to the People of the Book means: O People of the Book, you lack the intellectual and ideological foundation in monotheism necessary to uphold the Torah and Gospel and preserve your faith. Only those firmly grounded on a solid foundation can bear the weight of such responsibility. The dualistic belief of some Jews that "Ezra is the son of God" (Quran 9:30) and the trinitarian belief of some Christians that God is "...the third of three" (Quran 5:73) do not align with the monotheistic framework required to carry this heavy responsibility.

Reference

Tafsir al-Tasnim (under verse 2:135)

The Levels of Islam (Submission)

"Our Lord, make us both submissive to You, and [raise] from our progeny a nation submissive to You, and show us our rites, and turn to us clemently. Indeed, You are the All-clement, the All-merciful." (2:128)

The concept of Islam in this context revolves around the profound meaning of submission to God, both externally and internally. The verse highlights a supplication by Prophet Ibrahim (a.s.) and Prophet Isma'il (a.s.), seeking the highest degree of servitude. This level of submission transcends mere verbal acknowledgment or physical acts, aiming for complete spiritual surrender.

Islam is more than a religious identity; it represents the essence of faith, with levels that progress from external actions to total submission to God. The outermost level involves acknowledgment of basic tenets, such as belief in monotheism and prophethood. The effects of this level include legal recognition, such as the sanctity of life and property, though it does not necessarily equate to faith (iman). The Qur'an distinguishes between mere submission and true faith, as seen when the Bedouins are told that faith has not yet entered their hearts despite their outward submission.

The highest degree of Islam is the state of absolute submission, taslīm, where the individual's heart is fully devoted to God. This total surrender is the essence of the prayer made by Ibrahim and Isma'il. Their request was not for basic faith but for the purest level of servitude, where the heart is detached from all but God. In this state, a person attains a qalb salīm (a sound heart), a heart filled only with God's remembrance and love.

There is a clear parallel between Ibrahim's personal journey of submission and the challenge of sacrificing his son Isma'il. This test is a reflection of the prayer's fulfillment, as both father and son displayed absolute obedience to God's will. For those who reach this highest state of Islam, even the most difficult trials are not burdens but sources of divine pleasure, as they fully recognize that everything belongs to God.

This station of submission is marked by the realization that one's role in the world is to serve as God's trustee, preserving the divine trust and finding joy in this service. This profound level of Islam is what Ibrahim and Isma'il sought through their supplication in verse 2:128, asking for themselves and their progeny to be wholly submissive to God's will.

Reference

Tafsir al-Tasnim under verse 2:128

The First Human in Biology and Religious Texts

The apparent meaning of any text conveyed for public instruction, based on common cultural discourse, is authoritative unless valid rational or transmitted evidence necessitates a departure from that meaning. Religious texts are no exception to this rule. Therefore, the apparent meaning of the Noble Qur'an, which describes the creation of Adam (a.s.) from earthly elements and does not consider him the son of anyone, is authoritative.

The discussions about the first human in biology, along with the inferences drawn from fossils and archaeological remains, remain hypothetical until they evolve into established scientific theories. Such hypotheses, unless fully verified, do not provide a reliable basis for anthropologists, nor do they necessitate altering the apparent meaning of religious texts. Even if these hypotheses become established theories, they cannot determine the precise nature of Adam's (a.s.) emergence or compel a revision of the apparent meanings of religious texts. This is because, although many humans existed and became extinct before Adam (a.s.), he was not descended from any of them.

The ineffectiveness of fossils and biological experiments in disproving religious texts lies in their empirical nature. While empirical studies can affirm that certain phenomena occurred, they do not have the language of negation; they cannot claim that no other possibilities exist or that the only way humans came into existence is as suggested by archaeological and biological findings.

The key points are:

• Distinction Between the Emergence of Adam and the First Human:

  The investigation into how Adam (a.s.), the progenitor of current humanity, came to be should be distinguished from the study of the emergence of the first human.

• Differentiating Empirical Knowledge from Philosophical or Theological Knowledge:

  Empirical knowledge, which operates within the bounds of what can be observed and tested, differs from philosophical or theological knowledge that considers both affirmation and negation. The absence of empirical evidence should not be misinterpreted as proof of the impossibility of what lies beyond empirical reach. Ordinary impossibility should not be confused with rational impossibility.

• Understanding the Term "Making" (jaʿl):

  The term "making" in the sense of creation (khalq) differs from "making" in the sense of transformation or conversion, which involves changing something into another state. The verse "Indeed, I will make upon the earth a successive authority" (Qur'an 2:30) refers to creating a successor (khalīfa) and should not be misinterpreted as merely transforming one state into another.

• Avoiding Misinterpretations of Terms:

  The term "God" should not be confused with the khalīfa of a previous generation, even if Adam (a.s.) is seen as the khalīfa of earlier humans. This does not prove species transformation or that he emerged from previous generations.

• The Implications of "Teaching" (taʿlīm):

  The act of teaching signifies Adam's precedence as a learner but does not imply his emergence from the previous generation or support Darwinian species transformation.

Therefore, the validity of various scientific views, such as:

• The evolution of man from the earth,
• The cosmic origins of human materials,
• Transformism or species evolution,
• Fixism or the stability of species,

None of these conclusively determine the narrative of Adam's (a.s.) creation as described in religious texts. These scientific perspectives cannot override the apparent meanings of religious texts, which state that:

1. All current humans are descendants of Adam (a.s.).
2. Adam (a.s.) was not born of any human.
3. The creation of humans outside a woman's womb is possible, just as the creation of a human without a father is possible. However, this process should not be confused with species transformation as described in Darwinian evolution. The evolution of sperm into a human being, while gradual and uninterrupted, does not equate to the transformation of one species into another.

Confusing mathematical and empirical issues, mistaking incomplete induction for logical certainty, conflating customary impossibility with rational impossibility, and being overly influenced by advances in empirical science have all contributed to misconceptions and inertia regarding the transformation of species.

Reference

Tafsir al-Tasnim, under verses 2:35-39