Al Jafr Book Imam Ali Pdf 35
the batin interpretation of the quran is also called the divine interpretation. divine understanding is the interpretation that the imams are able to offer to the people in the form of tawil. the batin interpretation of the quran is the true interpretation of islam. the batin interpretation of islam was revealed by the imams of the prophets ahl al-bayt, with the divine understanding, as the result of which the prophet muhammad (pbuh) proclaimed it to the people. the batin interpretation is the interpretation that the prophet muhammad (pbuh) gave to the people. imam ali (a.s) said: the batin interpretation of the quran is the interpretation that the imams are able to offer to the people in the form of tawil. there are many verses in the quran that are difficult to understand. however, the tawil of the quran that is spoken by the prophet muhammad (pbuh) in the form of tawil is crystal clear. imam ali said: the batin interpretation of the quran is the interpretation that the imams are able to offer to the people in the form of tawil.
the institute of ismaili studies provides the mawlana hazar imam with an independent forum to express his views and to disseminate his ideas on current ismaili issues. the imam has made a great contribution to ismaili studies with his historical and theological writings and has been at the forefront of scholarly research in the fields of islamic jurisprudence and theology.
in general, the imam has supported the ismaili murids to access the teachings and writings of the great ismaili imams of the past. the mawlana hazar imam began a series of conferences in 2005 on the topic of the history and heritage of the ismaili muslims which provided the ismaili community with a forum to discuss the rich islamic theological heritage of the ismaili muslims and to gain a better understanding of the ismaili imams and their contributions to the development of islam in the past. these conferences were held in collaboration with the society for ismaili studies and with the endorsement of the ismaili state of pakistan which provided the financial support necessary to hold them. the conferences were held in five cities in the south asian region and included more than 500 delegates from pakistan, india, bangladesh, sri lanka, malaysia, indonesia, united states, united kingdom, canada, france, italy, germany, spain, turkey, portugal, malaysia, the netherlands, and belgium. the conferences provided an excellent forum for the ismaili community to share their concerns and explore a range of issues on the history and heritage of the ismaili muslims. the conferences have been regularly held in the past and will continue to be held in the future to encourage a greater dialogue among the ismaili murids on issues of common interest and concern.
the imams message was an invitation to the world that was a counter to the prevailing paradigm of the day. he was a prophet of peace and the embodiment of love. in the face of persecutions, he was the most compassionate leader. as the imam of the time, he was the greatest spiritual leader of humanity. the imam of the time saw the light of the true light. he was a living manifestation of the truth and a beacon of hope.
the imams teachings as revealed and explained in earlier books are very simple and they do not require elaborate explanations. they are not specifically designed to provide esoteric meanings of the quran, and they do not contain the tawils in the sense of current modern quran commentaries (musafirun). these earlier books are short and concise; the ismaili tawil is simple and clear. in short, they do not present the ismaili tawil of the quran in the form of elaborate and complex writings. they are written in language that is accessible to all people. the earlier books were written to instruct the faithful in their duties and to teach the message of the love of allah (swt) and his prophet (p). they were not written to explain the esoteric meaning of the quran. in essence, the imam told the jamat: the quran is a book of guidance, a book of warning, and a book of consolation, and if you find difficulty in understanding it, you should pray for allah’s assistance.
the imam instructed his murids to believe in the reports, or narration, and the hadith of the prophet (p) and not to believe in the reports and the hadith of the companions (khalifas) because these reports and hadiths are not considered reliable by the imam. he instructed them to believe in the quran and the sunnah of the prophet (p), and not to be deceived by the kharajat and the hudud (penal) punishments of the quran and sunnah. he instructed them to believe in the quran and sunnah of the prophet (p) in the same way that they believe in the quran and sunnah of the torah (al-injeel). he instructed them to read the quran from beginning to end (al mejzi zuhdihin). they should take the quranic text as the plain and unadorned revelation of allah (swt) and not as the quranic commentary of the scholars (al muqaddamat). he instructed them to consider the narrations and hadiths of the companions (khalifas) as the words of the muslims (masakih) and not as the quranic commentary of the scholars (al muqaddamat). he instructed them to consider the quran as the quran and not as the quran and the hadiths of the companions (khalifas). he instructed them to follow the quran and sunnah of the prophet (p) not based on their own views and opinions. rather, he instructed them to follow the quran and sunnah of the prophet (p) based on their views and opinions. in short, he instructed them to base their beliefs on their own reason and understanding (dalil) of the quran and sunnah of the prophet (p) and not on the views of the scholars (al muqaddamat).