AL BAQARAH (Chapter 2) Verses 159 – 182

VERSES 159 & 160

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ {159}

Surely those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book, those Allah will Curse them, and the cursing ones will curse them (too) [2:159] 

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا التَّوَّابُ الرَّحِيمُ {160}

Except those who repent and amend and make manifest, so those, I will Turn to them, and I am the Oft-turning, the Merciful [2:160]

قَالَ الْإِمَامُ ع‏ قَوْلُهُ عَزَّ وَ جَلَّ: إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ‏ مِنْ صِفَةِ مُحَمَّدٍ وَ صِفَةِ عَلِيٍّ وَ حِلْيَتِهِ‏ وَ الْهُدى‏ مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ‏ [قَالَ:] وَ الَّذِي أَنْزَلْنَاهُ مِنْ [بَعْدِ] الْهُدَى، هُوَ مَا أَظْهَرْنَاهُ مِنَ الْآيَاتِ عَلَى فَضْلِهِمْ وَ مَحَلِّهِمْ

Imam Hassan Al-Askari^-asws said: ‘The Words of the Mighty and Majestic Surely those who are concealing what We Revealed from the clear Proofs [2:159] – from the description of Muhammad^-saww and the description of Ali^-asws and their^-asws features, and the Guidance after having Clarified it for the people in the Book – and that which was Revealed afterwards – is the Guidance. It is what We^-azwj Manifested from the signs of their^-asws merits and their positions.

كَالْغَمَامَةِ الَّتِي كَانَتْ تُظِلُّ رَسُولَ اللَّهِ ص فِي أَسْفَارِهِ، وَ الْمِيَاهِ الْأُجَاجَةِ الَّتِي كَانَتْ تَعْذُبُ فِي الْآبَارِ- وَ الْمَوَارِدِ بِبُصَاقِهِ‏ وَ الْأَشْجَارِ الَّتِي كَانَتْ تَتَهَدَّلُ‏ ثِمَارُهَا بِنُزُولِهِ تَحْتَهَا- وَ الْعَاهَاتِ الَّتِي كَانَتْ تَزُولُ عَمَّنْ يَمْسَحُ يَدَهُ عَلَيْهِ- أَوْ يَنْفُثُ بُصَاقَهُ فِيهَا

Like the cloud which shaded Rasool Allah^-saww in his^-saww journeys, and the salty water of the wells which turned sweet by his^-saww saliva, and the trees which used to lower their fruits when he^-saww sat by them, and the disabilities which passed away when he^-saww touched them by his^-saww hand, or by his^-saww saliva.

وَ كَالْآيَاتِ الَّتِي ظَهَرَتْ عَلَى عَلِيٍّ ع مِنْ تَسْلِيمِ الْجِبَالِ- وَ الصُّخُورِ وَ الْأَشْجَارِ قَائِلَةً: «يَا وَلِيَّ اللَّهِ، وَ يَا خَلِيفَةَ رَسُولِ اللَّهِ ص» وَ السُّمُومِ الْقَاتِلَةِ الَّتِي تَنَاوَلَهَا مَنْ سَمَّى بِاسْمِهِ عَلَيْهَا- وَ لَمْ يُصِبْهُ بَلَاؤُهَا، وَ الْأَفْعَالِ الْعَظِيمَةِ: مِنَ التِّلَالِ وَ الْجِبَالِ الَّتِي قَلَعَهَا وَ رَمَى بِهَا كَالْحَصَاةِ الصَّغِيرَةِ، وَ كَالْعَاهَاتِ الَّتِي زَالَتْ بِدُعَائِهِ، وَ الْآفَاتِ وَ الْبَلَايَا الَّتِي حَلَّتْ بِالْأَصِحَّاءِ بِدُعَائِهِ، وَ سَائِرِهَا مِمَّا خَصَّهُ اللَّهُ تَعَالَى بِهِ مِنْ فَضَائِلِهِ

And like the Signs which were manifested upon Ali^-asws from the salutations of the mountain and the rocks and the trees who said: ‘O Guardian from Allah^-azwj, and O Caliph of Rasool Allah^-saww!’ And the killer poison which the one who took it by naming his^-asws name over it, its scourge did not affect him; and the great deeds from the hills and the mountains which he^-asws uprooted and threw them like the small pebbles; like the disabilities which were removed by his^-asws supplications, and the calamities and the affliction which were released with the healthy ones by his^-asws (negative) supplications, and the rest of these from what Allah^-azwj the Exalted Particularised him^-asws with, from his^-asws merits.

فَهَذَا مِنَ الْهُدَى الَّذِي بَيَّنَهُ اللَّهُ لِلنَّاسِ فِي كِتَابِهِ

This is from the Guidance which Allah^-azwj Clarified it for the people in the Book.  

ثُمَّ قَالَ: أُولئِكَ‏ [أَيْ أُولَئِكَ‏] الْكَاتِمُونَ لِهَذِهِ الصِّفَاتِ مِنْ مُحَمَّدٍ ص وَ مِنْ عَلِيٍّ ع الْمُخْفُونَ لَهَا عَنْ طَالِبِيهَا- الَّذِينَ يَلْزَمُهُمْ إِبْدَاؤُهَا لَهُمْ عِنْدَ زَوَالِ التَّقِيَّةِ يَلْعَنُهُمُ اللَّهُ‏ يَلْعَنُ الْكَاتِمِينَ‏

Then He^-azwj Said those – those, the ones concealing these descriptions of Muhammad^-asws and of Ali^-asws, the ones fearing for it from the ones seeking it, those upon whom its manifesting was necessitated during the removal of Dissimulation, Allah will Curse them – Curse the concealing ones.

وَ يَلْعَنُهُمُ اللَّاعِنُونَ‏. فِيهِ وُجُوهٌ: مِنْهَا يَلْعَنُهُمُ اللَّاعِنُونَ‏ أَنَّهُ لَيْسَ أَحَدٌ مُحِقّاً كَانَ أَوْ مُبْطِلًا إِلَّا وَ هُوَ يَقُولُ: لَعَنَ اللَّهُ الظَّالِمِينَ الْكَاتِمِينَ لِلْحَقِّ

and the cursing ones will curse them (too) [2:159] – regarding it are (various) aspects. From it, the cursing ones will curse them (too)  – there isn’t anyone, whether he was right or false, except he would be saying, ‘May Allah^-azwj Curse the unjust ones, the concealers of the Truth’.

إِنَّ الظَّالِمَ الْكَاتِمَ لِلْحَقِّ ذَلِكَ يَقُولُ أَيْضاً- لَعَنَ اللَّهُ الظَّالِمِينَ الْكَاتِمِينَ، فَهُمْ عَلَى هَذَا الْمَعْنَى فِي لَعْنِ كُلِّ اللَّاعِنِينَ، وَ فِي لَعْنِ أَنْفُسِهِمْ

The unjust one, the concealer of that truth will also be saying, “Curse of Allah^-azwj be on the unjust, the concealers’. They, would be upon this meaning, in the cursing of every cursing ones, and in cursing themselves.

وَ مِنْهَا: أَنَّ الِاثْنَيْنِ إِذَا ضَجَرَ بَعْضُهُمَا عَلَى بَعْضٍ- وَ تَلَاعَنَا ارْتَفَعَتِ اللَّعْنَتَانِ، فَاسْتَأْذَنَتَا رَبَّهُمَا فِي الْوُقُوعِ لِمَنْ بُعِثَتَا عَلَيْهِ

And from it are the two, when one of them is annoyed upon the other and they both curse each other. The two curses get elevated and they seek Permission of their Lord^-azwj regarding the falling upon the ones who sent them.

فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِلْمَلَائِكَةِ: انْظُرُوا، فَإِنْ كَانَ اللَّاعِنُ أَهْلًا لِلَّعْنِ وَ لَيْسَ الْمَقْصُودُ بِهِ أَهْلًا- فَأَنْزِلُوهُمَا جَمِيعاً بِاللَّاعِنِ. وَ إِنْ كَانَ الْمُشَارُ إِلَيْهِ أَهْلًا، وَ لَيْسَ اللَّاعِنُ أَهْلًا فَوَجِّهُوهُمَا إِلَيْهِ. وَ إِنْ كَانَا جَمِيعاً لَهَا أَهْلًا، فَوَجِّهُوا لَعْنَ هَذَا إِلَى ذَلِكَ، وَ وَجِّهُوا لَعْنَ ذَلِكَ إِلَى هَذَا

Allah^-azwj Mighty and Majestic Says to the Angels: “Look! So if it was such that the cursing ones is (himself) deserving of the curse, and the one intended with it isn’t deserving of it, then descend both of these together upon the cursing one. And if it was such that the indicated one is deserving of it and the cursing one isn’t, so divert both of these towards him. And if it was such that both of them were deserving of it, then divert the curse of this to that one, and divert the curse of that one to this one.

وَ إِنْ لَمْ يَكُنْ وَاحِدٌ مِنْهُمَا لَهَا أَهْلًا لِإِيمَانِهِمَا، وَ إِنَّ الضَّجَرَ أَحْوَجَهُمَا إِلَى ذَلِكَ، فَوَجِّهُوا اللَّعْنَتَيْنِ إِلَى الْيَهُودِ الْكَاتِمِينَ نَعْتَ مُحَمَّدٍ وَ صِفَتَهُ ص وَ ذِكْرَ عَلِيٍّ ع وَ حِلْيَتَهُ، وَ إِلَى النَّوَاصِبِ الْكَاتِمِينَ لِفَضْلِ عَلِيٍّ، وَ الدَّافِعِينَ لِفَضْلِهِ

And if none of the two are deserving of it due to their Eman, and that the annoyance made them needy to that, so divert both the curses to the Jews, the concealers of the attributes of Muhammad^-saww and his^-saww description, and the mention of Ali^-asws and his^-asws features, and (divert the curses) to the Nasibis, the concealers of the merits of Ali^-asws, and the repellers of his^-asws merits”.

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِلَّا الَّذِينَ تابُوا مِنْ كِتْمَانِهِ‏ وَ أَصْلَحُوا أَعْمَالَهُمْ، وَ أَصْلَحُوا مَا كَانُوا أَفْسَدُوهُ بِسُوءِ التَّأْوِيلِ- فَجَحَدُوا بِهِ فَضْلَ الْفَاضِلِ‏ وَ اسْتِحْقَاقَ الْمُحِقِ‏ وَ بَيَّنُوا مَا ذَكَرَهُ اللَّهُ تَعَالَى- مِنْ نَعْتِ مُحَمَّدٍ ص وَ صِفَتِهِ وَ مِنْ ذِكْرِ عَلِيٍّ ع وَ حِلْيَتِهِ، وَ مَا ذَكَرَهُ رَسُولُ اللَّهِ ص‏ فَأُولئِكَ أَتُوبُ عَلَيْهِمْ‏ أَقْبَلُ تَوْبَتَهُمْ‏ وَ أَنَا التَّوَّابُ الرَّحِيمُ‏

Then Allah^-azwj Mighty and Majestic Said Except those who repent – the ones who concealed it, and amend – their deeds, and correct what they had been spoiling by the evil interpretation, so they rejected by it the merits of the meritorious one and rights of the rightful ones, and make manifest – what Allah^-azwj the Exalted Mentioned from the attributes of Muhammad^-saww and his^-saww description, and from the Mention of Ali^-asws and his^-asws features, and what Rasool Allah^-azwj mentioned, so those, I will Turn to them – Accept their repentance, and I am the Oft-turning, the Merciful [2:160].

ثُمَّ [قَالَ قِيلَ‏] لِأَمِيرِ الْمُؤْمِنِينَ ع: مَنْ خَيْرُ خَلْقِ اللَّهِ بَعْدَ أَئِمَّةِ الْهُدَى وَ مَصَابِيحِ الدُّجَى قَالَ: الْعُلَمَاءُ إِذَا صَلَحُوا

Then he (Imam Hassan Al Askari^-asws) said: ‘It was said to Amir-Al-Momineen^-asws, ‘Who is the best of the creatures of Allah^-azwj after the Imams^-asws of Guidance and the lanterns for the darkness?’ He^-asws said: ‘The scholars when they are righteous’.

قِيلَ: فَمَنْ شَرُّ خَلْقِ اللَّهِ بَعْدَ إِبْلِيسَ وَ فِرْعَوْنَ وَ نُمْرُودَ، وَ بَعْدَ الْمُتَّسِمِينَ‏ بِأَسْمَائِكُمْ وَ الْمُتَلَقِّبِينَ‏ بِأَلْقَابِكُمْ، وَ الْآخِذِينَ لِأَمْكِنَتِكُمْ، وَ الْمُتَأَمِّرِينَ فِي مَمَالِكِكُمْ قَالَ: الْعُلَمَاءُ إِذَا فَسَدُوا، هُمُ الْمُظْهِرُونَ لِلْأَبَاطِيلِ، الْكَاتِمُونَ لِلْحَقَائِقِ، وَ فِيهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَّ: أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ- إِلَّا الَّذِينَ تابُوا الْآيَةَ

It was said, ‘So who is the most evil of the creatures of Allah^-azwj, after Iblees^-la, and Pharaoh^-la, and Nimrod^-la, and after the ones naming themselves with your^-asws names, and the ones entitling themselves with your^-asws titles, and the ones seizing your^-asws places and are ruling in your^-asws kingdoms?’. He^-asws said: ‘The scholars when they are corrupt. They are manifesting the falsehoods and are concealing the realities, and regarding them Allah^-azwj Mighty and Majestic Said those Allah will Curse them, and the cursing ones will curse them (too) [2:159] Except those who repent [2:160] – the Verse.

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: «فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ بِأَيْدِيهِمْ- ثُمَّ يَقُولُونَ هذا مِنْ عِنْدِ اللَّهِ- لِيَشْتَرُوا بِهِ ثَمَناً قَلِيلًا» الْآيَةَ

Then Allah^-azwj Mighty and Majestic Said: So woe be unto those who are writing the Book with their own hands, then they are saying, ‘This is from the Presence of Allah^-azwj’, in order to be taking a small price by with it. [2:79] – the Verse’’.[1]

العياشي: عن ابن أبي عمير، عمن ذكره، عن أبي عبد الله (عليه السلام): «إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى في علي (عليه السلام)

Al Ayyashi, from Ibn Abu Umeyr, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws Surely those who are concealing what We Revealed from the clear Proofs and the Guidance [2:159] – (The proofs and the Guidance is) regarding Ali^-asws’.[2]

عن حمران، عن أبي جعفر (عليه السلام)، في قول الله: إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلْنا مِنَ الْبَيِّناتِ وَ الْهُدى مِنْ بَعْدِ ما بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتابِ «يعني بذلك نحن، و الله المستعان

From Hamran,

from Abu Ja’far^-asws regarding the Words of Allah^-azwj Surely those who are concealing what We Revealed from the clear Proofs and the Guidance after having Clarified it for the people in the Book [2:159], said: ‘It Means us^-asws by that, and Allah^-azwj is the Helper’.[3]

عن عبد الله بن بكير، عمن حدثه، عن أبي عبد الله (عليه السلام)، في قوله: أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ قال: «نحن هم

From Abu Abdullah Bin Bakeyr, from the one who narrated it,

from Abu Abdullah^-asws regarding His^-azwj Words those Allah will Curse them, and the cursing ones will curse them (too) [2:159]. He^-asws said: ‘We^-asws are they (the cursing ones)’.[4]

أبو علي الطبرسي: في معنى الآية، قال: روي عن النبي (صلى الله عليه و آله)، قال: «من سئل عن علم يعلمه فكتمه، الجم يوم القيامة بلجام من نار، و هو قوله: أُولئِكَ يَلْعَنُهُمُ اللَّهُ وَ يَلْعَنُهُمُ اللَّاعِنُونَ

Abu Ali Al Tabarsy –

‘Regarding the meaning of the Verse, it is reported from the Prophet^-saww having said: ‘The one who is asked about a knowledge he knows, but he conceals it, would be reined on the Day of Judgment with a rein of Fire, and these are His^-azwj Words those Allah will Curse them, and the cursing ones will curse them (too) [2:159]’’.[5]

VERSES 161 & 162

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ {161}

Surely those who are disbelieving and are dying while they are Kafirs, those, upon them is the Curse of Allah and the Angels and the people altogether.  [2:161]

خَالِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ {162}

They will be in it eternally. The Punishment will not be Lightened from them nor would they be Respited [2:162]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ تَعَالَى: إِنَّ الَّذِينَ كَفَرُوا بِاللَّهِ- فِي رَدِّهِمْ نُبُوَّةَ مُحَمَّدٍ ص، وَ وَلَايَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ وَ ماتُوا وَ هُمْ كُفَّارٌ عَلَى كُفْرِهِمْ‏ أُولئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ‏ يُوجِبُ اللَّهُ تَعَالَى لَهُمُ الْبُعْدَ مِنَ الرَّحْمَةِ، وَ السُّحْقَ‏ مِنَ الثَّوَابِ‏ وَ الْمَلائِكَةِ وَ عَلَيْهِمْ لَعْنَةُ الْمَلَائِكَةِ يَلْعَنُونَهُمْ‏ وَ النَّاسِ أَجْمَعِينَ‏ وَ لَعْنَةُ النَّاسِ أَجْمَعِينَ كُلٌّ يَلْعَنُهُمْ- لِأَنَّ كُلَّ الْمَأْمُورِينَ الْمَنْهِيِّينَ‏ يَلْعَنُونَ الْكَافِرِينَ، وَ الْكَافِرُونَ أَيْضاً يَقُولُونَ: لَعَنَ اللَّهُ الْكَافِرِين

The Imam (Hassan Al Askari^-asws) said: ‘Allah^-azwj the Exalted Said Surely those who are disbelieving – in Allah^-azwj during their rejection of the Prophet-hood of Muhammad^-saww and the Wilayah of Ali Bin Abu Talib^-asws, and are dying while they are Kafirs – upon their Kufr, those, upon them is the Curse of Allah – Allah^-azwj the Exalted Obligated for them the remoteness from the Mercy and the annihilation of the Rewards, and the Angels – and upon them are the curses of the Angels cursing them, and the people altogether – and the curses of the people in the entirety, everyone cursing them, because every enjoiner (of the good) and the forbidders (of the evil) are cursing the Kafirs, and the Kafirs as well are saying, ‘May Allah^-azwj Curse the Kafirs’.

فَهُمْ فِي لَعْنِ أَنْفُسِهِمْ أَيْضاً خالِدِينَ فِيها فِي اللَّعْنَةِ، فِي نَارِ جَهَنَّمَ‏ لا يُخَفَّفُ عَنْهُمُ الْعَذابُ‏ يَوْماً وَ لَا سَاعَةً وَ لا هُمْ يُنْظَرُونَ‏ لَا يُؤَخَّرُونَ سَاعَةً، وَ لَا يُخَلُ‏ بِهِمُ الْعَذَابُ‏

Thus, they are in cursing themselves as well. They will be in it eternally – in the curse, in the Fire of Hell, The Punishment will not be Lightened from them – neither for a day nor for a moment, nor would they be Respited [2:162] – they would not be delayed for a moment, nor would the Punishment be vacated from them.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ هَؤُلَاءِ الْكَاتِمِينَ لِصِفَةِ [مُحَمَّدٍ] رَسُولِ اللَّهِ، وَ الْجَاحِدِينَ لِحِلْيَةِ عَلِيٍّ وَلِيِّ اللَّهِ

Ali^-asws Bin Al-Husayn^-asws said: ‘Rasool Allah^-saww said: ‘They are the concealers of the description of Muhammad^-saww as being Rasool Allah^-saww, and the rejecters of the features of Ali^-asws, as being the Guardian of Allah^-azwj.

إِذَا أَتَاهُمْ‏ مَلَكُ الْمَوْتِ لِيَقْبِضَ أَرْوَاحَهُمْ، أَتَاهُمْ بِأَفْظَعِ الْمَنَاظِرِ، وَ أَقْبَحِ الْوُجُوهِ، فَيُحِيطُ بِهِمْ عِنْدَ نَزْعِ أَرْوَاحِهِمْ مَرَدَةُ شَيَاطِينِهِمُ- الَّذِينَ كَانُوا يَعْرِفُونَهُمْ، ثُمَّ يَقُولُ مَلَكُ الْمَوْتِ: أَبْشِرِي أَيَّتُهَا النَّفْسُ الْخَبِيثَةُ- الْكَافِرَةُ بِرَبِّهَا بِجَحْدِ نُبُوَّةِ نَبِيِّهِ، وَ إِمَامَةِ عَلِيٍّ وَصِيِّهِ بِلَعْنَةٍ مِنَ اللَّهِ وَ غَضَبِهِ

When the Angel of death comes to them in order to capture their souls, come to them with the horrible of sights. So there encompass with them during the capture of their souls, the apostate of their Satans^-la, those whom they were recognizing (in the world). Then the Angels of death are saying, ‘Receive bad news, O you wicked soul! The disbeliever with its Lord^-azwj, and with the rejection of the Prophet-hood of His^-azwj Prophet^-saww, and the Imamate of Ali^-asws his^-saww successor^-asws, the one with the Curse from Allah^-azwj and His^-azwj Wrath!’.

ثُمَّ يَقُولُ: ارْفَعْ رَأْسَكَ وَ طَرْفَكَ وَ انْظُرْ، [فَيَنْظُرُ] فَيَرَى دُونَ الْعَرْشِ مُحَمَّداً ص عَلَى سَرِيرٍ- بَيْنَ يَدَيْ عَرْشِ الرَّحْمَنِ، وَ يَرَى عَلِيّاً ع عَلَى كُرْسِيٍّ بَيْنَ يَدَيْهِ، وَ سَائِرِ الْأَئِمَّةِ ع عَلَى مَرَاتِبِهِمُ الشَّرِيفَةِ بِحَضْرَتِهِ، ثُمَّ يَرَى الْجِنَانَ قَدْ فُتِحَتْ أَبْوَابُهَا، وَ يَرَى الْقُصُورَ وَ الدَّرَجَاتِ وَ الْمَنَازِلَ- الَّتِي تَقْصُرُ عَنْهَا أَمَانِيُّ الْمُتَمَنِّينَ

Then he (the Angel of death) is saying: ‘Raise your head and your eyes and look!’ So he looks and he sees below the Throne, Muhammad^-saww being upon a couch in front of the Throne of the Beneficent, and he sees Ali^-asws upon a chair in front of him^-saww, and the rest of the Imams^-asws upon their^-asws noble ranks in his^-asws presence. Then he sees the Gardens with their gates having been opened, and he sees the castles, and the levels, and the houses which the desires of the desiring ones fall short of.

فَيَقُولُ لَهُ: لَوْ كُنْتَ لِأُولَئِكَ مُوَالِياً- كَانَتْ رُوحُكَ يَعْرُجُ بِهَا إِلَى حَضْرَتِهِمْ، وَ كَانَ يَكُونُ مَأْوَاكَ فِي تِلْكَ الْجِنَانِ، وَ كَانَتْ تَكُونُ مَنَازِلُكَ فِيهَا

He (the Angel of death) is saying to him: ‘Had you been a friend of theirs^-asws, your soul, I would have ascended with it to their^-asws presence, and your dwelling would be in those Gardens, and your house would have happened to be in it.

وَ إِنْ كُنْتَ عَلَى مُخَالَفَتِهِمْ، فَقَدْ حُرِمْتَ [عَلَى‏] حَضْرَتِهِمْ، وَ مُنِعْتَ مُجَاوَرَتَهُمْ، وَ تِلْكَ مَنَازِلُكَ، وَ أُولَئِكَ مُجَاوِرُوكَ وَ مُقَارِبُوكَ، فَانْظُرْ. فَيُرْفَعُ لَهُ عَنْ حُجُبِ الْهَاوِيَةِ، فَيَرَاهَا بِمَا فِيهَا مِنْ بَلَايَاهَا وَ دَوَاهِيهَا- وَ عَقَارِبِهَا وَ حَيَّاتِهَا وَ أَفَاعِيهَا وَ ضُرُوبِ عَذَابِهَا وَ أَنْكَالِهَا فَيُقَالُ لَهُ: فَتِلْكَ إِذَنْ مَنَازِلُكَ

And since you were upon their^-asws opposition, so (now) you have been prohibited to be in their^-asws presence, and forbidden from their^-asws vicinity, and those (over there) are your houses, and your neighbours, and your near ones, so look!’ So a veil from the abyss is lifted from it, and he sees it with whatever is in it from its ordeals, and its boiling waters, and its scorpions, and its serpents, and its snakes, and the varieties of its Punishments and its cruelties, and it is said to him: ‘So these, then, are your destinations’.

ثُمَّ تَمَثَّلُ لَهُ شَيَاطِينُهُ- هَؤُلَاءِ الَّذِينَ كَانُوا يُغْوُونَهُ وَ يَقْبَلُ مِنْهُمْ- مُقَرَّنِينَ مَعَهُ هُنَاكَ فِي تِلْكَ الْأَصْفَادِ وَ الْأَغْلَالِ، فَيَكُونُ مَوْتُهُ بِأَشَدِّ حَسْرَةٍ وَ أَعْظَمِ أَسَفٍ‏

Then his Satans^-la are resembled to him, those who used to deceive him and he used to accept from them. They would be paired with him over there in those handcuffs and the shackles. Thus, his death would happen to be an intense regret and a great sorrow (for him)’’.[6]

VERSE 163

وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ {163}

And your God is one God! There is no god except Him; He is the Beneficent, the Merciful [2:163]

قَالَ الْإِمَامُ ع‏ وَ إِلهُكُمْ‏ الَّذِي أَكْرَمَ مُحَمَّداً ص وَ عَلِيّاً ع بِالْفَضِيلَةِ وَ أَكْرَمَ آلَهُمَا الطَّيِّبِينَ بِالْخِلَافَةِ، وَ أَكْرَمَ شِيعَتَهُمْ بِالرَّوْحِ وَ الرَّيْحَانِ وَ الْكَرَامَةِ وَ الرِّضْوَانِ‏ إِلهٌ واحِدٌ لَا شَرِيكَ لَهُ وَ لَا نَظِيرَ وَ لَا عَدِيلَ

The Imam (Hassan Al Askari^-asws) said: ‘And your God – the One Who Honoured Muhammad^-saww and Ali^-asws with the merits and Honoured their^-asws goodly Progeny^-asws with the Caliphate, and Honoured their^-asws Shias with the tranquillity and the fragrance (cool breezes of Paradise), and the Prestige, and the (Divine) Pleasure, is one God! – there being no associates for Him^-azwj nor a peer, nor an equal.

لا إِلهَ إِلَّا هُوَ الْخَالِقُ، الْبَارِئُ، الْمُصَوِّرُ، الرَّازِقُ، الْبَاسِطُ، الْمُغْنِي، الْمُفْقِرُ، الْمُعِزُّ، الْمُذِلُّ. الرَّحْمنُ‏ يَرْزُقُ مُؤْمِنَهُمْ وَ كَافِرَهُمْ، وَ صَالِحَهُمْ وَ طَالِحَهُمْ، لَا يَقْطَعُ عَنْهُمْ مَوَادَّ فَضْلِهِ وَ رِزْقِهِ، وَ إِنِ انْقَطَعُوا هُمْ عَنْ طَاعَتِهِ

There is no god except Him – the Creator, the Maker, the Designer, the Sustainer, the Extender, the Enricher, the Impoverer, the Honourer, the Disgracer. the Beneficent – Sustaining their Momineen and their Kafirs, and their righteous ones and their wicked ones. He^-azwj does not Cut-off from them the times of His^-azwj Grace and His^-azwj sustenance, and even if they cut Him^-azwj off from His^-azwj obedience.

الرَّحِيمُ‏ بِعِبَادِهِ الْمُؤْمِنِينَ مِنْ شِيعَةِ آلِ مُحَمَّدٍ ص وَسَّعَ لَهُمْ فِي التَّقِيَّةِ يُجَاهِرُونَ بِإِظْهَارِ مُوَالاةِ أَوْلِيَاءِ اللَّهِ- وَ مُعَادَاةِ أَعْدَائِهِ إِذَا قَدَرُوا، وَ يَسْتُرُونَهَا إِذَا عَجَزُوا

The Merciful – with His^-azwj Momineen servants from the Shias of the Progeny^-asws of Muhammad^-saww, and Expands for them regarding (the scope) of the dissimulation they can be open with the displaying the friendship of the Guardians^-asws of Allah^-azwj and enmity to His^-azwj enemies, whenever they are able to, and they can be veiling it when they are frustrated (from doing so).

قَالَ رَسُولُ اللَّهِ ص‏ وَ لَوْ شَاءَ لَحَرَّمَ عَلَيْكُمُ التَّقِيَّةَ، وَ أَمَرَكُمْ بِالصَّبْرِ عَلَى مَا يَنَالُكُمْ مِنْ أَعْدَائِكُمْ عِنْدَ إِظْهَارِكُمُ الْحَقَّ. أَلَا فَأَعْظَمُ فَرَائِضِ اللَّهِ تَعَالَى عَلَيْكُمْ- بَعْدَ فَرْضِ مُوَالاتِنَا وَ مُعَادَاةِ أَعْدَائِنَا- اسْتِعْمَالُ التَّقِيَّةِ عَلَى أَنْفُسِكُمْ وَ إِخْوَانِكُمْ‏ [وَ مَعَارِفِكُمْ، وَ قَضَاءِ حُقُوقِ إِخْوَانِكُمْ‏] فِي اللَّهِ. أَلَا وَ إِنَّ اللَّهَ يَغْفِرُ كُلَّ ذَنْبٍ بَعْدَ ذَلِكَ وَ لَا يَسْتَقْصِي

Rasool Allah^-saww said: ‘And had He^-azwj so Desired, He^-azwj would have Prohibited the dissimulation upon you, and (but instead) He^-azwj Commanded you with the patience upon what you are facing from your enemies during the manifestation of the Truth. Indeed! The greatest of the Impositions of Allah^-azwj upon you all, after the necessitation of our^-asws friendship and the enmity of our^-asws enemies, is the utilisation of the dissimulation upon yourselves and your brethren, and your acquaintances, and the fulfilment of the rights of your brethren for the Sake of Allah^-azwj. Indeed! And He^-azwj will Forgive every sin after that and will not Inquire’’.[7]

ابن بابويه، قال: حدثنا محمد بن إبراهيم بن إسحاق الطالقاني (رضي الله عنه)، قال: حدثنا محمد بن سعيد بن يحيى البزوري، قال حدثنا إبراهيم بن الهيثم البلدي، قال: حدثنا أبي، عن المعافى بن عمران، عن إسرائيل، عن المقدام بن شريح بن هاني، عن أبيه، قال

Ibn babuwayh, from Muhammad Bin Ibrahim Bin Is’haq Al Talaqany, from Muhammad Bin Saeed Bin Yahya Al Bazoury, from Ibrahim Bin Al Haysam Al balady, from his father, from Al ma’afy Bin Imran, from Israil, from Al Maqdam Bin Shareeh Bin Hany, from his father who said,

إن أعرابيا قام يوم الجمل إلى أمير المؤمنين (عليه السلام)، فقال: يا أمير المؤمنين، أتقول: إن الله واحد؟ قال: فحمل الناس عليه، و قالوا: يا أعرابي، أما ترى ما فيه أمير المؤمنين من تقسم القلب؟! فقال أمير المؤمنين (عليه السلام): دعوه، فإن الذي يريده الأعرابي هو الذي نريده من القوم

‘A Bedouin stood up to Amir-Al-Momineen^-asws on the Day of the (battle of the) Camel and said, ‘O Amir-al-Momineen^-asws! Are you saying that Allah^-azwj is One?’ So the people attacked upon him and said, ‘O Bedouin! Can’t you see what Amir-Al-Momineen^-asws is dealing with, from the division of the hearts?’ So Amir-Al-Momineen^-asws said: ‘Leave him, for that which the Bedouin wants, it is that which we^-asws want from the people’.

ثم قال: «يا أعرابي، إن القول في أن الله واحد على أربعة أقسام: فوجهان منها لا يجوزان على الله عز و جل، و وجهان يثبتان فيه فأما اللذان لا يجوزان عليه: فقول القائل: واحد، يقصد به باب الأعداد، فهذا ما لا يجوز، لأن من لا ثاني له لا يدخل في باب الأعداد، أما ترى أنه كفر من قال: ثالث ثلاثة؟! و قول القائل: هو واحد من الناس، يريد به النوع من الجنس، فهذا ما لا يجوز عليه لأنه تشبيه، و جل ربنا عن ذلك و تعالى

Then he^-asws said: ‘O Bedouin! The speech regarding the fact that Allah^-azwj is One is upon four types – so two aspects from it are not permissible to Allah^-azwj Mighty and Majestic, and two aspects are proof regarding it. So as for the two which are not permissible, so it is the speech of the speaker who says ‘One’ intending by it the door of the numbers. So this is not permissible, because the One who has not second for Him^-azwj cannot be Included in the door of the numbers. Have you not seen that the one who says ‘Third of the three’ so he has blasphemed? And the speech of the speaker, ‘He is one from the people’, intending by it the type of gender, so this is not permissible for Him^-azwj, because there is no resemblance of Him^-azwj, and our Lord^-azwj is more Majestic and Higher than that.

و أما الوجهان اللذان يثبتان فيه: فقول القائل: هو واحد ليس له في الأشياء شبه، كذلك ربنا، و قول القائل: إنه ربناأحدي المعنى، يعني به أنه لا ينقسم في وجود، و لا عقل، و لا وهم، كذلك ربنا عز و جل

And as for the two aspects which prove it, so it is the speech of the speaker, ‘He^-azwj is One and there is nothing from the things which resemble Him^-azwj, such is our Lord^-azwj. And the speech of the speaker, ‘He^-azwj is our Lord^-azwj, One in the meaning, intending by it that He^-azwj cannot be divided regarding existence, not by the intellect, nor by the imagination. Such is our Lord^-azwj Mighty and Majestic’.[8]

في مجمع البيان وروى أبو سعيد الخدرى عن النبي صلى الله عليه وآله ان عيسى بن مريم قال: الرحمن رحمن الدنيا، والرحيم رحيم الاخرة

In Majma Ul Bayan and the narrator Abu Saeed Al-Khudhry,

(It has been narrated) from the Holy Prophet^-saww: ‘Isa^-as Bin Maryam^-as said: ‘The Beneficent is Beneficent in the world, and The Merciful is Merciful in the Hereafter’.[9]

وروى عن الصادق عليه السلام انه قال: الرحمن اسم خاص بصفة عامة والرحيم اسم عام بصفة خاصة

And it has been narrated from Al-Sadiq^-asws: ‘The Beneficent is a special Name with general Characteristics, and the Merciful is a general Name with special Characteristics’.[10]

VERSE 164

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ {164}

Surely in the Creation of the skies and the earth, and the interchange of the night and the day, and the ships which sail in the sea with what benefits the people, and what Allah Sends down from the sky, from a water, so the earth is revived by it after its death, and the dispersal therein from every animal, and the changing of the winds, and the clouds subservient between the sky and the earth, there are signs for a people who are understanding [2:164]

قَالَ الْإِمَامُ ع‏ لَمَّا تَوَعَّدَ رَسُولُ اللَّهِ ص الْيَهُودَ وَ النَّوَاصِبَ فِي جَحْدِ النُّبُوَّةِ وَ الْخِلَافَةِ، قَالَ مَرَدَةُ الْيَهُودِ وَ عُتَاةُ النَّوَاصِبِ: مَنْ هَذَا الَّذِي يَنْصُرُ مُحَمَّداً وَ عَلِيّاً عَلَى أَعْدَائِهِمَا فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ‏ إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ‏ بِلَا عُمُدٍ مِنْ تَحْتِهَا تَمْنَعُهَا مِنَ السُّقُوطِ، وَ لَا عِلَاقَةَ مِنْ فَوْقِهَا تَحْبِسُهَا مِنَ الْوُقُوعِ عَلَيْكُمْ

The Imam (Hassan Al Askari^-asws) said: ‘When Rasool Allah^-saww threatened the Jews and the Nasibis regarding the rejection of the Prophet-hood and the Caliphate, the apostate Jews and the sarcastic Nasibis said, ‘Who is this who is helping Muhammad^-saww and Ali^-asws against their^-asws enemies?’ So Allah^-azwj Mighty and Majestic Revealed Surely in the Creation of the skies And the earth – without there being a pillar from beneath these preventing it from the falling, nor a connection from above it withholding it from falling upon you all.

وَ أَنْتُمْ يَا أَيُّهَا الْعِبَادُ وَ الْإِمَاءُ أُسَرَائِي فِي قَبْضَتِي، الْأَرْضُ مِنْ تَحْتِكُمْ لَا مَنْجَى لَكُمْ مِنْهَا أَيْنَ‏ هَرَبْتُمْ، وَ السَّمَاءُ مِنْ فَوْقِكُمْ لَا مَحِيصَ لَكُمْ عَنْهَا أَيْنَ ذَهَبْتُمْ، فَإِنْ [شِئْتُ أَهْلَكْتُكُمْ بِهَذِهِ، وَ إِنْ‏] شِئْتُ أَهْلَكْتُكُمْ بِتِلْكَ

And you, O you servants and maids, are My^-azwj captives in My^-azwj Grip. The earth from under you will not be a rescuer for you from it. Where will you flee to? And the sky from above you will not be an avoidance for you from it. Where will you go to? So if I^-azwj so Desire to, I^-azwj can Destroy you all with this one, and if I^-azwj so Desire to, I^-saww can Destroy you all with that one.

ثُمَّ فِي السَّمَاوَاتِ مِنَ الشَّمْسِ الْمُنِيرَةِ فِي نَهَارِكُمْ لِتَنْتَشِرُوا فِي مَعَايِشِكُمْ، وَ مِنَ الْقَمَرِ الْمُضِي‏ءِ لَكُمْ فِي لَيْلِكُمْ- لِتَبْصُرُوا فِي ظُلُمَاتِهِ، وَ أَلْجَئُوكُمْ بِالاسْتِرَاحَةِ بِالظُّلْمَةِ- إِلَى تَرْكِ مُوَاصَلَةِ الْكَدِّ الَّذِي يَنْهَكُ أَبْدَانَكُمْ

Then, in the skies, from the sun shining during your day, you are dispersing regarding your livelihoods, and from the moon illuminating for you during your nights, you are seeing in your darkness, and it is compelling you by the tranquil darkness to leave the resumption of the drudgery which exhausts your bodies.

وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ الْمُتَتَابِعَيْنِ- الْكَادَّيْنِ‏ عَلَيْكُمْ بِالْعَجَائِبِ الَّتِي يُحَدِّثُهَا رَبُّكُمْ- فِي عَالَمِهِ مِنْ إِسْعَادٍ وَ إِشْقَاءٍ، وَ إِعْزَازٍ وَ إِذْلَالٍ وَ إِغْنَاءٍ وَ إِفْقَارٍ، وَ صَيْفٍ وَ شِتَاءٍ، وَ خَرِيفٍ وَ رَبِيعٍ، وَ خِصْبٍ وَ قَحْطٍ، وَ خَوْفٍ وَ أَمْنٍ

And the interchange of the night and the day – the successive alternation upon you with the worders which your Lord^-azwj Innovates in His^-azwj universe, from the fortunate, and the wretched, and the honourable and the disgraceful, and the rich and the poor, and the summer and the winter, and autumn and the spring, and the harvest and the drought, and the fear and the security.

وَ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ‏ الَّتِي جَعَلَهَا اللَّهُ مَطَايَاكُمْ‏ لَا تَهْدَأُ لَيْلًا وَ لَا نَهَاراً، وَ لَا تَقْضِيكُمْ‏ عَلَفاً وَ لَا مَاءً، وَ كَفَاكُمْ بِالرِّيَاحِ مَئُونَةَ تَسْيِيرِهَا بِقُوَاكُمُ- الَّتِي كَانَتْ لَا تَقُومُ لَهَا لَوْ رَكَدَتْ عَنْهَا الرِّيَاحُ- لِتَمَامِ مَصَالِحِكُمْ وَ مَنَافِعِكُمْ وَ بُلُوغِكُمُ الْحَوَائِجَ لِأَنْفُسِكُمْ

And the ships which sail in the sea with what benefits the people – Which Allah^-azwj has Made to be obedient to you, neither wavering by night nor by day, neither asking you for the grass (feed) nor the water. And He^-azwj Suffice you all with the wind as an assistant to sail it with your strengths  – which otherwise would not have been strong enough for it if the winds had stood still –  in order to complete your betterment and your benefits, and your reaching the needs for yourselves.

وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ وَابِلًا وَ هَطْلًا وَ رَذَاذاً لَا يُنْزِلُ عَلَيْكُمْ دَفْعَةً وَاحِدَةً- فَيُغْرِقَكُمْ وَ يُهْلِكَ مَعَايِشَكُمْ، لَكِنَّهُ يُنْزِلُ مُتَفَرِّقاً مِنْ عَلَا- حَتَّى يَعُمَّ الْأَوْهَادَ وَ التِّلَالَ وَ الْقُلَاعَ‏. فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها فَيُخْرِجُ نَبَاتَهَا وَ حُبُوبَهَا وَ ثِمَارَهَا

And what Allah Sends down from the sky, from a water – a barrage, and a downpour, and a sprinkle, not descending upon you in one go, so it would drown you and destroy your dwellings. But it descends separately from high above until it fills up the valleys and the hillocks and the high ground. so the earth is revived by it after its death – So its vegetation comes out, (along with) its grains and its fruits.

وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ مِنْهَا مَا هُوَ لِأَكْلِكُمْ وَ مَعَايِشِكُمْ، وَ مِنْهَا سِبَاعٌ ضَارِيَةٌ حَافِظَةٌ عَلَيْكُمْ وَ لِأَنْعَامِكُمْ، لِئَلَّا تُشَدَّ عَلَيْكُمْ خَوْفاً مِنِ افْتِرَاسِهَا

And the dispersal therein from every animal – from these are what is for your consumption, and your livelihood, and from these are the predatory wild animals, ferocious, a preservation upon you and for your cattle, perhaps they would withdraw to you out of fear from being its prey.

وَ تَصْرِيفِ الرِّياحِ‏ الْمُرَبِّيَةِ لِحُبُوبِكُمُ، الْمُبْلِغَةِ لِثِمَارِكُمْ، النَّافِيَةِ لِرَكْدِ الْهَوَاءِ وَ الْأَقْتَارِ عَنْكُمْ‏ وَ السَّحابِ‏ الْوَاقِفِ‏ الْمُسَخَّرِ الْمُذَلَّلِ‏ بَيْنَ السَّماءِ وَ الْأَرْضِ‏ يَحْمِلُ أَمْطَارَهَا، وَ يَجْرِي بِإِذْنِ اللَّهِ وَ يَصُبُّهَا حِينَ يُؤْمَرُ

And the changing of the winds – the nourisher of your seeds, the ripener of your fruits, the negator of stagnation of the atmosphere, and the reducer of tiredness from you, and the clouds – the ones paused, subservient – the humbled, between the sky and the earth – carrying its rain and they flow, by the Permission of Allah^-azwj, and pour it wherever Commanded to.  

لَآياتٍ‏ دَلَائِلَ وَاضِحَاتٍ‏ لِقَوْمٍ يَعْقِلُونَ‏ يَتَفَكَّرُونَ بِعُقُولِهِمْ أَنَّ مِنْ هَذِهِ الْعَجَائِبِ مِنْ آثَارِ قُدْرَتِهِ، قَادِرٌ عَلَى نُصْرَةِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع عَلَى مَنْ تَأَذَّاهُمَا وَ جَعَلَ الْعَاقِبَةَ الْحَمِيدَةَ لِمَنْ يُوَالِيهِ، فَإِنَّ الْمُجَازَاةَ لَيْسَتْ عَلَى الدُّنْيَا، وَ إِنَّمَا هِيَ [عَلَى‏] الْآخِرَةِ- الَّتِي يَدُومُ نَعِيمُهَا وَ لَا يَبِيدُ عَذَابُهَا

There are signs – clear evidence, for a people who are understanding – pondering by their intellects that from these wonders there is One^-azwj Whose Power is Impacted, is Able upon helping Muhammad^-saww and Ali^-asws and their^-asws Progeny^-asws, against the one who hurts them^-asws, and Make the end-result praiseworthy for the one who befriends them^-asws, for the Recompense isn’t upon the world, but rather, it is upon the Hereafter which, its Bliss is ever-lasting, and its Punishments will not be terminated’’.[11]

محمد بن يعقوب: عن أبي عبد الله الأشعري، عن بعض أصحابنا، رفعه، عن هشام بن الحكم، قال

Muhammad Bin Yaqoub, from Abu Abdullah Al-Ash’ary, from one of our companions, from Hisham Bin Al-Hakam who said,

قال لي أبو الحسن موسى بن جعفر (عليهما السلام): «يا هشام، إن الله تبارك و تعالى بشر أهل العقل و الفهم في كتابه، فقال: فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ

‘Abu Al-Hassan^-asws Musa^-asws Bin Ja’far^-asws said to me: ‘O Hisham! Allah^-azwj Blessed and Exalted has Given glad tidings to the people of the intellect and the understanding, in His^-azwj Book, so He^-azwj Said So give glad tidings to the servants, those who are listening to the words, and they are following its best. They are those whom Allah has Guided, and they are those who are the ones of understanding [39:17]’.

يا هشام، إن الله تبارك و تعالى أكمل للناس الحجج بالعقول، و نصر النبيين بالبيان، و دلهم على ربوبيته بالأدلة، فقال: إِلهُكُمْ إِلهٌ واحِدٌ لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ

O Hisham! Allah^-azwj Blessed and Exalted Completed the Argument to the people by the intellects, and Helped the Prophets^-as with the Explanations, and Pointed them^-as towards His^-azwj Lordship with the evidence, so He^-azwj Said And your God is one God! There is no god except Him; He is the Beneficent, the Merciful [2:163].

إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ وَ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ وَ تَصْرِيفِ الرِّياحِ وَ السَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَ الْأَرْضِ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ

Surely in the Creation of the skies and the earth, and the interchange of the night and the day, and the ships which sail in the sea with what benefits the people, and what Allah Sends down from the sky, from a water, so the earth is revived by it after its death, and the dispersal therein from every animal, and the changing of the winds, and the clouds subservient between the sky and the earth, there are signs for a people who are understanding [2:164]’’.[12]

و في عيون الأخبار: حدثنا أبو الحسن محمد بن عمرو بن علي بن عبد اللّه‏ البصري، بإيلاق. قال: حدثنا أبو عبد اللّه محمد بن عبد اللّه بن أحمد بن جبلة الواعظ. قال: حدثنا أبو القسم‏ عبد اللّه بن احمد بن عامر الطائي. قال: حدثنا أبي. قال

And in Uyoon Al Akhbar – It was narrated to us by Abu Al Hassan Muhammad Bin Amro Bin Ali Bin Abdullah Al Basry, from Abu Abdullah Muhammad Bin Abdullah Bin Jabala Al Waiz, from Abu Al Qasim Abdullah Bin Ahmad Bin Aamir Al Tai’e, from his father who said,

حدثنا علي بن موسى الرضا- عليه السلام-. قال: حدثنا أبي، موسى ابن جعفر. قال: حدثنا أبي، جعفر بن محمد. قال: حدثنا أبي، محمد بن علي قال: حدثنا أبى، علي بن الحسين. قال: حدثنا أبي، الحسين بن علي- عليهم السلام- قال: كان علي بن أبي طالب- عليه السلام- بالكوفة في مسجد الجامع، إذ قام اليه، رجل من أهل الشام. فقال: يا أمير المؤمنين! اني أسألك عن أشياء

‘It was narrated to us from Ali Bin Musa Al Reza^-asws having said: ‘It was narrated to us^-asws by my^-asws father Musa Bin Ja’far^-asws saying: ‘It was narrated to us by my^-asws father Ja’far Bin Muhammad^-asws saying: ‘It was narrated to us by my^-asws father Muhammad Bin Ali^-asws saying: ‘It was narrated to us by my^-asws father^-asws Ali Bin Al-Husayn^-asws saying: ‘It was narrated to us by my^-asws father^-asws Al-Husayn Bin Ali^-asws saying: ‘Ali Bin Abu Talib^-asws was at Al Kufa in the central Masjid, when a man from the people of Syria stood up to him^-asws and he said, ‘O Amir-Al-Momineen^-asws! I want to ask you^-asws about certain things’.

فقال: سل تفقّها. و لا تسأل تعنّتا. فأحدق الناس بأبصارهم. فقال: أخبرني عن أول ما خلق اللّه- تبارك و تعالى-. فقال: خلق النور

He^-asws said: ‘Ask to understand it, and do not ask out of intransigence’. So the people stared at him with their eyes. He said, ‘Inform me about the first of what Allah^-azwj Blessed and Exalted, Created’. So he^-asws said: ‘He^-azwj Created the light’.

قال: فمم خلقت السماوات؟ قال: من بخار الماء

He said, ‘So from what did He^-azwj Created the skies?’ He^-asws said: ‘From the vapour of water’.

قال: فمم خلقت الأرض؟ قال: من زبد الماء

He said, ‘So from what did He^-azwj Created the earth?’ He^-asws said: ‘From the foam of water’.

قال: فمم خلقت الجبال؟ قال: من الأمواج

He said, ‘So from what did He^-azwj Created the mountains?’ He^-asws said: ‘From the waves’.

قال: فلم سميت مكة أم القرى؟ قال: لأن الأرض دحيت من تحتها

He said, ‘So why was Makkah named as Umm Al Qurra (Mother of the towns)?’. He^-asws said: ‘Because the earth was spread out from beneath it’.

و سأله عن السماء الدنيا، مما هي؟ قال: من موج مكفوف

And he asked him^-asws about the sky of the world, ‘From what is it?’ He^-asws said: ‘From the hemmed in waves (edges)’.

و سأله عن ألوان السماوات السبع و أسمائها. فقال: له اسم سماء الدنيا، رفيع‏. و هي من ماء و دخان. و اسم السماء الثانية، قيدوم‏. و هي على لون النحاس. و السماء الثالثة، اسمها المأروم‏. و هي على لون الشبه. و السماء الرابعة، اسمها أرفلون. و هي على لون الفضة. و السماء الخامسة، اسمها هيعون. و هي على لون الذهب. و السماء السادسة، اسمها عروس، و هي من‏ ياقوتة خضراء. و السماء السابعة، اسمها عجماء. و هي درة بيضاء

And he asked him^-asws about the colours of the seven skies and their names. So he^-asws said to him: ‘The name of the sky of the world is Rafi’e and it is (origin) from the water and the smoke. And the name of the second sky is Qaydoum, and it is upon the colour of copper. And the third sky, its name is Ma’roum, and it is upon the colour of brass. And the fourth sky, its name is Arfaloun, and it is upon the colour of silver. And the fifth sky, its name is Hayoun, and it is upon the colour of gold. And the sixth sky, its name is Arous, and it is of green rubies (colour). And the seventh sky, its name is Ajma’a, and it is of white pearl (colour)’’.[13]

VERSES 165 – 167

وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ ۗ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ {165}

And from the people there are ones who take rivals besides Allah. They are loving them like the love for Allah; and those who are believing are more intense in love for Allah; and if they could see, those who are being unjust, when they would be seeing the Punishment, that the Strength is for Allah in its entirety, and that Allah is Severe of the Punishment [2:165] 

إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ {166}

When those who were followed shall disavow from those who followed (them), and they see the Punishment, and the reasons are cut off with them [2:166]

وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ ۖ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ {167}

And those who followed shall say: ‘If only there was a return for us, we would disavow from them just as they are disavowing from us. Like that, Allah will Show their deeds to them as regrets upon them, and they will not be exiting from the Fire [2:167]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَمَّا آمَنَ الْمُؤْمِنُونَ، وَ قَبِلَ وَلَايَةَ مُحَمَّدٍ وَ عَلِيٍّ ع الْعَاقِلُونَ، وَ صَدَّ عَنْهَا الْمُعَانِدُونَ‏ وَ مِنَ النَّاسِ‏ يَا مُحَمَّدُ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً أَعْدَاءً يَجْعَلُونَهُمْ لِلَّهِ أَمْثَالًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ‏ يُحِبُّونَ تِلْكَ الْأَنْدَادَ مِنَ الْأَصْنَامِ كَحُبِّهِمْ لِلَّهِ‏ وَ الَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ‏ مِنْ هَؤُلَاءِ الْمُتَّخِذِينَ الْأَنْدَادَ مَعَ اللَّهِ، لِأَنَّ الْمُؤْمِنِينَ يَرَوْنَ الرُّبُوبِيَّةَ لِلَّهِ وَحْدَهُ لَا يُشْرِكُونَ [بِهِ‏]

The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said when the Momineen expressed belief and accepted the Wilayah of Muhammad^-saww and Ali^-asws, the intellectuals, and the enemies blocked from, And from the people – O Muhammad^-saww – there are ones who take rivals besides Allah – enemies, making the out to be resemblances of Allah^-azwj, They are loving them like the love for Allah – they are loving those rivals from the idols, like their love for Allah^-azwj, and those who are believing are more intense in love for Allah – than those takers of the rivals (objects of worship) with Allah^-azwj, because the Momineen are seeing the Lordship of Allah^-azwj Alone, not associating with Him^-azwj.

ثُمَّ قَالَ: يَا مُحَمَّدُ وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا بِاتِّخَاذِ الْأَصْنَامِ أَنْدَاداً- وَ اتِّخَاذِ الْكُفَّارِ وَ الْفُجَّارِ أَمْثَالًا لِمُحَمَّدٍ وَ عَلِيٍّ ع‏ إِذْ يَرَوْنَ الْعَذابَ‏ حِينَ يَرَوْنَ الْعَذَابَ الْوَاقِعَ بِهِمْ- لِكُفْرِهِمْ وَ عِنَادِهِمْ‏ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً يَعْلَمُونَ أَنَّ الْقُوَّةَ لِلَّهِ يُعَذِّبُ مَنْ يَشَاءُ، وَ يُكْرِمُ مَنْ يَشَاءُ، لَا قُوَّةَ لِلْكُفَّارِ يَمْتَنِعُونَ بِهَا مِنْ عَذَابِهِ‏ وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ‏ وَ يَعْلَمُونَ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ‏ لِمَنِ اتَّخَذَ الْأَنْدَادَ مَعَ اللَّهِ

Then He^-azwj Said: ‘O Muhammad^-saww! and if they could see, those who are being unjust, by the taking of the rivals (objects of worship), and the taking of the Kafirs and the immorals ones, resemblances to Muhammad^-saww and Ali^-asws, when they would be seeing the Punishment – when they would be seeing the Punishment occurring with them due to their Kufr and their enmity, that the Strength is for Allah in its entirety – they would be knowing that the Strength is for Allah^-azwj. He^-azwj can Punish whoever He^-azwj so Desires to, and He^-azwj can Honour whoever He^-azwj so Desires to, there is no strength for the Kafirs they can be preventing with it from His^-azwj Punishment, and that Allah is Severe of the Punishment [2:165], and they would be knowing that Allah^-azwj is Severe of the Punishment to the one who takes rivals (objects of worship) with Allah^-azwj.   

ثُمَّ قَالَ: إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا لَوْ رَأَى هَؤُلَاءِ الْكُفَّارُ الَّذِينَ اتَّخَذُوا الْأَنْدَادَ حِينَ تَبَرَّأَ الَّذِينَ اتُّبِعُوا الرُّؤَسَاءُ مِنَ الَّذِينَ اتَّبَعُوا الرَّعَايَا وَ الْأَتْبَاعَ‏ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ‏ فَنِيَتْ حِيَلُهُمْ، وَ لَا يَقْدِرُونَ عَلَى النَّجَاةِ مِنْ عَذَابِ اللَّهِ بِشَيْ‏ءٍ

Then He^-azwj Said: When those who were followed shall disavow – if they see, those Kafirs who were taking rivals (objects of worship), when the chiefs they followed, (start) disavowing, from those who followed (them) – the citizens and the followers, and the reasons are cut off with them – and their gimmicks perish, and they are not able upon the salvation from the Punishment of Allah^-azwj by anything.

وَ قالَ الَّذِينَ اتَّبَعُوا الْأَتْبَاعُ‏ لَوْ أَنَّ لَنا كَرَّةً يَتَمَنَّوْنَ لَوْ كَانَ لَهُمْ كَرَّةٌ: رَجْعَةٌ إِلَى الدُّنْيَا فَنَتَبَرَّأَ مِنْهُمْ‏ هُنَاكَ‏ كَما تَبَرَّؤُا مِنَّا هَاهُنَا

And those who followed shall say: – i.e. the followers, ‘If only there was a return for us – they would be wishing, if only these was a return for them, a return to the world, we would disavow from them – over there (in the world), just as they are disavowing from us – over here (in the Day of Judgment).

قَالَ اللَّهُ عَزَّ وَ جَلَّ: كَذلِكَ‏ [كَمَا] تَبَرَّأَ بَعْضُهُمْ مِنْ بَعْضٍ‏ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ‏ وَ ذَلِكَ أَنَّهُمْ عَمِلُوا فِي الدُّنْيَا لِغَيْرِ اللَّهِ، فَيَرَوْنَ أَعْمَالَ غَيْرِهِمُ الَّتِي كَانَتْ لِلَّهِ- قَدْ عَظَّمَ اللَّهُ ثَوَابَ أَهْلِهَا، وَ رَأَوْا أَعْمَالَ أَنْفُسِهِمْ لَا ثَوَابَ لَهَا إِذْ كَانَتْ لِغَيْرِ اللَّهِ، أَوْ كَانَتْ عَلَى غَيْرِ الْوَجْهِ الَّذِي أَمَرَ اللَّهُ بِهِ

Allah^-azwj Mighty and Majestic Says: Like that – just as they are disavowing from each other, Allah will Show their deeds to them as regrets upon them – and that is because they worked in the world for other than Allah^-azwj, so they are seeing the deeds of others which were for the Sake of Allah^-azwj, Allah^-azwj having Magnified the Rewards for its performers, and they would be seeing their own deeds as having not Rewards for it, when they were for other than Allah^-azwj, or their being upon an aspect other than what Allah^-azwj had Commanded with.

قَالَ اللَّهُ تَعَالَى‏ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ كَانَ عَذَابُهُمْ سَرْمَداً دَائِماً، وَ كَانَتْ ذُنُوبُهُمْ كُفْراً، لَا تَلْحَقُهُمْ شَفَاعَةُ نَبِيٍّ، وَ لَا وَصِيٍّ، وَ لَا خَيِّرٍ مِنْ خِيَارِ شِيعَتِهِمْ‏

Allah^-azwj the Exalted Said: and they will not be exiting from the Fire [2:167] – their Punishment would be perpetual, constant, and their sins were Kufr, not availing them of a intercession of a Prophet^-as, nor a successor^-as, nor a good one from the good ones of their^-as Shias.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص‏ مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ زَالَ عَنْ وَلَايَتِنَا، وَ خَالَفَ طَرِيقَتَنَا، وَ سَمَّى غَيْرَنَا بِأَسْمَائِنَا وَ أَسْمَاءِ خِيَارِ أَهْلِنَا- الَّذِي اخْتَارَهُ اللَّهُ لِلْقُيَّامِ بِدِينِهِ وَ دُنْيَاهُ، وَ لَقَّبَهُ بِأَلْقَابِنَا وَ هُوَ لِذَلِكَ يُلَقِّبُهُ مُعْتَقِداً، لَا يَحْمِلُهُ عَلَى ذَلِكَ تَقِيَّةُ خَوْفٍ، وَ لَا تَدْبِيرُ مَصْلَحَةِ دِينٍ، إِلَّا بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَانَ قَدِ اتَّخَذَهُ مِنْ دُونِ اللَّهِ وَلِيّاً، وَ حُشِرَ إِلَيْهِ الشَّيَاطِينُ الَّذِينَ كَانُوا يُغْوُونَهُ

Ali^-asws Bin Al-Husayn^-asws said: ‘Rasool Allah^-saww said: ‘There is none from a servant nor a maid who declines from our^-asws Wilayah, and opposes our^-asws ways, and names others with our^-asws names and the names of the best ones of our^-asws families whom Allah^-azwj has Chosen for the establishment of His^-azwj Religion, and entitle him with our^-asws titles, and he is a believer in entitling him for that, neither being carried upon that by dissimulation of fear, nor a plan for the betterment of Religion, except Allah^-azwj would Resurrect him on the Day of Judgment, and the ones who had taken him as a guardian from besides Allah^-azwj, and Assemble the Satans^-la towards him, those who used to stray him.

فَقَالَ [لَهُ‏]: يَا عَبْدِي أَ رَبّاً مَعِي، هَؤُلَاءِ كُنْتَ تَعْبُدُ وَ إِيَّاهُمْ كُنْتَ تَطْلُبُ فَمِنْهُمْ فَاطْلُبْ ثَوَابَ مَا كُنْتَ تَعْمَلُ، لَكَ مَعَهُمْ عِقَابُ أَجْرَائِكَ‏

He^-azwj would Say to him: “O My^-azwj servant! Are they Lords along with Me^-azwj, those whom you used to worship? And they are the ones whom you used to seek? So (now), seek the rewards from them for what you used to perform. The result of your recompense is with them”.

ثُمَّ يَأْمُرُ اللَّهُ تَعَالَى أَنْ يُحْشَرَ الشِّيعَةُ الْمُوَالُونَ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع مِمَّنْ كَانَ فِي تَقِيَّةٍ لَا يُظْهِرُ مَا يَعْتَقِدُهُ، وَ مِمَّنْ لَمْ يَكُنْ عَلَيْهِ تَقِيَّةٌ، وَ كَانَ يُظْهِرُ مَا يَعْتَقِدُهُ

Then Allah^-azwj the Exalted would Command and Assemble the Shias, the loyalists of Muhammad^-saww, and Ali^-asws, and their^-asws Progeny^-asws, from the ones who were in dissimulation, not (being able to) display what they believed it, and from the ones who did not happen to have dissimulation upon him, and he could display what he believed in.

فَيَقُولُ اللَّهُ تَعَالَى: انْظُرُوا حَسَنَاتِ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ فَضَاعِفُوهَا. قَالَ: فَيُضَاعِفُونَ‏ حَسَنَاتِهِمْ أَضْعَافاً مُضَاعَفَةً. ثُمَّ يَقُولُ اللَّهُ تَعَالَى: انْظُرُوا ذُنُوبَ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ. فَيَنْظُرُونَ: فَمِنْهُمْ مَنْ قَلَّتْ ذُنُوبُهُ- فَكَانَتْ مَغْمُورَةً فِي طَاعَاتِهِ، فَهَؤُلَاءِ السُّعَدَاءُ مَعَ الْأَوْلِيَاءِ وَ الْأَصْفِيَاءِ

Allah^-azwj the Exalted would be Saying: “Look at the good deeds of the Shias of Muhammad^-saww and Ali^-asws, and multiply these!” So they would be multiplying their good deeds with multiples and multiples (manifold). Then Allah^-azwj the Exalted would be Saying: “Look at the sins of the Shias of Muhammad^-saww and Ali^-asws!’. So they would be looking – so the Blessed one would be the one with a few sins as he used to be immersed in His^-azwj obedience, and they are the fortunate ones, the friends, and the elites.

وَ مِنْهُمْ مَنْ كَثُرَتْ ذُنُوبُهُ وَ عَظُمَتْ، فَيَقُولُ اللَّهُ تَعَالَى: قَدِّمُوا الَّذِينَ كَانُوا لَا تَقِيَّةَ عَلَيْهِمْ- مِنْ أَوْلِيَاءِ مُحَمَّدٍ وَ عَلِيٍّ، فَيُقَدَّمُونَ

And from them would be one of numerous sins and grave ones. So Allah^-azwj would be Saying: “Bring forward those who had no dissimulation upon them, from the friends of Muhammad^-saww and Ali^-asws!” So they would be brought forward.

فَيَقُولُ اللَّهُ تَعَالَى: انْظُرُوا حَسَنَاتِ عِبَادِي هَؤُلَاءِ النُّصَّابِ الَّذِينَ اتَّخَذُوا الْأَنْدَادَ مِنْ دُونِ مُحَمَّدٍ وَ عَلِيٍّ وَ مِنْ دُونِ خُلَفَائِهِمْ، فَاجْعَلُوهَا لِهَؤُلَاءِ الْمُؤْمِنِينَ، لِمَا كَانَ‏ مِنِ اغْتِيَابِهِمْ‏ لَهُمْ بِوَقِيعَتِهِمْ فِيهِمْ، وَ قَصْدِهِمْ إِلَى أَذَاهُمْ فَيَفْعَلُونَ ذَلِكَ، فَتَصِيرُ حَسَنَاتُ النَّوَاصِبِ لِشِيعَتِنَا الَّذِينَ لَمْ يَكُنْ عَلَيْهِمْ تَقِيَّةٌ

Then Allah^-azwj the Exalted will be Saying: “Look at the good deeds of My^-azwj servants, these Nasibis, those who were taking rivals from besides Muhammad^-saww and Ali^-asws, from others as their Caliphs, so Make these (good deeds) to be for these Momineen, due to what was from their backbiting and their ploys regarding them, and their aiming to hurt them, so they were doing that!”. Thus the good deeds of the Nasibis would come to be for our^-asws Shias, who did not happen to have dissimulation upon them.

ثُمَّ يَقُولُ: انْظُرُوا إِلَى سَيِّئَاتِ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ، فَإِنْ بَقِيَتْ لَهُمْ عَلَى هَؤُلَاءِ النُّصَّابِ بِوَقِيعَتِهِمْ فِيهِمْ زِيَادَاتٌ، فَاحْمِلُوا عَلَى أُولَئِكَ النُّصَّابِ بِقَدْرِهَا مِنَ الذُّنُوبِ الَّتِي لِهَؤُلَاءِ الشِّيعَةِ. فَيُفْعَلُ ذَلِكَ

Then He^-azwj will be Saying: “Look at the sins of the Shias of Muhammad^-saww and Ali^-asws, so if there remains  (any sins) for them, Bring those Nasibis who were plotting regarding them increasingly, and load upon those Nasibis in accordance of the sins which are for these Shias!’. So they would do that.

ثُمَّ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ: ائْتُوا بِالشِّيعَةِ الْمُتَّقِينَ لِخَوْفِ الْأَعْدَاءِ، فَافْعَلُوا فِي حَسَنَاتِهِمْ وَ سَيِّئَاتِهِمْ، وَ حَسَنَاتِ هَؤُلَاءِ النُّصَّابِ وَ سَيِّئَاتِهِمْ مَا فَعَلْتُمْ بِالْأَوَّلِينَ

Then Allah^-azwj Mighty and Majestic would be Saying: “Bring the Shias who used to fear the enemies, and deal with their good deeds and evil deeds, and the good deeds of those Nasibis and their evil deeds, what you did with the earlier ones!’.

فَيَقُولُ النَّوَاصِبُ: يَا رَبَّنَا- هَؤُلَاءِ كَانُوا مَعَنَا فِي مَشَاهِدِنَا حَاضِرِينَ، وَ بِأَقَاوِيلِنَا قَائِلِينَ، وَ لِمَذَاهِبِنَا مُعْتَقِدِينَ! فَيُقَالُ: كَلَّا وَ اللَّهِ يَا أَيُّهَا النُّصَّابُ مَا كَانُوا لِمَذَاهِبِكُمْ مُعْتَقِدِينَ، بَلْ كَانُوا بِقُلُوبِهِمْ لَكُمْ إِلَى اللَّهِ مُخَالِفِينَ، وَ إِنْ كَانُوا بِأَقْوَالِكُمْ قَائِلِينَ، وَ بِأَعْمَالِكُمْ عَامِلِينَ لِلتَّقِيَّةِ مِنْكُمْ مَعَاشِرَ الْكَافِرِينَ، قَدِ اعْتَدَدْنَا لَهُمْ بِأَقَاوِيلِهِمْ وَ أَفَاعِيلِهِمُ- اعْتِدَادَنَا بِأَقَاوِيلِ الْمُطِيعِينَ وَ أَفَاعِيلِ الْمُحْسِنِينَ، إِذْ كَانُوا بِأَمْرِنَا عَامِلِينَ

The Nasibis would be saying, ‘O our Lord^-azwj! They used to be present with us in our gatherings, and they were saying with our words, and they believed in our doctrines!’. So it would be said: “Never! By Allah^-azwj, O you Nasibis! They were not believers in your doctrines, but their hearts were to Allah^-azwj, opposing to you, and even if they were saying with your words, and they were doing your deeds out of dissimulation from you, group of Kafirs! We^-azwj have counted these for them, by their statements and their deeds. We^-azwj have counted with the statements of the obedient ones and the deeds of the good doers, as they used to do these by Our^-azwj Command”.

قَالَ رَسُولُ اللَّهِ ص: فَعِنْدَ ذَلِكَ تَعْظُمُ حَسَرَاتُ النُّصَّابِ إِذَا رَأَوْا حَسَنَاتِهِمْ فِي مَوَازِينِ شِيعَتِنَا أَهْلَ الْبَيْتِ، وَ رَأَوْا سَيِّئَاتِ شِيعَتِنَا عَلَى ظُهُورِ مَعَاشِرِ النُّصَّابِ، وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ‏

Rasool Allah^-azwj said: ‘So, during that, the regrets of the Nasibis would be immense, when they see their good deeds in the scales of our^-asws Shias of the People^-asws of the Household, and (when) they see the evil deeds of our^-asws Shias upon the backs of the group of Nasibis, and these are His^-azwj Words, Mighty and Majestic Like that, Allah will Show their deeds to them as regrets upon them [2:167]’’.[14]

الشيخ المفيد في (أماليه): قال: حدثني أحمد بن محمد، عن أبيه محمد بن الحسن بن الوليد القمي، عن محمد بن الحسن الصفار، عن العباس بن معروف، عن علي بن مهزيار، عن القاسم بن عروة، عن رجل

Al Sheikh Al Mufeed in his Amaaly, said, ‘It was narrated to me by Ahmad Bin Muhammad, from his father Muhammad Bin Al Hassan Bin Al Waleed Al Qummy, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziyar, from Al Qasim Bin Urwat, from a man,

عن أحدهما (عليهما السلام)، في معنى قوله عز و جل: كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ. قال: «الرجل يكسب مالا فيحرم أن يعمل فيه خيرا فيموت، فيرثه غيره، فيعمل فيه عملا صالحا، فيرى الرجل ما كسب حسنات في ميزان غيره

From one of the two (5^th or the Imam^-asws) regarding the meaning of the Words of the Mighty and Majestic Like that, Allah will Show their deeds to them as regrets upon them [2:167]. He^-asws said: ‘The man earns wealth but deprives himself from doing good deeds with it, then he dies. So someone else inherits it, and he does righteous deeds with it, and he would see – the man who earned – what Rewards have been earned in the scale of someone else’’.[15]

العياشي: عن جابر، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ

Al-Ayyashi – from Jabir who said, ‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic And from the people there are ones who take rivals besides Allah. They love them like the love for Allah [2:165]. 

قال: فقال: «هم أولياء فلان و فلان و فلان، اتخذوهم أئمة من دون الإمام الذي جعله الله للناس إماما، فلذلك قال الله تبارك و تعالى: وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا- إلى قوله- مِنَ النَّارِ

He (the narrator) said, ‘So he^-asws said: ‘They are the friends of so and so, and so and so, and so and so. They (people) are taking them as Imams from besides the Imam^-asws whom Allah^-azwj Made as an Imam^-asws for the people. Thus, due to that, Allah^-azwj Blessed and High Said and if they could see, those who are being unjust, when they would be seeing the Punishment, that the Strength is for Allah in its entirety, and that Allah is Severe of the Punishment [2:165] When those who were followed shall disavow from those who followed (them), – up to His^-azwj Words from the Fire [2:167].

قال: ثم قال أبو جعفر (عليه السلام): «و الله- يا جابر- هم أئمة الظلم و أشياعهم

He (the narrator) said, ‘Then Aby Ja’far^-asws said: ‘By Allah^-azwj – O Jabir – They are the Imams of injustice and their adherents’’.[16]

عن زرارة و حمران و محمد بن مسلم، عن أبي جعفر و أبي عبد الله (عليهما السلام)، في قول الله: وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَ الَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ قالا: «هم آل محمد (صلى الله عليه و آله)

From Zarara and Hamraan and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws regarding the Words of Allah^-azwj And from the people there are ones who take rivals besides Allah. They love them like the love for Allah; and those who believe are more intense in love for Allah [2:165], both said: ‘They (those who believe) are the Progeny^-asws of Muhammad^-saww’.[17]

عن منصور بن حازم، قال: قلت لأبي عبد الله (عليه السلام): وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ؟ قال: أعداء علي (عليه السلام) هم المخلدون في النار أبد الآبدين، و دهر الداهرين

From Mansour Bin Haazim who said,

‘I said to Abu Abdullah^-asws, ‘and they will not be exiting from the Fire [2:167]?’ He^-asws said: ‘Enemies of Ali^-asws, they would be eternally in the Fire, for ever and ever, and for eons and eons’.[18]

يَقُولُ مُحَمَّدُ بْنُ أَبِي الْقَاسِمِ رَحِمَهُ اللَّهُ فِي الدَّارَيْنِ حَدَّثَنَا الشَّيْخُ الْفَقِيهُ الْمُفِيدُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ الْحَسَنِ الطُّوسِيُّ بِقِرَاءَتِي عَلَيْهِ فِي جُمَادَى الْأُولَى سَنَةَ إِحْدَى عَشْرَةَ وَ خَمْسِمِائَةٍ بِمَشْهَدِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ عَلَى ذُرِّيَّتِهِ قَالَ حَدَّثَنَا الشَّيْخُ السَّعِيدُ الْوَالِدُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الْحَسَنِ الطُّوسِيُّ رَضِيَ اللَّهُ عَنْهُمْ قَالَ أَخْبَرَنَا الشَّيْخُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ الْمَعْرُوفُ بِابْنِ الْمُعَلِّمِ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا الشَّيْخُ الْفَقِيهُ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ بَابَوَيْهِ قَالَ حَدَّثَنِي أَبِي رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبَانِ بْنِ عُثْمَانَ

(The compiler) Muhammad Bin Abu Al-Qasim, may Allah^-azwj have Mercy on him in the two houses (world and Hereafter) is saying, ‘It was Narrated to us Al-Sheykh Al-Faqeeh Al-Mufeed Abu Ali Al-Hassan Ibn Abu Ja’far Muhammad Bin Al-Hassan Al-Tusi during the month of Jamaadi Al-Awwal in the year five hundred and eleven at the location of our Master Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws may the Salawat of Allah^-azwj be upon him^-asws and his^-asws Progeny, from Al-Sheykh Al-Sa’eed Al-Waalid Abu Ja’far Muhammad Bin Al-Hassan Al-Tusi, from Al-Sheykh Abu Abdullah Muhammad Bin Muhammad Bin Al-No’man Al-Ma’rouf, from Al-Sheykh Al-Faqeeh Abu Ja’far Muhammad Bin Ali Bin Al-Husayn Bin Babuwayh, from his father, from Sa’ad Bin Abdullah, from Ayub Bin Nuh, from Safwaan Bin Yahya, from Aban Bin Usmaan,

عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ مِنْ بُطْنَانِ الْعَرْشِ أَيْنَ خَلِيفَةُ اللَّهِ فِي أَرْضِهِ فَيَقُومُ دَاوُدُ النَّبِيُّ ع فَيَأْتِي النِّدَاءُ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ لَسْنَا إِيَّاكَ أَرَدْنَا وَ إِنْ كُنْتَ لِلَّهِ خَلِيفَةً

(It has been narrated) from Abu Abdullah Ja’far Bin Muhammad^-asws having said: ‘When it will be the Day of Judgment, a Caller will Call out from the interior of the Throne: ‘Where is the Caliph of Allah^-azwj in His^-azwj earth?’ So Prophet Dawood^-as will stand up. But a Call will come from Allah^-azwj Mighty and Majestic: ‘We^-azwj did not Intend it to be you^-as, and (although) you^-as were a Caliph of Allah^-azwj’’.

ثُمَّ يُنَادِي ثَانِيَةً أَيْنَ خَلِيفَةُ اللَّهِ فِي أَرْضِهِ فَيَقُومُ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَيَأْتِي النِّدَاءُ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ يَا مَعْشَرَ الْخَلَائِقِ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ خَلِيفَةُ اللَّهِ فِي أَرْضِهِ وَ حُجَّتُهُ عَلَى عِبَادِهِ فَمَنْ تَعَلَّقَ بِحَبْلِهِ فِي دَارِ الدُّنْيَا فَلْيَتَعَلَّقْ بِحَبْلِهِ فِي هَذَا الْيَوْمِ يَسْتَضِي‏ءُ بِنُورِهِ وَ لْيَتَّبِعْهُ إِلَى دَرَجَاتِ الْعُلَى مِنَ الْجِنَانِ

Then he would Call out for a second time: ‘Where is the Caliph of Allah^-azwj in His^-azwj earth?’ Amir Al-Momineen^-asws will stand up’. Then will be a Call from Allah^-azwj Mighty and Majestic: “O group of creatures! This is Ali^-asws Bin Abu Talib^-asws, Caliph of Allah^-azwj in His^-azwj earth, and His^-azwj Proof over His^-azwj servants. So, whoever attached himself to his^-asws rope in the house of the world should attach himself to his^-asws rope on this Day. He would be illuminated by his^-asws light and will follow him^-asws to the high levels of the Gardens”.

قَالَ فَيَقُومُ أُنَاسٌ قَدْ تَعَلَّقُوا بِحَبْلِهِ فِي دَارِ الدُّنْيَا فَيَتَّبِعُونَهُ إِلَى الْجَنَّةِ

He (Abu Abdullah^-asws said: ‘So the people would arise, those who had attached themselves to his^-asws rope in the house of the world. They will follow him^-asws to the Paradise’.

ثُمَّ يَأْتِي النِّدَاءُ مِنْ قِبَلِ اللَّهِ جَلَّ جَلَالُهُ أَلَا مَنِ ائْتَمَّ بِإِمَامٍ فِي دَارِ الدُّنْيَا فَلْيَتَّبِعْهُ إِلَى حَيْثُ يَذْهَبُ بِهِ فَحِينَئِذٍ يَتَبَرَّأُ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَ رَأَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ وَ قالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَما تَبَرَّؤُا مِنَّا كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ

Then a Call will come from Allah^-azwj Mighty and Majestic: ‘Indeed! The one who followed an Imam in the house of the world, so he should follow him to wherever he goes, with him. “[2:166] When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder [2:167] And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us (today). Thus will Allah Show them their deeds to be of intense regret to them, and they shall not come forth from the Fire”.[19]

أَحْمَدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ قَالَ هُوَ الرَّجُلُ يَدَعُ مَالَهُ لَا يُنْفِقُهُ فِي طَاعَةِ اللَّهِ بُخْلًا ثُمَّ يَمُوتُ فَيَدَعُهُ لِمَنْ يَعْمَلُ فِيهِ بِطَاعَةِ اللَّهِ أَوْ فِي مَعْصِيَةِ اللَّهِ فَإِنْ عَمِلَ بِهِ فِي طَاعَةِ اللَّهِ رَآهُ فِي مِيزَانِ غَيْرِهِ فَرَآهُ حَسْرَةً وَ قَدْ كَانَ الْمَالُ لَهُ وَ إِنْ كَانَ عَمِلَ بِهِ فِي مَعْصِيَةِ اللَّهِ قَوَّاهُ بِذَلِكَ الْمَالِ حَتَّى عَمِلَ بِهِ فِي مَعْصِيَةِ اللَّهِ عَزَّ وَ جَلَّ

Ahmad Bin Abu Abdullah, from Usman Bin Isa, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [2:167] Thus will Allah Show them their deeds to be intense regret to them. He^-asws said: ‘He is the man who keeps his wealth and does not spend it in obedience to Allah^-azwj out of stinginess, then he dies leaving it for the one who works with it either in obedience to Allah^-azwj or in disobedience to Allah^-azwj. So if he were to work with it in obedience to Allah^-azwj, he would see it to be in the Scale of someone else, so he would experience regret, and the wealth was once his; but if he (the inheritor) If it is spent in disobedience of Allah, he is the one who enabled the spender through that property to disobey Allah, the Most Majestic, the Most Glorious.’.[20]

VERSES 168 & 169

يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ {168}

O you people! Eat from what is in the earth, lawful, good, and do not follow the footsteps of Satan; he, for you all, is a Clarified enemy [2:168]

إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ {169}

But rather, he is instructing you with the evil and the immoralities, and that you should be saying against Allah what you do not know [2:169]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: يا أَيُّهَا النَّاسُ- كُلُوا مِمَّا فِي‏ الْأَرْضِ‏ مِنْ أَنْوَاعِ ثِمَارِهَا وَ أَطْعِمَتِهَا حَلالًا طَيِّباً لَكُمْ- إِذَا أَطَعْتُمْ رَبَّكُمْ فِي تَعْظِيمِ مَنْ عَظَّمَهُ، وَ الِاسْتِخْفَافِ بِمَنْ أَهَانَهُ وَ صَغَّرَهُ‏

The Imam (Hassan Al Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said: O you people! Eat from what is in the earth – from the varieties of its fruits and its foods, lawful, good – for you all when your Lord^-azwj Feeds you, in reverence of the one He^-azwj Magnifies, and taking lightly with the one He^-azwj Humiliates and Belittles.

وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ‏ مَا يَخْطُو بِكُمْ إِلَيْهِ، وَ يَغُرُّكُمْ بِهِ مِنْ مُخَالَفَةِ مَنْ جَعَلَهُ اللَّهُ رَسُولًا- أَفْضَلَ الْمُرْسَلِينَ، وَ أَمَرَهُ بِنَصْبِ مَنْ جَعَلَهُ اللَّهُ أَفْضَلَ الْوَصِيِّينَ، وَ سَائِرِ مَنْ جَعَلَ خُلَفَاءَهُ وَ أَوْلِيَاءَهُ

And do not follow the footsteps of Satan – what he^-la laid out for you leading to him^-la, and deceiving you with it to oppose the one whom Allah^-azwj Made him^-saww as a Rasool^-saww as being the most superior of the Mursils, and Commanded him^-saww to appoint the one whom Allah^-azwj Made him^-asws as the most superior of the successors^-asws, and the rest of His^-azwj Caliphs and His^-azwj Guardians^-asws.

إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ‏ يُبِينُ لَكُمُ الْعَدَاوَةَ، وَ يَأْمُرُكُمْ إِلَى مُخَالَفَةِ أَفْضَلِ النَّبِيِّينَ وَ مُعَانَدَةِ أَشْرَفِ الْوَصِيِّينَ

He, for you all, is a Clarified enemy [2:168] – his^-la enmity having been explained to you, and he^-la is instructing you to oppose the most superior of the Prophets^-as and to be inimical to the noblest of the successors^-asws.

إِنَّما يَأْمُرُكُمْ‏ الشَّيْطَانُ‏ بِالسُّوءِ بِسُوءِ الْمَذْهَبِ وَ الِاعْتِقَادِ فِي خَيْرِ خَلْقِ اللَّهِ [مُحَمَّدٍ رَسُولِ اللَّهِ‏] وَ جُحُودِ وَلَايَةِ أَفْضَلِ أَوْلِيَاءِ اللَّهِ بَعْدَ مُحَمَّدٍ رَسُولِ اللَّهِ ص‏ وَ أَنْ تَقُولُوا عَلَى اللَّهِ ما لا تَعْلَمُونَ‏ بِإِمَامَةِ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ فِي الْإِمَامَةِ حَظّاً، وَ مَنْ جَعَلَهُ مِنْ أَرَاذِلِ أَعْدَائِهِ وَ أَعْظَمِهِمْ كُفْراً [بِهِ‏]

But rather, he is instructing you – the Satan^-la, with the evil – with the evil doctrine and the beliefs with regards to the best of the creatures of Allah^-azwj – Muhammad^-saww Rasool^-saww of Allah^-azwj – and to reject the Wilayah of the most superior of the Guardians^-asws of Allah^-azwj after Muhammad^-saww, Rasool^-saww of Allah^-azwj, and that you should be saying against Allah what you are not knowing [2:169] – with the imamate of the one whom Allah^-azwj did not Make a share to be for him in the Imamate, and the one whom Allah^-azwj Made to be the most despicable of His^-azwj enemies and the greatest of them in Kufr with Him^-azwj.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص‏ فُضِّلْتُ عَلَى الْخَلْقِ أَجْمَعِينَ، وَ شُرِّفْتُ عَلَى جَمِيعِ النَّبِيِّينَ، وَ اخْتُصِصْتُ بِالْقُرْآنِ الْعَظِيمِ، وَ أُكْرِمْتُ بِعَلِيٍّ سَيِّدِ الْوَصِيِّينَ، وَ عُظِّمْتُ بِشِيعَتِهِ خَيْرِ شِيعَةِ النَّبِيِّينَ وَ الْوَصِيِّينَ

Ali^-asws Bin Al-Husayn^-asws said: ‘Rasool Allah^-saww said: ‘I^-saww have been Preferred over the entirety of the creatures, and Ennobled upon the entirety of the Prophets^-as, and Particularised with the Magnificent Quran, and Honoured with Ali^-asws as the Chief of the successors^-as, and Dignified with his^-asws Shias as being the best of the Shias of the Prophets^-as and the successors^-as.

وَ قِيلَ لِي: يَا مُحَمَّدُ قَابِلْ نَعْمَائِي عَلَيْكَ بِالشُّكْرِ الْمُمْتَرِي‏ لِلْمَزِيدِ. فَقُلْتُ: يَا رَبِّي وَ مَا أَفْضَلُ مَا أَشْكُرُكَ بِهِ فَقَالَ لِي: يَا مُحَمَّدُ أَفْضَلُ ذَلِكَ بَثُّكَ‏ فَضْلَ أَخِيكَ عَلِيٍّ وَ بَعْثُكَ‏ سَائِرَ عِبَادِي عَلَى تَعْظِيمِهِ وَ تَعْظِيمِ شِيعَتِهِ

And He^-azwj Said to me^-saww: “O Muhammad^-saww! Speak of My^-azwj Bounties upon you^-saww with the thankfulness continuously, for the increase”. So I^-saww said: ‘O my^-saww Lord^-azwj! And what is the most superior of what I^-saww can thank You^-azwj with?’ He^-azwj Said to me^-saww: ‘O Muhammad^-saww! The most superior of that is your^-saww brother Ali^-asws, and Sent you^-saww to the rest of My^-azwj servants upon revering him^-asws and reverence of his^-asws Shias.

وَ أَمْرُكَ إِيَّاهُمْ أَنْ لَا يَتَوَادُّوا إِلَّا فِيَّ، وَ لَا يَتَبَاغَضُوا إِلَّا فِيَّ، وَ لَا يُوَالُوا وَ لَا يُعَادُوا إِلَّا فِيَّ، وَ أَنْ يَنْصِبُوا الْحَرْبَ لِإِبْلِيسَ وَ عُتَاةِ مَرَدَتِهِ الدَّاعِينَ إِلَى مُخَالَفَتِي- وَ أَنْ يَجْعَلُوا جُنَّتَهُمْ‏ مِنْهُمُ الْعَدَاوَةَ لِأَعْدَاءِ مُحَمَّدٍ وَ عَلِيٍّ، وَ أَنْ يَجْعَلُوا أَفْضَلَ سِلَاحِهِمْ عَلَى إِبْلِيسَ وَ جُنُودِهِ- تَفْضِيلَ مُحَمَّدٍ عَلَى جَمِيعِ النَّبِيِّينَ، وَ تَفْضِيلَ عَلِيٍّ عَلَى سَائِرِ أُمَّتِهِ أَجْمَعِينَ، وَ اعْتِقَادَهُمْ بِأَنَّهُ الصَّادِقُ لَا يَكْذِبُ، وَ الْحَكِيمُ لَا يَجْهَلُ، وَ الْمُصِيبُ لَا يَغْفُلُ

And for you^-saww to order them not to be inimical except for My^-azwj Sake, nor to hate each other except for My^-azwj Sake, nor to be friends or enemies except for My^-azwj Sake, and that they should be establishing the war against Iblees^-la and the hardened ones of his^-la renegades, the callers to opposing Me^-azwj, and that they should be making their shield from them, the enmity to the enemies of Muhammad^-saww and Ali^-asws, and that they should make the best of their weapons against Iblees^-la and his^-la armies, the preferring of Muhammad^-saww over the entirety of the Prophets^-as, and the preference of Ali^-asws over the rest of his^-saww community in their entirety, and their beliefs that he^-saww is the truthful not a liar, and the wise not an ignorant ones, and the correct not being heedless’.

وَ الَّذِي بِمَحَبَّتِهِ تَثْقُلُ مَوَازِينُ الْمُؤْمِنِينَ، وَ بِمُخَالَفَتِهِ تَخِفُّ مَوَازِينُ النَّاصِبِينَ، فَإِذَا هُمْ فَعَلُوا ذَلِكَ كَانَ إِبْلِيسُ وَ جُنُودُهُ الْمَرَدَةُ- أَخْسَأَ الْمَهْزُومِينَ وَ أَضْعَفَ الضَّعِيفِينَ

And the one^-asws, by (having) his^-asws love, the scales of the Momineen would be heavier, and by (having) his^-asws hatred, the scales of the Nasibis would be light. So when they would be doing that, Iblees^-la and his^-la armies of despicable renegades would be vanquished and be the weakest of the weak’’.[21]

الشيخ في (التهذيب): بإسناده عن الحسن بن محبوب، عن أبي خالد الكوفي، رفعه

Al Sheykh in Al Tahzeeb, by his chain from Al Hassan Bin Mahboub, from Abu Khalid Al Kufy, raising it,

عن أبي جعفر (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): العبادة سبعون جزءا أفضلها طلب الحلال

Abu Ja’far^-asws has reported that Rasool Allah^-saww said: ‘The worship has seventy parts, and the most superior of it is the seeking of the Permissible (sustenance)’.[22]

THE FOOTSTEPS OF SATAN^-la

عن محمد بن مسلم

From Muhammad Bin Muslim who said,

قال: سمعت أبا جعفر (عليه السلام) يقول: «لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ- قال- كل يمين بغير الله فهي من خطوات الشيطان

‘I heard Abu Ja’far^-asws saying: ‘and do not follow the footsteps of Satan [2:168] – He^-asws said: ‘Every oath taken without Allah^-azwj, so it is from the footsteps of the Satan^-la’.[23]

و عنه: بإسناده عن الحسين بن سعيد، عن القاسم بن محمد و فضالة، عن أبان بن عثمان، عن عبد الرحمن بن أبي عبد الله، قال: سألت أبا عبد الله (عليه السلام) عن رجل حلف أن ينحر ولده، قال: «ذلك من خطوات الشيطان

And from him, by his chain, from Al Hassan Bin Saeed, from Al Qasim Bin Muhammad and Fazalat, from Aban Bin Usman, from Abdul Rahman Bin Aby Abdullah who said,

I asked Abu Abdullah^-asws about a man who oathed that he would sacrifice his son. He^-asws said: ‘That is from the footsteps of Satan [2:168]’’.

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّ امْرَأَةً مِنْ آلِ الْمُخْتَارِ حَلَفَتْ عَلَى أُخْتِهَا أَوْ ذَاتِ قَرَابَةٍ لَهَا فَقَالَتْ ادْنِي يَا فُلَانَةُ فَكُلِي مَعِي فَقَالَتْ لَا فَحَلَفَتْ وَ جَعَلَتْ عَلَيْهَا الْمَشْيَ إِلَى بَيْتِ اللَّهِ وَ عِتْقَ مَا تَمْلِكُ وَ أَلَّا يُظِلَّهَا وَ إِيَّاهَا سَقْفُ بَيْتٍ وَ لَا تَأْكُلَ مَعَهَا عَلَى خِوَانٍ أَبَداً فَقَالَتِ الْأُخْرَى مِثْلَ ذَلِكَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from safwan, from Al A’ala, from Muhammad Bin Muslim,

‘A woman from the progeny of Al-Mukhtar swore an oath upon her sister or a relative of hers, she said, ‘Come closer and eat with me’. So she said, ‘No’. So she swore and made it upon herself the walking to the House of Allah^-azwj, and free what she owned (slaves), and she would never shade herself and her under the roof of one house, nor eat with her upon a table, ever’. The other one said similar to that.

فَحَمَلَ عُمَرُ بْنُ حَنْظَلَةَ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) مَقَالَتَهُمَا فَقَالَ أَنَا قَاضٍ فِي ذَا قُلْ لَهَا فَلْتَأْكُلْ وَ لْيُظِلَّهَا وَ إِيَّاهَا سَقْفُ بَيْتٍ وَ لَا تَمْشِيَ وَ لَا تُعْتِقَ وَ لْتَتَّقِ اللَّهَ رَبَّهَا وَ لَا تَعُدْ إِلَى ذَلِكَ فَإِنَّ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ

Umar Bin Hazala carried both their speeches to Abu Ja’far^-asws. So he^-asws said: ‘I^-asws shall judge regarding that. Say to her, ‘Let her eat, and let her be shaded, and her under the roof of one house, and neither to walk (to the Kaaba), nor free a slave, and let her fear Allah^-azwj her Lord^-azwj, and not to exceed to that, for this is from the footsteps of Satan [2:168]’.[24]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي رَجُلٍ حَلَفَ بِيَمِينٍ أَنْ لَا يَتَكَلَّمَ ذَا قَرَابَةٍ لَهُ قَالَ لَيْسَ بِشَيْ‏ءٍ فَلْيُكَلِّمِ الَّذِي حَلَفَ عَلَيْهِ وَ قَالَ كُلُّ يَمِينٍ لَا يُرَادُ بِهَا وَجْهُ اللَّهِ عَزَّ وَ جَلَّ فَلَيْسَ بِشَيْ‏ءٍ فِي طَلَاقٍ أَوْ عِتْقٍ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said regarding a man who swore an oath that he would not speak to the relatives of his’. He^-asws said: ‘It is not with anything. So let him speak to the ones he had sworn against’. And he^-asws said: ‘Every oath, not intending by it the Face of Allah^-azwj Mighty and Majestic, so it is not with anything, regarding a divorce, or freeing a slave’.

قَالَ وَ سَأَلْتُهُ عَنِ امْرَأَةٍ جَعَلَتْ مَالَهَا هَدْياً لِبَيْتِ اللَّهِ إِنْ أَعَارَتْ مَتَاعَهَا لِفُلَانَةَ وَ فُلَانَةَ فَأَعَارَ بَعْضُ أَهْلِهَا بِغَيْرِ أَمْرِهَا قَالَ لَيْسَ عَلَيْهَا هَدْيٌ إِنَّمَا الْهَدْيُ مَا جُعِلَ لِلَّهِ هَدْياً لِلْكَعْبَةِ فَذَلِكَ الَّذِي يُوفَى بِهِ إِذَا جُعِلَ لِلَّهِ وَ مَا كَانَ مِنْ أَشْبَاهِ هَذَا فَلَيْسَ بِشَيْ‏ءٍ وَ لَا هَدْيَ لَا يُذْكَرُ فِيهِ اللَّهُ عَزَّ وَ جَلَّ

He (the narrator) said, ‘And I asked him^-asws about a woman who made her wealth to be a gift for the House of Allah^-azwj, if she lends her belongings to so and so, and so and so, so some of her family lend these without her instructions. He^-asws said: ‘There is no sacrifice upon her. But rather, the sacrifice is what she made for the sake of Allah^-azwj as a gift for the Kaaba. So that is what needs to be fulfilled with, when it is made for the Sake of Allah^-azwj; and whatever was resembling from this, so is not with anything, nor a sacrifice not mentioning Allah^-azwj Mighty and Majestic in it’.

وَ سُئِلَ عَنِ الرَّجُلِ يَقُولُ عَلَيَّ أَلْفُ بَدَنَةٍ وَ هُوَ مُحْرِمٌ بِأَلْفِ حَجَّةٍ قَالَ ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ

And I asked him^-asws about the man saying, ‘Upon me are a thousand camels (to sacrifice)’, and he is in Ihraam, ‘along with a thousand Hajj (to perform)’. He^-asws said: ‘That is from the footsteps of Satan [2:168]’.[25]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا حَلَفَ الرَّجُلُ عَلَى شَيْ‏ءٍ وَ الَّذِي حَلَفَ عَلَيْهِ إِتْيَانُهُ خَيْرٌ مِنْ تَرْكِهِ فَلْيَأْتِ الَّذِي هُوَ خَيْرٌ وَ لَا كَفَّارَةَ عَلَيْهِ وَ إِنَّمَا ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ

Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Abd Al Rahman Bin Abu Abdullah,

Abu Abdullah^-asws has said; ‘When the man swears an oath upon something, and that which has been sworn upon, doing it is better than leaving it, so let him do that which is better, and there would be no expiation upon him. But rather, that is from the footsteps of Satan [2:168]’.[26]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يُقْسِمُ عَلَى الرَّجُلِ فِي الطَّعَامِ لِيَأْكُلَ فَلَمْ يَطْعَمْ هَلْ عَلَيْهِ فِي ذَلِكَ الْكَفَّارَةُ وَ مَا الْيَمِينُ الَّتِي تَجِبُ فِيهَا الْكَفَّارَةُ فَقَالَ الْكَفَّارَةُ فِي الَّذِي يَحْلِفُ عَلَى الْمَتَاعِ أَنْ لَا يَبِيعَهُ وَ لَا يَشْتَرِيَهُ ثُمَّ يَبْدُو لَهُ فِيهِ فَيُكَفِّرُ عَنْ يَمِينِهِ وَ إِنْ حَلَفَ عَلَى شَيْ‏ءٍ وَ الَّذِي عَلَيْهِ إِتْيَانُهُ خَيْرٌ مِنْ تَرْكِهِ فَلْيَأْتِ الَّذِي هُوَ خَيْرٌ وَ لَا كَفَّارَةَ عَلَيْهِ إِنَّمَا ذَلِكَ مِنْ خُطُوَاتِ الشَّيْطَانِ

Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban Bin Usman, from Abdul Rahman Bin Abu Abdullah,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the man who swore upon the man regarding the food to let him eat, but he did not feed him. Is there the expiation upon him regarding that? And what is the oath in which the expiation is Obligated?’ So he^-asws said: ‘The expiation is in that which is sworn upon the chattels that he would not sell it, and not buy it, then he changes (his mind) regarding it, so he disbelieves in his oath; and if he swears upon something, and the doing of which is better than leaving it, so let him do that which is better, and there would be no expiation upon him. But rather, that is from the footsteps of Satan [2:168]’.[27]

VERSE 170

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۗ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ {170}

And when it is said to them, ‘Follow what Allah has Revealed!’, they are saying, ‘But, we follow what we found our fathers to be upon’, even though their fathers were neither understanding anything nor were they Guided [2:170]

قَالَ الْإِمَامُ ع‏ وَصَفَ اللَّهُ هَؤُلَاءِ الْمُتَّبِعِينَ لِخُطُوَاتِ الشَّيْطَانِ فَقَالَ‏ وَ إِذا قِيلَ لَهُمُ‏ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ فِي كِتَابِهِ مِنْ وَصْفِ مُحَمَّدٍ ص، وَ حِلْيَةِ عَلِيٍّ ع، وَ وَصْفِ فَضَائِلِهِ، وَ ذِكْرِ مَنَاقِبِهِ وَ إِلَى الرَّسُولِ، وَ تَعَالَوْا إِلَى الرَّسُولِ لِتَقْبَلُوا مِنْهُ مَا يَأْمُرُكُمْ بِهِ- قَالُوا: «حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا مِنَ الدِّينِ وَ الْمَذْهَبِ

The Imam^-asws said: ‘Allah^-azwj Described these followers of the footsteps of Satan^-la, so He^-azwj Said: And when it is said to them – Come to what Allah^-azwj Revealed in His^-azwj Book from the description of Muhammad^-saww and features of Ali^-asws, and Described his^-asws merits, and mentioned his^-asws good deeds, and (his^-asws good deeds) to the Rasool^-saww. And come to the Rasool^-saww to be accepting from him^-saww what he^-saww is ordering you with, they are saying, ‘It is sufficient what we found our fathers to be upon, from the religion and the doctrine’.

فَاقْتَدَوْا بِآبَائِهِمْ‏ فِي مُخَالَفَةِ رَسُولِ اللَّهِ ص وَ مُنَابَذَةِ عَلِيٍّ وَلِيِّ اللَّهِ، قَالَ اللَّهُ عَزَّ وَ جَلَّ: أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ‏ [لَا يَعْلَمُونَ‏] شَيْئاً وَ لا يَهْتَدُونَ‏ إِلَى شَيْ‏ءٍ مِنَ الصَّوَابِ‏

They were following their forefathers in the opposition of Rasool Allah^-saww and the deputyship of Ali^-asws, Guardian^-asws of Allah^-azwj. Allah^-azwj Mighty and Majestic Said even though their fathers were neither understanding– not knowing, anything nor were they Guided [2:170] – to anything from the correctness.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص‏ يَا عِبَادَ اللَّهِ اتَّبِعُوا أَخِي وَ وَصِيِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع بِأَمْرِ اللَّهِ، وَ لَا تَكُونُوا كَالَّذِينَ اتَّخَذُوا أَرْبَاباً مِنْ دُونِ اللَّهِ- تَقْلِيداً لِجُهَّالِ آبَائِهِمُ الْكَافِرِينَ بِاللَّهِ، فَإِنَّ الْمُقَلِّدَ دِينَهُ مِمَّنْ لَا يَعْلَمُ دِينَ اللَّهِ، يَبُوءُ بِغَضَبٍ مِنَ اللَّهِ، وَ يَكُونُ مِنْ أُسَرَاءِ إِبْلِيسَ لَعَنَهُ اللَّهُ

Ali^-asws Bin Al-Husayn^-asws said: ‘Rasool Allah^-saww said: ‘O servants of Allah^-azwj! Follow my^-saww brother, my^-saww successor Ali Bin Abu Talib^-asws by the Command of Allah^-azwj, and do not become like those who are taking lords from besides Allah^-azwj, in Taqleed of the ignorance of their forefathers, the disbelievers in Allah^-azwj, for the Muqallid (the emulator) in his religion is from the ones who does not know the Religion of Allah^-azwj, engulfed by the Wrath from Allah^-azwj, and becomes from the captives of Iblees^-la, may Allah^-azwj Curse him^-la’.

وَ اعْلَمُوا أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ أَخِي عَلِيّاً أَفْضَلَ زِينَةِ عِتْرَتِي، فَقَالَ [اللَّهُ‏]: مَنْ وَالاهُ وَ صَافَاهُ وَ وَالَى أَوْلِيَاءَهُ وَ عَادَى أَعْدَاءَهُ- جَعَلْتُهُ [مِنْ‏] أَفْضَلِ زِينَةِ جِنَانِي، وَ مِنْ أَشْرَفِ أَوْلِيَائِي وَ خُلَصَائِي

And know that Allah^-azwj Mighty and Majestic Made my^-saww brother Ali^-asws as the most superior of adornments of my^-saww family. So Allah^-azwj Said: “The one who befriends him^-asws, and shakes his^-asws hand, and befriends his^-asws friends, and is inimical to his^-asws enemies, I^-azwj shall Make him to be from the most superior of the adornments of My^-azwj Gardens, and from the noblest of My^-azwj friends and My^-azwj Purified ones”.

وَ مَنْ أَدْمَنَ‏ مَحَبَّتَنَا أَهْلَ الْبَيْتِ فَتَحَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِنَ الْجَنَّةِ ثَمَانِيَةَ أَبْوَابِهَا، وَ أَبَاحَهُ جَمِيعَهَا يَدْخُلُ مِمَّا شَاءَ مِنْهَا، وَ كُلُّ أَبْوَابِ الْجِنَانِ تُنَادِيهِ: يَا وَلِيَّ اللَّهِ أَ لَمْ تَدْخُلْنِي أَ لَمْ تَخُصَّنِي مِنْ بَيْنِنَا

And the one who is continuously upon our^-asws love of the People^-asws of the Household, Allah^-azwj Mighty and Majestic would Open for him eight gates of the Paradise, and Permit all of them for him. He can enter from whatever (gate) he so desires to, and each gate of the Gardens would be calling out to him: ‘O friend of Allah^-azwj! Will you not enter through me? Will you not specialise me from between us (gates)?’’.[28]

VERSE 171

وَمَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً ۚ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ {171}

And an example of those who are committing Kufr (disbelieving) is like an example of those who croak with what is not heard except for a call and a cry. (They are) deaf, dumb, blind, so they are not understanding [2:171]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ مَثَلُ الَّذِينَ كَفَرُوا فِي عِبَادَتِهِمْ لِلْأَصْنَامِ، وَ اتِّخَاذِهِمْ لِلْأَنْدَادِ- مِنْ دُونِ مُحَمَّدٍ وَ عَلِيٍّ [ص‏] كَمَثَلِ الَّذِي يَنْعِقُ بِما لا يَسْمَعُ‏ [يَصُوتُ بِمَا لَا يَسْمَعُ‏] إِلَّا دُعاءً وَ نِداءً لَا يَفْهَمُ مَا يُرَادُ مِنْهُ فَيُغِيثَ الْمُسْتَغِيثَ، وَ يُعِينَ مَنِ اسْتَعَانَهُ‏

The Imam (Hassan Al Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said: And an example of those who are committing Kufr (disbelieving) – during their worshipping of the idols, and their taking the rivals from besides Muhammad^-saww and Ali^-asws – Salawat be upon them^-asws both, is like an example of those who croak with what is not heard – making a sound with what is not heard, except for a call and a cry – it is not understood what is intended from it, so the helper would help the one seeking help, and assist the one seeking his assistance.

صُمٌّ بُكْمٌ عُمْيٌ‏ عَنِ الْهُدَى- فِي اتِّبَاعِهِمُ الْأَنْدَادَ مِنْ دُونِ اللَّهِ، وَ الْأَضْدَادَ لِأَوْلِيَاءِ اللَّهِ- الَّذِينَ سَمَّوْهُمْ بِأَسْمَاءِ خِيَارِ خَلَائِفِ اللَّهِ، وَ لَقَّبُوهُمْ بِأَلْقَابِ أَفَاضِلِ الْأَئِمَّةِ الَّذِينَ نَصَبَهُمُ اللَّهُ لِإِقَامَةِ دِينِ اللَّهِ‏ فَهُمْ لا يَعْقِلُونَ‏ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ

 (They are) deaf, dumb, blind – from the Guidance, with regards to their following the rivals from besides Allah^-azwj, and the opposites of the Guardians^-asws of Allah^-azwj, those He^-azwj Named them^-asws as the nest of the Caliphs of Allah^-azwj, and Entitled them with the titles of preferable Imams^-asws, those whom Allah^-azwj Appointed for the establishment of the Religion of Allah^-azwj, so they are not understanding – the Command of Allah^-azwj Mighty and Majestic.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: هَذَا فِي عُبَّادِ الْأَصْنَامِ، وَ فِي النُّصَّابِ لِأَهْلِ بَيْتِ مُحَمَّدٍ ص نَبِيِّ اللَّهِ، هُمْ أَتْبَاعُ إِبْلِيسَ وَ عُتَاةُ مَرَدَتِهِ، سَوْفَ يَصِيرُونَ إِلَى الْهَاوِيَةِ

Ali Bin Al-Husayn^-asws said: ‘This is regarding the worship of the idols, and regarding the Nasibi’s) hostility to the People^-asws of the Household of Muhammad^-saww, Prophet^-saww of Allah^-azwj. They (Nasibis) are the followers of Iblees^-la and the hardened ones of his^-la renegades. Soon they would be going to the Abyss.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص‏ تَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، فَإِنَّ مَنْ تَعَوَّذَ بِاللَّهِ مِنْهُ أَعَاذَهُ اللَّهُ [وَ تَعَوَّذُوا] مِنْ هَمَزَاتِهِ وَ نَفَخَاتِهِ وَ نَفَثَاتِهِ. أَ تَدْرُونَ مَا هِيَ أَمَّا هَمَزَاتُهُ: فَمَا يُلْقِيهِ فِي قُلُوبِكُمْ مِنْ بُغْضِنَا أَهْلَ الْبَيْتِ

Then Rasool Allah^-saww said: ‘Seek Refuge with Allah^-azwj from the Pelted Satan^-la, for the one who seeks Refuge with Allah^-azwj from him^-la, Allah^-azwj would Shelter him – and seek Refuge – from his^-la whispering suggestions, and his^-la blowing, and his^-la puffings. Do you know what it is? As for his^-la whispering suggestions, so it is what he^-la casts into your hearts from (having) our^-asws hatred, of the People^-asws of the Household.

قَالُوا: يَا رَسُولَ اللَّهِ وَ كَيْفَ نُبْغِضُكُمْ- بَعْدَ مَا عَرَفْنَا مَحَلَّكُمْ مِنَ اللَّهِ وَ مَنْزِلَتَكُمْ قَالَ ص: بِأَنْ تُبْغِضُوا أَوْلِيَاءَنَا وَ تُحِبُّوا أَعْدَاءَنَا، فَاسْتَعِيذُوا بِاللَّهِ مِنْ مَحَبَّةِ أَعْدَائِنَا وَ عَدَاوَةِ أَوْلِيَائِنَا، فَتَعَاذُوا مِنْ بُغْضِنَا وَ عَدَاوَتِنَا، فَإِنَّ مَنْ أَحَبَّ أَعْدَاءَنَا فَقَدْ عَادَانَا وَ نَحْنُ مِنْهُ بِرَاءٌ، وَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ بَرِي‏ءٌ

They said, ‘O Rasool Allah^-saww! And how can we have hatred for you^-asws all after you^-saww making us recognise your^-asws places from Allah^-azwj and your^-asws statuses?’. He^-saww said: ‘By your hating our^-asws friends and loving our^-asws enemies. Therefore, seek Refuge with Allah^-azwj from having the love of our^-asws enemies, and enmity of our^-asws friends. So seek Refuge from having our^-asws hatred and our^-asws enmity, for the one who loves our^-asws enemies, so he has been inimical to us^-asws, and we^-asws are disavowed from him, and Allah^-azwj Mighty and Majestic is Disavowed from him’’.[29]

محمد بن يعقوب: عن أبي عبد الله الأشعري، عن بعض أصحابنا، [رفعة] ، عن هشام بن الحكم، قال: قال لي أبو الحسن موسى بن جعفر (عليه السلام): «يا هشام، إن الله تبارك و تعالى بشر أهل العقل و الفهم في كتابه، فقال: فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ» الآية

Muhammad Bin Yaqoub, from Abu Abdullah Al Ashary, from one of our companions, raising it, from Hisham Bin Al Hakam who said,

Abu Al Hassan Musa Bin Ja’far^-asws said to me: ‘O Hisham! Allah^-azwj blessed and High Gave glad tidings to the people of intellect and the understanding, in His^-azwj Book, so He^-azwj Said: therefore give glad tidings to My servants [39:17] – the Verse.

و ذكر الحديث بطوله إلى أن قال: يَا هِشَامُ ثُمَّ ذَمَّ الَّذِينَ لَا يَعْقِلُونَ فَقَالَ وَ إِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ اللَّهُ قالُوا بَلْ نَتَّبِعُ ما أَلْفَيْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ شَيْئاً وَ لا يَهْتَدُونَ

O Hisham! Then He^-azwj Condemned those who are not using their intellects, so He^-azwj Said And when it is said to them, ‘Follow what Allah has Revealed!’, they are saying, ‘But, we follow what we found our fathers to be upon’, even though their fathers were neither understanding anything nor were they Guided [2:170]?.

وَ قَالَ وَ مَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِما لا يَسْمَعُ إِلَّا دُعاءً وَ نِداءً صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَعْقِلُونَ

And Said And an example of those who are committing Kufr (disbelieving) is like an example of those who croak with what is not heard except for a call and a cry. (They are) deaf, dumb, blind, so they are not understanding [2:171]’’.[30]

VERSES 172 & 173

يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ {172}

O you those who are believing! Eat from the good (things) what We Provided you (with), and give thanks to Allah if it is Him you are worshipping [2:172]

إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {173}

But rather, (it is) Prohibited upon you, the dead, and the blood, and flesh of the swine, and whatever is dedicated with for other than Allah. But the one who is desperate, without coveting nor transgressing, so there is no sin upon him. Surely Allah is Forgiving, Merciful [2:173]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: يا أَيُّهَا الَّذِينَ آمَنُوا بِتَوْحِيدِ اللَّهِ، وَ نُبُوَّةِ مُحَمَّدٍ ص رَسُولِ اللَّهِ وَ بِإِمَامَةِ عَلِيٍّ وَلِيِّ اللَّهِ: كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ اشْكُرُوا لِلَّهِ‏ عَلَى مَا رَزَقَكُمْ مِنْهَا بِالْمُقَامِ عَلَى وَلَايَةِ مُحَمَّدٍ وَ عَلِيٍّ

The Imam^-asws said: ‘Allah^-azwj Mighty and Majestic Said: O you those who are believing! – in the Tawheed (Oneness) of Allah^-azwj, and Prophet-hood of Muhammad^-saww, Rasool^-saww of Allah^-azwj, and in the Imamate of Ali^-asws, Guardian of Allah^-azwj, Eat from the good (things) what We Provided you (with), and give thanks to Allah – Upon what He^-azwj Provided you from it, with the staying upon the Wilayah of Muhammad^-saww and Ali^-asws.

لِيَقِيَكُمُ اللَّهُ تَعَالَى بِذَلِكَ شُرُورَ الشَّيَاطِينِ- الْمُتَمَرِّدَةِ عَلَى رَبِّهَا عَزَّ وَ جَلَّ، فَإِنَّكُمْ كُلَّمَا جَدَّدْتُمْ عَلَى أَنْفُسِكُمْ- وَلَايَةَ مُحَمَّدٍ وَ عَلِيٍّ ع تَجَدَّدُ عَلَى مَرَدَةِ الشَّيَاطِينِ لَعَائِنُ اللَّهِ، وَ أَعَاذَكُمُ اللَّهُ مِنْ نَفَخَاتِهِمْ وَ نَفَثَاتِهِمْ

Allah^-azwj the Exalted has Protected you all with that (from) the evils of Satans^-la, the renegades upon their^-la Lord^-azwj Mighty and Majestic. Therefore, everytime you all renew upon yourselves the Wilayah of Muhammad^-saww and Ali^-asws, you should renew upon the renegade Satans^-la, the Curses of Allah^-azwj, and Allah^-azwj will Shelter you from their^-la blowing and their^-la puffings.

فَلَمَّا قَالَهُ رَسُولُ اللَّهِ ص قِيلَ: يَا رَسُولَ اللَّهِ، وَ مَا نَفَخَاتُهُمْ قَالَ: هِيَ مَا يَنْفُخُونَ بِهِ عِنْدَ الْغَضَبِ فِي الْإِنْسَانِ- الَّذِي يَحْمِلُونَهُ عَلَى هَلَاكِهِ فِي دِينِهِ وَ دُنْيَاهُ، وَ قَدْ يَنْفُخُونَ فِي غَيْرِ حَالِ الْغَضَبِ بِمَا يَهْلِكُونَ بِهِ

When Rasool Allah^-saww said it, it was said, ‘O Rasool Allah^-saww! And what are their blowing?’. He^-saww said: ‘It is what they^-la are blowing with during the anger in the human being which carries him upon his destruction in his Religion and his world, and they^-la (also) have blown during other than the state of anger with what they^-la are destroying him with.

أَ تَدْرُونَ مَا أَشَدُّ مَا يَنْفُخُونَ بِهِ هُوَ مَا يَنْفُخُونَ بِأَنْ‏ يُوهِمُوهُ- أَنَّ أَحَداً مِنْ هَذِهِ الْأُمَّةِ فَاضِلٌ عَلَيْنَا، أَوْ عِدْلٌ لَنَا أَهْلَ الْبَيْتِ، كَلَّا- وَ اللَّهِ- بَلْ جَعَلَ اللَّهُ تَعَالَى مُحَمَّداً ص ثُمَّ آلَ مُحَمَّدٍ فَوْقَ جَمِيعِ هَذِهِ الْأُمَّةِ، كَمَا جَعَلَ اللَّهُ تَعَالَى السَّمَاءَ فَوْقَ الْأَرْضِ وَ كَمَا زَادَ نُورُ الشَّمْسِ وَ الْقَمَرِ عَلَى السُّهَا

Are you knowing what is the most intense of what they^-la are blowing with? It is what they^-la are blowing by worrying him that someone from this community is preferable over us^-asws, or equal to us^-asws, the People^-asws of the Household. Never! By Allah^-azwj! But Allah^-azwj the Exalted Made Muhammad^-saww, the Progeny^-asws of Muhammad^-saww to be above the entirety of this community, just as Allah^-azwj the Exalted Made the sky to be above the earth, and just as the light of the sun and the moon is more enhanced over the distant stars’.

قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا نَفَثَاتُهُ: فَأَنْ يَرَى أَحَدُكُمْ أَنَّ شَيْئاً بَعْدَ الْقُرْآنِ أَشْفَى لَهُ مِنْ ذِكْرِنَا أَهْلَ الْبَيْتِ وَ مِنَ الصَّلَاةِ عَلَيْنَا، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ ذِكْرَنَا أَهْلَ الْبَيْتِ شِفَاءً لِلصُّدُورِ، وَ جَعَلَ الصَّلَوَاتِ عَلَيْنَا مَاحِيَةً لِلْأَوْزَارِ وَ الذُّنُوبِ، وَ مُطَهِّرَةً مِنَ الْعُيُوبِ وَ مُضَاعِفَةً لِلْحَسَنَاتِ‏

Rasool Allah^-saww said: ‘And as for his^-la puffing – so if one of you views that there is something after the Quran as a healing for him than our^-asws mention of the People^-asws of the Household, and from the (sending of) Salawat upon us^-asws, for Allah^-azwj Mighty and Majestic Made our^-asws mention, the People^-asws of the Household, as a healing for the chests, and Made the Salawat upon us as a deletion of the burdens of the sins, and a cleansing from the faults, and a multiplication of the good deeds.

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ‏ [أَيْ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ‏] فَاشْكُرُوا نِعْمَةَ اللَّهِ بِطَاعَةِ مَنْ أَمَرَكُمْ بِطَاعَتِهِ- مِنْ مُحَمَّدٍ وَ عَلِيٍّ وَ خُلَفَائِهِمُ الطَّيِّبِينَ

The Imam^-asws said: ‘Allah^-azwj Mighty and Majestic Said if it is Him you are worshipping [2:172] – i.e. if it is Him^-azwj you are worshipping, then be thankful for the Bounties of Allah^-azwj by obeying the one He^-azwj Commanded with obeying him, from Muhammad^-saww and Ali^-asws, and their^-asws goodly Caliphs.

ثُمَّ قَالَ عَزَّ وَ جَلَّ: إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ الَّتِي مَاتَتْ حَتْفَ أَنْفِهَا بِلَا ذَبَاحَةٍ مِنْ حَيْثُ أَذِنَ اللَّهُ فِيهَا وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ أَنْ تَأْكُلُوهُ‏ وَ ما أُهِلَّ بِهِ لِغَيْرِ اللَّهِ‏ مَا ذُكِرَ اسْمُ غَيْرِ اللَّهِ عَلَيْهِ مِنَ الذَّبَائِحِ، وَ هِيَ الَّتِي يَتَقَرَّبُ بِهَا الْكُفَّارُ بِأَسَامِي أَنْدَادِهِمُ الَّتِي اتَّخَذُوهَا مِنْ دُونِ اللَّهِ

Then Allah^-azwj Mighty and Majestic Said: But rather, (it is) Prohibited upon you, the dead– which dies open-mouthed without having been slaughtered from where Allah^-azwj Permitted with regards to it, and the blood, and flesh of the swine – to be eating it, and whatever is dedicated with for other than Allah – what the name of other than Allah^-azwj is mentioned over it from the slaughtered, and it is which the Kafirs are drawing closer with by naming their rivals which they are taking to from besides Allah^-azwj.

ثُمَّ قَالَ عَزَّ وَ جَلَّ: فَمَنِ اضْطُرَّ إِلَى شَيْ‏ءٍ مِنْ هَذِهِ الْمُحَرَّمَاتِ‏ غَيْرَ باغٍ‏ وَ هُوَ غَيْرُ بَاغٍ- عِنْدَ الضَّرُورَةِ عَلَى إِمَامٍ هُدًى‏ وَ لا عادٍ وَ لَا مُعْتَدٍ قَوَّالٍ بِالْبَاطِلِ- فِي نُبُوَّةِ مَنْ لَيْسَ بِنَبِيٍّ، أَوْ إِمَامَةِ مَنْ لَيْسَ بِإِمَامٍ‏ فَلا إِثْمَ عَلَيْهِ‏ فِي تَنَاوُلِ هَذِهِ الْأَشْيَاءِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ‏ سَتَّارٌ لِعُيُوبِكُمْ أَيُّهَا الْمُؤْمِنُونَ، رَحِيمٌ بِكُمْ حِينَ أَبَاحَ لَكُمْ‏ فِي الضَّرُورَةِ مَا حَرَّمَهُ فِي الرَّخَاءِ

The Mighty and Majestic Said: But the one who is desperate – to something from these Prohibitions, without coveting– and he is without a desire (for it) – during the necessity – upon an Imam^-asws of Guidance, nor transgressing – nor giving significance by speaking with the falsehood regarding a prophet-hood of the one who isn’t a Prophet^-as, or (speaking of) Imamate of the one who isn’t an Imam^-asws, so there is no sin upon him – in taking these things, Surely Allah is Forgiving, Merciful [2:173] – a Veiler of your faults, O you Momineen! He^-azwj is Merciful with you where He^-azwj Permitted for you during the desperation what He^-azwj Prohibited during the ease’’.[31]

عن بعض أصحابنا، قال

From one of our companions who said,

أتت امرأة إلى عمر، فقالت: يا أمير المؤمنين، إني فجرت، فأقم في الحد، فأمر برجمها، و كان علي أمير المؤمنين (عليه السلام) حاضرا، قال: فقال له: «سلها كيف فجرت؟» قالت: كنت في فلاة من الأرض، أصابني عطش شديد، فرفعت لي خيمة فأتيتها، فأصبت فيها رجلا أعرابيا، فسألته الماء، فأبى علي إلا أن امكنه من نفسي، فوليت عنه هاربة، فاشتد بي العطش حتى غارت عيناي، و ذهب لساني، فلما بلغ ذلك مني أتيته فسقاني و وقع علي

‘A woman came to Umar, so she said, ‘O commander of the faithful! I have committed adultery, therefore apply the Legal penalty of the Law’. So he ordered for her to be stoned (to death), and Amir-Al-Momineen^-asws was present. So he^-asws said to him: ‘Ask her, how did she commit adultery?’ She said, ‘I was in the wilderness of the earth. I was struck by extreme thirst, and I came across a tent. Therein was a Bedouin man, so I asked him for the water. So he refused it except that I allow him upon myself. So I turned away from him fleeing. But the thirst intensified to the extent that my eyes were sunk, and my tongue went (could not speak). When I reached to that point, I went to him, and he quenched my thirst and came upon me’.

فقال له علي (عليه السلام): «هذه التي قال الله: فَمَنِ اضْطُرَّ غَيْرَ [باغٍ وَ لا عادٍ فَلا إِثْمَ عَلَيْهِ و هذه غير] باغية و لا عادية، فخل سبيلها». فقال عمر: لولا علي لهلك عمر

Ali^-asws said to him: ‘This is the one for whom Allah^-azwj Says But the one who is desperate, without coveting nor transgressing, so there is no sin upon him [2:173] and this is neither desiring not exceeding the limit, so open the way for her’. So Umar said, ‘Had it not been for Ali^-asws, Umar would have been destroyed!’[32]

قال: و يؤيد هذا ما رواه أبو جعفر الطوسي بإسناده إلى الفضل بن شاذان، عن داود بن كثير، قال

And it is supported by this, what has been reported Abu Ja’far Al-Tusi by his chain going up to Al-Fazl Bin Shazaan, from Dawood Bin Kaseer who said:

قلت لأبي عبدالله (عليه السلام) أنتم الصلاة في كتاب الله عز و جل، و أنتم الزكاة، و أنتم الحج؟ فقال: «يا داود، نحن الصلاة في كتاب الله عز و جل، و نحن الزكاة، و نحن الصيام، و نحن الحج، و نحن الشهر الحرام، و نحن البلد الحرام، و نحن كعبة الله، و نحن قبلة الله، و نحن وجه الله، قال الله تعالى: فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ، و نحن الآيات، و نحن البينات

‘I said to Abu Abdullah^-asws, ‘You^-asws (Imams^-asws) are the Salat in the Book of Allah^-azwj Mighty and Majestic, and your^-asws are the Zakat, and you^-asws are the Hajj (Pilgrimage)?’ The Imam^-asws said: ‘O Dawood! We^-asws are the Salat in the Book of Allah^-azwj Mighty and Majestic, and we^-asws are the Zakat, and we^-asws are the Soam (Fasts), and we^-asws are the Hajj (Pilgrimage), and we^-asws are the Sacred Months, and we^-asws are the Sacred cities, and we^-asws are the Kabah of Allah^-azwj, and we^-asws are the direction (Qiblah) of Allah^-azwj, and we^-asws are the Face of Allah^-azwj. Allah^-azwj Said: And for Allah is the East and the West; therefore wherever you turn to, so there would be the Face of Allah [2:115], and we^-asws are the Signs, and we^-asws are the clear proofs’.

و عدونا في كتاب الله: الفحشاء و المنكر و البغي، و الخمر و الميسر، و الأنصاب و الأزلام، و الأصنام و الأوثان، و الجبت و الطاغوت، و الميتة و الدم و لحم الخنزير

And our^-asws enemies in the Book of Allah^-azwj are: -The immoral, and the deniers, and the oppressors, and the intoxicants, and the gambling, and the stone altars, and the divining arrows, and the idols, and the images, and the false deities, and the dead and the blood, and the flesh of the swine’.[33]

عن حماد بن عثمان، عن أبي عبد الله (عليه السلام) في قوله: فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قال:  الباغي الخارج على الإمام، و العادي اللص». تفسير العيّاشي

From Hamad Bin Usman, from Abu Abdullah^-asws regarding His^-azwj Words But the one who is desperate, without coveting nor transgressing [2:173]. He^-asws said: ‘The الباغي is the one rising (in battle) against the Imam^-asws, and the transgressor is the thief’’.[34]

عن أبي بصير، قال: سمعت أبا عبد الله (عليه السلام) يقول: «المضطر لا يشرب الخمر، لأنها لا تزيده إلا شرا، فإن شربها قتلته، فلا يشربن منها قطرة». تفسير العيّاشي

From Abu Baseer who said, ‘I heard Abu Abdullah^-asws saying: ‘The desperate one cannot drink the wine, because it would not increase him except for evil. So if he was to drink it, it would kill him. Therefore, do not drink even a drop from it’’.[35]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنِ اضْطُرَّ غَيْرَ باغٍ وَ لا عادٍ قَالَ الْبَاغِي بَاغِي الصَّيْدِ وَ الْعَادِي السَّارِقُ لَيْسَ لَهُمَا أَنْ يَأْكُلَا الْمَيْتَةَ إِذَا اضْطُرَّا إِلَيْهَا هِيَ حَرَامٌ عَلَيْهِمَا لَيْسَ هِيَ عَلَيْهِمَا كَمَا هِيَ عَلَى الْمُسْلِمِينَ وَ لَيْسَ لَهُمَا أَنْ يُقَصِّرَا فِي الصَّلَاةِ

Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic But the one who is desperate, without coveting nor transgressing [2:173]. He^-asws said: ‘The ‘desiring’ is the one who desires the hunting, and the ‘exceeding’ is the thief. It is not for these two that they should be eating the dead when they are desperate to it. It is Prohibited upon them both. It is not upon them just as it is upon the Muslims, and it is not for them that they should be shortening in the Salāt’.[36]

VERSES 174 – 176

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلَ اللَّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيلًا ۙ أُولَٰئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ {174}

Those who are concealing what Allah Revealed from the Book and are purchasing a small price with it, they are not devouring into their bellies except for the Fire, nor will Allah be Speaking to them on the Day of Judgment, nor will He be Purifying them, and for them would be a painful Punishment [2:174]  

أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ وَالْعَذَابَ بِالْمَغْفِرَةِ ۚ فَمَا أَصْبَرَهُمْ عَلَى النَّارِ {175}

They are those who are buying the straying by (selling) the Guidance, and (buying) the Punishment by (selling) the Forgiveness. So what would be their patience upon the Fire? [2:175]

ذَٰلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ ۗ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ {176}

That is because Allah Revealed the Book with the Truth, and those who are differing regarding the Book, they are in discord, remote (from the Truth) [2:176]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي صِفَةِ الْكَاتِمِينَ لِفَضْلِنَا أَهْلَ الْبَيْتِ: إِنَّ الَّذِينَ يَكْتُمُونَ ما أَنْزَلَ اللَّهُ مِنَ الْكِتابِ‏ الْمُشْتَمِلِ عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ ص عَلَى جَمِيعِ النَّبِيِّينَ، وَ فَضْلِ عَلِيٍّ ع عَلَى جَمِيعِ الْوَصِيِّينَ‏ وَ يَشْتَرُونَ بِهِ‏ بِالْكِتْمَانِ‏ ثَمَناً قَلِيلًا يَكْتُمُونَهُ لِيَأْخُذُوا عَلَيْهِ عَرَضاً مِنَ الدُّنْيَا يَسِيراً، وَ يَنَالُوا بِهِ فِي الدُّنْيَا عِنْدَ جُهَّالِ عِبَادِ اللَّهِ رِئَاسَةً

The Imam (Hassan Al Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said in describing the concealment of our^-asws merits, the People^-asws of the Household: Those who are concealing what Allah Revealed from the Book – the inclusive upon the mention of the preference of Muhammad^-saww over the entirety of the Prophets^-as, and the preference of Ali^-asws over the entirety of the successors^-as, and are purchasing – by the concealment – a small price with it – concealing it in order to be taking upon it displays from the world easily, and they would be attaining with it in the world, by the ignorance of the servants of Allah^-azwj, a governance.

قَالَ اللَّهُ تَعَالَى: «أُولئِكَ ما يَأْكُلُونَ فِي بُطُونِهِمْ‏ يَوْمَ الْقِيَامَةِ إِلَّا النَّارَ» بَدَلًا مِنْ [إِصَابَتِهِمُ‏] الْيَسِيرَ مِنَ الدُّنْيَا لِكِتْمَانِهِمُ الْحَقَّ. وَ لا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيامَةِ بِكَلَامٍ خَيْرٍ- بَلْ يُكَلِّمُهُمْ بِأَنْ يَلْعَنَهُمْ وَ يُخْزِيَهُمْ وَ يَقُولُ: بِئْسَ الْعِبَادُ أَنْتُمْ، غَيَّرْتُمْ تَرْتِيبِي، وَ أَخَّرْتُمْ مَنْ قَدَّمْتُهُ، وَ قَدَّمْتُمْ مَنْ أَخَّرْتُهُ وَ وَالَيْتُمْ مَنْ عَادَيْتُهُ، وَ عَادَيْتُمْ مَنْ وَالَيْتُهُ

Allah^-azwj the Exalted Said: they are not devouring into their bellies – on the Day of Judgment – except for the Fire – instead from their small achievement from the world due to their concealment of the Truth. nor will Allah be Speaking to them on the Day of Judgment – with good Speech, but He^-azwj would be Speaking to them by Cursing them and Disgracing them, and He^-azwj would be Saying: “You are evil servants! You altered My^-azwj sequence and placed last the one whom I^-azwj Placed as first, and placed first the one whom I^-azwj Placed last (Rejected), and befriended the one whom I^-azwj was Inimical to, and were inimical to the one I^-azwj Befriended.

وَ لا يُزَكِّيهِمْ‏ مِنْ ذُنُوبِهِمْ، لِأَنَّ الذُّنُوبَ إِنَّمَا تَذُوبُ وَ تَضْمَحِلُّ- إِذَا قَرَنَ بِهَا مُوَالاةُ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ ع- فَأَمَّا مَا يَقْرُنُ بِهَا الزَّوَالُ عَنْ مُوَالاةِ مُحَمَّدٍ وَ آلِهِ، فَتِلْكَ ذُنُوبٌ تَتَضَاعَفُ وَ أَجْرَامٌ تَتَزَايَدُ، وَ عُقُوبَاتُهَا تَتَعَاظَمُ. وَ لَهُمْ عَذابٌ أَلِيمٌ‏ مُوجِعٌ فِي النَّارِ

Nor will He be Purifying them – from their sins, because the sins rather, tend to melt and vanish when paired with the Wilayah of Muhammad^-saww and Ali^-asws and their^-asws goodly Progeny^-asws. So, as for what is not paired with it, what is declined from the Wilayah of Muhammad^-saww and his^-saww Progeny^-asws, so those sins would be multiplied, and its crime is increased, and its consequential Punishment would be magnified. and for them would be a painful Punishment [2:174] – excruciating pain in the Fire.    

أُولئِكَ الَّذِينَ اشْتَرَوُا الضَّلالَةَ بِالْهُدى‏ أَخَذُوا الضَّلَالَةَ عِوَضاً عَنِ الْهُدَى وَ الرَّدَى- فِي دَارِ الْبَوَارِ بَدَلًا مِنَ السَّعَادَةِ- فِي دَارِ الْقَرَارِ وَ مَحَلِّ الْأَبْرَارِ. وَ الْعَذابَ بِالْمَغْفِرَةِ اشْتَرَوُا الْعَذَابَ- الَّذِي اسْتَحَقُّوهُ بِمُوَالاتِهِمْ لِأَعْدَاءِ اللَّهِ- بَدَلًا مِنَ الْمَغْفِرَةِ الَّتِي كَانَتْ تَكُونُ لَهُمْ- لَوْ وَالَوْا أَوْلِيَاءَ اللَّهِ‏ فَما أَصْبَرَهُمْ عَلَى النَّارِ مَا أَجْرَأَهُمْ عَلَى عَمَلٍ- يُوجِبُ عَلَيْهِمْ عَذَابَ النَّارِ

They are those who are buying the straying by (selling) the Guidance – taking the straying instead of the Guidance, and the annihilation in the House of doom in exchange from the happiness in the House of the tranquillity and the place of the righteous ones. and (buying) the Punishment by (selling) the Forgiveness – they are buying the Punishment which they are deserving of due to their friendship with the enemies of Allah^-azwj in exchange from the Forgiveness which would have happened to be for them if they had befriended the friends of Allah^-azwj, So what would be their patience upon the Fire? [2:175] – how audacious they are upon doing what would Obligated upon them the Punishment of the Fire.

ذلِكَ‏ يَعْنِي ذَلِكَ الْعَذَابَ الَّذِي وَجَبَ عَلَى هَؤُلَاءِ- بِآثَامِهِمْ وَ أَجْرَامِهِمْ لِمُخَالَفَتِهِمْ لِإِمَامِهِمْ، وَ زَوَالِهِمْ عَنْ مُوَالاةِ سَيِّدِ خَلْقِ اللَّهِ- بَعْدَ مُحَمَّدٍ نَبِيِّهِ، أَخِيهِ وَ صَفِيِّهِ

That – meaning that Punishment which is Obligated upon them due to their sins and their crimes of opposing their Imam^-asws, and their decline from the friendship of the Chief of the creatures of Allah^-azwj after Muhammad^-saww, His^-azwj Prophet^-saww, is his^-saww brother, his^-saww successor^-asws.

بِأَنَّ اللَّهَ نَزَّلَ الْكِتابَ بِالْحَقِ‏ نَزَّلَ الْكِتَابَ- الَّذِي تَوَعَّدَ فِيهِ مَنْ خَالَفَ الْمُحِقِّينَ وَ جَانَبَ الصَّادِقِينَ، وَ شَرَعَ فِي طَاعَةِ الْفَاسِقِينَ، نَزَّلَ الْكِتَابَ بِالْحَقِّ- أَنَّ مَا يُوعَدُونَ بِهِ يُصِيبُهُمْ وَ لَا يُخْطِئُهُمْ

Is because Allah Revealed the Book with the Truth – Revealed the Book which, wherein are threats against the one who oppose the rightful ones and keep aside from the truthful ones, and proceeded in the obedience of the mischief-makers. The Book was Revealed with the Truth that what they are being threatened with would hit them and will would not miss them.

وَ إِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتابِ‏ فَلَمْ يُؤْمِنُوا بِهِ، قَالَ بَعْضُهُمْ: إِنَّهُ سِحْرٌ وَ بَعْضُهُمْ: إِنَّهُ شِعْرٌ. وَ بَعْضُهُمْ إِنَّهُ كِهَانَةٌ لَفِي شِقاقٍ بَعِيدٍ مُخَالَفَةٍ بَعِيدَةٍ عَنِ الْحَقِّ، كَأَنَّ الْحَقَّ فِي شِقٍّ وَ هُمْ فِي شِقٍّ غَيْرِهِ يُخَالِفُهُ

and those who are differing regarding the Book – so they are not believing in it. Some of them say, ‘It is sorcery’. And some of them say, ‘It is poetry’. And some of them (say), ‘It is divination, they are in discord, remote (from the Truth) [2:176] – in opposition, far from the Truth, as if the Truth is (to be found) in doubt, and they are in a doubt other than it, opposing it’’.[37]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن عثمان بن عيسى، عن عبد الله بن مسكان، عمن ذكره

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usmaan Bin Isa, from Abdullah Bin Muskaan, from the one who mentioned it,

عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: فَما أَصْبَرَهُمْ عَلَى النَّارِ. قال: «ما أصبرهم على فعل ما يعلمون أنه يصيرهم إلى النار!

Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic So what would be their patience upon the Fire? [2:175], said: ‘What (can make them to be) patient upon a deed what they are knowing that it would take them to the Fire?’[38]

أبو علي الطبرسي: عن علي بن إبراهيم، بإسناده عن أبي عبد الله (عليه السلام): «ما أجرأهم على‏ النار!

Abu Ali Al Tabarsy, from Ali Bin Ibrahim, by his chain,

Abu Abdullah^-asws has said (regarding So what would be their patience upon the Fire? [2:175]): ‘What is making them audacious upon the Fire?’[39]

VERSE 177

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ {177}

It isn’t righteousness that you should be turning your faces facing the east and the west, but the righteous is the one who believes in Allah, and the Last Day, and the Angels, and the Book, and the Prophets, and gives the wealth over his own love (for it)  to the ones with relationships, and the orphans, and the poor, and the travellers, and the beggars, and regarding the necks (freeing slaves), and establishes the Salat, and gives the Zakat, and they fulfil their promises when they are promising, and the patient ones during the adversity and the desperation and when distressed; they are those who are true, and these, they are the fearing ones [2:177]

قَالَ الْإِمَامُ ع: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ لَيْسَ الْبِرَّ أَنْ تُوَلُّوا الْآيَةَ قَالَ: إِنَّ رَسُولَ اللَّهِ ص لَمَّا فَضَّلَ عَلِيّاً ع وَ أَخْبَرَ عَنْ جَلَالَتِهِ عِنْدَ رَبِّهِ عَزَّ وَ جَلَّ، وَ أَبَانَ عَنْ فَضَائِلِ شِيعَتِهِ وَ أَنْصَارِ دَعْوَتِهِ، وَ وَبَّخَ الْيَهُودَ وَ النَّصَارَى عَلَى كُفْرِهِمْ، وَ كِتْمَانِهِمْ لِذِكْرِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا ع فِي كُتُبِهِمْ بِفَضَائِلِهِمْ وَ مَحَاسِنِهِمْ، فَخَرَتِ الْيَهُودُ وَ النَّصَارَى عَلَيْهِمْ

The Imam (Hassan Al-Askari^-asws) said: ‘Ali Bin Al-Husayn^-asws said: ‘It isn’t righteousness that you should be turning – the Verse. When Rasool Allah^-saww preferred Ali^-asws and informed about his^-asws majesty in the Presence of his^-asws Lord^-azwj Mighty and Majestic, and clarified about the merits of his^-asws Shias and the helpers of his^-asws call, and Rebuked the Jews and the Christians upon their Kufr and their concealment of the mention of Muhammad^-saww, and Ali^-asws, and their^-asws Progeny^-asws, (which were) in their Books of their^-asws merits and their^-asws beauties, the Jews and the Christians prided against them^-asws.

فَقَالَتِ الْيَهُودُ: قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَاةَ الْكَثِيرَةَ، وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا، وَ هِيَ قِبْلَةُ مُوسَى الَّتِي أَمَرَنَا بِهَا

The Jews said, ‘We have prayed this Salat towards our Qiblah numerously, and among us are ones who revive the night (stay awake) praying towards it, and it is the Qiblah of Musa^-as which he^-as has ordered us with’.

وَ قَالَتِ النَّصَارَى: قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَاةَ الْكَثِيرَةَ، وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا، وَ هِيَ قِبْلَةُ عِيسَى الَّتِي أَمَرَنَا بِهَا

And the Christians said, ‘We have prayed this Salat numerously towards our Qiblah, and among us are ones who revive the night (stay awake) praying towards it, and it is a Qiblah which Isa^-as ordered us with’.

وَ قَالَ كُلُّ وَاحِدٍ مِنَ الْفَرِيقَيْنِ: أَ تَرَى رَبُّنَا يُبْطِلُ أَعْمَالَنَا هَذِهِ الْكَثِيرَةَ، وَ صَلَوَاتِنَا إِلَى قِبْلَتِنَا- لِأَنَّا لَا نَتَّبِعُ مُحَمَّداً عَلَى هَوَاهُ فِي نَفْسِهِ وَ أَخِيهِ

And each one of the two groups said, ‘Do you^-saww view that our Lord^-azwj would Invalidate these numerous deeds of ours, and our prayers towards our Qiblah because we are not following Muhammad^-saww upon his^-saww personal desires with regards to himself^-saww and his^-saww brother Ali^-asws?’.

فَأَنْزَلَ اللَّهُ تَعَالَى: قُلْ يَا مُحَمَّدُ ص‏ لَيْسَ الْبِرَّ الطَّاعَةَ الَّتِي تَنَالُونَ بِهَا الْجِنَانَ وَ تَسْتَحِقُّونَ بِهَا الْغُفْرَانَ وَ الرِّضْوَانَ. أَنْ تُوَلُّوا وُجُوهَكُمْ‏ بِصَلَاتِكُمْ‏ قِبَلَ الْمَشْرِقِ‏ أَيُّهَا النَّصَارَى، وَ قِبَلَ‏ الْمَغْرِبِ‏ أَيُّهَا الْيَهُودُ، وَ أَنْتُمْ لِأَمْرِ اللَّهِ مُخَالِفُونَ وَ عَلَى وَلِيِّ اللَّهِ مُغْتَاظُونَ

Allah^-azwj the Exalted Revealed: “Say, O Muhammad^-saww! It isn’t righteousness – the obedience by which you would be achieving the Gardens with and be deserving the Forgiveness and the (Divine) Pleasure with it, that you should be turning your faces – by your prayers – facing the east  – O you Christians – and – facing the west – O you Jews, and you are opposing the Command of Allah^-azwj are enraged upon the Guardian^-asws of Allah^-azwj.

وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ‏ بِأَنَّهُ‏ الْوَاحِدُ الْأَحَدُ، الْفَرْدُ الصَّمَدُ، يُعَظِّمُ مَنْ يَشَاءُ وَ يُكْرِمُ مَنْ يَشَاءُ، وَ يُهِينُ مَنْ يَشَاءُ وَ يُذِلُّهُ، لَا رَادَّ لِأَمْرِهِ، وَ لا مُعَقِّبَ لِحُكْمِهِ‏

But the righteous is the one who believes in Allah – that He^-azwj is the One, the Alone, the Individual, the Solid. He^-azwj Reveres the one He^-azwj so Desires to, and Honours the one He^-azwj so Desires to, and Disgraces the one He^-azwj so Desires to and Humiliates him. There is neither a repeller of His^-azwj Command, nor is there an overturner of His^-azwj Decision.

وَ آمَنَ بِ الْيَوْمِ الْآخِرِ يَوْمَ الْقِيَامَةِ الَّتِي أَفْضَلُ مَنْ يُوَافِيهَا مُحَمَّدٌ سَيِّدُ الْمُرْسَلِينَ‏ وَ بَعْدَهُ عَلِيٌّ أَخُوهُ وَ وَصِيُّهُ‏ سَيِّدُ الْوَصِيِّينَ، وَ الَّتِي لَا يَحْضُرُهَا مِنْ شِيعَةِ مُحَمَّدٍ أَحَدٌ- إِلَّا أَضَاءَتْ فِيهَا أَنْوَارُهُ، فَسَارَ فِيهَا إِلَى جَنَّاتِ النَّعِيمِ، هُوَ وَ إِخْوَانُهُ وَ أَزْوَاجُهُ وَ ذُرِّيَّاتُهُ وَ الْمُحْسِنُونَ إِلَيْهِ، وَ الدَّافِعُونَ فِي الدُّنْيَا عَنْهُ

And – believe in, the Last Day – Day of Judgment in which the most superior one to be Fulfilled with, would be Muhammad^-saww, Chief of the Mursils^-as, and after him^-asws would be Ali^-asws, his^-saww brother, and his^-saww successor^-asws, Chief of the successors^-asws. And (the Day) in which no one from his^-asws Shias would be present except there would be an increase in his light during it, so they will be travelling in it to the Gardens of Bliss, him and his brothers, and his wives, and his offspring, the doer of good to him, and the defenders of his in the world.

وَ لَا يَحْضُرُهَا مِنْ أَعْدَاءِ مُحَمَّدٍ أَحَدٌ إِلَّا غَشِيَتْهُ ظُلُمَاتُهَا فَيَسِيرُ فِيهَا إِلَى الْعَذَابِ الْأَلِيمِ- هُوَ وَ شُرَكَاؤُهُ فِي عَقْدِهِ وَ دِينِهِ وَ مَذْهَبِهِ، وَ الْمُتَقَرِّبُونَ كَانُوا فِي الدُّنْيَا إِلَيْهِ- لِغَيْرِ تَقِيَّةٍ لَحِقَتْهُمْ [مِنْهُ‏]

Nor would anyone from the enemies of Muhammad^-saww be present except its darkness would overwhelm him, so he would travel in it to the painful Punishment, him and his associates in his beliefs, and his religion, and his doctrines, and those who were going closer to them when they were in the world, without there being dissimulation, to get their rights from him.

وَ الَّتِي تُنَادِي الْجِنَانُ فِيهَا: إِلَيْنَا، إِلَيْنَا أَوْلِيَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا، وَ عَنَّا عَنَّا أَعْدَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ أَهْلَ مُخَالَفَتِهِمَا

(And the Day) in which the Gardens would be calling out: ‘To us! To us, O friends of Muhammad^-saww and Ali^-asws and their^-asws Shias!’ And ‘Away from us! Away from us, enemies of Muhammad^-saww and Ali^-asws and the people who opposed them!’

وَ تُنَادِي النِّيرَانُ: عَنَّا عَنَّا أَوْلِيَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا، وَ إِلَيْنَا إِلَيْنَا أَعْدَاءَ مُحَمَّدٍ وَ عَلِيٍّ وَ شِيعَتَهُمَا

And the Fires would be calling out: ‘Away from us! Away from us, friends of Muhammad^-saww and Ali^-asws and their^-asws Shias!’ And, ‘To us! To us, enemies of Muhammad^-saww and Ali^-asws and their^-asws Shias!’

يَوْمَ تَقُولُ الْجِنَانُ: يَا مُحَمَّدُ وَ يَا عَلِيُّ إِنَّ اللَّهَ تَعَالَى أَمَرَنَا بِطَاعَتِكُمَا، وَ أَنْ تَأْذَنَا فِي الدُّخُولِ إِلَيْنَا مَنْ تُدْخِلَانِهِ، فَامْلَئَانَا بِشِيعَتِكُمَا، مَرْحَباً بِهِمْ وَ أَهْلًا وَ سَهْلًا

The Day (in which) the Gardens would be saying: ‘O Muhammad^-saww, and O Ali^-asws! Allah^-azwj the Exalted Commanded us with being obedient to you^-asws both, and that we (only) Permit the entry into us the ones whom you^-asws (permit to) enter. Therefore fill us with your^-asws Shias. Welcome to them, welcome to them!’

وَ تَقُولُ النِّيرَانُ: يَا مُحَمَّدُ وَ يَا عَلِيُّ إِنَّ اللَّهَ تَعَالَى أَمَرَنَا بِطَاعَتِكُمَا، وَ أَنْ يُحْرِقَ بِنَا مَنْ تَأْمُرَانِنَا بِحَرْقِهِ، فَامْلَئَانَا بِأَعْدَائِكُمَا

And the Fires would be saying: ‘O Muhammad^-saww and O Ali^-asws! Allah^-azwj the Exalted Commanded us with being obedient to you^-asws both, and he should be incinerated with us, the one whom your^-asws both order with his incineration. Therefore fill us with your^-asws enemies!’

وَ الْمَلائِكَةِ وَ مَنْ آمَنَ بِالْمَلَائِكَةِ- بِأَنَّهُمْ عِبَادٌ مَعْصُومُونَ، لا يَعْصُونَ اللَّهَ‏ عَزَّ وَ جَلَ‏ ما أَمَرَهُمْ، وَ يَفْعَلُونَ ما يُؤْمَرُونَ‏، وَ أَنَّ أَشْرَفَ أَعْمَالِهِمْ فِي مَرَاتِبِهِمُ- الَّتِي قَدْ رُتِّبُوا فِيهَا مِنَ الثَّرَى إِلَى الْعَرْشِ الصَّلَاةُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، وَ اسْتِدْعَاءُ رَحْمَةِ اللَّهِ وَ رِضْوَانِهِ لِشِيعَتِهِمُ الْمُتَّقِينَ، وَ اللَّعْنُ لِلْمُتَابِعِينَ لِأَعْدَائِهِمُ الْمُجَاهِرِينَ وَ الْمُنَافِقِينَ

And the Angels – And the one who believes in the Angels that they are infallible servants, not disobeying Allah^-azwj Mighty and Majestic is whatever He^-azwj Commands them and they are doing whatever they are being Commanded with, and that the noblest of their deeds regarding their ranks is what which they are being ranked with, from the earth to the Throne, is the Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws, and to supplicate for the Mercy of Allah^-azwj for their^-asws pious Shias, and (supplicating for) the consecutive Curses for their^-asws outspoken enemies, the hypocrites.

وَ الْكِتابِ‏ وَ يُؤْمِنُونَ بِالْكِتَابِ الَّذِي أَنْزَلَ اللَّهُ، مُشْتَمِلًا عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ ع سَيِّدِ (الْمُسْلِمِينَ وَ الْوَصِيِّينَ) وَ الْمَخْصُوصِينَ بِمَا لَمْ يَخُصَّ بِهِ أَحَداً مِنَ الْعَالَمِينَ، وَ عَلَى ذِكْرِ فَضْلِ مَنْ تَبِعَهُمَا وَ أَطَاعَهُمَا مِنَ الْمُؤْمِنِينَ، وَ بُغْضِ مَنْ خَالَفَهُمَا مِنَ الْمُعَانِدِينَ وَ الْمُنَافِقِينَ

And the Book – and believing in the Book which Allah^-azwj Revealed, inclusive upon the mention of the merits of Muhammad^-saww and Ali^-asws, Chief of the Muslims and the successors^-as, the one particularised with what no one from the worlds has been particularised with, and (inclusive) of the mention of the merits of the one who follows them^-asws and obeys them^-asws, from the Momineen, and hate the one opposes them^-asws from the enemies and the hypocrites.

وَ النَّبِيِّينَ‏ [وَ مَنْ‏] آمَنَ بِالنَّبِيِّينَ- أَنَّهُمْ أَفْضَلُ خَلْقِ اللَّهِ أَجْمَعِينَ، وَ أَنَّهُمْ كُلَّهُمْ دَلُّوا عَلَى فَضْلِ مُحَمَّدٍ سَيِّدِ الْمُرْسَلِينَ، وَ فَضْلِ عَلِيٍّ سَيِّدِ الْوَصِيِّينَ، وَ فَضْلِ شِيعَتِهِمَا عَلَى سَائِرِ الْمُؤْمِنِينَ بِالنَّبِيِّينَ وَ بِأَنَّهُمْ كَانُوا بِفَضْلِ مُحَمَّدٍ وَ عَلِيٍ‏ مُعْتَرِفِينَ وَ لَهُمَا بِمَا خَصَّهُمَا [اللَّهُ‏] بِهِ مُسَلِّمِينَ

And the Prophets – and the one who believes in the Prophets^-as that they^-as are the most superior of the creatures of Allah^-azwj in their entirety, and they^-as, all of them^-as, pointed upon the merits of Muhammad^-saww, the Chief of the Mursils^-as, and the merits of Ali^-asws, Chief of the successors^-as, and merits of their^-asws Shias over the rest of the believers in the Prophets^-as, and that they (the previous Prophets^-as were acknowledging the merits of Muhammad^-saww and Ali^-asws, and they^-as were submitting to them^-asws both with what Allah^-azwj had Particularised them^-asws with.

وَ أَنَّ اللَّهَ تَعَالَى أَعْطَى مُحَمَّداً ص مِنَ الشَّرَفِ وَ الْفَضْلِ- مَا لَمْ تَسْمُ إِلَيْهِ نَفْسُ أَحَدٍ مِنَ النَّبِيِّينَ- إِلَّا نَهَاهُ اللَّهُ تَعَالَى عَنْ ذَلِكَ وَ زَجَرَهُ وَ أَمَرَهُ- أَنْ يُسَلِّمَ لِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ فَضْلَهُمْ، وَ أَنَّ اللَّهَ قَدْ فَضَّلَ مُحَمَّداً بِفَاتِحَةِ الْكِتَابِ عَلَى جَمِيعِ النَّبِيِّينَ، مَا أَعْطَاهَا أَحَداً قَبْلَهُ إِلَّا مَا أَعْطَى سُلَيْمَانَ بْنَ دَاوُدَ ع مِنْهَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏» فَرَآهَا أَشْرَفَ مِنْ جَمِيعِ مَمَالِكِهِ الَّتِي أُعْطِيَهَا

And that Allah^-azwj the Exalted Gave Muhammad^-saww, from the nobility and the merits, what no one from the Prophets^-as have named with, except Allah^-azwj the Exalted Forbid him^-as from that, and Rebuked him^-as, and Commanded him^-as that he^-as submits to Muhammad^-saww and Ali^-asws, and their^-asws goodly Progeny^-asws of their^-asws merits. And Allah^-azwj has Graced Muhammad^-saww with the Opening of the Book over the entirety of the Prophets^-as, and did not Give to anyone before him^-saww except what He^-azwj Gave to Suleyman^-as Bin Dawood^-as from it, ‘In the Name of Allah^-azwj the Beneficent, the Merciful [1:1], so he^-as viewed it as the noblest than the entirety of his^-as kingdom, what he^-as had been Given.

فَقَالَ: يَا رَبِّ مَا أَشْرَفَهَا مِنْ كَلِمَاتٍ- إِنَّهَا لَآثَرُ عِنْدِي مِنْ جَمِيعِ مَمَالِكِيَ- الَّتِي وَهَبْتَهَا لِي. قَالَ اللَّهُ تَعَالَى: يَا سُلَيْمَانُ وَ كَيْفَ لَا يَكُونُ كَذَلِكَ- وَ مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ سَمَّانِي بِهَا- إِلَّا أَوْجَبْتُ لَهُ مِنَ الثَّوَابِ أَلْفَ ضِعْفِ- مَا أُوجِبُ لِمَنْ تَصَدَّقَ بِأَلْفِ ضِعْفِ مَمَالِكِكَ. يَا سُلَيْمَانُ، هَذِهِ سُبُعُ مَا أَهَبُهُ‏ لِمُحَمَّدٍ سَيِّدِ النَّبِيِّينَ، تَمَامَ فَاتِحَةِ الْكِتَابِ إِلَى آخِرِهَا

He (Suleyman^-as) said: ‘O Lord^-azwj! How noble are these from the words. These are more preferable in my^-as presence that the entirety of my^-as kingdom which You^-azwj have Granted to me^-as’. Allah^-azwj the Exalted Said: “O Suleyman^-as! And how can it not happen to be like that, and there is none from a servant nor a maid who names Me^-azwj with it except I^-azwj shall Obligate for him, from the Rewards, a thousand multiple of what I^-azwj would Obligate for the one who gives in charity with a thousand multiple of your^-as kingdom. O Suleyman^-as! These are seven (Verses) what I^-azwj would be Granting to Muhammad^-saww, Chief of the Prophets^-as, complete Opening of the Book, up to its end”.

فَقَالَ: يَا رَبِّ أَ تَأْذَنُ لِي أَنْ أَسْأَلَكَ تَمَامَهَا قَالَ اللَّهُ تَعَالَى: يَا سُلَيْمَانُ اقْنَعْ بِمَا أَعْطَيْتُكَ، فَلَنْ تَبْلُغَ شَرَفَ مُحَمَّدٍ

He^-as said: ‘O Lord^-azwj! Will You^-azwj Permit me^-as to ask for the complete of it?’ Allah^-azwj the Exalted Said: “O Suleyman^-as! Be content with what I^-azwj have Given you^-as, for you^-as will never (be able to) reach the nobility of Muhammad^-saww.

وَ إِيَّاكَ أَنْ تَقْتَرِحَ عَلَى دَرَجَةِ مُحَمَّدٍ وَ فَضْلِهِ وَ جَلَالِهِ، فَأُخْرِجَكَ عَنْ مُلْكِكَ كَمَا أَخْرَجْتُ آدَمَ عَنْ تِلْكَ الْجِنَانِ‏ لَمَّا اقْتَرَحَ دَرَجَةَ مُحَمَّدٍ فِي الشَّجَرَةِ- الَّتِي أَمَرْتُهُ أَنْ لَا يَقْرَبَهَا، يَرُومُ أَنْ يَكُونَ لَهُ فَضْلُهُمَا

And beware of suggesting upon Me^-azwj a level of Muhammad^-saww, and his^-saww merits, and his^-saww majesty, for I^-azwj will Exit you^-as from your^-as kingdom just as I^-azwj Exited Adam^-as from those Gardens due to what he^-as suggested of the level of Muhammad^-saww regarding the tree which I^-azwj had Commanded Him^-azwj that he^-as should not go near it. He^-as was (also) wishing that their^-asws merits would happen to be for him^-as.

وَ هِيَ شَجَرَةٌ أَصْلُهَا مُحَمَّدٌ، وَ أَكْبَرُ أَغْصَانِهَا عَلِيٌّ، وَ سَائِرُ أَغْصَانِهَا آلُ مُحَمَّدٍ عَلَى قَدْرِ مَرَاتِبِهِمْ، وَ قُضْبَانُهَا شِيعَتُهُ وَ أُمَّتُهُ- عَلَى [قَدْرِ] مَرَاتِبِهِمْ وَ أَحْوَالِهِمْ، إِنَّهُ لَيْسَ لِأَحَدٍ (يَا سُلَيْمَانُ مِنْ دَرَجَاتِ الْفَضَائِلِ عِنْدِي مَا لِمُحَمَّدٍ)

And it is a tree, its origin (roots) is Muhammad^-saww, and the biggest of its branch is Ali^-asws, and the rest of its branches are the Progeny^-asws of Muhammad^-saww in accordance of their^-asws ranks, and its twigs (leaves) are his^-saww Shias and his^-saww community – upon a measurement of – their ranks and their states. It isn’t for anyone, O Suleyman^-as, from the levels of the merits in My^-azwj Presence, what is for Muhammad^-saww”.

فَعِنْدَ ذَلِكَ قَالَ سُلَيْمَانُ: يَا رَبِّ- قَنِّعْنِي بِمَا رَزَقْتَنِي. فَأَقْنَعَهُ. فَقَالَ: يَا رَبِّ سَلَّمْتُ وَ رَضِيتُ، وَ قَنِعْتُ وَ عَلِمْتُ أَنْ لَيْسَ لِأَحَدٍ مِثْلُ دَرَجَاتِ مُحَمَّدٍ

Therefore, during that, Suleyman^-as said: ‘O Lord^-azwj! Cause me^-as to be content with whatever You^-azwj have Graced me^-as’. So He^-azwj Caused him^-as to be content. He^-as said: ‘O Lord^-azwj! I^-as submit, and am pleased, and am content, and know that there isn’t for anyone the like of the levels of Muhammad^-saww’.

وَ آتَى الْمالَ عَلى‏ حُبِّهِ‏ أَعْطَى فِي اللَّهِ الْمُسْتَحِقِّينَ مِنَ الْمُؤْمِنِينَ- عَلَى حُبِّهِ لِلْمَالِ وَ شِدَّةِ حَاجَتِهِ إِلَيْهِ، يَأْمُلُ الْحَيَاةَ وَ يَخْشَى الْفَقْرَ، لِأَنَّهُ صَحِيحٌ شَحِيحٌ

And gives the wealth over his own Love (for it) – gives for the Sake of Allah^-azwj to the deserving ones from the Momineen upon His^-azwj love over his own lover for the wealth and the intensity of his own need to it, (although) he hopes for the life and fears the poverty, because it is correct, scarce (hard to come by).

ذَوِي الْقُرْبى‏ أَعْطَى لِقَرَابَةِ النَّبِيِّ الْفُقَرَاءِ- هَدِيَّةً أَوْ بِرّاً لَا صَدَقَةً، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَجَلَّهُمْ عَنِ الصَّدَقَةِ، وَ آتَى قَرَابَةَ نَفْسِهِ صَدَقَةً وَ بِرّاً وَ عَلَى أَيِّ سَبِيلٍ أَرَادَ

To the ones with relationships – gives to the relatives of the Prophet^-saww, the poor ones, as a gift or (as an act of righteousness), not as charity, for Allah^-azwj Mighty and Majestic has Deemed them as being loftier that (be recipients) of the charity. And gives to his own relatives as charity, and (as an act of) righteousness, and upon whichever cause he so wants to.

وَ الْيَتامى‏ وَ آتَى الْيَتَامَى مِنْ بَنِي هَاشِمٍ الْفُقَرَاءَ بِرّاً، لَا صَدَقَةً، وَ آتَى يَتَامَى غَيْرِهِمْ صَدَقَةً وَ صِلَةً

and the orphans – and gives to the orphans from the Clan of Hashim^-as, the poors ones, as (an act of) righteousness, not charity, and gives to the orphans of others as charity and as a help.

وَ الْمَساكِينَ‏ مَسَاكِينَ النَّاسِ

and the poor – the poor ones of the (general) people.

وَ ابْنَ السَّبِيلِ‏ الْمُجْتَازَ الْمُنْقَطَعَ بِهِ لَا نَفَقَةَ مَعَهُ

and the travellers – The one who travelled more than he anticipated, the ones cut off from his means, there being no expense monies with him.

وَ السَّائِلِينَ‏ الَّذِينَ يَتَكَفَّفُونَ وَ يَسْأَلُونَ الصَّدَقَاتِ

and the beggars – those who are begging and are asking for the charities.

وَ فِي الرِّقابِ‏ الْمُكَاتَبِينَ يُعِينُهُمْ‏ لِيُؤَدُّوا فَيُعْتَقُوا

and regarding the necks (freeing slaves) – the contracted ones, assisting them to pay off (their outstanding contract) so they would be liberated.

قَالَ: فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ يَحْتَمِلُ الْمُوَاسَاةَ، فَلْيُجَدِّدِ الْإِقْرَارَ بِتَوْحِيدِ اللَّهِ، وَ نُبُوَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص، وَ لْيَجْهَرْ بِتَفْضِيلِنَا، وَ الِاعْتِرَافِ بِوَاجِبِ حُقُوقِنَا أَهْلَ الْبَيْتِ وَ بِتَفْضِيلِنَا عَلَى سَائِرِ [آلِ‏] النَّبِيِّينَ وَ تَفْضِيلِ مُحَمَّدٍ عَلَى سَائِرِ النَّبِيِّينَ، وَ مُوَالاةِ أَوْلِيَائِنَا، وَ مُعَادَاةِ أَعْدَائِنَا، وَ الْبَرَاءَةِ مِنْهُمْ كَائِناً مَنْ كَانَ، آبَاؤُهُمْ وَ أُمَّهَاتُهُمْ وَ ذَوِي قَرَابَاتِهِمْ وَ مَوَدَّاتِهِمْ، فَإِنَّ وَلَايَةَ اللَّهِ لَا تُنَالُ إِلَّا بِوَلَايَةِ أَوْلِيَائِهِ وَ مُعَادَاةِ أَعْدَائِهِ

He^-asws said: ‘So if there does not happen to be wealth for him, he should carry the sympathy, so let him renew the acknowledgment of the Tawheed of Allah^-azwj, and the Prophet-hood of Muhammad^-saww, Rasool^-saww of Allah^-azwj, and let him be vocal with our^-asws merits, and the acknowledgement with the Obligatory of our^-asws rights, the People^-asws of the Household, and with our^-asws preferences over the rest of the progenies of the Prophets^-as, and the preference of Muhammad^-saww over the rest of the Prophets^-as, and the friendship of our^-asws friends and the enmity of our^-asws enemies, and the disavowment from them, whoever they may be, (whether they are) their fathers, and their mothers, and the ones with their relationships and their cordiality, for the Wilayah of Allah^-azwj cannot be attained except by the Wilayah of His^-azwj friends and the enmity of His^-azwj enemies.

وَ أَقامَ الصَّلاةَ قَالَ: وَ الْبِرُّ، بِرُّ مَنْ أَقَامَ الصَّلَاةَ بِحُدُودِهَا، وَ عَلِمَ أَنَّ أَكْبَرَ حُدُودِهَا الدُّخُولُ فِيهَا، وَ الْخُرُوجُ مِنْهَا- مُعْتَرِفاً بِفَضْلِ مُحَمَّدٍ ص سَيِّدِ عَبِيدِهِ وَ إِمَائِهِ وَ الْمُوَالاةِ لِسَيِّدِ الْأَوْصِيَاءِ- وَ أَفْضَلِ الْأَتْقِيَاءِ عَلِيٍّ سَيِّدِ الْأَبْرَارِ، وَ قَائِدِ الْأَخْيَارِ، وَ أَفْضَلِ أَهْلِ دَارِ الْقَرَارِ- بَعْدَ النَّبِيِّ الزَّكِيِ‏ الْمُخْتَارِ

And establishes the Salat – And the righteousness. And act of righteousness of the one who establishes the Salat with its limits, and knows that the greatest of its limits entering into it, and the exiting from it, is acknowledgment of the merits of Muhammad^-saww as the Chief of His^-azwj servants and His^-azwj maids, and the Wilayah of the Chief of the successors^-as, and the best of the pious ones, Ali^-asws, Chief of the righteous ones, and guide of the chosen ones, and the most superior of the inhabitants of the House of Bliss after the Prophet^-saww, the Pure, the Chosen one.

وَ آتَى الزَّكاةَ الْوَاجِبَةَ عَلَيْهِ لِإِخْوَانِهِ الْمُؤْمِنِينَ، فَإِنْ لَمْ يَكُنْ لَهُ مَالٌ يُزَكِّيهِ فَزَكَاةَ بَدَنِهِ وَ عَقْلِهِ، وَ هُوَ أَنْ يَجْهَرَ بِفَضْلِ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِ إِذَا قَدَرَ، وَ يَسْتَعْمِلَ التَّقِيَّةَ عِنْدَ الْبَلَايَا إِذَا عَمَّتْ، وَ الْمِحَنِ إِذَا نَزَلَتْ، وَ الْأَعْدَاءِ إِذَا غَلَبُوا، وَ يُعَاشِرَ عِبَادَ اللَّهِ بِمَا لَا يَثْلِمُ دِينَهُ، وَ لَا يَقْدَحُ فِي عَرْضِهِ، وَ بِمَا يَسْلَمُ مَعَهُ دِينُهُ وَ دُنْيَاهُ

And gives the Zakat – the Obligatory upon him, to his Momineen brethren. So if there does not happen to be wealth for him to pay Zakaat with, so the Zakat of his body and his intellect, and it is that he should be vocal with the merits of Ali^-asws and the goodly ones from his^-asws Progeny^-asws when he is able to, and he should utilise the dissimulation during the affliction when they prevail, and the tribulations when they descend, and the enemies when they overcome, and interact with the servants of Allah^-azwj with what neither would be Religion be dented with, nor would his honour be slandered with and with what his Religion would be safe with and (as well as) his world.

فَهُوَ بِاسْتِعْمَالِ التَّقِيَّةِ يُوَفِّرُ نَفْسَهُ عَلَى طَاعَةِ مَوْلَاهُ، وَ يَصُونُ عِرْضَهُ الَّذِي فَرَضَ اللَّهُ [عَلَيْهِ‏] صِيَانَتَهُ، وَ يَحْفَظُ عَلَى نَفْسِهِ أَمْوَالَهُ- الَّتِي قَدْ جَعَلَهَا اللَّهُ لَهُ قِيَاماً، وَ لِدِينِهِ وَ عِرْضِهِ وَ بَدَنِهِ قَوَاماً

It is the utilization of the dissimulation, to save himself (to be) upon the obedience of his Master^-asws, and protect the honour which Allah^-azwj has Necessitated upon him to protect it, and preserves his wealth upon himself which Allah^-azwj has Made to him as a standing, and for his Religion, and his honour, and his body as a strength.

وَ لَعَنَ الْمَغْضُوبَ عَلَيْهِمُ الْآخِذِينَ مِنَ الْخِصَالِ بِأَرْذَلِهَا، وَ مِنَ الْخِلَالِ بِأَسْخَطِهَا لِدَفْعِهِمُ الْحُقُوقَ عَنْ أَهْلِهَا وَ تَسْلِيمِهِمُ الْوِلَايَاتِ إِلَى غَيْرِ مُسْتَحِقِّهَا

And curse be upon the ones (Allah^-azwj is) Wrathful upon, the seizers of the characteristics with its disgrace, and traits of its anger, in order to repel the rights from its rightful ones, and their submission of the Mastership to other than its rightful ones.

ثُمَّ قَالَ: وَ الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا قَالَ: وَ مِنْ أَعْظَمِ عُهُودِهِمْ أَنْ لَا يَسْتُرُوا مَا يَعْلَمُونَ- مِنْ شَرَفِ مَنْ شَرَّفَهُ اللَّهُ، وَ فَضْلِ مَنْ فَضَّلَهُ اللَّهُ، وَ أَنْ لَا يَضَعُوا الْأَسْمَاءَ الشَّرِيفَةَ عَلَى مَنْ لَا يَسْتَحِقُّهَا- مِنَ الْمُقَصِّرِينَ وَ الْمُسْرِفِينَ الضَّالِّينَ- الَّذِينَ ضَلُّوا عَمَّنْ دَلَّ اللَّهُ‏ عَلَيْهِ بِدَلَالَتِهِ- وَ اخْتَصَّهُ بِكَرَامَاتِهِ، الْوَاصِفِينَ لَهُ بِخِلَافِ صِفَاتِهِ، وَ الْمُنْكِرِينَ لِمَا عَرَفُوا مِنْ دَلَالاتِهِ وَ عَلَامَاتِهِ، الَّذِينَ سَمَّوْا بِأَسْمَائِهِمْ مَنْ لَيْسُوا بِأَكْفَائِهِمْ- مِنَ الْمُقَصِّرِينَ الْمُتَمَرِّدِينَ

Then He^-azwj Said: and they fulfil their promises when they are promising – and from the greatest of their promises is that they will not conceal what they are knowing from the nobilities of the one whom Allah^-azwj Ennobled, and the merits of the one whom Allah^-azwj Merited, and that they will not be wasting the noble names upon the one who is not rightful of it, from the derogators, and the extravagant ones, the straying ones, those who are straying from the one^-asws whom Allah^-azwj Pointed upon with His^-azwj Evidence, and Particularised with His^-azwj Prestige, those who are describing him^-asws with opposite to his^-asws description, and the deniers to what they are recognising from his^-asws evidences and his^-asws signs, those who are naming with their^-asws names the ones who aren’t with the qualifications, from the derogators and the insurgents.

ثُمَّ قَالَ: وَ الصَّابِرِينَ فِي الْبَأْساءِ يَعْنِي فِي مُحَارَبَةِ الْأَعْدَاءِ، وَ لَا عَدُوَّ يُحَارِبُهُ أَعْدَى مِنْ إِبْلِيسَ وَ مَرَدَتِهِ، يَهْتِفُ‏ بِهِ، وَ يَدْفَعُهُ وَ إِيَّاهُمْ- بِالصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ ع

And the patient ones during the adversity – meaning during the wars of the enemies, and there is no enemy more inimical that Iblees^-la and his^-la renegades cheering him^-la, and he can repel him^-la and them with the Salawat upon Muhammad^-saww and his^-saww goodly Progeny^-asws.

وَ الضَّرَّاءِ الْفَقْرِ وَ الشِّدَّةِ، وَ لَا فَقْرَ أَشَدُّ مِنْ فَقْرِ الْمُؤْمِنِ، يَلْجَأُ إِلَى التَّكَفُّفِ‏ مِنْ أَعْدَاءِ آلِ مُحَمَّدٍ

And the desperation – the poverty and the difficulties, and there is no poverty more intense that the poverty of the Momin, leading him to the sufficing from the enemies of the Progeny^-asws of Muhammad^-saww.

يَصْبِرُ عَلَى ذَلِكَ، وَ يَرَى مَا يَأْخُذُهُ مِنْ مَالِهِمْ مَغْنَماً يَلْعَنُهُمْ بِهِ، وَ يَسْتَعِينُ بِمَا يَأْخُذُهُ- عَلَى تَجْدِيدِ ذِكْرِ وَلَايَةِ الطَّيِّبِينَ الطَّاهِرِينَ

He should be patient upon that, and he should view what he takes from his wealth as booty to cursing them with, and he should seek assistance with what he is taking upon renewing the mention of the Wilayah of the goodly, the Pure (Masumeen^-asws).

وَ حِينَ الْبَأْسِ‏ عِنْدَ شِدَّةِ الْقِتَالِ يَذْكُرُ اللَّهَ، وَ يُصَلِّي عَلَى مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ عَلَى عَلِيٍّ وَلِيِّ اللَّهِ، وَ يُوَالِي بِقَلْبِهِ وَ لِسَانِهِ أَوْلِيَاءَ اللَّهِ، وَ يُعَادِي كَذَلِكَ أَعْدَاءَ اللَّهِ

And when distressed – during the intensity of the fighting, he mentioned Allah^-azwj and sends Salawat upon Muhammad^-saww, Rasool^-saww of Allah^-azwj and upon Ali^-asws, Guardian^-asws of Allah^-azwj, and befriend with his hear and his tongue, the friends of Allah^-azwj, and be inimical like that to the enemies of Allah^-azwj.

قَالَ اللَّهُ عَزَّ وَ جَلَّ: أُولئِكَ‏ أَهْلُ هَذِهِ الصِّفَاتِ الَّتِي ذَكَرَهَا، الْمَوْصُوفُونَ بِهَا الَّذِينَ صَدَقُوا فِي إِيمَانِهِمْ فَصَدَّقُوا أَقَاوِيلَهُمْ بِأَفَاعِيلِهِمْ

Allah^-azwj Mighty and Majestic Said: they – the ones of this description which I^-asws mentioned, and the ones described with these, are those who are true – in their Eman, so they are ratifying their words with their deeds.

وَ أُولئِكَ هُمُ الْمُتَّقُونَ‏ لِمَا أُمِرُوا بِاتِّقَائِهِ مِنْ عَذَابِ النَّارِ، وَ لِمَا أُمِرُوا بِاتِّقَائِهِ مِنْ شُرُورِ النَّوَاصِبِ الْكُفَّارِ

and these, they are the fearing ones [2:177] – Due to what they had been Commanded with fearing from the Punishment of the Fire, and due to what they had been Commanded with the fearing from the evil deeds of the Nasibis, the Kafirs’’.[40]

VERSES 178 & 179

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنْثَىٰ بِالْأُنْثَىٰ ۚ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ {178}

O you those who are believing! The retaliation is Prescribed upon you regarding the murdered – the free with the free, and the slave with the slave, and the female with the female. But the one who has pardon for him from his brother with something, so he should pursue it with the reasonableness, and pay to him with goodness. That is a Lightening from your Lord and a Mercy. So the one who exceeds after that, for him would be a painful Punishment [2:178]

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ {179}

And for you, in the retaliation, there is life, O ones of understanding, perhaps you would be fearing [2:179]

قَالَ الْإِمَامُ ع: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصاصُ فِي الْقَتْلى‏ يَعْنِي الْمُسَاوَاةَ، وَ أَنْ يُسْلَكَ بِالْقَاتِلِ طَرِيقُ الْمَقْتُولِ- الَّذِي سَلَكَهُ بِهِ لَمَّا قَتَلَهُ‏ الْحُرُّ بِالْحُرِّ وَ الْعَبْدُ بِالْعَبْدِ وَ الْأُنْثى‏ بِالْأُنْثى‏ تُقْتَلُ الْمَرْأَةُ بِالْمَرْأَةِ إِذَا قَتَلَتْهَا

The Imam (Hassan Al-Askari^-asws) said: ‘Ali^-asws Bin Al-Husayn^-asws said: ‘O you those who are believing! The retaliation is Prescribed upon you regarding the murdered – meaning the equalisation, and that you should deal with the killing, the way in which the murdered had been dealt with when he was murdered, the free with the free, and the slave with the slave, and the female with the female – you should kill the woman with the woman, when she is killed.

فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْ‏ءٌ فَمَنْ عُفِيَ لَهُ- الْقَاتِلُ- وَ رَضِيَ هُوَ وَ وَلِيُّ الْمَقْتُولِ أَنْ يَدْفَعَ الدِّيَةَ وَ عَفَا عَنْهُ بِهَا فَاتِّباعٌ‏ مِنَ الْوَلِيِّ (الْمُطَالَبَةُ، وَ) تَقَاصٌ‏ بِالْمَعْرُوفِ وَ أَداءٌ مِنَ (الْمَعْفُوِّ لَهُ) الْقَاتِلِ‏ بِإِحْسانٍ‏ لَا يُضَارُّهُ وَ لَا يُمَاطِلُهُ [لِقَضَائِهَا]

But the one who has pardon for him from his brother with something – So the one who has pardon for him – the killer – and he pleases the guardian of the murdered one that he (the killer) should hand over the wergild and he would be pardoned from it, due to it, so he should pursue – from the guardian, the (wergild) sought as a clearance, with the reasonableness, and pay to him – the one who pardoned the killing for him, with goodness – neither hurting him nor delaying its fulfilment.

ذلِكَ تَخْفِيفٌ مِنْ رَبِّكُمْ وَ رَحْمَةٌ إِذْ أَجَازَ أَنْ يَعْفُوَ وَلِيُّ الْمَقْتُولِ عَنِ الْقَاتِلِ عَلَى دِيَةٍ يَأْخُذُهَا، فَإِنَّهُ لَوْ لَمْ يَكُنْ لَهُ إِلَّا الْقَتْلُ أَوِ الْعَفْوُ- لَقَلَّمَا طَابَ نَفْسُ وَلِيِّ الْمَقْتُولِ بِالْعَفْوِ بِلَا عِوَضٍ يَأْخُذُهُ فَكَانَ قَلَّمَا يَسْلَمُ الْقَاتِلُ مِنَ الْقَتْلِ

That is a Lightening from your Lord and a Mercy – when He^-azwj Allowed that a guardian of the murdered one can pardon the murder upon the taking of the wergild, for it, if there did not happen to be anything for him except for the killing or the pardoning, seldom would the guardian of the murdered have taken (the wergild) instead. And it would have been so that seldom would the killer have been safe from being killed.

فَمَنِ اعْتَدى‏ بَعْدَ ذلِكَ‏ مَنِ اعْتَدَى بَعْدَ الْعَفْوِ عَنِ الْقَتْلِ بِمَا يَأْخُذُهُ مِنَ الدِّيَةِ- فَقَتَلَ الْقَاتِلَ بَعْدَ عَفْوِهِ عَنْهُ بِالدِّيَةِ- الَّتِي بَذَلَهَا وَ رَضِيَ هُوَ بِهَا فَلَهُ عَذابٌ أَلِيمٌ‏ فِي الْآخِرَةِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ، وَ فِي الدُّنْيَا الْقَتْلُ بِالْقِصَاصِ لِقَتْلِهِ مَنْ لَا يَحِلُّ لَهُ قَتْلُهُ

So, the one who exceeds after that – The one who exceeds after the pardoning from the killing due to what he has taken from the wergild, so he kills the killer after having forgiven him with the wergild (payment) which he (the killer) had made efforts with and pleased him (the guardian of the murdered one) with it, for him would be a painful Punishment [2:178] – in the Hereafter in the Presence of Allah^-azwj Mighty and Majestic, and in the world is the killing with the retaliation for his killing the one whom is was not Permissible to kill.

قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ لَكُمْ‏ يَا أُمَّةَ مُحَمَّدٍ فِي الْقِصاصِ حَياةٌ لِأَنَّ مَنْ هَمَّ بِالْقَتْلِ فَعَرَفَ أَنَّهُ يُقْتَصُّ مِنْهُ، فَكَفَّ لِذَلِكَ عَنِ الْقَتْلِ- كَانَ حَيَاةً لِلَّذِي [كَانَ‏] هَمَّ بِقَتْلِهِ، وَ حَيَاةً لِهَذَا الْجَانِي الَّذِي أَرَادَ أَنْ يَقْتُلَ، وَ حَيَاةً لِغَيْرِهِمَا مِنَ النَّاسِ، إِذَا عَلِمُوا أَنَّ الْقِصَاصَ وَاجِبٌ- لَا يَجْرَءُونَ عَلَى الْقَتْلِ مَخَافَةَ الْقِصَاصِ‏ يا أُولِي الْأَلْبابِ‏ أُولِي الْعُقُولِ «لَعَلَّكُمْ تَتَّقُونَ‏

Allah^-azwj Mighty and Majestic Said: And for you – O community of Muhammad^-saww, in the retaliation, there is life – because the one who thinks of murdering, so he would know that he would be retaliated from it. Thus he would refrain from the killing. There would be life for the one whom he had thought of killing him, and life for this offender who intended the murder, and life for other than these two from the people, when they (also) know that the retaliation is an Obligation, they would not be audacious upon the killing, fearing the retaliation, O ones of understanding – the ones with the intellects, perhaps you would be fearing [2:179]’.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ عِبَادَ اللَّهِ هَذَا قِصَاصُ قَتْلِكُمْ- لِمَنْ تَقْتُلُونَهُ فِي الدُّنْيَا وَ تُفْنُونَ رُوحَهُ، أَ وَ لَا أُنَبِّئُكُمْ بِأَعْظَمَ مِنْ هَذَا الْقَتْلِ، وَ مَا يُوجِبُ [اللَّهُ‏] عَلَى قَاتِلِهِ مِمَّا هُوَ أَعْظَمُ مِنْ هَذَا الْقِصَاصِ قَالُوا: بَلَى يَا ابْنَ رَسُولِ اللَّهِ

Ali^-asws Bin Al-Husayn^-asws said: ‘Servants of Allah^-azwj! This retaliation, your killing the one whom you are killing in the world and perishing his soul, shall I^-asws give you the news of (of a killing) greater than this killing, and what Allah^-azwj has Obligated, upon killing him from what is greater than this retaliation?’ They said, ‘Yes, O son^-asws of Rasool Allah^-saww!’

قَالَ: أَعْظَمُ مِنْ هَذَا الْقَتْلِ أَنْ تَقْتُلَهُ قَتْلًا لَا يَنْجَبِرُ، وَ لَا يَحْيَى بَعْدَهُ أَبَداً. قَالُوا: مَا هُوَ قَالَ: أَنْ تُضِلَّهُ عَنْ نُبُوَّةِ مُحَمَّدٍ وَ عَنْ وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ص وَ تَسْلُكَ بِهِ غَيْرَ سَبِيلِ اللَّهِ، وَ تُغْرِيَهُ‏ بِاتِّبَاعِ طَرِيقِ أَعْدَاءِ عَلِيٍّ ع وَ الْقَوْلِ بِإِمَامَتِهِمْ وَ دَفْعِ عَلِيٍّ عَنْ حَقِّهِ، وَ جَحْدِ فَضْلِهِ، وَ لَا تُبَالِيَ بِإِعْطَائِهِ وَاجِبَ تَعْظِيمِهِ

He^-asws said: ‘Greater than this killing is that you kill him with a killing which can neither be amended, nor be revived after it, ever!’. They said, ‘And what is it?’ He^-asws said: ‘If you stray him from the Prophet-hood of Muhammad^-saww and from the Wilayah of Ali Bin Abu Talib^-asws, and travel with him in other than the Way of Allah^-azwj, and the deceive him to follow the path of the enemies of Ali^-asws, and the speaking with their imamate, and repel Ali^-asws from his^-asws right, and reject his^-asws merits, and you don’t care that obeying him^-asws is an Obligation, to revere him^-asws. So this is the killing which is eternal. This is the killed one in the Fire of Hell, abiding eternally, for ever. Thus the Recompense of this killing would be like that eternity in the Fire of Hell’’.[41]

محمد بن خالد البرقي: عن بعض أصحابه، عن أبي عبد الله (عليه السلام)، في قوله: يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصاصُ أ هي لجماعة المسلمين؟ قال: «هي للمؤمنين خاصة

Muhammad Bin Khalid Al Barqy, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words O you those who are believing! The retaliation is Prescribed upon you [2:178], is it for all of the Muslims?’ He^-asws said: ‘It is for the Momineen in particular’.[42]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ قُلْتُ لَهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ كُتِبَ عَلَيْكُمُ الْقِصاصُ فِي الْقَتْلى الْحُرُّ بِالْحُرِّ وَ الْعَبْدُ بِالْعَبْدِ وَ الْأُنْثى بِالْأُنْثى قَالَ فَقَالَ لَا يُقْتَلُ حُرٌّ بِعَبْدٍ وَ لَكِنْ يُضْرَبُ ضَرْباً شَدِيداً وَ يُغَرَّمُ ثَمَنَهُ دِيَةَ الْعَبْدِ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I said to him^-asws, ‘The Words of Allah^-azwj Mighty and Majestic O you those who are believing! The retaliation is Prescribed upon you regarding the murdered – the free with the free, and the slave with the slave, and the female with the female [2:178]. So he^-asws said: ‘The free would not be killed due to the slave, but he would be whipped with intense whipping, and would be fined his value as wergild for the slave’.[43]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ فَقَالَ يُكَفَّرُ عَنْهُ مِنْ ذُنُوبِهِ بِقَدْرِ مَا عَفَا

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [5:45] but he who is charitable with it (foregoes) it, it shall be an expiation for him. So he^-asws said: ‘It would expiate from his sins by the measurement of what he forgave’.

وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْ‏ءٌ فَاتِّباعٌ بِالْمَعْرُوفِ وَ أَداءٌ إِلَيْهِ بِإِحْسانٍ قَالَ يَنْبَغِي لِلَّذِي لَهُ الْحَقُّ أَنْ لَا يَعْسُرَ أَخَاهُ إِذَا كَانَ قَدْ صَالَحَهُ عَلَى دِيَةٍ وَ يَنْبَغِي لِلَّذِي عَلَيْهِ الْحَقُّ أَنْ لَا يَمْطُلَ أَخَاهُ إِذَا قَدَرَ عَلَى مَا يُعْطِيهِ وَ يُؤَدِّيَ إِلَيْهِ بِإِحْسَانٍ

And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic But the one who has pardon for him from his brother with something, so he should pursue it with the reasonableness, and pay to him with goodness [2:178]. He^-asws said: ‘It is befitting for the one for whom is the right that he should not (financially) constrain his brother when he has reconciled with him upon the wergild, and if it befitting for the one upon whom is the (payable) right that he should not delay his brother when he has the ability upon what he has to be given, and he should pay it to him in a good manner’.

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنِ اعْتَدى بَعْدَ ذلِكَ فَلَهُ عَذابٌ أَلِيمٌ فَقَالَ هُوَ الرَّجُلُ يَقْبَلُ الدِّيَةَ أَوْ يَعْفُو أَوْ يُصَالِحُ ثُمَّ يَعْتَدِي فَيَقْتُلُ فَلَهُ عَذَابٌ أَلِيمٌ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ

He (the narrator) said, ‘And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic So the one who exceeds after that, for him would be a painful Punishment [2:178]. So he^-asws said: ‘He is the man who accepts the wergild, or forgives, or reconciles, then exceeds, so he kills. Thus, for him is the painful Punishment just as Allah^-azwj Mighty and Majestic Says’.[44]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمَنِ اعْتَدى بَعْدَ ذلِكَ فَلَهُ عَذابٌ أَلِيمٌ فَقَالَ الرَّجُلُ يَعْفُو أَوْ يَأْخُذُ الدِّيَةَ ثُمَّ يَجْرَحُ صَاحِبَهُ أَوْ يَقْتُلُهُ فَلَهُ عَذَابٌ أَلِيمٌ

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Jameela, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic So the one who exceeds after that, for him would be a painful Punishment [2:178]. He^-asws said: ‘The man who forgives, or takes the wergild, then injures his companion (the killer), or kills him, so for him is a painful Punishment’.[45]

VERSE 180

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِنْ تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ {180}

The bequest is Prescribed upon you, when the death presents to one of you, that he leaves behind good for the parents, and the relatives with the reasonableness; a right upon the pious [2:180]

محمد بن يعقوب: عن عدة من أصحابنا، عن سهل بن زياد، عن أحمد بن محمد بن أبي نصر، عن ابن بكير، عن محمد بن مسلم

Muhammad Bin Yaqoub, from a number of our companions, from Sahl Bin ziyad, from Ahmad Bin Muhmad Bin Abu Nasr, from Ibn Bakeyr, from Muhammad Bin Muslim,

عن أبي جعفر (عليه السلام)، قال: سألته عن الوصية للوارث، فقال: «تجوز». قال: ثم تلا هذه الآية: إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ

Abu Ja’far^-asws, said, ‘I asked him^-asws about the bequest to the heirs, so he^-asws said: (it is) ‘Allowed’. Then he^-asws recited this Verse The bequest is Prescribed upon you, when the death presents to one of you, that he leaves behind good for the parents, and the relatives [2:180]’.[46]

العياشي: عن عمار بن مروان، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله: إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ. قال: «حق جعله الله في أموال الناس لصاحب هذا الأمر». قال: قلت: لذلك حد محدود؟ قال: «نعم». قلت: كم؟ قال: «أدناه السدس، و أكثره الثلث

Al Ayyashi, from Amaar Bin Marwaan,

Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj that he leaves behind good [2:180] – the bequest. He^-asws said: ‘A right which Allah^-azwj has Made to be in the wealth of the people for the Master^-asws of this Command (Al Qaim^-asws)’. I said, ‘Is there a limit which limits it?’ He^-asws said: ‘Yes’. I said, ‘How much?’ He^-asws said: ‘The least of it is the sixth, and the most of it is the third’.[47]

عن السكوني، عن جعفر بن محمد، عن أبيه، عن علي (عليه السلام)، قال: «من لم يوص عند موته لذوي قرابته ممن لا يرث، فقد ختم عمله بمعصية

From Al Sakuny, from Ja’far Bin Muhammad, from his father,

Imam Ali^-asws has said: ‘The one who does not bequeath during his death to his near relatives from the ones who do not inherit, so he has ended his deeds with the disobedience’.[48]

عن ابن مسكان، عن أبي بصير، عن أحدهما (عليهما السلام)، في قوله تعالى: كُتِبَ عَلَيْكُمْ إِذا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِنْ تَرَكَ خَيْراً الْوَصِيَّةُ لِلْوالِدَيْنِ وَ الْأَقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ

From Ibn Muskaan, from Abu Baseer,

From one of the two (5^th or 6^th Imam^-asws) regarding the Words of the High The bequest is Prescribed upon you, when the death presents to one of you, that he leaves behind good for the parents, and the relatives with the reasonableness; a right upon the pious [2:180].

قال: «هي منسوخة، نسختها آية الفرائض التي هي المواريث فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ يعني بذلك الوصي

The Imam^-asws said: ‘This has been Abrogated. It is the Verse of the Obligations of the inheritances which Abrogated it So the one who alters it after having heard it, so rather its sin is upon those who are altering it [2:181] – Meaning that trustee’.[49]

VERSES 181 & 182

فَمَنْ بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ {181}

So, the one who alters it after having heard it, so its sin is upon those who are altering it; surely Allah is Hearing, Knowing [2:181]

فَمَنْ خَافَ مِنْ مُوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {182}

But the one who fears from a testator, either an injustice or a sin, so he reconciles between them, then there is no sin upon him. Surely Allah is Forgiving, Merciful [2:182]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن حريز، عن محمد بن مسلم، قال

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Hamaad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

سألت أبا عبد الله (عليه السلام) عن رجل أوصى بماله في سبيل الله. فقال: «أعطه لمن أوصى به له، و إن كان يهوديا أو نصرانيا، إن الله تعالى يقول: فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

‘I asked Abu Abdullah^-asws about a man who bequeathed his wealth in the Way of Allah^-azwj. So he^-asws said: ‘Give it to the one whom he bequeathed to, even if he were a Jew or a Christian. Allah^-azwj is Saying So the one who alters it after having heard it, so its sin is upon those who are altering it; surely Allah is Hearing, Knowing [2:181]’.[50]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ أَنَّ رَجُلًا كَانَ بِهَمَذَانَ ذَكَرَ أَنَّ أَبَاهُ مَاتَ وَ كَانَ لَا يَعْرِفُ هَذَا الْأَمْرَ فَأَوْصَى بِوَصِيَّةٍ عِنْدَ الْمَوْتِ وَ أَوْصَى أَنْ يُعْطَى شَيْ‏ءٌ فِي سَبِيلِ اللَّهِ فَسُئِلَ عَنْهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ يُفْعَلُ بِهِ فَأَخْبَرْنَاهُ أَنَّهُ كَانَ لَا يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ لَوْ أَنَّ رَجُلًا أَوْصَى إِلَيَّ أَنْ أَضَعَ فِي يَهُودِيٍّ أَوْ نَصْرَانِيٍّ لَوَضَعْتُهُ فِيهِمَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ فَانْظُرُوا إِلَى مَنْ يَخْرُجُ إِلَى هَذَا الْوَجْهِ يَعْنِي [بَعْضَ] الثُّغُورِ فَابْعَثُوا بِهِ إِلَيْهِ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub that,

‘A man was at Hamdaan mentioned that his father died and he did not recognise this matter (Al-Wilayah), so he bequeathed with a bequest during the death, and bequeathed that something be given in the Way of Allah^-azwj (Jihad). So he asked Abu Abdullah^-asws how he should deal with it. So he informed him^-asws he did not recognise this matter (Al Wilayah)’. So he^-asws said: ‘Even if a man had bequeathed to me that I^-asws should place it among the Jews or the Christians, I^-asws would have placed among these two. Allah^-azwj Mighty and Majestic is Saying So the one who alters it after having heard it, so its sin is upon those who are altering it [2:181]. Therefore, look at the one who has gone out to these directions, meaning one of the borders, so send it to him’.[51]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ رِجَالِهِ قَالَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَطْلَقَ لِلْمُوصَى إِلَيْهِ أَنْ يُغَيِّرَ الْوَصِيَّةَ إِذَا لَمْ يَكُنْ بِالْمَعْرُوفِ وَ كَانَ فِيهَا حَيْفٌ وَ يَرُدَّهَا إِلَى الْمَعْرُوفِ لِقَوْلِهِ عَزَّ وَ جَلَّ فَمَنْ خافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلا إِثْمَ عَلَيْهِ

Ali Bin Ibrahim, from his father, from his men who said,

He^-asws said: ‘Allah^-azwj Mighty and Majestic has Released it for the executor that he can change the bequest when it does not happen to be with the goodness, and there was injustice in it, and return it to the goodness, due to His^-azwj Words, the Mighty and Majestic But the one who fears from a testator, either an injustice or a sin, so he reconciles between them, then there is no sin upon him [2:182]’.[52]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ سُوقَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ قَالَ نَسَخَتْهَا الْآيَةُ الَّتِي بَعْدَهَا قَوْلُهُ عَزَّ وَ جَلَّ فَمَنْ خافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً فَأَصْلَحَ بَيْنَهُمْ فَلا إِثْمَ عَلَيْهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Ayoub, from Muhammad Bin Sowqat who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Blessed and High So the one who alters it after having heard it, so its sin is upon those who are altering it; [2:181]. He^-asws said: ‘It has to be considered by the Verse, which is after it, the Words of the Mighty and Majestic But the one who fears from a testator, either an injustice or a sin, so he reconciles between them, then there is no sin upon him [2:182].

قَالَ يَعْنِي الْمُوصَى إِلَيْهِ إِنْ خَافَ جَنَفاً مِنَ الْمُوصِي فِيمَا أَوْصَى بِهِ إِلَيْهِ مِمَّا لَا يَرْضَى اللَّهُ بِهِ مِنْ خِلَافِ الْحَقِّ فَلَا إِثْمَ عَلَيْهِ أَيْ عَلَى الْمُوصَى إِلَيْهِ أَنْ يُبَدِّلَهُ إِلَى الْحَقِّ وَ إِلَى مَا يَرْضَى اللَّهُ بِهِ مِنْ سَبِيلِ الْخَيْرِ

He^-asws said: ‘It means the executor, if he fears injustice on the part of the testator with regards to what he has bequeathed with to him from what Allah^-azwj is not Pleased with, being opposite to the right, so there is no blame upon him, i.e., upon the executor, that he changes it to the right and to what Allah^-azwj is Pleased with, from the way of the Goodness’.[53]

عن محمد بن سوقة، قال: سألت أبا جعفر (عليه السلام) عن قول الله: فَمَنْ بَدَّلَهُ بَعْدَ ما سَمِعَهُ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ. قال: «نسختها التي بعدها فَمَنْ خافَ مِنْ مُوصٍ جَنَفاً أَوْ إِثْماً يعني الموصى إليه، إن خاف جنفا من الموصي إليه في ثلثه جميعا، فيما أوصى به إليه، مما لا يرضى الله به في خلاف الحق، فلا إثم على الموصى إليه أن يبدله إلى الحق، و إلى ما يرضى الله به من سبيل الخير

From Muhammad Bin Sowqat who said,

‘I asked Abu Ja’far^-asws about the Words of Allah ^-azwj So the one who alters it after having heard it, so its sin is upon those who are altering it; [2:181]. He^-asws said: ‘It is Abrogated by the one which is after it But the one who fears from a testator, either an injustice or a sin [2:182] – Meaning the testator to him, if he fears injustice from the testator to him in all of the third, with regards to what is being bequeathed to him, from what Allah^-azwj is not Pleased with being against the right, so there is no sin upon the legator if he were to change it to the right, and to what Allah^-azwj is Pleased with from the way of the good’.[54]

 

[1] Tafseer Imam Hassan Al-Askari^asws – S 333 & 144

[2] تفسير العيّاشي 1: 71/ 136.

[3] تفسير العيّاشي 1: 71/ 137.

[4] تفسير العيّاشي 1: 72/ 141

[5] مجمع البيان 1: 442

[6] Tafseer Imam Hassan Al-Askari^asws – S 334

[7] Tafseer Imam Hassan Al Askari-asws – S 336

[8] التوحيد: 83/ 3

[9] Tafseer Noor Al Saqalayn  CH 1 – H 53

[10] Tafseer Noor Al Saqalayn  CH 1 – H 54

[11] Tafseer Imam Hassan Al-Askari^asws – S 338

[12] الكافي 1: 10/ 12

[13] تفسير كنز الدقائق و بحر الغرائب، ج‏1، ص: 317

[14] Tafseer Imam Hassan Al-Askari^asws – S 340

[15] الأمالي: 205/ 35

[16] تفسير العيّاشي 1: 72/ 142

[17] تفسير العيّاشي 1: 72/ 143.

[18] تفسير العيّاشي 1: 73/ 145

[19] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 1

[20] Al Kafi – V 4 – The Book of Zakat Ch 77 H 2

[21] Tafseer Imam Hassan Al-Askari^asws – S 342 & 343

[22] التهذيب 6 لا 324/ 891

[23] تفسير العيّاشي 1: 74/ 150.

[24] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 8

[25] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 7 H 12 (Extract)

[26] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 9 H 1

[27] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 12 H 6

[28] Tafseer Imam Hassan Al-Askari^asws – S 344 & 345

[29] Tafseer Imam Hassan Al-Askari^asws – S 346 & 347

[30] Al Kafi V 2 – The Book Of Intellect and Ignorance CH 1 H 12 (Extract)

[31] Tafseer Imam Hassan Al Askari-asws – S 348 & 349

[32] تفسير العيّاشي 1: 74/ 155

[33] تأويل الآيات 1: 19/ 2)

[34]  1: 74/ 154

[35] 1: 74/ 152.

[36] Al Kafi V 3 – The Book Of Salāt CH 80 H 7

[37] Tafseer Imam Hassan Al Askari-asws – S 352

[38] الكافي 2: 206/ 2.

[39] مجمع البيان 1: 470

[40] Tafseer Imam Hassan Al Askari-asws – S 353

[41] Tafseer Imam Hassan Al-Askari^asws – S 354 & 355

[42] تفسير العيّاشي 1: 75/ 159.

[43] Al Kafi – V 7 – The Book of Wergilds Ch 23 H 1

[44] Al Kafi – V 7 – The Book of Wergilds Ch 46 H 1

[45] Al Kafi – V 7 – The Book of Wergilds Ch 46 H 3

[46] الكافي 7: 10/ 5

[47] تفسير العيّاشي 1: 76/ 163.

[48] تفسير العيّاشي 1: 76/ 166.

[49] تفسير العيّاشي 1: 77/ 167.

[50] الكافي 7: 14/ 1.

[51] Al Kafi – V 7 – H 12801 – The Book of Bequests Ch 11 H 4

[52] Al Kafi – V 7 – H 12825 – The Book of Bequests Ch 15 H 1

[53] Al Kafi – V 7 – H 12826 – The Book of Bequests Ch 15 H 2

[54] تفسير العياشي 1: 78/ 172.