CHAPTER 3
AAL-E-IMRAAN
(The Children of Al-Imran)
(200 VERSES)
VERSES 1 to 34
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Brief Introduction of Sura Aal-e-Imran (3):
Sura Aal-e-Imran (200 verses) was revealed in Madinah.[1] The Sura is called Aal-e-Imran or Al-Imran due to the word, “Imran”, which is in two Verese 3:33 and 3:35: The Verse thirty-five refers to Imran-as, the father of Maryam-as (Marry the mother Prophet Isa-as) The third Sura is also called ‘Tayyiba’, in support of the Infallibility of Maryam-as (the daughter of Imran-as and mother Prophet Isa-as). We below reproduce the two famous Verses (3:33-3:35):
إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ
Surely, Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33]
إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ
When a wife of Imraan said: ‘My Lord! I vow to You what is in my womb, to be devoted (to Your worship), therefore Accept from me, surely You are the Hearing, the Knowing’ [3:35].
It was asked from Abu Abdullah-asws about Words of Blessed and Exalted: Alif Lam Meem [3:1] Allah, (there is) no god but He, the Living, the Eternal [3:2] And He Revealed the Criterion; [3:4].
He-asws said: ‘The Furqan (Criterion), it is every Decisive Command, and the Book as a whole is the Quran which ratifies the ones from the Prophets-as who were before it’’.[2]
‘From Abu Ja’far -asws having said: ‘And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7]. We-asws know it’’.[3]
I (Majlisi) am saying, ‘It has passed in argumentation by Al-Hassan-asws Bin Ali-asws and his-asws companions against Muawiya. He-asws said: ‘We-asws, People-asws of the Household, are saying that the Imams-asws are from us-asws, and that the caliphate cannot be correct except among us-asws, and that Allah-azwj has Made us to be its rightful in His-azwj Book and Sunnah of His-azwj Prophet-saww, and that the knowledge is among us-asws, and we-asws are its rightful, and it is collected with us-asws, all of it, with its entirety.
And surely, nothing will occur up to the Day of Qiyamah, even a compensation of a scratch, except and it (its knowledge) is with us-asws, written down by the dictation of Rasool-Allah-saww and handwriting of Rasool-Allah-saww by his-asws hand, while the people are alleging that they are foremost with that than us-asws, even you, O son of Hind, claimed that.
And you alleged that Umar had sent a message to my-asws father-asws, ‘I want you-asws to write the Quran in a book form, so send to me whatever you-asws have written from the Quran (so far)’. He-asws went to him and said: ‘By Allah-azwj! You will have to strike off my-asws neck before I-asws send it to you!’ He said, ‘And why?’ He-asws said: ‘Because Allah-azwj the Exalted Said: and those who are firmly rooted in the Knowledge. [3:7]. It is me-asws He-azwj has Meant by it, and He-azwj did neither Mean (by it) you nor your companions’.
Umar was angered, then said, ‘The son-asws of Abu Talib-asws reckons that he-asws is alone, there isn’t anyone having any knowledge with him apart from him-asws. One who had been reciting anything from the Quran, so let him come to me!’ So, whenever a man came and read out something with him and there was another one regarding it, he had it written down, or else he did not write it down.
Then they said, ‘A lot from the Quran has been wasted!’ But they lied! By Allah-azwj! But it is collected, preserved with its rightful ones’’.[4]
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Quran is a rebuker and an instructor. It instructs with (going to) the Paradise and rebukes from (going to) the Hellfire.
And in it are Decisive and Allegorical (Verses). As for the Decisive, it is to be believed in, and worked with, and made a religion with it; and as for the Allegorical, it is to be believed in and not worked with.
And it is Word of Allah-azwj: Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. They are saying, ‘We believe in it. It is all from the Presence of our Lord’. [3:7] – and the ones immersed in knowledge are Progeny-asws of Muhammad-saww’’.[5]
And from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-as having said: ‘When Allah-azwj Mighty and Majestic Wanted to Reveal Opening of the Book (Surah Al Fatiha), and Ayat Al Kursi, and Allah Testifies [3:18], and Say: ‘O Allah, Master of the Kingdom! [3:26] – up to His-azwj Words: without measure [3:27], suspended these with the Throne, there not being any veil between these and Allah-azwj.
They said, ‘O Lord-azwj! You-azwj are Sending us down to the house of sins and to the ones who disobey You-azwj, and we are attached with the cleanliness and the Holiness!’
The Glorious Said: “By My-azwj Might and My-azwj Majesty! There is none from a servant reciting you (the above Verses) at the end of every Salat except I-azwj shall Settle him in the Holy Enclosure based upon what was in it, or else I-azwj shall Look at him with My-azwj Hidden Eye seventy Glances every day, or else I-azwj shall Decree for him seventy needs every day, the least of these being the Forgiveness, or else I-azwj shall Shelter him from every enemy and Help him against him, and not Prevent him from entering the Paradise, except the death’’.[6]
‘I heard Abu Ja’far-asws reciting this Verse as: Surely Allah Chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran and the Progeny of Muhammad above the worlds [3:33]. I said, ‘It isn’t read like that!’
He-asws said: ‘They have inserted a word in place of a word’’.[7]
‘Imam Muhammad-asws Bin Ali-asws (5th Imam) ‘(What about) the Words of Allah-azwj in His-azwj Book: Those who believe then commit Kufr [4:137], he-asws said: ‘Those two (Abu Bakr and Umar), and the third (Usman), and the fourth (Muawiya), and Abdul Rahman (Ibn Awf), and Talha, and they were seventeen men’, And Then people said to Rasool Allah-saww, ‘He-asws (Imam Ali-asws) is better than Adam-as, and Noah-as, and Ibrahim-as and the Prophets-as?’ Allah-azwj Revealed: Surely Allah chose Adam and Noah and the progeny of Ibrahim [3:33] – up to: Hearing, Knowing [3:34].
They said, ‘So he-asws is better than you-saww are, O Muhammad-saww!’ Allah-azwj Said: Say: ‘O you people! I am a Rasool of Allah to you all, [7:158], but he-asws is better than you all, and his-asws offspring is better than your offspring, and one who follows him is better than one who follows you all’.
They arose angrily and said in addition, ‘The return to the Kufr is easier upon us than what he-saww is saying regarding the son-asws of his-saww uncle-as!’ And that is the Word of Allah-azwj then increase in Kufr, [4:137]’’.[8] See the complete Hadeeth in Appendix I.[9]
‘From one of the two (5th or 6th Imam-asws) having said: ‘I vow to You what is in my womb, [3:35] to the synagogue that she-as will serve the servants, and the male isn’t like the female regarding the service’.
He-asws said: ‘She-as became a youth and was serving them, and feeding them until she was an adult. So, Zakariyya-as ordered that a veil be taken for her-as besides the servants, and he-as was coming to see her-as, and he-as saw in her-as presence fruits of the winter in the summer, and fruits of the summer in the winter, so that is when Zakariyya-as and Yahya-as was Granted to him-as’’.[10]
‘From Abu Ja’far-asws having said: ‘When the wife of Imran-as vowed what was in her belly for consecration – and the one devoted to the Masjid, when born, enters the Masjid and does not exit from the Masjid, ever, so when Maryam-as was born, she said, ‘My Lord! Surely I have placed a female’ – and Allah was more Knowing of what she placed – and the male isn’t like the female; ‘And I have named her Maryam, and I seek Refuge with You for her and her offspring from the Pelted Satan’ [3:36].
The Prophets-as cast lots upon her-as and Zakariyya-as won the lote, and he-as was husband of her-as sister, and took responsibility for her, and entered her-as into the Masjid. When she-as reached adulthood what the women tend to reach, from the menstruation, and she-as was the most beautiful of the women, and she-as used to pray Salat and the prayer niche would be illuminated due to her-as radiance.
Zakariyya-as entered to see her-as, and there in her-as presence were winter fruits in the summer, and summer fruits in the winter. He-as said: ‘‘From where does this come to you?’ She said: ‘It is from Allah. [3:37]. So, over there, Zakariyya-as supplicated to his-as Lord-azwj. He-as said: ‘And I fear my successors from after me, [19:5] – up to what Allah-azwj Mentioned from the story of Zakariyya-as and Yahya-as’’.[11]
It is reported from Abu Ja’far-asws (5th Imam): ‘Allah-azwj Revealed to Imran: “I-azwj shall Grant a male child to you-as, Blessed. He-as will cure the blind and the leper and revive the dead by the Permission of Allah-azwj, and be a Rasool-as to the Children of Israel!”
He-as informed his-as wife with that, and she-as became pregnant and place Maryam-as. She said, ‘My Lord! Surely I have placed a female [3:36], and the female cannot happen to be a Rasool-as’. And Imran-as said to her-as: ‘Surely a male can become a Prophet-as’. When she saw that, she said what she said. Allah-azwj Said, and His-azwj Words are the Truth: and Allah was more Knowing of what she placed [3:36].
Abu Ja’far-asws said: ‘That was Isa-as Bin Maryam-as. So, if we-asws say to you all that the command would happen to be in one of us-asws, it could happen to be in his-asws son-asws, or son-asws of his-asws son-asws, or son-asws of a son-asws of his-asws son-asws. Then, it will be in him-asws, therefore do not be denying that’’.[12]
‘Al-Sadiq-asws said regarding the Words of the Exalted: And (an example of) Maryam, daughter of Imran, who guarded her chastity, [66:12]: ‘Her-as chastity was guarded before the birth of Isa-as be five hundred years’.
He-asws said: ‘The first one to have lots cast upon was Maryam-as Bint Imran-as. Her-as mother vowed whatever was in her belly to be devoted to the synagogue, but she placed it as a female. She-as became a youth and used to serve the servants, feeding them, until she-as was an adult.
And Zakariyya-as instructed that he-asws would take a veil to be for her-as besides the servants. Zakariyya-as used to come to see her-as and he-as was in her-as presence fruits of the winter in the summer and fruits of the summer in the winter. He-as said: ‘From where does this come to you?’ She said: ‘It is from Allah. [3:37], the Exalted’.
And he-asws said: ‘Maryam-as lived after Imran-as for five hundred years’’.[13]
‘When Ja’far-asws Bin Abu Talib-asws came out from the land of Ethiopia to the Prophet-saww, Ja’far-asws arrived and the Prophet-saww was in the land of Khyber. He-asws came to him-saww with gold strings and the gold rock. The Prophet-saww said: ‘I-saww will hand over this gold to a man who loves Allah-azwj and His-azwj Rasool-saww, and Allah-azwj and His-azwj Rasool-saww love him-asws’.
The companions of the Prophet-saww extended their necks to it, and the Prophet-saww said: ‘Where is Ali-asws?’ Ammar Bin Yasser-ra leapt from him-saww and called Ali-asws. When he-asws came the Prophet-saww said to him-asws: ‘O Ali-asws! Take this gold to you-asws’. Ali-asws took it and stalled until he-asws arrived at Al-medina. He-asws went to Al-Baqie and it is a market of Al-Medina, and instructed a goldsmith to make small pieces and sold the gold, and it was a thousand ounces.
Ali-asws distributed it among the poor of the Emigrants and the Helpers, then returned to his-asws house and did not leave (for himself-asws) neither little nor more from the gold. The Prophet-saww met him-asws the next morning among a number of his-saww companions, among them were Huzeyfa and Ammar-ra. He-saww said: ‘O Ali-asws! Yesterday you-asws took a thousand ounces (of gold), so make my-saww lunch today and these companions of mine-saww to be with you-asws’, and Ali-asws did not happen to have anything to return to on that day, from the display of gold or silver’.
He-asws said embarrassed from him-saww and benevolence: ‘Yes, O Rasool-Allah-saww, and enter in the grace and capacity, O Prophet-saww of Allah-azwj, you-saww and the ones with you-saww’.
He said, ‘So the Prophet-saww entered, then said to us: ‘Enter’. Huzeyfa said, ‘And we were five persons, I and Ammar, and Salman-ra and Abu Zarr-ra, and Al-Miqdad-ra, and we entered and Ali-asws went to (Syeda) Fatima-asws seeking something with her-asws from provision. He-asws found a pot of boiling Sareyd in the middle of the room and upon it was a lot of froth, and it was as if its aroma was of musk. Ali-asws carried it until he-asws place it in front of Rasool-Allah-saww and the ones present with him-saww.
We ate from it until we were full and nothing was reduced from it, neither little nor more, and the Prophet-saww stood up until he-saww went to (Syeda) Fatima-asws and said: ‘From where did this food come to you-asws, O Fatima-asws?’ She-asws replied to him-saww and we were listening to their-asws words. She-asws said: ‘It is from Allah. Surely Allah Gives to whom He so Desires to without measure’ [3:37].
The Prophet-saww came out to us happy, joyful and he-saww was saying: ‘The Praise is for Allah-azwj Who did not Cause me-saww to die until I-saww saw for my-saww daughter-asws what Zakariya-as had seen for Maryam-as. Whenever Zakariya entered the Prayer Niche to (see) her, he found food in her presence. He said: ‘O Maryam! From where does this come to you?’ She said: ‘It is from Allah. Surely Allah Gives to whom He so Desires to without measure’ [3:37]’’.[14]
‘From the Prophet-saww having said regarding (Syeda) Fatima-asws and what would be hitting her-asws from the injustices after him-saww: ‘Then she-asws will see herself-asws as being humiliated afterwards having been dear in the days of her-asws father-saww. During that, Allah-azwj the Exalted will Comfort her-asws with the Angels.
They will call out to her-asws with what they had called out to Maryam-as Bint Imran-as, and they would saying, ‘O Fatima-asws! Allah has Chosen you and Purified you and Chosen you above the women of the worlds’ [3:42]. O Fatima-asws! Be obedient to your Lord and perform Sajdahs and Rukus along with the Ruku performers [3:43]. Then the illness would begin with her-asws, so Allah-azwj will Send Maryam Bint Imran-as to her-asws to console her-asws and comfort her-asws during her-asws illness’’.[15]
‘From Abu Ja’far-asws having said: ‘The first on to be drawn lots upon was Maryam Bint Imran-as, and it is the Word of Allah-azwj: and you were not with them when they cast their pens (to decide) which of them would have the responsibility of Maryam [3:44], and their arrows were six (in number)’.
Then lots were drawn regarding Yunus-as when he-as sailed with the group and the ship stalled in the waves. So, they drew lots and the lot fell upon Yunus-as three times’.
He-asws said: ‘Yunus-as went to the middle of the ship and there the whaled had opened its mouth, and he-as threw himself-as’’.[16]
Imam Abu Abdullah-asws (6th Imam) said: ‘But rather (Syeda) Fatima-asws is called ‘Muhaddisa’ because the Angels used to descend from the sky and call out at her-asws just as they used to call out at Maryam-as Bint Imran-as, and say: ‘O Fatima-asws! Allah has Chosen you and Purified you and Chosen you above the women of the worlds’ [3:42]. O Fatima-asws! Be obedient to your Lord and perform Sajdahs and Rukus along with the Ruku performers [3:43].
Syeda-asws discussed with them and they discussed with her-asws. One night she-asws said to them: ‘Isn’t Maryam-as Bint Imran-as the most superior over the women of the worlds?’ They said, ‘Maryam-as was Chieftess of the women of her worlds, and Allah-azwj Mighty and Majestic Made you-asws Chieftess of the women of your-asws world, and her-as world, and Chieftess of the former ones and the latter ones’’.[17]
‘From Abu Ja’far-asws regarding His-azwj Words: and I shall inform you of what you have eaten and what you are hoarding in your houses [3:49].
He-asws said: ‘It was so that Isa-as was saying to the Children of Israel: ‘I-as am a Rasool-as of Allah-azwj to you. I shall shape for you from the clay like a bird, then I shall breathe into it so it would become a bird by the Permission of Allah; and I shall cure the blind and the leprous [3:49]. And the blindness it is the blindness at birth. They said, ‘We do not see that you-as do, except as being sorcery. Therefore, can you-as show us a Sign we can know that you-as are truthful?’
He-as said ‘What would be your view if I-as inform you of what you have eaten and what you are hoarding in your houses [3:49]?’ He-as was saying: ‘What you have eaten in your houses before you came out, and what you have kept stashed away for the night. Would you then now that I-as are truthful?’ They said, ‘Yes’.
He-as was saying to the man: ‘You ate such and such, and drank such and such, and the left-over(s) were such and such’. From them was one who accepted from him-as and believed, and from them was one who denied and disbelieved. And it was a Sign for them in that, if they had been Momineen’.[18]
Imam Abu Abdullah-asws (6th Imam) says: ‘In between Dawood-as and Isa-as Bin Maryam-as there were four hundred years. And the Law of Isa-as was that he-as was Sent with the Oneness, and the sincerity, and with what Noah-as, and Ibrahim-as, and Musa-as had been bequeathed with. And the Evangel was Revealed unto him-as, and the Covenant was taken from him-as which was Taken from the Prophets-as. And there was Initiated for him-as in the Book, the establishment of the Salat along with the Religion, and the enjoining of the good, and the forbidding from the evil, and the prohibition of the Prohibited, and the permission for the Permissible’.
And it was Revealed upon him in the Evangel, Advice, and the examples, and the Limits (of the Law). And there wasn’t in it (the Law of) Retribution, nor Judgements of the Limits, nor the Obligations of the inheritances. And it was Revealed unto him-as lighter than what was Revealed unto Musa-as in the Torah. And these are the Words of Allah-azwj the High with regards to what Isa-as Bin Maryam-as said to the Children of Israel And a verification of what came before me of the Torah’ and that I may permit for you part of that which has been Prohibited unto you [3:50].
And Isa-as ordered the ones who were with him-as from the ones who followed him-as from the Momineen that they should believe in the Law of the Torah as well as the Evangel’’.[19]
Imam Abu Abdullah-asws says: ‘The disciples of Isa-as were his-as Shias, and our-asws Shias are our-asws disciples, and the disciples of Isa-as were not more obedient to him-as than our-asws disciples are to us-asws.
And rather, Isa-as said to the disciples: ‘Who will be my helpers to Allah?’ The disciples said: ‘We are helpers of Allah’ [3:52]. So, no, by Allah-azwj! They neither helped him-as from the Jews nor did they fight besides him-as, while our-asws Shias, by Allah-azwj, since Allah-azwj, Mighty is His-azwj Mention, Captured (the soul of) Rasool-Allah-saww, have not ceased to help us-asws and fight besides us, and they are being incinerated, and being punished, and being displaced in the cities. Allah-azwj will Recompense them goodly on our-asws behalf’’.[20]
It is narrated from Imam Abu Abdullah-asws regarding the Words of Allah-azwj: So when Isa perceived Kufr from them [3:52]: ‘When he-as heard and saw that they had disbelieved. And the sensory perceptions are five which Allah-azwj has Placed in the people – The hearing of the sounds, and the seeing of the colours and its distinguishing; and the smell to recognise the good and the bad aroma; and the taste of the foods and distinguishing it; and the touch for the recognition of the heat and the cold, and the soft and the coarse’’.[21]
‘Rasool-Allah-saww said regarding the Words of Mighty and Majestic: And when Allah said: “O Isa, I shall Take you and Raise you to Me and Purify you from those who are disbelieving [3:55]. So, they were not able upon killing him-as and crucifying him-as because they, had they been able upon that, would have belied His-azwj Words: But! Allah Raised him to Him, [4:158], and Taking him-as.
When Allah-azwj Wanted to Raise him-as, Revealed to him-as to deposit the Light of Allah-azwj and His-azwj Wisdom, and Knowledge of His-azwj Book to Shamoun Bin Hamoun Al-Safa, being a Caliph upon the Momineen. He-as did that.
Shamoun-as did not cease to be staying with the Commands of Allah-azwj Mighty and Majestic and guiding with the entirety of the words of Isa-as among his-as people from the Children of Israel, and fighting the Kafirs. Thus, the one who believed in him-as with what he-as had come with was a Momin, and one who rejected him-as and disobeyed him-as was a Kafir, until our Lord-azwj Mighty and Majestic Accomplished, and Sent among His-azwj servants, a Prophet-as from the righteous ones, and he-as is Yahya Bin Zakariyya-as.[22] Find the complete Hadeeth in the Appendix II.
Imam Abu Abdullah-asws has narrated that ‘Amir Al-Momineen-asws was asked about his-asws own merits, so he-asws mentioned some of them. Then they said to him-asws, ‘Increase us’. He-asws said: ‘Two monks from the Christian monks came to Rasool-Allah-saww and they spoke regarding the matter of Isa-as. So, Allah-azwj Revealed this Verse: Surely, the example of Isa with Allah is like the example of Adam [3:59] – up to the end of the Verse.
Rasool-Allah-saww entered holding that hand of Ali-asws and Al-Hassan-asws and Al-Husayn-asws and (Syeda) Fatima-asws, then he-saww went out and raised his-saww hand towards the sky and separated between his-saww fingers and called them to the imprecation’.
He-asws said, ‘And Abu Ja’far-asws said: ‘And like that is the imprecation. He-saww interlocked his-saww hand in his-saww hand and raised them towards the sky. When the two monks saw him-saww, one of them said to his companion, ‘By Allah-azwj! If he-saww was a Prophet-saww, we will be destroyed, and if he-saww was other than a Prophet-saww, he-saww will restrain his-saww people and we shall restrain’, and they both left’’.[23]
Rasool-Allah-saww has said ‘For Ali-asws there are three things if even one would happen to be for me-saww it would be more beloved to me-saww than all the bounties’.
I heard Rasool-Allah-saww saying to Ali-asws, and he-saww had left him-asws behind during one of his-saww military expeditions, and he-asws said: ‘O Rasool-Allah-saww! You-saww are leaving me-asws behind with the women and the children’. Rasool-Allah-saww said: ‘Are you-asws not pleased that you-asws happen to be from me-saww at the status of Haroun-as from Musa-as except that there will be no Prophet-saww after me-saww’.
And I heard him-saww saying on the day of Khyber: ‘I-saww will give the flag to a man who loves Allah-azwj and His-azwj Rasool-saww, and Allah-azwj and His-azwj Rasool-saww love him-asws’. So, we reached out for this. He-saww said: ‘Call Ali-asws to me-saww’. Ali-asws came with sore eyes. He-saww applied his-saww saliva in his eyes and handed over the flag to him-asws, and he-asws was victorious upon it.
And when this Verse was Revealed: let us call our sons and your sons [3:61], Rasool-Allah-saww called Ali-asws and (Syeda) Fatima-asws and Hassan-asws and Husayn-asws, and he-saww said: وَ قَالَ اللَّهُمَّ هَؤُلَاءِ أَهْلِي ‘O Allah-azwj! They-asws are my-saww family’’ (hence Ahl Al-Bayt-asws).[24]
‘I heard Abu Abdullah-asws saying: ‘Three, He-azwj will neither Look at them on the Day of Qiyamah, nor will He Purify them, and for them would be a painful Punishment [3:77] – One who claims Imamate from Allah-azwj which isn’t for him, and one who rejects an Imam-asws from Allah-azwj, or says that for so and so (Abu Bakr) and so and so (Umar) there is a share in Al-Islam’’.[25]
‘From Abu Ja’far-asws having said: ‘The two sheikhs (Abu Bakr and Umar), separated from the world and did not repent, and did not remember what they had done with Amir Al-Momineen-asws. So, upon them is the Curse of Allah and the Angels and of the people, altogether [3:87]’’.[26]
‘I asked Abu Ja’far-asws about them both (Abu Bakr and Umar). He-asws said: ‘O Abu Al-Fazl! What are you asking me-asws about them?! By Allah-azwj! There does not die any deceased from us-asws except he he-asws is angry upon them, and there is no one from us-asws today except he is angry upon them, the elder from us-asws bequeathing to the young one.
They both oppressed us-asws of our-asws rights, and prevented us-asws our war booty, and they were the first ones to ride upon our-asws necks, and they overflowed upon us-asws such a torrent in al Islam which will not be blocked, ever, until our-asws Qaim-asws rises or our-asws speaker speaks’.
Then he-asws said: ‘But, by Allah-azwj! If our-asws Qaim-asws arises and our-asws speaker speaks, he-asws would begin with their matters what they had concealed, and he-asws would conceal from their matters what they had manifested. By Allah-azwj! No afflictions have been established nor any judgments flowed against us-asws People-asws of the Household, except those two are its first establishers, so upon them is the Curse of Allah and the Angels and of the people, altogether [3:87]’’.[27]
It is narrated from Abu Abdullah-asws: ‘You will never attain to righteousness until you are spending what you are loving [3:92] – Like this it is, so read it as such!’’[28]
Imam Abu Abdullah-asws said regarding Words of the Exalted: and you were on the brink of a pit of the fire, so He Saved you from it by Muhammad [3:103]. By Allah-azwj, that is how Jibraeel-as descended with it unto Muhammad-saww!’’[29]
‘From Abu Zarr Al-Ghufary-ra having said, ‘When this Verse was Revealed On the Day faces would be whitened and faces would be darkened [3:106], Rasool-Allah-saww said: ‘My-saww community will return to me-saww on the Day of Judgement under five banners. The first of it would be with a calf of this community. I-asws would grab his hand, and his feet would tremble, and his face and faces of his companions would be darkened. I-saww shall ask them: ‘What did you do with the two weighty things?’
They would be saying, ‘As for the greater, we broke it up and tore it, and as for the smaller, we were inimical to it and hated it’. I-saww shall say: ‘Return thirsty, remaining thirsty, darkened of faces!’ They will be taken to the left, not having been quenched a drop.
Then there will return to me-saww a flag of the Pharaoh-la of this community. I-saww shall stand and grab his hand, and his feet would tremble, and his face and faces of his companions would darken. I-saww shall say: ‘What did you do with the two weighty things?’
They would be saying, ‘As for the greater, we tore from it, and as for the smaller, we disavowed from him-asws and cursed him-asws’. I-saww shall say: ‘Return thirsty, remaining thirsty, darkened of faces!’ They would be taken to the left, not having been quenched a drop.
Then there would return to me a flag of the one with breasts, with it would be the first of the Kharijites and the last of them. I-saww shall stand and grab his hand. His feet would tremble and his face and faces of his companions would be darkened. I-saww shall say: ‘What did you do with the two weighty things after me-saww?’
They would say, ‘As for the greater, we tore from it, and as for the smaller, we disavowed from him-asws and cursed him-asws’. I-saww shall say: ‘Return thirsty, remaining thirsty, darkened of faces. They would be taken to the left, not having been quenched a drop.
Then there shall return to me-saww the flag of Amir Al-Momineen-asws and chief of the Muslims, and Imam-asws of pious, and guide of the resplendent (faces). I-saww stand and grab his-asws hand. His-asws face and faces of his-asws companions would whiten. I-saww shall say: ‘What did you-asws do with the two weighty things after me-saww?’
They would be saying, ‘As for the greater, we followed it and obeyed it, and as for the smaller, we fought alongside him-asws until we were killed’.
I-saww shall say: ‘Return saturated, remaining saturated, whitened of faces!’ They would be taken to the right, and it is the Word of Allah-azwj Mighty and Majestic: On the Day faces would be whitened and faces would be darkened. So as for those whose faces would be darkened: “Did you commit Kufr after your Eman? Then taste the Punishment due to what you were disbelieving in” [3:106] And as for those whose faces would be whitened, so in the Mercy of Allah, they would be in it eternally [3:107]’’.[30]
Ja’far Bin Muhammad Bin Qawlawiya, from Sa’ad Al-Ash’ari Al-Qummi Abu Al-Qasim, may Allah-azwj Mercy him, and he is its author. It is reported by our elders, from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws, may the greeting be upon him-asws’ – and he-asws continued the Hadeeth up to he-asws said: –
‘The subject of alterations in the Verses which are different to what Allah-azwj Mighty and Majestic Revealed, from what is reported by our elders, may Allah-azwj have Mercy upon them, from the Scholar-asws from Progeny-asws of Muhammad-saww, may the Salawaat of Allah-azwj be upon him-saww and upon them-asws, are Words of the Majestic and Mighty: You are the best of the communities raised up for the people; you are enjoining with the goodness and forbidding from the evil and are believing in Allah; [3:110].
Abu Abdullah-asws said to a reciter of this Verse: ‘Woe be to you! Would the best community kill a son-asws of Rasool-Allah-saww, may the Salawaat of Allah-saww be upon him-saww and his-saww Progeny-asws?’
He said, ‘May I be sacrificed for you-asws, so how is it?’
He-asws said: ‘Allah-azwj had Revealed it as: ‘You are best Imams-asws!’ Can you see the Praise by Allah-azwj for them-asws in His-azwj Words: you are enjoining with the goodness and forbidding from the evil and are believing in Allah? His-azwj Praise for them-asws is an evidence upon that He-azwj did not Mean the whole community.
Don’t you know that in the community there are the adulterers, and the sodomist(s), and the thieves, and the bandits, and the oppressors, and the mischief-makers? Do you view that Allah-azwj would Praise them and Name them as enjoiners of the good and forbidders of the evil? Never! Allah-azwj neither Praised them nor Named them as good people. But they are the evilest in Surah Al Nahl, and it is a recitation of the one who recites: that you could become a community which is more prosperous than (another) community. [16:92]’.
Abu Abdullah-asws said to the one recited this in his-asws presence: ‘Woe be to you! It is not ‘A’rba’ (the most prosperous?’
He said, ‘May I be sacrificed for you-asws! So what is it?’
He-asws said: ‘But rather, Allah-azwj Majestic and Mighty Revealed: ‘So that you would be Imams-asws’. They-asws are purer than your imams (leaders). But rather Allah-azwj is Trying you with it’’.[31]
See, Verse 3:123, in the Appendix III.
‘From Abu Abdullah-asws regarding His-azwj Words: but rather the Satan caused them to lose heart (and flee) due to something what they had earned, [3:155], he-asws said: ‘They are the companions of Al-Aqaba (when they tried to make the she-camel carrying Rasool Allah-saww to fall into a deep raven while crossing a narrow mountain pass at Al-Aqaba).[32], for more information, see Battle of Tabuk and Conspiracy of Al-Aqaba | Hubeali
‘‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww ended one hundred and twenty-four thousand Prophets-as, and I-asws ended one hundred and twenty-four thousand successors-as, and I-asws encumbered and the successors-as before me-asws were not encumbered, and Allah is the Helper [12:18].
And Rasool-Allah-saww said during his-saww illness: ‘I-asws am not fearful upon you-asws that you-asws might stray after me-saww, but I-saww fear upon you-asws the mischief of Quraysh, and their habits.
‘Allah is Sufficient for us and the most excellent Protector’ [3:173] upon that a third of the Quran is regarding us-asws and regarding our-asws Shias. So, whatever was from good, it is for us-asws and for our-asws Shias; and a third of the remainder, the people are our-asws participants in it. So, whatever was in it of evil, it is for our-asws enemies’.
Then He-azwj Said: ‘‘Are they equal, those who do not know and those do know?’ [39:9] – up to the end of the Verse. So, we-asws People-asws of the Household (are the ones who know), and our-asws Shias are the ones of understanding, and those who do not know are our-asws enemies, and our-asws Shias, they are the guided ones’’.[33]
And in a lengthy Hadeeth from Al-Sadiq-asws, he-asws carried it and turned around returning towards his-asws room, and he-asws was saying: ‘but they cast it behind their backs and took a small price for it; so evil is that which they are buying [3:187]’.
And for this reason, Ibn Masoud recited it. Ali-asws collected it and recited it, and when he-asws recited it, they followed his recitation’’.[34]
MERITS
ابن بابويه و العياشي: عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: «من قرأ سورة البقرة و آل عمران جاءتا يوم القيامة تظلانه على رأسه، مثل الغمامتين، أو مثل العباءتين
Ibn Babuwayh and Al Ayyashi – from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who recites Surah Al-Baqarah (Ch 2) and Surah Aal-e-Imraan (Ch 3), these two would come on the Day of Judgement shading upon his head like two clouds, or like two cloaks’.[35]
و روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة أعطاه الله بكل حرف أمانا من حر جهنم، و إن كتبت بزعفران و علقت على امرأة لم تحمل، حملت بإذن الله تعالى، و إن علقت على نخل أو شجر يرمي ثمره أو ورقه، أمسك بإذن الله تعالى
And it has been reported from the Prophet-saww having said: ‘The one who recites this Chapter (Aal-e-Imraan), would be Given by Allah-azwj, for every letter, security from the heat of Hell. And if it is written by Saffron and attached (Amulet) upon a woman who does not get pregnant, will do so by the Permission of Allah-azwj. And if it is attached upon a palm tree, or a tree which sheds its fruits or leaves, it would hold these by the Permission of Allah-azwj’.[36]
عن الصادق (عليه السلام)، قال: «إن كتبت بزعفران و علقت على امرأة تريد الحمل، حملت بإذن الله تعالى، و إن علقها معسر، يسر الله أمره، و رزقه الله تعالى
From Al-Sadiq-asws having said: ‘If it is written by saffron, and attached upon a woman intending to get pregnant, would do so by the Permission of Allah-azwj the High. And if one with difficult matters wears it (amulet), Allah-azwj would Ease his matters, and would get sustenance from Allah-azwj the Exalted’.[37]
قَالَ الْإِمَامُ ع: قَالَ رَسُولُ اللَّهِ ص: إِنَّ هَذَا الْقُرْآنَ مَأْدُبَةٌ اللَّهِ تَعَالَى فَتَعَلَّمُوا مِنْ مَأْدُبَةِ اللَّهِ عَزَّ وَ جَلَّ مَا اسْتَطَعْتُمْ، فَإِنَّهُ النُّورُ الْمُبِينُ، وَ الشِّفَاءُ النَّافِعُ [فَ] تَعَلَّمُوهُ، فَإِنَّ اللَّهَ تَعَالَى يُشَرِّفُكُمْ بِتَعَلُّمِهِ
The Imam (Hassan Al-Askari-asws) said: ‘Rasool-Allah-saww said: ‘This Quran is an Education of Allah-azwj the Exalted, therefore learn from the Education of Allah-azwj Mighty and Majestic whatever you can, for it is a manifest Light, and a beneficial healing, so learn it, for Allah-azwj the Exalted would Ennoble you for learning it’.
تَعَلَّمُوا سُورَةَ الْبَقَرَةِ، وَ آلِ عِمْرَانَ، فَإِنَّ أَخْذَهُمَا بَرَكَةٌ، وَ تَرْكَهُمَا حَسْرَةٌ، وَ لَا يَسْتَطِيعُهُمَا الْبَطَلَةُ- يَعْنِي السَّحَرَةَ
‘Learn Surah Al-Baqarah (Ch 2) (Surah) and Aal-e-Imran (Ch 3) for taking to these two is a Blessing, and neglecting them is regret, and the falsehood has no ability upon them – meaning the magic.
وَ إِنَّهُمَا لَيَجِيئَانِ يَوْمَ الْقِيَامَةِ كَأَنَّهُمَا غَمَامَتَانِ أَوْ عُقَابَتَانِ أَوْ فِرْقَانِ مِنْ طَيْرٍ صَوَافَّ، يُحَاجَّانِ عَنْ صَاحِبِهِمَا، وَ يُحَاجُّهُمَا رَبُّ الْعَالَمِينَ رَبُّ الْعِزَّةِ يَقُولَانِ: يَا رَبَّ الْأَرْبَابِ إِنَّ عَبْدَكَ هَذَا قَرَأَنَا، وَ أَظْمَأْنَا نَهَارَهُ، وَ أَسْهَرْنَا لَيْلَهُ، وَ أَنْصَبْنَا بَدَنَهُ
Both of them would come on the Day of Judgement like two clouds or two cloaks or two separate birds in a row and plead on behalf of their readers to the Lord-azwj of the worlds, the Almighty Lord-azwj, and will both say: ‘O Lord-azwj of the lords! This servant of Yours-azwj has recited us, and was thirsty with us during this day and held vigil with us during his night, and established us in his body.’
يَقُولُ اللَّهُ تَعَالَى: يَا أَيُّهَا الْقُرْآنُ فَكَيْفَ كَانَ تَسْلِيمُهُ لِمَا أَنْزَلْتُهُ فِيكَ- مِنْ تَفْضِيلِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَخِي مُحَمَّدٍ رَسُولِ اللَّهِ يَقُولَانِ: يَا رَبَّ الْأَرْبَابِ وَ إِلَهَ الْآلِهَةِ، وَالاهُ، وَ وَالَى أَوْلِيَاءَهُ، وَ عَادَى أَعْدَاءَهُ، إِذَا قَدَرَ جَهَرَ، وَ إِذَا عَجَزَ اتَّقَى وَ أَسَرَّ
Allah-azwj will Say: “O You Quran! So how was their submission to what I-azwj had Revealed in you from the merits of Ali-asws Ibn Abi Talib-asws, the brother of Muhammad Rasool-Allah-saww?” They will both reply: ‘O Lord-azwj of the lords! They befriended him-asws and his-asws friends, and became inimical to his-asws enemies. When they were able they made it known and when they could not, they observed Taqiyya (dissimulation) and kept it a secret’.
يَقُولُ اللَّهُ عَزَّ وَ جَلَّ: فَقَدْ عَمِلَ إِذاً بِكُمَا كَمَا أَمَرْتُهُ، وَ عَظَّمَ مِنْ حَقِّكُمَا مَا عَظَّمْتُهُ. يَا عَلِيُّ أَ مَا تَسْمَعُ شَهَادَةَ الْقُرْآنِ لِوَلِيِّكَ هَذَا [فَ] يَقُولُ عَلِيٌّ: بَلَى يَا رَبِّ
Allah-azwj Mighty and Majestic will Say: ‘Then they have dealt with you two just as I-azwj had Commanded it, and have considered great that which made you two great. O Ali-asws! Did you hear this testimony of the Quran for your friends?’ Ali-asws will respond: ‘Yes O Lord!’
فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ: فَاقْتَرِحْ لَهُ مَا تُرِيدُ. فَيَقْتَرِحُ لَهُ مَا يَزِيدُ عَلَى أَمَانِيِّ هَذَا الْقَارِئِ مِنَ الْأَضْعَافِ الْمُضَاعَفَاتِ بِمَا لَا يَعْلَمُهُ إِلَّا اللَّهُ عَزَّ وَ جَلَّ. فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ: «قَدْ أَعْطَيْتُهُ مَا اقْتَرَحْتَ يَا عَلِيُّ
Allah-azwj Mighty and Majestic will Say: ‘Then suggest whatever you-asws want for him.’ He-asws will then suggest for him such things that would exceed all the reader’s aspirations and desires, and their number will be unknown to all except Allah-azwj Mighty and Majestic. Allah-azwj will Say: I-azwj have Given him what you-asws suggested ‘O Ali-asws!”
قَالَ رَسُولُ اللَّهِ ص: وَ إِنَّ وَالِدَيِ الْقَارِئِ لَيُتَوَّجَانَ بِتَاجِ الْكَرَامَةِ، يُضِيءُ نُورُهُ مِنْ مَسِيرَةِ عَشَرَةِ آلَافِ سَنَةٍ، وَ يُكْسَيَانِ حُلَّةً لَا يَقُومُ لِأَقَلِّ سِلْكٍ مِنْهَا- مِائَةُ أَلْفِ ضِعْفِ مَا فِي الدُّنْيَا، بِمَا يَشْتَمِلُ عَلَيْهِ مِنْ خَيْرَاتِهَا
Rasool-Allah-saww said: ‘And the parents of the reciter (of the Quran) will have a crown of prestige on their heads, the radiance of which will stretch to a travel distance of ten thousand years journey, and they will be clothed in such, fabrics the least of which would be better than a hundred thousand times of what is in the world, due to what would be included upon it from its goodness.’
ثُمَّ يُعْطَى هَذَا الْقَارِئُ الْمُلْكَ بِيَمِينِهِ فِي كِتَابٍ، وَ الْخُلْدَ بِشِمَالِهِ فِي كِتَابٍ، يَقْرَأُ مِنْ كِتَابِهِ بِيَمِينِهِ: قَدْ جُعِلْتَ مِنْ أَفَاضِلِ مُلُوكِ الْجِنَانِ، وَ مِنْ رُفَقَاءِ [مُحَمَّدٍ] سَيِّدِ الْأَنْبِيَاءِ وَ [عَلِيٍ] خَيْرِ الْأَوْصِيَاءِ، وَ الْأَئِمَّةِ مِنْ بَعْدِهِمَا سَادَةِ الْأَتْقِيَاءِ
‘Then the reciter will get a written deed to a kingdom in his right hand and be given the (Permission for) eternal life in his left hand. He would read from his deed (given in) his right hand, ‘We have given you a great kingdom in the Gardens and made you among the friends of Muhammad-saww the leader of the Prophets-as, and Ali-asws the best of the successors-as and the Imams-asws after him-asws, the pious Chiefs.’
وَ يَقْرَأُ مِنْ كِتَابِهِ بِشِمَالِهِ: قَدْ أَمِنْتَ الزَّوَالَ وَ الِانْتِقَالَ عَنْ هَذَا الْمُلْكِ، وَ أُعِذْتَ مِنَ الْمَوْتِ وَ الْأَسْقَامِ- وَ كُفِيتَ الْأَمْرَاضَ وَ الْأَعْلَالَ، وَ جُنِّبْتَ حَسَدَ الْحَاسِدِينَ، وَ كَيْدَ الْكَائِدِينَ
And he would read from his deed in his left hand, ‘You are secured from the decline and the transference from this kingdom, and are sheltered from the death, and the illnesses and sufficed from the diseases and the pains, and would be kept aside from the envy of the envying ones, and plots of the plotters’.
ثُمَّ يُقَالُ لَهُ: اقْرَأْ [وَ] ارْقَ، وَ مَنْزِلُكَ عِنْدَ آخِرِ آيَةٍ تَقْرَؤُهَا. فَإِذَا نَظَرَ وَالِدَاهُ إِلَى حِلْيَتَيْهِمَا وَ تَاجَيْهِمَا- قَالا: رَبَّنَا أَنَّى لَنَا هَذَا الشَّرَفُ وَ لَمْ تَبْلُغْهُ أَعْمَالُنَا (فَقَالَ لَهُمَا كِرَامُ مَلَائِكَةِ اللَّهِ [عَنِ اللَّهِ] عَزَّ وَ جَلَّ: هَذَا لَكُمَا لِتَعْلِيمِكُمَا) وَلَدَكُمَا الْقُرْآنَ
‘Then it would be said to him: Recite and ascend, for your destination lies at the last Verse you would be reciting. ‘Then the parents will look at their clothes and crowns and they would ask: ‘Our Lord-azwj! For us is this nobility, and although our deeds did not reach it?’ The honourable Angels of Allah-azwj will say to them on behalf of Allah-azwj Mighty and Majestic: ‘This is because both of you taught your children to read the Quran’.[38]
VERSE 1
الم {1}
Alif Lam Meem [3:1]
ابن بابويه، قال: أخبرنا أبو الحسن محمد بن هارون الزنجاني، فيما كتب إلي على يدي علي بن أحمد البغدادي الوراق، قال: حدثنا معاذ بن المثنى العنبري، قال: حدثنا عبد الله بن أسماء، قال: حدثنا جويرية، عن سفيان بن سعيد الثوري، قال
Ibn Babuwayh, from Abu Al Hassan Muhammad Bin Haroun Al Zanjany, regarding what Ali Bin Ahmad Al Baghdady Al Waraq wrote to him, from Ma’az Bin Al Masny Al Anbary, from Abdullah Bin Asma, from Juweyriya, from Sufyan Bin Saeed Al Sowry who said,
قلت لجعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب (عليهم السلام): ما معنى قول الله عز و جل الم؟ قال (عليه السلام): «أما الم في أول البقرة فمعناه: أنا الله الملك، و أما في أول آل عمران فمعناه: أنا الله المجيد
‘I said to Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, ‘What is the Meaning of the Words of Allah-azwj Mighty and Majestic Alif Lam Meem [3:1]?’ He-asws said: ‘As for the Alif Lam Meem [3:1] at the beginning of Al-Baqarah, so its Meaning is: “I-azwj am Allah-azwj the King”, and as for the one at the beginning of Aal-e-Imraan, so its Meaning is: “I-azwj am Allah-azwj the Glorious”.[39]
[ثُمَ] قَالَ: وَ قَالَ الصَّادِقُ ع ثُمَّ الْأَلِفُ حَرْفٌ مِنْ حُرُوفِ قَوْلِكَ «اللَّهُ» دُلَّ بِالْأَلِفِ عَلَى قَوْلِكَ: اللَّهُ. وَ دُلَّ بِاللَّامِ عَلَى قَوْلِكَ: الْمَلِكُ الْعَظِيمُ، الْقَاهِرُ لِلْخَلْقِ أَجْمَعِينَ وَ دُلَّ بِالْمِيمِ عَلَى أَنَّهُ الْمَجِيدُ [الْكَرِيمُ] الْمَحْمُودُ فِي كُلِّ أَفْعَالِهِ
Then he-asws (Imam Hassan Al-Askari-asws said: ‘And Al-Sadiq-asws said: ‘The ‘Alif’ is a letter from the letters of the Words of Allah-azwj. It is indicated by the ‘Alif’ upon your speech, ‘Allah-azwj’; and it is indicated by the ‘Laam’ upon your speech, ‘The Magnificent King, the Compeller to the creatures altogether’; and it is indicated by the ‘Meem’ upon that He-azwj the Glorious, the Praised One in every Deed of His-azwj.[40]
وباسناده إلى أبى بصير عن أبى عبد الله عليه السلام قال: ” الم ” هو حرف من حروف اسم الله الاعظم المقطع في القرآن، الذى يؤلفه النبي صلى الله عليه وآله والامام، فإذا دعى به أجيب
And by its chain going up to Abu Baseer
(It has been narrated) from Abu Abdullah-asws, said: ‘The “Alif Laam Meem” is a letter from the letters of the Magnificent Name of Allah-azwj, abbreviated in the Quran, which the Prophet-saww and the Imam-asws composed. So whenever they-asws supplicate by it, it is Answered’.[41]
وروى أبو إسحاق الثعلبي في تفسيره مسندا إلى على بن موسى الرضا عليه السلام قال سئل جعفر بن محمد الصادق عليه السلام عن قوله ” الم ” فقال في الالف ست صفات من صفات الله عزوجل
And it is reported from Abu Is’haq Al-Sa’alby in his commentary from Ali-asws Bin Musa Al-Reza-asws that a questioner asked Ja’far-asws Ibn Muhammad Al-Sadiq-asws about His-azwj Words “Alif Laam Meem”. He-asws said: ‘In “Alif” are six Attributes from the Attributes of Allah-azwj the Mighty and Majestic.
” الابتداء ” فان الله عزوجل ابتدأ جميع الخلق والالف ابتداء الحروف
The “Beginning” (الابتداء) – Allah-azwj Mighty and Majestic Initiated the whole of the creation, and “Alif” is the initial Letter.
و ” الاستواء ” فهو عادل غير جائر، والالف مستوفى ذاته
The “Straight” (الاستواء) – He-azwj is Just and is not unfair, and “Alif” is straight in itself.
و ” لانفراد ” فالله فرد والالف فرد
The “Alone” (لانفراد) – Allah-azwj is Alone and “Alif” is alone.
و ” اتصال الخلق بالله ” والله لا يتصل بالخلق وكلهم يحتاجون إليه والله غنى عنهم، والالف كذلك لا يتصل بالحروف والحروف متصله به
The “Connection” (اتصال الخلق بالله) – The creatures are Connected with Allah-azwj and Allah-azwj is not connected to the creatures, and all of them are in need of Him-azwj and He-azwj is Independent of them. The “Alif” as well is not connected with the other letters whereas the other letters are connected with it.
وهو منقطع عن غيره
The “Cut off” – And He-azwj is cut-off from the others (and “Alif” is cut off from the others).
والله تعالى باين بجميع صفاته من خلقه، ومعناه ” من الالفة ” فكما ان الله عزوجل سبب الفة الخلق فكذلك الالف عليه تألفت الحروف وهو سبب الفتها
And Allah-azwj the Exalted is the Source of the attachment between His-azwj creatures, and its Meaning is “Harmonious” So, just as Allah-azwj Mighty and Majestic is the reason for the Harmony of the creatures, similar to that “Alif” is the reason for the harmonious joining of the letters, and it is the reason of its beginning’.[42]
VERSE 2
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ {2}
Allah, (there is) no god but He, the Living, the Eternal [3:2]
عَلِيُّ بْنُ مُحَمَّدٍ مُرْسَلًا عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ اعْلَمْ عَلَّمَكَ اللَّهُ الْخَيْرَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدِيمٌ وَ الْقِدَمُ صِفَتُهُ الَّتِي دَلَّتِ الْعَاقِلَ عَلَى أَنَّهُ لَا شَيْءَ قَبْلَهُ وَ لَا شَيْءَ مَعَهُ فِي دَيْمُومِيَّتِهِ فَقَدْ بَانَ لَنَا بِإِقْرَارِ الْعَامَّةِ مُعْجِزَةُ الصِّفَةِ أَنَّهُ لَا شَيْءَ قَبْلَ اللَّهِ وَ لَا شَيْءَ مَعَ اللَّهِ فِي بَقَائِهِ وَ بَطَلَ قَوْلُ مَنْ زَعَمَ أَنَّهُ كَانَ قَبْلَهُ أَوْ كَانَ مَعَهُ شَيْءٌ
Ali Bin Muhammad, with an unbroken chain,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘Learn! May Allah-azwj Teach you the good. Allah-azwj Blessed and High is eternal, and the eternality is His-azwj Attribute which Indicates the intellectual upon that there was nothing before Him-azwj, nor was there a thing with Him-azwj in His-azwj eternality. So it is clear for us with the acknowledgement with the general Muslims of the miraculous-ness of the Attribute that there was nothing before Allah-azwj, nor is there anything with Him-azwj during His-azwj remaining, and the invalidation of the words of the one who alleges that there was something before Him-azwj, or there is something with Him-azwj.
وَ ذَلِكَ أَنَّهُ لَوْ كَانَ مَعَهُ شَيْءٌ فِي بَقَائِهِ لَمْ يَجُزْ أَنْ يَكُونَ خَالِقاً لَهُ لِأَنَّهُ لَمْ يَزَلْ مَعَهُ فَكَيْفَ يَكُونُ خَالِقاً لِمَنْ لَمْ يَزَلْ مَعَهُ وَ لَوْ كَانَ قَبْلَهُ شَيْءٌ كَانَ الْأَوَّلَ ذَلِكَ الشَّيْءُ لَا هَذَا وَ كَانَ الْأَوَّلُ أَوْلَى بِأَنْ يَكُونَ خَالِقاً لِلْأَوَّلِ
And that is because, had there been something with Him-azwj during His-azwj remaining, it would not be allowed that He-azwj would happen to be a Creator of it, because it would have been eternally with Him-azwj. So how could He-azwj be a Creator of the one who existed eternally with Him-azwj. And had there been something before Him-azwj, that thing would be first not this, and the first one would be closer of it being a Creator due to it being the first.[43]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ شَبَابٍ الصَّيْرَفِيِّ وَ اسْمُهُ مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ قُتَيْبَةَ قَالَ دَخَلْتُ أَنَا وَ عِيسَى شَلَقَانُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَابْتَدَأَنَا فَقَالَ عَجَباً لِأَقْوَامٍ يَدَّعُونَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَا لَمْ يَتَكَلَّمْ بِهِ قَطُّ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النَّاسَ بِالْكُوفَةِ فَقَالَ
Ali Bin Muhammad, from Sahl Bin Ziyad, from The Young exchanger, and his name is Muhammad Bin Al Waleed, from Ali Bin Sayf Bin Ameyra who said, ‘Ismail Bin Quteyba narrated to me saying,
‘I and Isa Shalqan went over to Abu Abdullah-asws. So he-asws initiated us both by saying, ‘How strange of a people claiming upon Amir Al-Momineen-asws what he-asws never spoke with at all. Amir Al-Momineen-asws addressed the people at Al-Kufa, so he-asws said: –
الْحَمْدُ لِلَّهِ الْمُلْهِمِ عِبَادَهُ حَمْدَهُ وَ فَاطِرِهِمْ عَلَى مَعْرِفَةِ رُبُوبِيَّتِهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى أَزَلِهِ وَ بِاشْتِبَاهِهِمْ عَلَى أَنْ لَا شِبْهَ لَهُ الْمُسْتَشْهِدِ بِآيَاتِهِ عَلَى قُدْرَتِهِ الْمُمْتَنِعَةِ مِنَ الصِّفَاتِ ذَاتُهُ وَ مِنَ الْأَبْصَارِ رُؤْيَتُهُ وَ مِنَ الْأَوْهَامِ الْإِحَاطَةُ بِهِ
The Praise is for Allah-azwj, the Inspirer of His-azwj servants to Praise Him-azwj, and Natured them upon the recognition of His-azwj Lordship, the Indicator upon His-azwj Existence by His-azwj creation and by the newly occurring creation of His-azwj (Indicating) upon His-azwj eternality, by Making them resemble each other, that there is no resemblance for him, the testification by His-azwj Signs upon His-azwj Power. There are Prohibitions from describing His-azwj Self, and from the sights to see Him-azwj, and from the imaginations to Grasp Him-azwj by it.
لَا أَمَدَ لِكَوْنِهِ وَ لَا غَايَةَ لِبَقَائِهِ لَا تَشْمُلُهُ الْمَشَاعِرُ وَ لَا تَحْجُبُهُ الْحُجُبُ وَ الْحِجَابُ بَيْنَهُ وَ بَيْنَ خَلْقِهِ خَلْقُهُ إِيَّاهُمْ لِامْتِنَاعِهِ مِمَّا يُمْكِنُ فِي ذَوَاتِهِمْ وَ لِإِمْكَانٍ مِمَّا يَمْتَنِعُ مِنْهُ وَ لِافْتِرَاقِ الصَّانِعِ مِنَ الْمَصْنُوعِ وَ الْحَادِّ مِنَ الْمَحْدُودِ وَ الرَّبِّ مِنَ الْمَرْبُوبِ
There is neither a time factor for His-azwj existence nor any end-point to His-azwj remaining. Neither can the awareness comprehend Him-azwj nor can the veil cover Him-azwj, and the veiling is between Him-azwj and His-azwj creatures. He-azwj Created them for Preventing it from what is possible in their persons and the possibility from what they are prevented from Him-azwj, and for the differentiation between the Maker from the Made, and the Limitless from the limited, and the Lord-azwj from the Nourished.
الْوَاحِدُ بِلَا تَأْوِيلِ عَدَدٍ وَ الْخَالِقُ لَا بِمَعْنَى حَرَكَةٍ وَ الْبَصِيرُ لَا بِأَدَاةٍ وَ السَّمِيعُ لَا بِتَفْرِيقِ آلَةٍ وَ الشَّاهِدُ لَا بِمُمَاسَّةٍ وَ الْبَاطِنُ لَا بِاجْتِنَانٍ وَ الظَّاهِرُ الْبَائِنُ لَا بِتَرَاخِي مَسَافَةٍ
The One, without an explanation of a number, and the Creator, not with a prevention of movement, and the Seeing, not by tools, and the Hearing, not by a separate instrument, the Witness, not by the touching, and the Hidden, not by the covering, and the Manifest, the Remote, not by the lapsing of distance.
أَزَلُهُ نُهْيَةٌ لِمَجَاوِلِ الْأَفْكَارِ وَ دَوَامُهُ رَدْعٌ لِطَامِحَاتِ الْعُقُولِ قَدْ حَسَرَ كُنْهُهُ نَوَافِذَ الْأَبْصَارِ وَ قَمَعَ وُجُودُهُ جَوَائِلَ الْأَوْهَامِ
His-azwj eternality is an end-point for the aims of thought, and His-azwj, and His-azwj Permanence is a determent to the enthusiasms of the intellects. His-azwj being has Blinded the windows of the sights, and His-azwj Existence has Suppressed the wanderings of the imaginations.
فَمَنْ وَصَفَ اللَّهَ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَ مَنْ قَالَ أَيْنَ فَقَدْ غَيَّاهُ وَ مَنْ قَالَ عَلَامَ فَقَدْ أَخْلَى مِنْهُ وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ
The one who described Allah-azwj, so he has limited Him-azwj, and the one who limits Him-azwj so he has numbered Him-azwj, and the one who numbers Him-azwj so he has negated His-azwj eternality, and the one who says, ‘where’, so he has ascribed an end-point to Him-azwj, and the one who says, ‘Upon what’, so he has isolated from Him-azwj, and the one who says, ‘In what’, so he has contained Him-azwj’’.[44]
VERSES 3 & 4
نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ {3} مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ {4}
He Revealed unto you the Book with the Truth, verifying what came before it, and He Revealed the Torah and the Evangel [3:3] Beforehand, as Guidance for the people. And He Revealed the Criterion; they who disbelieve in the Signs of Allah, for them would be severe Punishment; and Allah is Mighty with the Retribution [3:4]
علي بن إبراهيم، قال: حدثني أبي، عن النضر بن سويد، عن عبد الله بن سنان
Ali Bin Ibrahim said, ‘My father narrated to me, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,
عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله تبارك و تعالى: الم اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ نَزَّلَ عَلَيْكَ الْكِتابَ بِالْحَقِّ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ وَ أَنْزَلَ التَّوْراةَ وَ الْإِنْجِيلَ مِنْ قَبْلُ هُدىً لِلنَّاسِ وَ أَنْزَلَ الْفُرْقانَ
(It has been narrated) from Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj Blessed and High Alif Lam Meem [3:1] Allah, (there is) no god but He, the Living, the Eternal [3:2] He Revealed unto you the Book with the Truth, verifying what came before it, and He Revealed the Torah and the Evangel [3:3] Beforehand, as Guidance for the people. And He Revealed the Criterion [3:4].
قال: «الفرقان: هو كل أمر محكم، و الكتاب: هو جملة القرآن، الذي يصدقه من كان قبله من الأنبياء
He-asws said: ‘The Criterion (الفرقان) – it is every Decisive Command; and the Book (الكتاب) – It is the whole of the Quran, verifying what came before it from the Prophets-as’.[45]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن سنان أو عن غيره، عمن ذكره
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ibn Sinan or from someone else, from the one who mentioned it who said,
قال: سألت أبا عبد الله (عليه السلام) عن القرآن و الفرقان، أ هما شيئان، أو شيء واحد؟ فقال (عليه السلام): «القرآن: جملة الكتاب، و الفرقان: المحكم الواجب العمل به
‘I asked Abu Abdullah-asws about the Quran, and the Criterion (Furqan), are these two things, or one thing?’ He-asws said: ‘The Quran – It is the whole of the Book, and the Criterion – the Decisive which is Obligatory to act upon’.[46]
VERSE 5
إِنَّ اللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ {5}
Allah – nothing is hidden from Him in the earth nor in the sky [3:5]
(الاحتجاج) للطبرسي- في احتجاج الإمام الصادق (عليه السلام) على الزنادقة- قال: أ و ليس توزن الأعمال؟ قال (عليه السلام): «لا، إن الأعمال ليست بأجسام، و إنما هي صفة ما عملوا، و إنما يحتاج إلى وزن الشيء من جهل عدد الأشياء، و لا يعرف ثقلها أو خفتها، و إِنَّ اللَّهَ لا يَخْفى عَلَيْهِ شَيْءٌ
Al Ihtijaj of Al Tabarsy –
Regarding an argument of Imam Al-Sadiq-asws against the Atheists – who said: ‘Or will not the deeds be weighed?’ The Imam-asws replied: ‘No, the deeds do not have a body. But rather these are the qualities of what is done. But rather, he is needy to weigh something, the one who is ignorant of the number of the things and does not know its heaviness or its lightness Allah – nothing is hidden from Him [3:4]’.[47]
عَلِيُّ بْنُ مُحَمَّدٍ مُرْسَلًا عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ وَ وَجْهٌ آخَرُ أَنَّهُ الظَّاهِرُ لِمَنْ أَرَادَهُ وَ لَا يَخْفَى عَلَيْهِ شَيْءٌ وَ أَنَّهُ مُدَبِّرٌ لِكُلِّ مَا بَرَأَ فَأَيُّ ظَاهِرٍ أَظْهَرُ وَ أَوْضَحُ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى لِأَنَّكَ لَا تَعْدَمُ صَنْعَتَهُ حَيْثُمَا تَوَجَّهَتْ وَ فِيكَ مِنْ آثَارِهِ مَا يُغْنِيكَ وَ الظَّاهِرُ مِنَّا الْبَارِزُ بِنَفْسِهِ وَ الْمَعْلُومُ بِحَدِّهِ فَقَدْ جَمَعَنَا الِاسْمُ وَ لَمْ يَجْمَعْنَا الْمَعْنَى
Ali Bin Muhammad, with an unbroken chain,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘And another aspect is that He-azwj is the Manifest to the one who wants Him-azwj and nothing is Hidden from Him-azwj, and He-azwj is the Designer of everything what He-azwj Designed. So which manifestation is more apparent and clear than Allah-azwj Blessed and High, because you cannot execute His-azwj Making wherever you may divert your face to, and inside you are its effects what makes you independent. And the Manifestation is more than ours, transcendental by Himself-azwj, and the known by His-azwj Sharpness. So we have gathered in the name and we are not gathered in the meaning.
وَ أَمَّا الْبَاطِنُ فَلَيْسَ عَلَى مَعْنَى الِاسْتِبْطَانِ لِلْأَشْيَاءِ بِأَنْ يَغُورَ فِيهَا وَ لَكِنْ ذَلِكَ مِنْهُ عَلَى اسْتِبْطَانِهِ لِلْأَشْيَاءِ عِلْماً وَ حِفْظاً وَ تَدْبِيراً كَقَوْلِ الْقَائِلِ أَبْطَنْتُهُ يَعْنِي خَبَّرْتُهُ وَ عَلِمْتُ مَكْتُومَ سِرِّهِ وَ الْبَاطِنُ مِنَّا الْغَائِبُ فِي الشَّيْءِ الْمُسْتَتِرُ وَ قَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى
And as for the Hidden (Esoteric), so it is not upon the meaning of the hidden-ness of the things, with being immersed into them, but that from Him-azwj is upon the Knowledge of the hidden things, and Preserving these, and their regulation, like the words of the man, ‘I know his inside, meaning I am informed of him and know the concealed secrets of his’. And the hidden from us is the absent regarding the things, the veiled, and we are gathered in the name and differ in the meaning.[48]
VERSE 6
هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ {6}
He is the One Who Shapes you in the wombs however He so Desires to; there is no god except Him, the Mighty, the Wise [3:6]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ أَنْ يَخْلُقَ النُّطْفَةَ الَّتِي مِمَّا أَخَذَ عَلَيْهَا الْمِيثَاقَ فِي صُلْبِ آدَمَ أَوْ مَا يَبْدُو لَهُ فِيهِ وَ يَجْعَلَهَا فِي الرَّحِمِ حَرَّكَ الرَّجُلَ لِلْجِمَاعِ وَ أَوْحَى إِلَى الرَّحِمِ أَنِ افْتَحِي بَابَكِ حَتَّى يَلِجَ فِيكِ خَلْقِي وَ قَضَائِيَ النَّافِذُ وَ قَدَرِي
Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, both together from Ibn Mahboub, from Ibn Raib, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Whenever Allah-azwj Mighty and Majestic Intends to Create the seed from which He-azwj would Take the Covenant against in the ribs of Adam-as, or whatever He-azwj would be Managing for him with regards to it, and Makes it to be in the womb, Stirs the man for the copulation, or Reveals unto the womb: “Open your door until My-azwj Creation resides inside you and My-azwj Ordainment and My-azwj Power is implemented”.
فَتَفْتَحُ الرَّحِمُ بَابَهَا فَتَصِلُ النُّطْفَةُ إِلَى الرَّحِمِ فَتَرَدَّدُ فِيهِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ لَحْماً تَجْرِي فِيهِ عُرُوقٌ مُشْتَبِكَةٌ ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ يَخْلُقَانِ فِي الْأَرْحَامِ مَا يَشَاءُ اللَّهُ فَيَقْتَحِمَانِ فِي بَطْنِ الْمَرْأَةِ مِنْ فَمِ الْمَرْأَةِ فَيَصِلَانِ إِلَى الرَّحِمِ وَ فِيهَا الرُّوحُ الْقَدِيمَةُ الْمَنْقُولَةُ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ فَيَنْفُخَانِ فِيهَا رُوحَ الْحَيَاةِ وَ الْبَقَاءِ وَ يَشُقَّانِ لَهُ السَّمْعَ وَ الْبَصَرَ وَ جَمِيعَ الْجَوَارِحِ وَ جَمِيعَ مَا فِي الْبَطْنِ بِإِذْنِ اللَّهِ
The womb opens up its door, so the seed sails into the womb. So it vibrates inside it for forty days, then becomes a clot for forty days; then it becomes a lump for forty days; then it becomes flesh with veins flowing inside it entangled. Then Allah-azwj Sends two creating Angels who create in the wombs whatever Allah-azwj so Desires. They both storm into the belly of the woman from the mouth of the woman. They both arrive to the womb, and in it is the spirit from old (from before), the one transferred in the ribs of the men and the wombs of the women. They both blow into it a soul of life, and the remaining, and cleave open for him the hearing, and the sight, and the entirety of the body parts, and the entire of whatever is in the belly, by the Permission of Allah-azwj.
ثُمَّ يُوحِي اللَّهُ إِلَى الْمَلَكَيْنِ اكْتُبَا عَلَيْهِ قَضَائِي وَ قَدَرِي وَ نَافِذَ أَمْرِي وَ اشْتَرِطَا لِيَ الْبَدَاءَ فِيمَا تَكْتُبَانِ فَيَقُولَانِ يَا رَبِّ مَا نَكْتُبُ فَيُوحِي اللَّهُ إِلَيْهِمَا أَنِ ارْفَعَا رَءُوسَكُمَا إِلَى رَأْسِ أُمِّهِ فَيَرْفَعَانِ رُءُوسَهُمَا فَإِذَا اللَّوْحُ يَقْرَعُ جَبْهَةَ أُمِّهِ فَيَنْظُرَانِ فِيهِ فَيَجِدَانِ فِي اللَّوْحِ صُورَتَهُ وَ زِينَتَهُ وَ أَجَلَهُ وَ مِيثَاقَهُ شَقِيّاً أَوْ سَعِيداً وَ جَمِيعَ شَأْنِهِ
Then Allah-azwj Reveals to the two Angels: “Write upon him My-azwj Ordainment, and My-azwj Pre-determination, and implement My-azwj Command, and stipulate for Me-azwj the change regarding what you two are writing”. They both say: ‘O Lord-azwj! What should we write?’ Allah-azwj Reveals unto them both: “Raise both your heads to the head of its mother”. So they both raise their heads, and there is a Tablet upon the forehead of its mother. So they both look into it, and they find (written) in the Tablet, its image, and its adornment, and its term, and its Covenant whether it is miserable or fortunate, and the entirety of its affairs’.
قَالَ فَيُمْلِي أَحَدُهُمَا عَلَى صَاحِبِهِ فَيَكْتُبَانِ جَمِيعَ مَا فِي اللَّوْحِ وَ يَشْتَرِطَانِ الْبَدَاءَ فِيمَا يَكْتُبَانِ ثُمَّ يَخْتِمَانِ الْكِتَابَ وَ يَجْعَلَانِهِ بَيْنَ عَيْنَيْهِ ثُمَّ يُقِيمَانِهِ قَائِماً فِي بَطْنِ أُمِّهِ
He-asws said: ‘So one of them dictates to his companion, so they both write down the entirety of whatever is in the Tablet, and the change is stipulated upon both of them with regards to what they write. Then they both seal the document and make it to be between his eyes. Then they both make it stand straight in the belly of its mother’.
قَالَ فَرُبَّمَا عَتَا فَانْقَلَبَ وَ لَا يَكُونُ ذَلِكَ إِلَّا فِي كُلِّ عَاتٍ أَوْ مَارِدٍ وَ إِذَا بَلَغَ أَوَانُ خُرُوجِ الْوَلَدِ تَامّاً أَوْ غَيْرَ تَامٍّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الرَّحِمِ أَنِ افْتَحِي بَابَكِ حَتَّى يَخْرُجَ خَلْقِي إِلَى أَرْضِي وَ يَنْفُذَ فِيهِ أَمْرِي فَقَدْ بَلَغَ أَوَانُ خُرُوجِهِ قَالَ
He-asws said: ‘So perhaps he is haughty (arrogant), so he turns over, and that does not happen except regarding every haughty or insolent (rude) one. When the time reaches, the child comes out complete, or other than complete. Allah-azwj Mighty and Majestic Reveals unto the womb: “Open your door until My-azwj creature comes out to My-azwj earth, and My-azwj Command gets implemented regarding him”. The time has reached and the child comes out.
فَيَفْتَحُ الرَّحِمُ بَابَ الْوَلَدِ فَيَبْعَثُ اللَّهُ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ زَجْرَةً فَيَفْزَعُ مِنْهَا الْوَلَدُ فَيَنْقَلِبُ فَيَصِيرُ رِجْلَاهُ فَوْقَ رَأْسِهِ وَ رَأْسُهُ فِي أَسْفَلِ الْبَطْنِ لِيُسَهِّلَ اللَّهُ عَلَى الْمَرْأَةِ وَ عَلَى الْوَلَدِ الْخُرُوجَ
Therefore, the womb opens its door of the birth. So Allah-azwj Sends an Angel called Zajir (Rebuker) to him. So he rebukes him with such a rebuke that the child panics from it, so he overturns and his feet come to be above its head, and its head in the lower part of the belly, in order for Allah-azwj to Make it easy upon the woman and upon the child, for the exiting’.
قَالَ فَإِذَا احْتُبِسَ زَجَرَهُ الْمَلَكُ زَجْرَةً أُخْرَى فَيَفْزَعُ مِنْهَا فَيَسْقُطُ الْوَلَدُ إِلَى الْأَرْضِ بَاكِياً فَزِعاً مِنَ الزَّجْرَةِ
He-asws said: ‘So when the rebuke of the Angel is withheld, he rebukes it again, so it panics from it, and the child falls to the ground crying, having panicked from the rebuke’.[49]
VERSE 7
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ {7}
He is the One Who Revealed the Book unto you; from it are Decisive Verses – these are the Mother of the Book; and others are Allegorical. Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. They are saying, ‘We believe in it. It is all from the Presence of our Lord’. And none (would) mention except those with the understanding [3:7]
محمد بن يعقوب: عن علي بن محمد، عن بعض أصحابه، عن آدم بن إسحاق، عن عبد الرزاق ابن مهران، عن الحسين بن ميمون، عن محمد بن سالم
Muhammad Bin Yaqoub, from Ali Bin Muhammad, from one of his companions, from Adam Bin Is’haq, from Abdul Raziq Ibn Mahran, from Al Husayn Bin Maymoun, from Muhammad Bin Muslim,
عن أبي جعفر (عليه السلام)، قال: «إن أناسا تكلموا في القرآن بغير علم، و ذلك أن الله تبارك و تعالى يقول: هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ الآية، فالمنسوخات من المتشابهات، و المحكمات من الناسخات
(It has been narrated) from Abu Ja’far-asws having said: ‘There are people who are speaking regarding the Quran without knowledge, and that Allah-azwj Blessed and High is Saying these are the Mother of the Book; and others are Allegorical. Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none know its interpretation except Allah [3:7] – so (it is the knowing of) the Abrogated (Verses) are from the Allegorical ones, and the Decisive (Verses) from the Abrogating ones’.[50]
محمد بن العباس، قال: حدثنا علي بن محمد الجعفي، عن محمد بن القاسم الأكفاني، عن علي بن محمد بن مروان، عن أبيه، عن أبان بن أبي عياش، عن سليم بن قيس، قال
Muhammad Bin Al-Abbas, from Ali Bin Muhammad Al-Ju’fy, from Muhammad Bin Al-Qasim Al-Kafany, from Ali Bin Muhammad Bin Marwan, from his father, from Aban Bin Ayyash, from Sulaym Bin Qays who said,
خرج علينا علي بن أبي طالب (عليه السلام)، و نحن في المسجد فاحتوشناه، فقال: «سلوني قبل أن تفقدوني، سلوني عن القرآن، فإن في القرآن علم الأولين و الآخرين، لم يدع لقائل مقالا، و لا يعلم تأويله إلا الله و الراسخون في العلم، و ليسوا بواحد
‘Ali-asws Bin Abu Talib-asws came out to us, and we were in the Masjid, so we went to him-asws. He-asws said: ‘Ask me-asws before you lose me! Ask me-asws about the Quran, for in the Quran is Knowledge of the Former ones and the Later ones, not leaving a word to be said by a speaker, but none knows its interpretation except Allah, and those who are firmly rooted in knowledge [3:7], and (it) is (the Knowledge) not with anyone (else).
و رسول الله (صلى الله عليه و آله) كان واحدا منهم، علمه الله سبحانه إياه، و علمنيه رسول الله (صلى الله عليه و آله)، ثم لا يزال في عقبه إلى يوم القيامة، ثم قرأ: وَ بَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسى وَ آلُ هارُونَ تَحْمِلُهُ الْمَلائِكَةُ، فأنا من رسول الله (صلى الله عليه و آله) بمنزلة هارون من موسى إلا النبوة، و العلم في عقبنا إلى أن تقوم الساعة
And Rasool-Allah-saww was one of them (firmly rooted in the Knowledge). Allah-azwj the Glorious had Taught him-saww, and Rasool-Allah-saww learnt it. Then it will not cease to be in his-saww posterity up to the Day of Judgement’. Then he-asws recited and remnants of what the progeny of Musa and the progeny of Haroun have left, the Angels would be carrying it [2:248]. So I-asws am of the status with Rasool-Allah-saww which Haroun-as had from Musa-as except for the Prophet-hood, and the Knowledge will be in our-asws posterity until the Establishment of the Hour’.[51]
عنه: عن الحسين بن محمد، عن معلى بن محمد، عن محمد بن اورمة، عن علي بن حسان، عن عبد الرحمن بن كثير
From him (Al Kulayni), from Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Awrama, from Ali Bin Hisan, from Abdul Rahman Bin Kaseer,
عن أبي عبد الله (عليه السلام) في قول الله تعالى: هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ قال: «أمير المؤمنين و الأئمة (عليهم السلام)». وَ أُخَرُ مُتَشابِهاتٌ قال: فلان و فلان
(It has been narrated) from Abu Abdullah regarding the Words of Allah-azwj the Exalted He is the One Who Revealed the Book unto you; from it are Decisive Verses – these are the Mother of the Book [3:7] – said: ‘Amir Al-Momineen-asws and the Imams-asws’; and others are Allegorical, and said: ‘So and so and so and so’.
فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ: «أصحابهم و أهل ولايتهم». فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ: «أمير المؤمنين و الأئمة (عليهم السلام)
Then as for those in whose hearts there is perversity – Their companions and the people who befriended them (the enemies of Ahl Al-Bayt-asws)’, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge – Amir Al-Momineen-asws and the Imams-asws’.[52]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ أَيُّوبَ بْنِ الْحُرِّ وَ عِمْرَانَ بْنِ عَلِيٍّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نَحْنُ الرَّاسِخُونَ فِي الْعِلْمِ وَ نَحْنُ نَعْلَمُ تَأْوِيلَهُ
A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Ayoub Bin Al Hurr and Imran Bin Ali, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘We-asws [3:7] those who are firmly rooted in knowledge and we-asws know Its (Quran’s) interpretation’.[53]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ فَرَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَفْضَلُ الرَّاسِخِينَ فِي الْعِلْمِ قَدْ عَلَّمَهُ اللَّهُ عَزَّ وَ جَلَّ جَمِيعَ مَا أَنْزَلَ عَلَيْهِ مِنَ التَّنْزِيلِ وَ التَّأْوِيلِ وَ مَا كَانَ اللَّهُ لِيُنْزِلَ عَلَيْهِ شَيْئاً لَمْ يُعَلِّمْهُ تَأْوِيلَهُ
Ali Bin Muhammad, from Abdullah Bin Ali, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Bureyd Bin Muawiya,
(It has been narrated) from one of the two (5th or 6th Imam-asws) regarding the Words of Allah-azwj Mighty and Majestic [3:7] but none knows its interpretation except Allah, and those who are firmly rooted in knowledge: ‘So Rasool-Allah-saww is the most superior of the ones firmly rooted in the knowledge. Allah-azwj Mighty and Majestic had Taught him-saww the entirety of what had been Sent down upon him-saww from the Revelation, and it was not so that Allah-azwj would Revealed something unto him-saww and not Teach him-saww its interpretation.
وَ أَوْصِيَاؤُهُ مِنْ بَعْدِهِ يَعْلَمُونَهُ كُلَّهُ وَ الَّذِينَ لَا يَعْلَمُونَ تَأْوِيلَهُ إِذَا قَالَ الْعَالِمُ فِيهِمْ بِعِلْمٍ فَأَجَابَهُمُ اللَّهُ بِقَوْلِهِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا وَ الْقُرْآنُ خَاصٌّ وَ عَامٌّ وَ مُحْكَمٌ وَ مُتَشَابِهٌ وَ نَاسِخٌ وَ مَنْسُوخٌ فَالرَّاسِخُونُ فِي الْعِلْمِ يَعْلَمُونَهُ
And his-saww successors-asws from after him-saww knew all of it, and others do not knowing its interpretation, when the scholar said regarding them with knowledge, so Allah-azwj Answered them with His-azwj Words [3:7] We believe in it, it is all from our Lord; and none do (would) mention except those having understanding. And the Quran (has Verses which are) Particular, and General, and Decisive, and Allegorical, and Abrogating, and Abrogated. So the ones-asws firmly rooted in the knowledge are knowing it’.[54]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرَّاسِخُونَ فِي الْعِلْمِ أَمِيرُ الْمُؤْمِنِينَ وَ الْأَئِمَّةُ مِنْ بَعْدِهِ ( عليهم السلام )
Al Husayn Bin Muhammad, from Moalla Bin Muhammad Bin Awrama, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘[3:7] and those who are firmly rooted in knowledge are Amir Al-Momineen-asws and the Imams-asws from after him-asws’.[55]
يا معاوية: إن القرآن حق ونور وهدى ورحمة وشفاء للمؤمنين والذين لا يؤمنون في آذانهم وقر وهو عليهم عمى
O Muawiya, the Quran is a Truth, and a Light, and a Guidance, and a Mercy, and a Healing for the Momineen, and the ones who are not believing, in their ears is deafness, and it is a blindness upon them.
يا معاوية، إن الله جل جلاله لم يدع صنفا من أصناف الضلالة والدعاة إلى النار إلا وقد رد عليهم واحتج عليهم في القرآن ونهى فيه عن اتباعهم، وأنزل فيهم قرآنا قاطعا ناطقا عليهم قد علمه من علمه وجهله من جهله
O Muawiya, Allah-azwj Majestic is His-azwj Majesty, did not Leave any type from the varieties of misguidance and the callers to the Fire except that He-azwj has Rebutted it and has Argued against them in the Quran, and has Forbidden it in His-azwj Book to follow them, and has Revealed regarding them a Quran (Verses) which cut them off the speaking upon them. So the one who knows it knows it, and the one who is ignorant of it, is ignorant of it.
وإني سمعت من رسول الله صلى الله عليه وآله يقول: ليس من القرآن آية إلا ولها ظهر وبطن وما منه حرف إلا وإن له تأويل، (وما يعلم تأويله إلا الله والراسخون في العلم)، الراسخون نحن آل محمد
And I-asws heard from the Rasool Allah-saww saying: ‘There is no Verse in the Quran except that it has for it an apparent, and a hidden, and there is no letter from it except that there is an interpretation for it, And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge [3:7], The ones-asws firmly rooted in knowledge are us-asws, the Progeny-asws of Muhammad-saww.
وأمر الله سائر الأمة أن يقولوا: (آمنا به كل من عند ربنا وما يذكر إلا أولو الألباب)، وأن يسلموا لنا ويردوا علمه إلينا وقد قال الله: (ولو ردوه إلى الرسول وإلى أولي الأمر منهم لعلمه الذين يستنبطونه منهم)، هم الذين يسألون عنه ويطلبونه
And Allah-azwj Commanded the rest of the community that they should be saying, ‘We believe in it. It is all from the Presence of our Lord’. And none (would) mention it except those with the understanding [3:7]. And that they should be submitting to us-asws and referring its knowledge to us-asws. And Allah-azwj has Said: And if they had referred it to the Rasool and to the one with Divine Authority from them, those from them who can search it, would have known it [3:7]. They-asws are those who should be asked about it and be sought’.[56]
ابن بابويه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني، و الحسين بن إبراهيم بن أحمد بن هشام المكتب، و علي بن عبد الله الوراق (رضي الله عنهم)، قالوا: حدثنا علي بن إبراهيم بن هاشم، قال: حدثنا القاسم بن محمد البرمكي، قال: حدثنا أبو الصلت الهروي، قال
Ibn babuwah said, ‘Ahmad Bin Ziyad Bin Ja’far Al-Hamdany, narrated to us, and Al-Husayn Bin Ibrahim Bin Ahmad Bin Hisham Al-Maktab and Ali Bin Abdullah Al-Waraq, from Ali Bin Ibrahim Bin Hashim, from Al-Qasim Bin Muhammad Al-Barmakky, from Abu Al-Salt Al-Harwy who said,
لما جمع المأمون لعلي بن موسى الرضا (عليه السلام) أهل المقالات، من أهل الإسلام، و الديانات: من اليهود، و النصارى، و المجوس، و الصابئين، و سائر أهل المقالات، فلم يقم أحد إلا و قد ألزمه حجته، كأنه القم حجرا
‘When Al-Mamoun gathered to Ali-asws Bin Musa Al-Reza-asws, the debaters from the people of Al-Islam, and the Religions – from the Jews, and the Christians, and the Magians, and the Sabeans, and the rest of the debaters, so no one stood up except that his-asws argument was necessitated upon him, as if it he had eaten a rock (i.e., became speechless).
قام إليه علي بن محمد بن الجهم، فقال له: يا بن رسول الله، أ تقول بعصمة الأنبياء؟ قال: «نعم». قال: فما تقول في قوله عز و جل: وَ عَصى آدَمُ رَبَّهُ فَغَوى؟ و في قوله عز و جل: وَ ذَا النُّونِ إِذْ ذَهَبَ مُغاضِباً فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ ؟ و في قوله عز و جل في يوسف (عليه السلام): وَ لَقَدْ هَمَّتْ بِهِ وَ هَمَّ بِها؟
Ali Bin Muhammad Bin Al-Jahm stood up to him-asws, and said to him-asws, ‘O son-asws of Rasool-Allah-saww, are you-asws speaking with the infallibility of the Prophets-as?’ He-saww said; ‘Yes’. He said, ‘So what do you-asws say regarding the Words of the Mighty and Majestic And Adam disobeyed his Lord, so went astray [20:121]? And regarding the Words of the Mighty and Majestic And Yunus, when he went away in anger, so he thought that We had no Power over him [21:87]? And regarding the Words of the Mighty and Majestic regarding Yusuf-as She desired him, and he would have desired her [12:24]?
و قوله عز و جل في داود (عليه السلام): وَ ظَنَّ داوُدُ أَنَّما فَتَنَّاهُ ؟و قوله عز و جل في نبيه محمد (صلى الله عليه و آله): وَ تُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ؟
And the Words of the Mighty and Majestic regarding Dawood-as and Dawood thought that We had Tried him [38:24]? And the Words of the Mighty and Majestic regarding His-azwj Prophet Muhammad-saww and you concealed in your soul what Allah would bring to light [33:37]?’
فقال الرضا (عليه السلام): «ويحك- يا علي- اتق الله، و لا تنسب إلى الأنبياء الفواحش، و لا تتأول كتاب الله برأيك، فإن الله تعالى يقول: وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ
Al-Reza-asws said: ‘Woe be unto you – O Ali – Fear Allah-azwj and do not establish the immoralities to the Prophets-as, and do not interpret the Book of Allah-azwj by your opinion, for Allah-azwj the High is Saying And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge [3:7]’.[57]
حدثنا محمد بن الحسين عن محمد بن اسماعيل عن منصور بن يونس عن ابن اذينه عن فضيل بن يسار قال سئلت ابا جعفر عليه السلام عن هذه الرواية مامن القرآن آية الا ولها ظهر وبطن فقال ظهره تنزيله وبطنه تأويله منه ما قد مضى ومنه ما لم يكن يجرى كما يجرى الشمس والقمر كما جاء تأويل شئ منه يكون على الاموات كما يكون على الاحياء قال الله وما يعلم تأويله الا الله والراسخون في العلم نحن نعلمه
It has been narrated to us by Muhammad Bin Al-Husayn, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Ibn Azina, from Fazeyl Bin Yasaar who said:
‘I asked Abu Ja’far-asws about this report – ‘There is not from the Quran a Verse except for it there is an apparent and a hidden (meaning)’. He-asws said: ‘Its apparent is its Revelation, and its hidden is its explanation from it of what has happened and from it of what not yet happened. It flows like the flowing of the sun and the moon, as goes an explanation of a thing from it on the dead as it is on the living. Allah-azwj has Said [3:7] but none knows its interpretation except Allah, and those who are firmly rooted in knowledge, we-asws know it’.[58]
حدثنا محمد بن الحسين عن وهب حفص عن ابى عبد الله عليه السلام قال سمعته يقول ان القرآن فيه محكم ومتشابه فاما المحكم فنؤمن به فنعمل به وندين به واما المتشابه فنؤمن به ولا نعمل به وهو قول الله تبارك وتعالى فاما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله وما يعلم تأويله الا الله والراسخون في العلم
It has been narrated to us by Muhammad Bin Al-Husayn, from Wahab Hafs, who has narrated the following:
‘I heard Abu Abdullah-asws say: ‘The Quran has both the Decisive and the Allegorical. As for the Decisive, we-asws believe in them and act in accordance with them and make these to be our-asws Religion, and as for the Allegorical, we-asws believe in them, but do not act upon them, and these are the Words of Allah-azwj Blessed and High Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge [3:7]’.[59]
علي بن إبراهيم: قال: حدثنا محمد بن أحمد بن ثابت، قال: حدثنا الحسن بن محمد بن سماعة، عن وهيب بن حفص، عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: سمعته يقول: «إن القرآن زاجر و آمر، يأمر بالجنة و يزجر عن النار، و فيه محكم و متشابه: فأما المحكم فيؤمن به و يعمل به و يعتبر به، و أما المتشابه فيؤمن به و لا يعمل به
Ali Bin Ibrahim said, ‘Muhammad Bin Ahmad Bin Sabit narrated to us saying, ‘Al Hassan Bin Muhammad Bin Sama’at narrated to us, from Waheyb Bin Hafs, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘The Quran is an Inhibitor and a Commander. It Commands with the Paradise and Inhibits from the Fire, and therein are Decisive and Allegorical (Verses). As for the Decisive, so believe in it and act in accordance with it and take a lesson with it. And as for the Allegorical, so believe in it but do not act in accordance with it.
و هو قوله: فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا- قال-: آل محمد (عليهم السلام) الراسخون في العلم
And these are His-azwj Words Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. They are saying, ‘We believe in it. It is all from the Presence of our Lord’. [3:7]’. He-asws said: ‘The Progeny-asws of Muhammad-saww, they-asws are the ones firmly rooted in the Knowledge’.[60]
عنه، قال: حدثني أبي، عن ابن أبي عمير، عن عمر بن أذينة، عن بريد بن معاوية، عن أبي جعفر (عليه السلام) قال: «إن رسول الله (صلى الله عليه و آله) أفضل الراسخين في العلم، فقد علم جميع ما أنزل الله عليه من التنزيل و التأويل، و ما كان الله لينزل عليه شيئا لم يعلمه التأويل، و أوصياؤه من بعده يعلمونه كله
From him, said, ‘My father narrated to me, from Ibn Abu Umeyr, from Umar Bin Azina, from Bureyd Bin Muawiya,
From Abu Ja’far-asws having said: ‘Rasool-Allah-saww is the most superior of the ones firmly rooted in the knowledge. So he-saww knew the entirety of what Allah-azwj Revealed upon him-saww from the Revelation and the explanation, and it was not for Allah-azwj to Reveal something upon him-saww and not Teach him-saww the explanation; and his-saww successors-asws from after him-saww, know all of it’.
قال: قلت: جعلت فداك، إن أبا الخطاب كان يقول فيكم قولا عظيما، قال: «و ما كان يقول»؟
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Abu Al-Khattab was saying regarding you-asws (Imams-asws), a grievous word’. He-asws said: ‘And what was he saying’.
قلت: إنه يقول: إنكم تعلمون علم الحلال و الحرام و القرآن، قال: «إن علم الحلال و الحرام و القرآن يسير في جنب العلم الذي يحدث في الليل و النهار
I said, ‘He is saying, ‘You (Imams-asws) are (only) knowing the knowledge of the Permissible(s) and the Prohibitions, and the Quran’. He-asws said: ‘The knowledge of the Permissible(s) and the Prohibitions and the Quran is easier in comparison to the knowledge which newly occurs during the night and the day’.[61]
VERSE 8
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنْتَ الْوَهَّابُ {8}
‘Our Lord! Do not Let our hearts to deviate after You have Guided us aright, and Grant us Mercy from You; surely You are the Bestower [3:8]
محمد بن يعقوب: عن أبي عبد الله الأشعري، عن بعض أصحابنا، رفعه، عن هشام بن الحكم، قال
Muhammad Bin Yaqoub, from Abu Abdullah Al Ashary, from one of our companions, raising it, from Hisham Bin Al Hakam who said,
قال لي أبو الحسن موسى بن جعفر (عليه السلام)، و ذكر الحديث إلى أن قال: «يا هشام، إن الله حكى عن قوم صالحين: أنهم قالوا: رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَيْتَنا وَ هَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ حين علموا أن القلوب تزيغ و تعود إلى عماها و رداها
‘Abu Al-Hassan Musa-asws Bin Ja’far-asws said to me’ – and he-asws mentioned the Hadeeth until he-asws said: ‘O Hisham! Allah-azwj has Stated about the righteous people, that they say Our Lord! Do not Let our hearts to deviate after You have Guided us aright, and Grant us Mercy from You; surely You are the Bestower [3:8] – where they know that hearts turn aside and return to blindness and destruction.
إنه لم يخف الله من لم يعقل عن الله، و من لم يعقل عن الله لم يعقد قلبه على معرفة ثابتة ينظرها و يجد حقيقتها في قلبه، و لا يكون أحد كذلك إلا من كان قوله لفعله مصدقا، و سره لعلانيته موافقا، لأن الله تعالى اسمه لم يدل على الباطن الخفي من العقل إلا بظاهر منه و ناطق عنه
The one who does not understand about Allah-azwj – he does not fear Allah-azwj and the one who does not understand about Allah-azwj, his heart does not possess firm recognition to ponder over Him-azwj and find His-azwj realities in his heart. And no one can become like that except for the one whose deeds ratify his words, and his hidden and his apparent are compatible, because Allah-azwj, Elevated is His-azwj Name, does not Demonstrate upon the esoteric, the hidden from the intellect, except by the apparent from it, and the spoken about it’.[62]
العياشي: عن سماعة بن مهران، قال: قال أبو عبد الله (عليه السلام): «أكثروا من أن تقولوا: رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَيْتَنا و لا تأمنوا الزيغ
Al Ayyashi, from Sama’at Bin Mihran who said,
‘Abu Abdullah-asws said: ‘Frequent from saying, ‘Our Lord! Do not Let our hearts to deviate after You have Guided us aright [3:8] do not feel safe from the deviation’.[63]
VERSE 9
رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ {9}
Our Lord! You are the Gatherer of the people on a Day about which there is no doubt’; surely Allah does not break the Promise [3:9]
مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَعْمَرٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عُكَايَةَ التَّمِيمِيِّ عَنِ الْحُسَيْنِ بْنِ النَّضْرِ الْفِهْرِيِّ عَنْ أَبِي عَمْرٍو الْأَوْزَاعِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ أَرْمَضَنِي اخْتِلَافُ الشِّيعَةِ فِي مَذَاهِبِهَا فَقَالَ يَا جَابِرُ أَ لَمْ أَقِفْكَ عَلَى مَعْنَى اخْتِلَافِهِمْ مِنْ أَيْنَ اخْتَلَفُوا وَ مِنْ أَيِّ جِهَةٍ تَفَرَّقُوا قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ
Muhammad Bin Ali Bin Ma’mar, from Muhammad Bin Ali Bin Ukaayat Al-Tamimy, from Al-Husayn Bin Al-Nazar Al-Fahry, from Abu Amro Al-Awzaiy, from Amro Bin Shimr, from Jabir Bin Yazeed who said:
‘I came up to Abu Ja’far-asws, so I said, ‘O son-asws of Rasool-Allah-saww, the differing among the Shias in this Doctrine distresses me’. He-asws said: ‘O Jabir, shall I-asws not suffice you with the meanings of their differences, from where they are differing, and from which perspective they are separating?’ I said, ‘Yes, O son-asws of Rasool-Allah-saww’.
قَالَ فَلَا تَخْتَلِفْ إِذَا اخْتَلَفُوا يَا جَابِرُ إِنَّ الْجَاحِدَ لِصَاحِبِ الزَّمَانِ كَالْجَاحِدِ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي أَيَّامِهِ يَا جَابِرُ اسْمَعْ وَ عِ قُلْتُ إِذَا شِئْتَ قَالَ اسْمَعْ وَ عِ وَ بَلِّغْ حَيْثُ انْتَهَتْ بِكَ رَاحِلَتُكَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) خَطَبَ النَّاسَ بِالْمَدِينَةِ بَعْدَ سَبْعَةِ أَيَّامٍ مِنْ وَفَاةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ ذَلِكَ حِينَ فَرَغَ مِنْ جَمْعِ الْقُرْآنِ وَ تَأْلِيفِهِ
He-asws said: ‘So do not differ if they differ, O Jabir. The one who fights against the Master-asws of the Era (Imam-asws of his time) is like the one who has fought against Rasool-Allah-saww in his-saww days. O Jabir, listen attentively’. I said, ‘As you-asws like’. He-asws said: ‘Listen attentively, and make it reach to wherever your ride takes you to, that Amir Al-Momineen-asws preached to the People at Al-Medina, seven days after the passing away of Rasool-Allah-saww, and that was when he-asws was free from collecting the Quran and compiling it.
فَقَالَ أَيُّهَا النَّاسُ إِنَّ اللَّهَ تَعَالَى وَعَدَ نَبِيَّهُ مُحَمَّداً ( صلى الله عليه وآله ) الْوَسِيلَةَ وَ وَعْدُهُ الْحَقُّ وَ لَنْ يُخْلِفَ اللَّهُ وَعْدَهُ
He-asws said: ‘O you people! Allah-azwj the High Promised His-azwj Prophet-saww Muhammad-saww the Means (Al-Waseela), and His-azwj Promise is True, and Allah-azwj will never break His-azwj Promise’.[64]
VERSES 10 – 13
إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ هُمْ وَقُودُ النَّارِ {10} كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ وَاللَّهُ شَدِيدُ الْعِقَابِ {11}
(As for) those who commit Kufr, never will their wealth nor their children avail them in the least from Allah, and these are they who are the fuel of the Fire [3:10] Like the behaviour of the people of Pharaoh and those ones before them; they belied Our Signs, so Allah Destroyed them due to their sins; and Allah is Severe of the Retribution [3:11]
قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ الْمِهَادُ {12} قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا ۖ فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ ۗ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ {13}
Say to those who are committing Kufr: ‘You shall be vanquished and Driven to Hell; and it is the evil settling place’ [3:12] There was a sign for you in the two groups which met in an encounter; one group fighting in the Way of Allah and the other Kafir. They saw them as being twice as many as themselves with the sight of the eye; and Allah Strengthens with His Help whom He so Desires to; Surely in that there is a lesson for the ones of insight [3:13]
علي بن إبراهيم، قوله تعالى: قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَ تُحْشَرُونَ إِلى جَهَنَّمَ وَ بِئْسَ الْمِهادُ: إنها نزلت بعد بدر، لما رجع رسول الله (صلى الله عليه و آله) من بدر أتى بني قينقاع و هو يناديهم، و كان بها سوق يسمى بسوق النبط، فأتاهم رسول الله (صلى الله عليه و آله) فقال: «يا معشر اليهود، قد علمتم ما نزل بقريش و هم أكثر عددا و سلاحا و كراعا منكم، فادخلوا في الإسلام
Ali Bin Ibrahim – ‘The Words of the Exalted: Say to those who are committing Kufr: ‘You shall be vanquished and Driven to Hell; and it is the evil settling place’ [3:12] – it was Revealed after Badr, when Rasool-Allah-saww returned from Badr, the clan of Qanaqa came and he-saww was calling out to them, and over there was a market called Al-Nabt market. So Rasool-Allah-saww came to them and said: ‘O group of Jews! You have known what befell with the Quraysh and (although) they were more in number and weaponry and rides that you all are, therefore enter into (the fold of) Al-Islam’.
فقالوا: يا محمد، إنك تحسب حربنا مثل حرب قومك، و الله لو لقيتنا للقيت رجالا
They said, ‘O Muhammad-saww! You-saww reckon you-saww can battle us like the battle of your-saww people? By Allah-azwj! If you-saww meet us (in battle), we will meet men (fighters)’.
فنزل عليه جبرئيل (عليه السلام) فقال: يا محمد قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَ تُحْشَرُونَ إِلى جَهَنَّمَ وَ بِئْسَ الْمِهادُ قَدْ كانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتا فِئَةٌ تُقاتِلُ فِي سَبِيلِ اللَّهِ وَ أُخْرى كافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ أي لو كانوا مثل المسلمين وَ اللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشاءُ يعني رسول الله (صلى الله عليه و آله) يوم بدر إِنَّ فِي ذلِكَ لَعِبْرَةً لِأُولِي الْأَبْصارِ
Jibraeel-as descended unto him-saww and he-as said: ‘O Muhammad-saww! Say to those who are committing Kufr: ‘You shall be vanquished and Driven to Hell; and it is the evil settling place’ [3:12] There was a sign for you in the two groups which met in an encounter; one group fighting in the Way of Allah and the other Kafir. They saw them as being twice as many as themselves with the sight of the eye – if they had been Muslims – and Allah Strengthens with His Help whom He so Desires to – meaning (Strengthened) Rasool-Allah-saww on the Day of Badr – Surely in that there is a lesson for the ones of insight [3:13]’.[65]
VERSE 14
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ {14}
There have been adorned for the people, the love of desires, of the women and the sons and hoards, the hoard of gold and silver, and well bred horses and cattle and tilth. That is a provision of the life of the world; and Allah, with Him is the good return [3:14]
محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن أبي عبد الله البرقي، عن الحسن بن أبي قتادة، عن رجل، عن جميل بن دراج، قال: قال أبو عبد الله (عليه السلام): «ما تلذذ الناس في الدنيا و الآخرة بلذة أكثر لهم من لذة النساء، و هو قول الله عز و جل: زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَواتِ مِنَ النِّساءِ وَ الْبَنِينَ إلى آخر الآية
Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Abu Abdullah Al Barqy, from Al Hassan Bin Abu Qatada, from a man, from Jameel Bin Daraaj who said,
‘Abu Abdullah-asws said: ‘What relishes the people in the world and the Hereafter the most is the pleasures of the women, and these are the Words of Allah-azwj Mighty and Majestic There have been adorned for the people, the love of desires, of the women and the sons [3:14] – up to the end of the Verse’.
ثم قال-: و إن أهل الجنة ما يتلذذون بشيء من الجنة أشهى عندهم من النكاح، لا طعام و لا شراب
Then he-asws said: ‘And the people of the Paradise, they would not be relishing anything more desirous with them than the marriage, neither the food nor the drink’.[66]
أبو علي الطبرسي: القنطار: ملء مسك ثور ذهبا. و هو المروي عن أبي جعفر و أبي عبد الله (عليهما السلام)
Abu Ali Al Tabarsy (said,), ‘the hoard [3:14] – A bull skin filled with gold. And it is reported from Abu Ja’far-asws and Abu Abdullah-asws’.[67]
VERSES 15 – 17
قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ {15} الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ {16} الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنْفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ {17}
Say: ‘Shall I tell you what is better than that for you all? For those who are pious, there are Gardens with their Lord beneath which rivers flow, to abide in them, and pure mates and Pleasure from Allah’; and Allah Sees the servants [3:15] Those who are saying: ‘Our Lord! Surely we believe, therefore Forgive our sins for us and Save us from Punishment of the Fire’ [3:16] (They are) the patient, and the truthful, and the devoutly obedient, and the (benevolent) spenders, and the seekers of Forgiveness at pre-dawn [3:17]
العياشي: عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قول الله: فِيها وَ أَزْواجٌ مُطَهَّرَةٌ. قال: «لا يحضن و لا يحدثن
Al Ayashi, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj and pure mates [3:15]. He-asws said: ‘They neither menstruate nor defecate (or urinate)’.[68]
الشيخ: بإسناده عن الحسين بن سعيد، عن فضالة، عن حسين بن عثمان، عن سماعة، عن أبي بصير، قال: قلت له: المستغفرين بالأسحار؟ فقال: «استغفر رسول الله (صلى الله عليه و آله) في وتره سبعين مرة
Al Seykh (Al Sadouq), by his chain, from Al Husayn Bin Saeed, from Fazalat, from Husayn Bin Usmaan, from Sama’at, from Abu Baseer who said,
‘I said to him-asws (6th Imam-asws), ‘and the seekers of Forgiveness at pre-dawn [3:17]?’ So he-asws said: ‘Rasool-Allah-saww sought Forgiveness (for his-saww community) seventy times during his-saww Al-Witr (Salat)’.[69]
عن عمر، عن أبي عبد الله (عليه السلام)، قال: «من قال في آخر الوتر في السحر: أستغفر الله و أتوب إليه سبعين مرة و دام على ذلك سنة، كتبه الله من المستغفرين بالأسحار
From Umar,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who says at the end of Al-Witr (Salat) during the pre-dawn, ‘I seek Forgiveness of Allah-azwj and repent to Him-azwj’, seventy times, and remains upon that for a year, Allah-azwj would Write him to be from the seekers of Forgiveness at pre-dawn [3:17]’.[70]
عن المفضل بن عمر، قال: قلت لأبي عبد الله (عليه السلام): جعلت فداك، تفوتني صلاة الليل فأصلي الفجر، فلي أن اصلي بعد صلاة الفجر ما فاتني من صلاة و أنا في صلاة قبل طلوع الشمس؟ قال: «نعم، و لكن لا تعلم به أهلك فتتخذه سنة، فتبطل قول الله عز و جل: وَ الْمُسْتَغْفِرِينَ بِالْأَسْحارِ
From Al Mufazzal Bin Umar who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The night Salat was missed by me, so I prayed Al-Fajr (Salat). Is it for me that I pray after Salat Al-Fajr what was missed by me from the (night) Salat, and I am still in the Salat before the emergence of the sun?’ He-asws said: ‘Yes, but do not let your family know of it, (lest) they take to it as a Sunnah and invalidate the Words of Allah-azwj Mighty and Majestic and the seekers of Forgiveness at pre-dawn [3:17]’.[71]
فِي مَجْمَعِ الْبَيَانِ «وَ الْمُسْتَغْفِرِينَ بِالْأَسْحارِ» الْمُصَلِّينَ وَقْتَ السَّحَرِ رَوَاهُ الصَّادِقُ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِمُ السَّلَامُ
In Majma Al-Bayan – and the seekers of Forgiveness at pre-dawn [3:17] – then ones who pray Salat at the time of pre-dawn. It is reported from Al-Sadiq-asws, from his-asws father, from Abu Abdullah-asws’.[72]
VERSE 18
شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ {18}
Allah Testifies that there is no god except Him, and (so testify) the Angels and the ones with the knowledge, maintaining His creation with justice; there is no god except Him, the Mighty, the Wise [3:18]
العياشي: عن جابر، قال: سألت أبا جعفر (عليه السلام) عن هذه الآية: شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ قائِماً بِالْقِسْطِ لا إِلهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ. قال أبو جعفر (عليه السلام): شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ فإن الله تبارك و تعالى يشهد بها لنفسه، و هو كما قال
Al Ayyashi, from Jabir who said,
‘I asked Abu Ja’far-asws about this Verse Allah Testifies that there is no god except Him, and (so testify) the Angels and the ones with the knowledge, maintaining His creation with justice; there is no god except Him, the Mighty, the Wise [3:18]. Abu Ja’far-asws said: ‘Allah Testifies that there is no god except Him – so Allah-azwj Blessed and Exalted Testifies it for Himself-saww, and it is as He-saww Said.
فأما قوله: وَ الْمَلائِكَةُ فإنه أكرم الملائكة بالتسليم لربهم، و صدقوا و شهدوا كما شهد لنفسه
As for His-azwj Words and (so testify) the Angels, so it is the most Prestigious of the Angels with the submission to their Lord-azwj, and they ratify and testify just as He-azwj Testified for Himself-azwj.
و أما قوله: وَ أُولُوا الْعِلْمِ قائِماً بِالْقِسْطِ فإن اولي العلم الأنبياء و الأوصياء، و هم قيام بالقسط، و القسط: العدل في الظاهر، و العدل في الباطن: أمير المؤمنين (عليه السلام)
And as for His-azwj Words and the ones with the knowledge, maintaining His creation with justice, so the ones possessed with Knowledge are the Prophets-as and the successors-as, and they-as stand with the justice. And the justice in the apparent – it is the justice. And the justice in the hidden (esoteric Meaning), it is Amir Al-Momineen-asws’.[73]
عن مرزبان القمي، قال: سألت أبا الحسن (عليه السلام) عن قول الله: شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ قائِماً بِالْقِسْطِ قال: «هو الإمام
From Marzaban Al Qummy who said,
‘I asked Abu Al-Hassan-asws about the Words of Allah-azwj Allah Testifies that there is no god except Him, and (so testify) the Angels and the ones possessed of knowledge, maintaining His creation with justice [3:18], he-asws said: ‘It is the Imam-asws’.[74]
عن إسماعيل، رفعه إلى سعيد بن جبير، قال: كان على الكعبة ثلاث مائة و ستون صنما، لكل حي من أحياء العرب الواحد و الاثنان، فلما نزلت هذه الآية: شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ إلى قوله الْعَزِيزُ الْحَكِيمُ خرت الأصنام في الكعبة سجدا
From Ismail, raising it to Saeed Bin Jubeyr who said,
‘There were three hundred and sixty idols at the Kabah, one or two for each district of the Arabs. So when this Verse was Revealed Allah Testifies that there is no god except Him [3:18] – up to His-azwj Words the Mighty, the Wise, the idols fell down in Sajdah in the Kabah’.[75]
حدثنا عباد بن سليمان عن محمد بن سليمان الديلمى عن ابيه سليمان عن ابى عبد الله عليه السلام قال ان نطفة الامام من الجنة وإذا وقع من بطن امه إلى الارض وقع و هو واضع يده إلى الارض رافع رأسه إلى السماء
It has been narrated to us Abaad Bin Suleyman, from Muhammad Bin Suleyman Al-Daylami, from his father Suleyman, who has said:
Abu Abdullah-asws said: ‘The seed of the Imam-asws is from the Paradise, and when it falls (descends) from his-asws mother to the Earth, he-asws places his-asws hands on the Earth and raises his-asws head towards the sky’.
قلت جعلت فداك ولم ذاك قال ان مناديا يناديه من جو السماء من بطنان العرش من الافق الاعلى يا فلان بن فلان اثبت فانك صفوتي من خلقي وعيبة علمي ولك ولمن تولاك اوجبت رحمتى ومنحت جناني واحلت جواري ثم وعزتي وجلالى لاصلين من عاداك اشد عذابي وان اوسعت عليهم في دنياى من سعة رزقي
I said, ‘May I be sacrificed for you-asws, and why is that?’ He-asws said: ‘A Caller calls out from the atmosphere of the sky, from inside the Throne, from the high horizon: “O so and so, son of so and so, be steadfast, for you-asws are the elite of My-azwj creation, and the keeper of My-azwj Knowledge, and for you-asws, the one who loves you-asws, My-azwj Mercy will be necessitated for him, and Granting of My-azwj Paradise, and a place near to Me-azwj. By My-azwj Honour and My-azwj Majesty, I-azwj will Make your-asws enemies feel the harshness of My-azwj Punishment, although I-azwj Expanded for them in the world abundance of My-azwj sustenance”’.
قال فإذا انقضى صوت المنادى اجابه هو شهد الله انه لا اله الا هو والملائكة واولو العلم قائما بالقسط لا اله الا هو العزيز الحكيم فإذا قالها اعطاه العلم الاول و العلم الاخر واستحق زيادة الروح في ليلة القدر
He-asws said: ‘When the Caller ends his voice, he-asws responds by saying: ‘Allah Testifies that there is no god except Him, and (so testify) the Angels and the ones with the knowledge, maintaining His creation with justice; there is no god except Him, the Mighty, the Wise [3:18]’. When he-asws says that, he-asws is Granted the first knowledge and the last knowledge, and becomes deserving of the increment of the (Holy) Spirit during the Night of Pre-determination (ليلة القدر)’.[76]
سعد بن عبد الله القمي: عن محمد بن عيسى بن عبيد، عن النضر بن سويد و جعفر بن بشير البجلي، عن هارون بن خارجة، عن عبد الملك بن عطاء، قال: سمعت أبا جعفر (عليه السلام) يقول: «نحن أولو الذكر، و نحن أولو العلم، و عندنا الحرام و الحلال
Sa’ad Bin Abdullah Al Qummy, from Muhammad Bin Isa Bin Ubeyd, from Al Nazar Bin Suweyd and Ja’far Bin Bashir Al Bajaly, from Haroun Bin Kharjat, from Abdul Malik Bin Ata’a who said,
‘I heard Abu Ja’far-asws saying: ‘We are the ones with the Remembrance, and we-asws are the ones with the knowledge [3:18], and with us-asws (is the knowledge of) the Prohibited and the Permissible’’.[77]
VERSE 19
إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ {19}
The Religion in the Presence of Allah is Al-Islam; and they did not differ, those who were Given the Book, except from after what had come to them of the knowledge, out of envy between them; and the one who commits Kufr with the Signs of Allah, so Allah is Quick of the Reckoning [3:19]
ابن شهر آشوب: عن الباقر (عليه السلام) في قوله تعالى: إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلامُ. قال: التسليم لعلي بن أبي طالب (عليه السلام) بالولاية
Ibn Shehr Ashub,
(It has been narrated) from Al-Baqir-asws regarding the Words of the Exalted The Religion in the Presence of Allah is Al-Islam [3:19], said: ‘The submission to Ali-asws Bin Abu Talib-asws with the Wilayah’.[78]
عن محمد بن مسلم، عن أبي جعفر (عليه السلام) قال: «إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلامُ- قال- يعني الدين فيه الإيمان
From Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘The Religion in the Presence of Allah is Al-Islam [3:19] – it means the Religion wherein is Eman’.[79]
ابن شهر آشوب: عن الباقر (عليه السلام) في قوله تعالى: إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلامُ. قال: التسليم لعلي بن أبي طالب (عليه السلام) بالولاية
Ibn Shehr Ashoub,
(It has been narrated) from Al-Baqir-asws regarding the Words of the Exalted: The Religion in the Presence of Allah is Al-Islam [3:19], said: ‘The submission to Ali-asws Bin Abu Talib-asws’’.[80]
وروي محمد بن جمهور، عن عبد الرحمان بن كثير، عن أبي جميلة، عن أبي اسامة، عن أبي عبد الله عليه السلام في قوله عزوجل (أرأيت الذي يكذب بالدين) قال: بالولاية. يعني إن الدين هو الولاية. ويؤيده: قوله تعالى (إن الدين عند الله الاسلام) وهولا يتم إلا بالولاية، لانه سبحانه يوم فرض الولاية قال: (اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الاسلام دينا)
And it has been reported from Muhammad Bin Jamhour, from Abdul Rahman Bin Kaseer, from Abu Jameela, from Abu Asaama,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Mighty and Majestic: Have you seen those who belied the Religion? [107:1] – He-asws said: ‘(Belied) the Wilayah. It means that the Religion is Al-Wilayah. And it is supported by the Words of the Exalted: The Religion in the Presence of Allah is Al-Islam [3:19] and it is not complete except by Al-Wilayah, because the Glorious One-azwj Said on the day that He-azwj Obligated the Wilayah: This day have I perfected for you your Religion and completed My Favour on you and Chosen for you Al-Islam as a Religion [5:3].
فلولا الولاية لم يكمل الدين، ولم تتم النعمة، ولم يرض الله سبحانه لنا دين الاسلام، فلاجل ذلك صار الدين الولاية، فتمسك بها تكن من أهلها الموالين وقل عند لك: الحمد لله رب العالمين
Had it not been for Al-Wilayah, the Religion would not have been perfected, nor would the Favours have been completed, nor would Allah-azwj the Glorious have been Pleased for us with the Religion of Al-Islam. For that purpose Al-Wilayah became the Religion. So attach with it, you would become from its people, the Al-Mawaleen (those with Al-Wilayah), and say during that, ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’’.[81]
و عنه، قال: و حدثني محمد بن يحيى البغدادي، رفع الحديث إلى أمير المؤمنين (عليه السلام) أنه قال: «لأنسبن الإسلام نسبة لم ينسبها أحد قبلي، و لا ينسبها أحد بعدي
And from him, said, ‘And it was narrated to me by Muhammad Bin Yahya Al Baghdady,
(It has been narrated) raising the Hadeeth to Amir Al-Momineen-asws that he-asws said: ‘I-asws shall ascribe Al-Islam with an ascription not ascribed by anyone before me-asws, nor would it be ascribed by anyone after me-asws.
الإسلام هو التسليم، و التسليم هو اليقين، و اليقين هو التصديق، و التصديق هو الإقرار، و الإقرار هو الأداء، و الأداء هو العمل
Al-Islam is the submission, and the submission is the conviction, and the conviction is the ratification, and the ratification is the acceptance, and the acceptance is the action, and the action is the deed.
و المؤمن من أخذ دينه عن ربه، إن المؤمن يعرف إيمانه في عمله، و إن الكافر يعرف كفره بإنكاره
And the Momin is the one who takes his Religion from his Lord-azwj. The Momin recognises his own Eman in his deed, and the Kafir recognises his own Kufr in his denial.
يا أيها الناس دينكم دينكم، فإن السيئة فيه خير من الحسنة في غيره، إن السيئة فيه تغفر، و إن الحسنة في غيره لا تقبل
O you people! Your Religion, your Religion! The evil deed in it is better than the good deed in another (Religion). The evil deed in it would be Forgiven, and the good deed in another (Religion) will not be Accepted’.[82]
علي بن إبراهيم، قال: حدثني أبي، عن الحسن بن محبوب، عن علي بن رئاب، عن حمران بن أعين، عن أبي جعفر (عليه السلام) قال: «إن الله فضل الإيمان على الإسلام بدرجة، كما فضل الكعبة على المسجد الحرام بدرجة
Ali Bin Ibrahim said, ‘My father narrated to me, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Hamran Bin Ayn,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj Merited the Eman over Al-Islam by a level, just as He-azwj Merited the Kabah over the Masjid Al-Harram by a level’’.[83]
VERSES 20 – 22
فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ ۗ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ {20}
But if they dispute with you, then say: ‘I submitted my face to Allah and (so has) the one who follows me’; and say to those who have been Given the Book and the illiterate: ‘Do you submit yourselves?’ So if they do submit then indeed they are Guided; and if they turn back, so rather, upon you is only the delivery (of the Message) and Allah watches over the servants [3:20]
إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ {21} أُولَٰئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ {22}
Surely, (as for) those who are disbelieving in the Signs of Allah and are killing the Prophets without right and are killing those who are enjoining with the justice, announce to them a painful Punishment [3:21] They are those whose works shall be nullified in the world as well as the Hereafter, and there shall not be for them, (anyone) from the helpers [3:22]
سليم بن قيس الهلالي: عن أمير المؤمنين (عليه السلام)- في حديث له مع معاوية- قال له: «يا معاوية، إنا أهل بيت اختار الله لنا الآخرة على الدنيا، و لم يرض لنا بالدنيا ثوابا. يا معاوية، إن نبي الله زكريا قد نشر بالمناشير، و يحيى بن زكريا قتله قومه و هو يدعوهم إلى الله عز و جل [و ذلك لهوان الدنيا على الله]
Sulaym Bin Qays Al Hilali,
(It has been narrated) from Amir Al-Momineen-asws – in a Hadeeth of his-asws with Muawiya – He-asws said to him: ‘O Muawiya! We-asws, the People-asws of the Household, Allah-azwj Chose for us-asws the Hereafter over the world, and He-azwj was not Pleased for us-asws with the world as a reward. O Muawiya, the Prophet-as of Allah-azwj Zakariyya-as was sawn by a chainsaw, and Yahya-as was slaughtered, and his-as people killed him-as, and he-as was calling them to Allah-azwj Mighty and Majestic, and that is how disgraceful the world is to Allah-azwj.
إن أولياء الشيطان قد حاربوا أولياء الرحمن، و قد قال الله عز و جل في كتابه: إِنَّ الَّذِينَ يَكْفُرُونَ بِآياتِ اللَّهِ وَ يَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ
The friends of Satan-la have always been at war with the friends of the Beneficent-azwj. And Allah-azwj has Said in His-azwj Book: Surely, (as for) those who are disbelieving in the Signs of Allah and are killing the Prophets without right and are killing those who are enjoining with the justice, announce to them a painful Punishment [3:21].[84]
محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن محمد بن سنان، عن إسماعيل بن جابر، عن يونس بن ظبيان
Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ismail Bin Jabir, from Yunus Bin Zibyan who said,
قال: سمعت أبا عبد الله (عليه السلام) يقول: «قال رسول الله (صلى الله عليه و آله): إن الله عز و جل يقول: ويل للذين يختلون الدنيا بالدين، و ويل للذين يقتلون الذين يأمرون بالقسط من الناس، و ويل للذين يسير المؤمن فيهم بالتقية، أبي يغترون، أم علي يجترءون؟ فبي حلفت لأمتحننهم بفتنة تترك الحكيم منهم حيرانا
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic is Saying: “Woe be unto the ones who are mixing up the world with the Religion! Woe be unto the ones who are killing the ones are enjoining with the justice, from the people! And woe be unto those who are pursuing the Momin among them with the Taqiyya (dissimulation). Are they deceiving Me-azwj, or is it Me-azwj that they are daring to oppose? I-azwj Swear by Myself-azwj that I-azwj shall leave them to be Tried that would leave the wise ones among them as confused!’[85]
أبو علي الطبرسي: روى أبو عبيدة بن الجراح، قال: قلت: يا رسول الله، أي الناس أشد عذابا يوم القيامة؟ قال: «رجل قتل نبيا أو رجلا أمر بمعروف أو نهى عن منكر» ثم قرأ (عليه السلام): وَ يَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ
Abu Ali Al Tabarsy, ‘It is reported by Abu Ubeyda Bin Al Jarrah who said,
‘I said, ‘O Rasool-Allah-saww! Which of the people would be most severely Punished on the Day of Judgment?’ He-saww said: ‘A man who either killed a Prophet-as or (killed) a man who enjoined with the goodness or forbade from the evil’. Then he-saww recited: and are killing the Prophets without right and are killing those who are enjoining with the justice, announce to them a painful Punishment [3:21]’.
ثم قال (عليه السلام): «يا أبا عبيدة، قتلت بنو إسرائيل ثلاثة و أربعين نبيا من أول النهار في ساعة واحدة، فقام مائة رجل و اثنا عشر رجلا من عباد بني إسرائيل، فأمروا من قتلهم بالمعروف و نهوهم عن المنكر، فقتلوا جميعا في آخر النهار في ذلك اليوم، و هو الذي ذكره الله
Then he-saww said: ‘O Abu Ubeyda! The Children of Israel killed forty three Prophets-as from the beginning of the day in one hour. So there stood up one hundred and twelve men from the worshippers of the Children of Israel, and they enjoined the ones who killed them-as with the goodness and forbade them from the evil. So they (Children of Israel) killed the entirety of them at the end of the day during that day, and it is what Allah-azwj Mentions’’.[86]
VERSES 23 – 25
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَىٰ كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ {23}
Have you not seen those who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a group of them turn back and they withdraw [3:23]
ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ ۖ وَغَرَّهُمْ فِي دِينِهِمْ مَا كَانُوا يَفْتَرُونَ {24} فَكَيْفَ إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لَا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ {25}
That is because they are saying: ‘The Fire will never touch us except for (a few) days; and it has deceived them, what they had been forging in their Religion [3:24] Then how would it be when We shall Gather them together for a Day there being no doubt in it, and every soul shall be fully paid what it has earned, and they shall not be dealt with unjustly? [3:25]
وَ اتَّصَلَ بِأَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ ع أَنَّ رَجُلًا مِنْ فُقَهَاءِ شِيعَتِهِ كَلَّمَ بَعْضَ النُّصَّابِ فَأَفْحَمَهُ بِحُجَّتِهِ حَتَّى أَبَانَ عَنْ فَضِيحَتِهِ
And news was received by Abu Al-Hassan-asws Bin Muhammad Al-Askari-asws that a man from the understanding ones of his-asws Shias spoke with one of the Nasibis (hostile ones), so he confounded him with his arguments until he exposed his shame.
فَدَخَلَ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ ع وَ فِي صَدْرِ مَجْلِسِهِ دَسْتٌ عَظِيمٌ مَنْصُوبٌ، وَ هُوَ قَاعِدٌ خَارِجَ الدَّسْتِ، وَ بِحَضْرَتِهِ خَلْقٌ [كَثِيرٌ] مِنَ الْعَلَوِيِّينَ وَ بَنِي هَاشِمٍ، فَمَا زَالَ يَرْفَعُهُ حَتَّى أَجْلَسَهُ فِي ذَلِكَ الدَّسْتِ، وَ أَقْبَلَ عَلَيْهِ
He came over to Ali-asws Bin Muhammad-asws and in the front of his-asws gathering a large stage had been established, and he was seated outside the stage, and in his presence were a lot of people from the Alawites and the Clan of Hashim-as. So he-asws did not cease to raise him until he-asws had him seated in that stage, and faced towards him-asws.
فَاشْتَدَّ ذَلِكَ عَلَى أُولَئِكَ الْأَشْرَافِ: فَأَمَّا الْعَلَوِيَّةُ فَأَجَلُّوهُ عَنِ الْعِتَابِ، وَ أَمَّا الْهَاشِمِيُّونَ فَقَالَ لَهُ شَيْخُهُمْ: يَا ابْنَ رَسُولِ اللَّهِ هَكَذَا تُؤْثِرُ عَامِّيّاً عَلَى سَادَاتِ بَنِي هَاشِمٍ مِنَ الطَّالِبِيِّينَ وَ الْعَبَّاسِيِّينَ
So, that was grievous upon those noblemen, and as for the Alawites, they considered it as a reproach, and as for the Hashimites, so their Sheikh said, ‘O son-asws of Rasool-Allah-saww! Is this how you are preferring the general people over the chiefs of the Clan of Hashim-as, from the students and the Abbasids?’
فَقَالَ ع: إِيَّاكُمْ- وَ أَنْ تَكُونُوا مِنَ الَّذِينَ قَالَ اللَّهُ تَعَالَى فِيهِمْ: أَ لَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنَ الْكِتابِ يُدْعَوْنَ إِلى كِتابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَ هُمْ مُعْرِضُونَ أَ تَرْضَوْنَ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ حَكَماً قَالُوا: بَلَى
He-asws said: ‘Beware of becoming from those Allah-azwj Said regarding them: Have you not considered those who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a party of them turn back and they are exposed [3:23]. Would you be pleased with the Book of Allah-azwj Mighty and Majestic as a Judge?’ They said, ‘Yes’.
قَالَ: أَ لَيْسَ اللَّهُ تَعَالَى يَقُولُ: يا أَيُّهَا الَّذِينَ آمَنُوا- إِذا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ- وَ إِذا قِيلَ انْشُزُوا فَانْشُزُوا- يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجاتٍ، فَلَمْ يَرْضَ لِلْعَالِمِ الْمُؤْمِنِ إِلَّا أَنْ يُرْفَعَ عَلَى الْمُؤْمِنِ غَيْرِ الْعَالِمِ، كَمَا لَمْ يَرْضَ لِلْمُؤْمِنِ إِلَّا أَنْ يُرْفَعَ عَلَى مَنْ لَيْسَ بِمُؤْمِنٍ
He-asws said: ‘Isn’t Allah-azwj the Exalted Saying: O you who believe! When it is said to you, ‘Make room in (your) assemblies’, then make ample room, Allah will Give you ample, and when it is said: ‘Rise up’, then rise up, Allah will Exalt those of you who believe, and those who are given knowledge, in high Levels; [58:11]?’ He-azwj is not Please for the Momin scholar until he is raised to be above the Momin not a scholar, just as He-azwj is not Please for the Momin until he is raised over the one who is not a Momin.
أَخْبِرُونِي عَنْهُ أَ قَالَ: يَرْفَعُ اللَّهُ الَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ أَوْ قَالَ: يَرْفَعُ اللَّهُ الَّذِينَ أُوتُوا شَرَفَ النَّسَبِ دَرَجَاتٍ أَ وَ لَيْسَ قَالَ اللَّهُ: قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ فَكَيْفَ تُنْكِرُونَ رَفْعِي لِهَذَا لَمَّا رَفَعَهُ اللَّهُ إِنَّ كَسْرَ هَذَا لِفُلَانٍ النَّاصِبِ بِحُجَجِ اللَّهِ الَّتِي عَلَّمَهُ إِيَّاهَا- لَأَفْضَلُ لَهُ مِنْ كُلِّ شَرَفٍ فِي النَّسَبِ
Inform me-asws about it. Did He-azwj Say Allah-azwj would be Raising those given the knowledge to (lofty) levels), or did He-azwj Say Allah-azwj would Raise those given the nobility of the lineage to (lofty) levels? Or, didn’t Allah-azwj Say: Say: Are those who know and those who do not know alike? [39:9]. So, how can you be denying the raising of this (person) to what Allah-azwj Raised him, when he broke so and so the Nasibi by the arguments of Allah-azwj which he had learnt these – it is more superior for him than all the nobilities regarding the lineage’.
فَقَالَ الْعَبَّاسِيُّ: يَا ابْنَ رَسُولِ اللَّهِ قَدْ شَرَّفْتَ عَلَيْنَا مَنْ هُوَ ذُو نَسَبٍ يَقْصُرُ بِنَا، وَ مَنْ لَيْسَ لَهُ نَسَبٌ كَنَسَبِنَا، وَ مَا زَالَ مُنْذُ أَوَّلِ الْإِسْلَامِ يُقَدَّمُ الْأَفْضَلُ فِي الشَّرَفِ عَلَى مَنْ دُونَهُ
The Abbasside said, ‘O son-asws of Rasool-Allah-saww! You have ennobled over us, one who is with a lineage deficient from ours, and the one who hasn’t a lineage like our lineage, and it has not cease to be so since the beginning of Al-Islam, the precedence of the merits regarding the nobility over the ones below it’.
فَقَالَ ع: سُبْحَانَ اللَّهِ- أَ لَيْسَ الْعَبَّاسُ بَايَعَ لِأَبِي بَكْرٍ وَ هُوَ تَيْمِيٌّ وَ الْعَبَّاسُ هَاشِمِيٌّ أَ وَ لَيْسَ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ كَانَ يَخْدُمُ عُمَرَ بْنَ الْخَطَّابِ، وَ هُوَ هَاشِمِيٌّ وَ أَبُو الْخُلَفَاءِ وَ عُمَرُ عَدَوِيٌّ وَ مَا بَالُ عُمَرَ أَدْخَلَ الْبُعَدَاءَ مِنْ قُرَيْشٍ فِي الشُّورَى- وَ لَمْ يُدْخِلِ الْعَبَّاسَ
He-asws said: ‘Glory be to Allah-azwj! Didn’t Al-Abbas pledge allegiance to Abu Bakr and he was a Tameemi (from the clan of Tameem), and Al-Abbas was a Hashemite? And wasn’t it so that Abdullah Bin Al-Abbas was a servant of Umar Bin Al-Khattab, and he (Abdullah) was a Hashemite and a father of the caliphs, and Umar was a Adawite (clan of Adayy)? And what was the matter Umar included the remote ones from the Quraysh in the consultation but did not include Al-Abbas?
فَإِنْ كَانَ رَفْعُنَا لِمَنْ لَيْسَ بِهَاشِمِيٍّ عَلَى هَاشِمِيٍّ مُنْكَراً- فَأَنْكِرُوا عَلَى الْعَبَّاسِ بَيْعَتَهُ لِأَبِي بَكْرٍ وَ عَلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ خِدْمَتَهُ لِعُمَرَ بَعْدَ بَيْعَتِهِ لَهُ، فَإِنْ كَانَ ذَلِكَ جَائِزاً فَهَذَا جَائِزٌ فَكَأَنَّمَا أُلْقِمَ هَذَا الْهَاشِمِيُّ حَجَراً
So, if our-asws raising the one who isn’t a Hashemite over a Hashemite was evil – then you should be denying upon Al-Abbas of his pledging allegiance to Abu Bakr, and upon Abdullah Bin Al-Abbas of his serving to Umar after having pledged allegiance to him. So if that was allowed, then this is (also) allowed’. So it was as if the Hashemite (Sheikh) had a stone stuck in his throat (silenced)’.[87]
(مكارم الأخلاق): عن عبد الله بن مسعود- في حديث- أن النبي (صلى الله عليه و آله) قال له: «يا بن مسعود، إذا تلوت كتاب الله تعالى فأتيت على آية فيها أمر و نهي، فرددها نظرا و اعتبارا فيها، و لا تسه عن ذلك، فإن نهيه يدل على ترك المعاصي، و أمره يدل على عمل البر و الصلاح، فإن الله تعالى يقول: فَكَيْفَ إِذا جَمَعْناهُمْ لِيَوْمٍ لا رَيْبَ فِيهِ وَ وُفِّيَتْ كُلُّ نَفْسٍ ما كَسَبَتْ وَ هُمْ لا يُظْلَمُونَ
Makaarim Al Akhlaaq – From Abdullah Bin Masoud, in a Hadeeth –
The Prophet-saww said to him: ‘O Bin Masoud! Whenever you recited the Book of Allah-azwj the Exalted, and you come to a Verse wherein is either a Command or a Forbiddance, so look at it again and take a lesson in it, and do not be neglectful about that, for its Forbiddance directs leaving the (acts of) disobedience, and its Command evidences upon doing the righteous (deed) and the correct. Allah-azwj the Exalted is Saying: ‘Then how would it be when We shall Gather them together for a Day there being no doubt in it, and every soul shall be fully paid what it has earned, and they shall not be dealt with unjustly? [3:25]’.[88]
VERSE 26
قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {26}
Say: ‘O Allah, Master of the Kingdom! You Give the Kingdom to whomsoever You so Desire to and Remove the Kingdom from the one You so Desire to, and You Honour the one You so Desire to and Humiliate whom You so Desire to. In Your Hand is the good; surely, You are Able upon everything [3:26]
عَنْهُ عَنْ إِبْرَاهِيمَ بْنِ أَبِي بَكْرِ بْنِ أَبِي سَمَّاكٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قُلْتُ لَهُ قُلِ اللَّهُمَّ مالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشاءُ وَ تَنْزِعُ الْمُلْكَ مِمَّنْ تَشاءُ أَ لَيْسَ قَدْ آتَى اللَّهُ عَزَّ وَ جَلَّ بَنِي أُمَيَّةَ الْمُلْكَ قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِلَيْهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ آتَانَا الْمُلْكَ وَ أَخَذَتْهُ بَنُو أُمَيَّةَ بِمَنْزِلَةِ الرَّجُلِ يَكُونُ لَهُ الثَّوْبُ فَيَأْخُذُهُ الْآخَرُ فَلَيْسَ هُوَ لِلَّذِي أَخَذَهُ
From him, from Ibrahim bin Abu Bakr Bin Abu Sammaak, from Dawood Bin Farqad, from Abdul A’ala the slave of the progeny of Saam, who has said:
I asked from Abu Abdullah-asws (about): Say: ‘O Allah, Master of the Kingdom! You Give the Kingdom to whomsoever You so Desire to and Remove the Kingdom from the one You so Desire to [3:26]. Has not Allah-azwj Mighty and Majestic Given the kingdom to the Clan of Umayya?’ He-asws said: ‘This is not as where you are going with it. Allah-azwj Gave us-asws the kingdom and the Clan of Umayya took it away (unjustly), like the man who has his clothes and another one takes it away (stealing it) from him, so it still does not belong to the one who took it (unlawfully)’.[89]
فِي مُهَجِ الدَّعَوَاتِ عَنْ أَسْمَاءَ بِنْتِ زَيْدٍ قَالَتْ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ: اسْمُ اللَّهِ الْأَعْظَمُ الَّذِي إِذَا دَعَا بِهِ فَأَجَابَ «قُلِ اللَّهُمَّ مالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ» إِلَى «بِغَيْرِ حِسابٍ
In Muhaj Al Dawaat, from Asma Bin Zayd who said,
‘Rasool-Allah-saww said: ‘The Magnificent Name of Allah-azwj which, when supplicated with, gets Answered is: ‘Say: ‘O Allah, Master of the Kingdom! You Give the Kingdom [3:26] – up to – without measure [3:27]’.[90]
VERSE 27
تُولِجُ اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ ۖ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ ۖ وَتَرْزُقُ مَنْ تَشَاءُ بِغَيْرِ حِسَابٍ {27}
You Insert the night into the day and You Insert the day into the night, and You Extract the living from the dead and You Extract the dead from the living, and You Give sustenance to whomsoever You Desire to without measure [3:27]
ابن بابويه، قال: سئل الحسن بن علي بن محمد (عليهم السلام) عن الموت، ما هو؟ قال: «هو التصديق بما لا يكون، حدثني أبي، عن أبيه، عن جده الصادق (عليه السلام) قال: إن المؤمن إذا مات لم يكن ميتا، و إن الميت هو الكافر، إن الله عز و جل يقول: تُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ تُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ يعني المؤمن من الكافر، و الكافر من المؤمن
Ibn babuwayh said,
‘Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws was asked about the death, what is it?’ He-asws said: ‘It is the ratification of what has not happened yet. My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws Al-Sadiq-asws having said: ‘When the Momin dies he does not become dead, and the dead are the Kafirs. Allah-azwj Mighty and Majestic is Saying You Extract the living from the dead and You Extract the dead from the living [3:27] – Meaning the Momin (born) from the Kafir, and the Kafir (born) from the Momin’.[91]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ( عليه السلام ) بَعَثَ جَبْرَئِيلَ ( عليه السلام ) فِي أَوَّلِ سَاعَةٍ مِنْ يَوْمِ الْجُمُعَةِ فَقَبَضَ بِيَمِينِهِ قَبْضَةً بَلَغَتْ قَبْضَتُهُ مِنَ السَّمَاءِ السَّابِعَةِ إِلَى السَّمَاءِ الدُّنْيَا وَ أَخَذَ مِنْ كُلِّ سَمَاءٍ تُرْبَةً وَ قَبَضَ قَبْضَةً أُخْرَى مِنَ الْأَرْضِ السَّابِعَةِ الْعُلْيَا إِلَى الْأَرْضِ السَّابِعَةِ الْقُصْوَى
Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic, when He-azwj Intended to Create Adam-as, Sent Jibraeel-as during the beginning time from the day of Friday. So he-as grabbed a handful in his-as right hand, his-as handful reaching from the seventh sky to the sky of the world; and he-as took some dust from every sky. And he-as grabbed another handful from the highest seventh earth (firmament) to the furthest seventh earth (firmament).
فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ كَلِمَتَهُ فَأَمْسَكَ الْقَبْضَةَ الْأُولَى بِيَمِينِهِ وَ الْقَبْضَةَ الْأُخْرَى بِشِمَالِهِ فَفَلَقَ الطِّينَ فِلْقَتَيْنِ فَذَرَا مِنَ الْأَرْضِ ذَرْواً وَ مِنَ السَّمَاوَاتِ ذَرْواً فَقَالَ لِلَّذِي بِيَمِينِهِ مِنْكَ الرُّسُلُ وَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ وَ الصِّدِّيقُونَ وَ الْمُؤْمِنُونَ وَ السُّعَدَاءُ وَ مَنْ أُرِيدُ كَرَامَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ
Then, Allah-azwj Mighty and Majestic Commanded His-azwj Word (Kalimat-Allah-azwj) so it withheld the former handful in his right hand and the latter handful in his left hand, and split the clay into two parts and scattered from the earth with a scattering, and from the skies with a scattering. So He-azwj Said to those in his right hand: “From you would be the Rasools-as, and the Prophets-as, and the successors-as, and the truthful ones, and the Momineen, and the fortunate ones, and the ones who want its prestige”. Thus, it Obligated upon them what He-azwj Said, just as He-azwj Said it to be.
وَ قَالَ لِلَّذِي بِشِمَالِهِ مِنْكَ الْجَبَّارُونَ وَ الْمُشْرِكُونَ وَ الْكَافِرُونَ وَ الطَّوَاغِيتُ وَ مَنْ أُرِيدُ هَوَانَهُ وَ شِقْوَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ
And He-azwj Said to those in its left hand: “From you would be the tyrants, and the Polytheists, and the disbelievers, and the despots, and the ones who wants its indignity and its wickedness”. Thus, it Obligated for them what He-azwj Said just as He-azwj Said it to be.
ثُمَّ إِنَّ الطِّينَتَيْنِ خُلِطَتَا جَمِيعاً وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى فَالْحَبُّ طِينَةُ الْمُؤْمِنِينَ الَّتِي أَلْقَى اللَّهُ عَلَيْهَا مَحَبَّتَهُ وَ النَّوَى طِينَةُ الْكَافِرِينَ الَّذِينَ نَأَوْا عَنْ كُلِّ خَيْرٍ وَ إِنَّمَا سُمِّيَ النَّوَى مِنْ أَجْلِ أَنَّهُ نَأَى عَنْ كُلِّ خَيْرٍ وَ تَبَاعَدَ عَنْهُ
Then the two clays were both mixed together, and these are the Words of Allah-azwj Mighty and Majestic [6:95] Surely, Allah is the Splitter of the seed and the stone. So the ‘seed’ is the clay of the Momineen upon which Allah-azwj Cast His-azwj Love; and the ‘stone’ is the clay of the disbelievers which is distanced from every goodness. And rather, it is named as the ‘stone’ from the reason that it is away from every goodness and remote from it.
وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ فَالْحَيُّ الْمُؤْمِنُ الَّذِي تَخْرُجُ طِينَتُهُ مِنْ طِينَةِ الْكَافِرِ وَ الْمَيِّتُ الَّذِي يَخْرُجُ مِنَ الْحَيِّ هُوَ الْكَافِرُ الَّذِي يَخْرُجُ مِنْ طِينَةِ الْمُؤْمِنِ فَالْحَيُّ الْمُؤْمِنُ وَ الْمَيِّتُ الْكَافِرُ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ فَكَانَ مَوْتُهُ اخْتِلَاطَ طِينَتِهِ مَعَ طِينَةِ الْكَافِرِ وَ كَانَ حَيَاتُهُ حِينَ فَرَّقَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا بِكَلِمَتِهِ
And Allah-azwj Mighty and Majestic Said [6:95] He Extracts the living from the dead and He is the Extractor of the dead from the living. So the ‘living’ is the Believer whose clay is extracted from the clay of the Kafir; and the ‘dead’ who is extracted from the living, he is the disbeliever who comes out from the clay of the Believer. So the ‘living’ is the Momin, and the ‘dead’ is the Kafir, and these are the Words of the Mighty and Majestic [6:122] Is he who was dead then We Raised him to life. So his death was the mixture of his clay along with the clay of the disbeliever, and his life was when Allah-azwj Mighty and Majestic Separated between the two by His-azwj Word (Kalimat-Allah-azwj).
كَذَلِكَ يُخْرِجُ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنَ فِي الْمِيلَادِ مِنَ الظُّلْمَةِ بَعْدَ دُخُولِهِ فِيهَا إِلَى النُّورِ وَ يُخْرِجُ الْكَافِرَ مِنَ النُّورِ إِلَى الظُّلْمَةِ بَعْدَ دُخُولِهِ إِلَى النُّورِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ لِيُنْذِرَ مَنْ كانَ حَيًّا وَ يَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ
Like that Allah-azwj Mighty and Majestic Extracts the Believer during the birth from the darkness after his entry into it – to the light, and He-azwj Extracts the disbeliever from the light towards the darkness after his entry into the light; and these are the Words of the Mighty and Majestic [36:70] That it may warn him who is alive, and (that) the Word may prove true against the unbelievers’.[92]
VERSES 28 & 29
لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۖ وَمَنْ يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ {28}
The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t from Allah in anything except that you should be guarding from them guarding carefully; and Allah Cautions you all Himself; and to Allah is the eventual return [3:28]
قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ۗ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {29}
Say: ‘Whether you are hiding in your chests or you are manifesting it, Allah Knows it; and He Knows whatever is in the skies and whatever is in the earth; and Allah is Able upon everything’ [3:29]
العياشي: عن الحسين بن زيد بن علي، عن جعفر بن محمد، عن أبيه (عليه السلام) قال: «كان رسول الله (صلى الله عليه و آله) يقول: لا إيمان لمن لا تقية له، و يقول: قال الله: إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً
Al Ayyashi, from Al Husayn Bin Zayd Bin Ali,
(It has been narrated) from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww was saying: ‘There is no Eman for the one who has no Taqiyya (dissimulation) for him’. And he-saww was saying: ‘Allah-azwj Says except that you should be guarding from them guarding carefully [3:28]’.[93]
The Command of (observing) the Taqiyya (Dissimulation)
وَ آمُرُكَ أَنْ تَسْتَعْمِلَ التَّقِيَّةَ فِي دِينِكَ- فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: لا يَتَّخِذِ الْمُؤْمِنُونَ الْكافِرِينَ أَوْلِياءَ مِنْ دُونِ الْمُؤْمِنِينَ وَ مَنْ يَفْعَلْ ذلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ- إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً
And I-asws (Imam Hassan Al-Askari-asws) order you to utilise Taqiyya (dissimulation) in your Religion, for Allah-azwj Mighty and Majestic is Saying: The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t from Allah in anything except that you should be guarding from them guarding carefully [3:28].
وَ قَدْ أَذِنْتُ لَكَ فِي تَفْضِيلِ أَعْدَائِنَا عَلَيْنَا- إِنْ أَلْجَأَكَ الْخَوْفُ إِلَيْهِ [وَ] فِي إِظْهَارِ الْبَرَاءَةِ مِنَّا إِنْ حَمَلَكَ الْوَجَلُ عَلَيْهِ [وَ] فِي تَرْكِ الصَّلَوَاتِ الْمَكْتُوبَاتِ- إِذَا خَشِيتَ عَلَى حُشَاشَتِكَ الْآفَاتِ وَ الْعَاهَاتِ، فَإِنَّ تَفْضِيلَكَ أَعْدَاءَنَا عَلَيْنَا عِنْدَ خَوْفِكَ لَا يَنْفَعُهُمْ وَ لَا يَضُرُّنَا، وَ إِنَّ إِظْهَارَكَ بَرَاءَتَكَ مِنَّا عِنْدَ تَقِيَّتِكَ- لَا يَقْدَحُ فِينَا وَ لَا يَنْقُصُنَا
And I-asws have permitted for you regarding the preferring of our-asws enemies over us-asws – if there comes to you the fear to it, and (permission) in displaying the disavowing from us-asws if the apprehension carries you upon it, and (permission) regarding neglecting the Prescribed Salats when you are fearing upon your life or the calamities or/and the disabilities, for your preferring our-asws enemies over us-asws during your fear would neither benefit them nor harm us-asws, and that your display of disavowing from us-asws during your Taqiyya would neither undermine regarding us-asws nor would it reduce our-asws (status with anything).
وَ لَئِنْ تَتَبَرَّأْ مِنَّا سَاعَةً بِلِسَانِكَ وَ أَنْتَ مُوَالٍ لَنَا بِجَنَانِكَ- لِتُبْقِيَ عَلَى نَفْسِكَ رُوحَهَا الَّتِي بِهَا قِوَامُكَ وَ مَالَكَ الَّذِي بِهِ قِوَامُهَا، وَ جَاهَهَا الَّذِي بِهِ تَمَاسُكُهَا، وَ تَصُونَ مَنْ عُرِفَ بِكَ وَ عَرَفْتَ بِهِ مِنْ أَوْلِيَائِنَا وَ إِخْوَانِنَا وَ أَخَوَاتِنَا- مِنْ بَعْدِ ذَلِكَ بِشُهُورٍ وَ سِنِينَ إِلَى أَنْ تَنْفَرِجَ تِلْكَ الْكُرْبَةُ وَ تَزُولَ [بِهِ] تِلْكَ الْغُمَّةُ فَإِنَّ ذَلِكَ أَفْضَلُ مِنْ أَنْ تَتَعَرَّضَ لِلْهَلَاكِ، وَ تَنْقَطِعَ بِهِ عَنْ عَمَلٍ فِي الدِّينِ وَ صَلَاحِ إِخْوَانِكَ الْمُؤْمِنِينَ
And if you were to disavow from us-asws for a while with your tongue while you are a friend of ours-asws by your heart – it would be more remaining (rewards) upon soul yourself which you would (be able to) take care of your wealth by which is its strength, and its status by which is its adherence, and, you would be safeguarding the one who is recognised as being with you, and is recognised as being with it (Taqiyyah), from our-asws friends and our-asws brothers and our-asws sisters – from after that by months and years up to the relief from that distress and until that sorrow declines due to it (Taqiyya), for that (Taqiyya) is superior than if you expose (yourself) to the destruction, and (even if) you are cut-off by it (Taqiyya) from performing the (good) deeds in the Religion but remain righteous with your Momineen brothers (through Taqiyya).
وَ إِيَّاكَ ثُمَّ إِيَّاكَ أَنْ تَتْرُكَ التَّقِيَّةَ الَّتِي أَمَرْتُكَ بِهَا، فَإِنَّكَ شَائِطٌ بِدَمِكَ وَ دِمَاءِ إِخْوَانِكَ مُعَرِّضٌ لِنِعْمَتِكَ وَ نِعْمَتِهِمْ لِلزَّوَالِ، مُذِلٌّ لَهُمْ فِي أَيْدِي أَعْدَاءِ دِينِ اللَّهِ، وَ قَدْ أَمَرَكَ اللَّهُ بِإِعْزَازِهِمْ فَإِنَّكَ إِنْ خَالَفْتَ وَصِيَّتِي- كَانَ ضَرَرُكَ عَلَى نَفْسِكَ وَ إِخْوَانِكَ- أَشَدَّ مِنْ ضَرَرِ النَّاصِبِ لَنَا الْكَافِرِ بِنَا
And beware! Then beware from neglecting the Taqiyya which I-asws am ordering you with, for you will spill your blood and the blood of your brethren, exposing your bounties and their bounties to the decline (destruction by enemies). It would be humiliating for them in the hands of the enemies of the Religion of Allah-azwj, and Allah-azwj has Commanded you with (increasing) their honour. So you, if you were to oppose my-asws advice – it would be more harmful upon yourself and your brethren – more intensely than the harm of the Nasibis (Hostile ones) to us-asws, the Kafirs (harm) to us-asws’.[94]
VERSE 30
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ {30}
On the Day every soul shall find what it has done of good to be present and what it has done of evil. It will wish that between it and him there was a long duration; and Allah Cautions you all Himself; and Allah is Compassionate to the servants [3:30]
حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ الْأَسَدِيِّ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَعِظُ النَّاسَ وَ يُزَهِّدُهُمْ فِي الدُّنْيَا وَ يُرَغِّبُهُمْ فِي أَعْمَالِ الْآخِرَةِ بِهَذَا الْكَلَامِ فِي كُلِّ جُمُعَةٍ فِي مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ حُفِظَ عَنْهُ وَ كُتِبَ
Narrated to me Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father altogether from Al-Hassan Bin Mahboub, from Abdullah Bin Ghalib Al-Asady from his father, from Saeed Bin Al-Musayyab who said:
‘Ali-asws Bin Al-Husayn-asws used to advise the people and to make them to be ascetic in this world and incline them towards the deeds for the Hereafter by this speech in every Friday in the Masjid of Rasool-Allah-saww which was preserved and written down.
كَانَ يَقُولُ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ وَ اعْلَمُوا أَنَّكُمْ إِلَيْهِ تُرْجَعُونَ فَتَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ فِي هَذِهِ الدُّنْيَا مِنْ خَيْرٍ مُحْضَراً وَ مَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَ بَيْنَهُ أَمَداً بَعِيداً وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَيْحَكَ يَا ابْنَ آدَمَ الْغَافِلَ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ
He-asws would say: ‘O you people! Fear Allah-azwj and know that you will be returning to Him-azwj. Therefore, each soul would find what it had done in this world from the good in recorded form, and what it had done from the evil even though there would have been between it and itself a long duration. And Allah-azwj Himself-azwj has Cautioned you, and woe be unto you O heedless son of Adam-as for He-azwj is not Heedless of you.
يَا ابْنَ آدَمَ إِنَّ أَجَلَكَ أَسْرَعُ شَيْءٍ إِلَيْكَ قَدْ أَقْبَلَ نَحْوَكَ حَثِيثاً يَطْلُبُكَ وَ يُوشِكُ أَنْ يُدْرِكَكَ وَ كَأَنْ قَدْ أَوْفَيْتَ أَجَلَكَ وَ قَبَضَ الْمَلَكُ رُوحَكَ وَ صِرْتَ إِلَى قَبْرِكَ وَحِيداً فَرَدَّ إِلَيْكَ فِيهِ رُوحَكَ وَ اقْتَحَمَ عَلَيْكَ فِيهِ مَلَكَانِ نَاكِرٌ وَ نَكِيرٌ لِمُسَاءَلَتِكَ وَ شَدِيدِ امْتِحَانِكَ
O son of Adam-as, your death is the quickest thing coming towards you seeking you in an aggressive manner. It would be around you when your time elapses and the Angel would capture your soul and take you to your grave alone. It would then return your soul back to you in it, and two Angels would storm into it, Naakir (Munkar) and Nakeer to question you and test you severely.
أَلَا وَ إِنَّ أَوَّلَ مَا يَسْأَلَانِكَ عَنْ رَبِّكَ الَّذِي كُنْتَ تَعْبُدُهُ وَ عَنْ نَبِيِّكَ الَّذِي أُرْسِلَ إِلَيْكَ و عَنْ دِينِكَ الَّذِي كُنْتَ تَدِينُ بِهِ وَ عَنْ كِتَابِكَ الَّذِي كُنْتَ تَتْلُوهُ وَ عَنْ إِمَامِكَ الَّذِي كُنْتَ تَتَوَلَّاهُ ثُمَّ عَنْ عُمُرِكَ فِيمَا كُنْتَ أَفْنَيْتَهُ وَ مَالِكَ مِنْ أَيْنَ اكْتَسَبْتَهُ وَ فِيمَا أَنْتَ أَنْفَقْتَهُ
And indeed! the first thing what they will ask you would be about your Lord-azwj which you had worshipped, and about your Prophet-saww who-saww was sent to you, and about your Religion which you had made it to be, and about your Book which you recited, and about your Imam-asws whom you had considered an Imam-asws. Then about your life what you had spent it on, and your wealth from where you had acquired it from and in what you had spent it on.
فَخُذْ حِذْرَكَ وَ انْظُرْ لِنَفْسِكَ وَ أَعِدَّ الْجَوَابَ قَبْلَ الِامْتِحَانِ وَ الْمُسَائَلَةِ وَ الِاخْتِبَارِ فَإِنْ تَكُ مُؤْمِناً عَارِفاً بِدِينِكَ مُتَّبِعاً لِلصَّادِقِينَ مُوَالِياً لِأَوْلِيَاءِ اللَّهِ لَقَّاكَ اللَّهُ حُجَّتَكَ وَ أَنْطَقَ لِسَانَكَ بِالصَّوَابِ وَ أَحْسَنْتَ الْجَوَابَ وَ بُشِّرْتَ بِالرِّضْوَانِ وَ الْجَنَّةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ اسْتَقْبَلَتْكَ الْمَلَائِكَةُ بِالرَّوْحِ وَ الرَّيْحَانِ
Therefore, take caution and look at yourself, and prepare the answers before the examination, and the questioning, and the test. So, if you were a Momin having understood your Religion, followed the truthful ones-asws, befriended the friends of Allah-azwj, Allah-azwj will Provide your argument for you, and Make your tongue to speak correctly and give good answers, and you will receive the news of the Divine Pleasure and the Paradise from Allah-azwj Mighty and Majestic. And the Angels will welcome you with joyful spirits and aromatic fragrance.
وَ إِنْ لَمْ تَكُنْ كَذَلِكَ تَلَجْلَجَ لِسَانُكَ وَ دُحِضَتْ حُجَّتُكَ وَ عَيِيتَ عَنِ الْجَوَابِ وَ بُشِّرْتَ بِالنَّارِ وَ اسْتَقْبَلَتْكَ مَلَائِكَةُ الْعَذَابِ بِنُزُلٍ مِنْ حَمِيمٍ وَ تَصْلِيَةِ جَحِيمٍ
If you do not become like that, your tongue will waver, and your argument will fail, and you will be unable to answer, and you will receive news of the Fire, and the Angels of Punishment would welcome you with descent from boiling water and arrival into the blazing Fire.
وَ اعْلَمْ يَا ابْنَ آدَمَ أَنَّ مِنْ وَرَاءِ هَذَا أَعْظَمَ وَ أَفْظَعَ وَ أَوْجَعَ لِلْقُلُوبِ يَوْمَ الْقِيَامَةِ ذلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَ ذلِكَ يَوْمٌ مَشْهُودٌ يَجْمَعُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ الْأَوَّلِينَ وَ الْآخِرِينَ ذَلِكَ يَوْمٌ يُنْفَخُ فِي الصُّورِ وَ تُبَعْثَرُ فِيهِ الْقُبُورُ وَ ذَلِكَ يَوْمُ الْآزِفَةِ إِذِ الْقُلُوبُ لَدَى الْحَناجِرِ كاظِمِينَ وَ ذَلِكَ يَوْمٌ لَا تُقَالُ فِيهِ عَثْرَةٌ وَ لَا يُؤْخَذُ مِنْ أَحَدٍ فِدْيَةٌ وَ لَا تُقْبَلُ مِنْ أَحَدٍ مَعْذِرَةٌ وَ لَا لِأَحَدٍ فِيهِ مُسْتَقْبَلُ تَوْبَةٍ
And know, O son of Adam-as that what is coming behind you on the Day of Judgement is greater and more shocking and painful for the heart. That is the Day in which all people would be Gathered and that is the Day of Witnessing. Allah-azwj Mighty and Majestic will Gather in it the former ones and the latter ones. That is the Day in which the Trumpet would be Blown and the graves would be scattered. And that is the Day of tremors, and the hearts would come up to the throat and the stumbling would not be reduced, and no ransom would be taken from anyone, and no excuses would be Accepted from anyone, and no repentance would be Accepted from anyone.
لَيْسَ إِلَّا الْجَزَاءُ بِالْحَسَنَاتِ وَ الْجَزَاءُ بِالسَّيِّئَاتِ فَمَنْ كَانَ مِنَ الْمُؤْمِنِينَ عَمِلَ فِي هَذِهِ الدُّنْيَا مِثْقَالَ ذَرَّةٍ مِنْ خَيْرٍ وَجَدَهُ وَ مَنْ كَانَ مِنَ الْمُؤْمِنِينَ عَمِلَ فِي هَذِهِ الدُّنْيَا مِثْقَالَ ذَرَّةٍ مِنْ شَرٍّ وَجَدَهُ
There wouldn’t be except for the Recompense for the good deeds and the Recompense for the evil deeds. The one who was from the Momineen having done a good deed in this world the weight of a particle would find it, and the one was from the Momineen having done an evil deed in this world the weight of a particle would find it (too).[95]
VERSES 31 & 32
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ {31} قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ {32}
Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; and Allah is Forgiving, Merciful’ [3:31] Say: ‘Obey Allah and the Rasool’; but if they turn back, then surely Allah does not love the Kafirs [3:32]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ [وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ] عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَالَ إِنْ قَدَرْتُمْ أَنْ لَا تُعْرَفُوا فَافْعَلُوا وَ مَا عَلَيْكَ إِنْ لَمْ يُثْنِ النَّاسُ عَلَيْكَ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ مَحْمُوداً عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى
Ali Bin Ibrahim, from his father, from Al-Qasim Bin Muhammad, and Ali Bin Muhammad, from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al-Munkary, from Hafs Bin Gayaas, who has said:
Abu Abdullah-asws having said: ‘If you have the ability to make yourselves unknown, then do so. And it should not matter to you if the people do not praise you, and it should not matter to you either that you are condemned by the people when you are praise-worthy in the Presence of Allah-azwj.
إِنَّ أَمِيرَ الْمُؤْمِنِينَ (عليه السلام) كَانَ يَقُولُ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ يَزْدَادُ فِيهَا كُلَّ يَوْمٍ إِحْسَاناً وَ رَجُلٍ يَتَدَارَكُ مَنِيَّتَهُ بِالتَّوْبَةِ وَ أَنَّى لَهُ بِالتَّوْبَةِ فَوَ اللَّهِ أَنْ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ عَمَلًا إِلَّا بِوَلَايَتِنَا أَهْلَ الْبَيْتِ
Amir Al-Momineen-asws used to say: ‘There is no good in the world except for one of the two men – a man who increases in it the good deeds every day and a man who rectifies himself, ready to face death by the repentance. But, what is meant by the repentance? By Allah-azwj! If he were to perform prostrations to the extent that his neck breaks off, Allah-azwj will not Accept deeds from him except by our-asws Wilayah, the People-asws of the Household.
أَلَا وَ مَنْ عَرَفَ حَقَّنَا أَوْ رَجَا الثَّوَابَ بِنَا وَ رَضِيَ بِقُوتِهِ نِصْفَ مُدٍّ كُلَّ يَوْمٍ وَ مَا يَسْتُرُ بِهِ عَوْرَتَهُ وَ مَا أَكَنَّ بِهِ رَأْسَهُ وَ هُمْ مَعَ ذَلِكَ وَ اللَّهِ خَائِفُونَ وَجِلُونَ وَدُّوا أَنَّهُ حَظُّهُمْ مِنَ الدُّنْيَا
Indeed, (Acceptance) is for the ones who recognise our-asws rights and hopes to be Reward by us-asws. They are pleased with their subsistence of half a ‘Mudd’ (Unit of measurement) of food every day, not being able to cover their private parts (insufficient clothing – resources), and no covering over their head (roof), but still they are very much fearful of Allah-azwj and are pleased with the (little) share from the world.
وَ كَذَلِكَ وَصَفَهُمُ اللَّهُ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ وَ الَّذِينَ يُؤْتُونَ ما آتَوْا وَ قُلُوبُهُمْ وَجِلَةٌ مَا الَّذِي أَتَوْا بِهِ أَتَوْا وَ اللَّهِ بِالطَّاعَةِ مَعَ الْمَحَبَّةِ وَ الْوَلَايَةِ وَ هُمْ فِي ذَلِكَ خَائِفُونَ أَنْ لَا يُقْبَلَ مِنْهُمْ وَ لَيْسَ وَ اللَّهِ خَوْفُهُمْ خَوْفَ شَكٍّ فِيمَا هُمْ فِيهِ مِنْ إِصَابَةِ الدِّينِ وَ لَكِنَّهُمْ خَافُوا أَنْ يَكُونُوا مُقَصِّرِينَ فِي مَحَبَّتِنَا وَ طَاعَتِنَا
And that is how Allah-azwj Mighty and Majestic has Described them where He-azwj is Saying: And those who dispense their charity with their hearts full of fear [23:60]. That which they are giving with, they are giving, by Allah-azwj, with the obedience along with the love and the Wilayah, and they are fearful during that that perhaps it would not be Accepted from them. By Allah-azwj, and it isn’t their fear a fear of doubt in what they are in from the difficulties of the Religion, but, they are fearing that they might be deficient in having our-asws love and our-asws obedience’.
ثُمَّ قَالَ إِنْ قَدَرْتَ أَنْ لَا تَخْرُجَ مِنْ بَيْتِكَ فَافْعَلْ فَإِنَّ عَلَيْكَ فِي خُرُوجِكَ أَنْ لَا تَغْتَابَ وَ لَا تَكْذِبَ وَ لَا تَحْسُدَ وَ لَا تُرَائِيَ وَ لَا تَتَصَنَّعَ وَ لَا تُدَاهِنَ
Then said: ‘If you can afford not to go out of your houses, then do so, as when you go out then it becomes difficult for you that you hold back from backbiting, and not lie, and not be envious, and not show-off, and not pretend, and not flatter’.
ثُمَّ قَالَ نَعَمْ صَوْمَعَةُ الْمُسْلِمِ بَيْتُهُ يَكُفُّ فِيهِ بَصَرَهُ وَ لِسَانَهُ وَ نَفْسَهُ وَ فَرْجَهُ إِنَّ مَنْ عَرَفَ نِعْمَةَ اللَّهِ بِقَلْبِهِ اسْتَوْجَبَ الْمَزِيدَ مِنَ اللَّهِ عَزَّ وَ جَلَّ قَبْلَ أَنْ يُظْهِرَ شُكْرَهَا عَلَى لِسَانِهِ وَ مَنْ ذَهَبَ يَرَى أَنَّ لَهُ عَلَى الْآخَرِ فَضْلًا فَهُوَ مِنَ الْمُسْتَكْبِرِينَ
Then said: ‘Yes, a silo (protection) for a Muslim is his house in which he restrains his vision, and his tongue, and his self, and his genitals. The one, who recognises the Favours of Allah-azwj by his heart, obligates more for himself from Allah-azwj, before he even expresses his appreciation for it upon his tongue, and the one who goes around considering himself to be better than others, so he is from the arrogant ones’.
فَقُلْتُ لَهُ إِنَّمَا يَرَى أَنَّ لَهُ عَلَيْهِ فَضْلًا بِالْعَافِيَةِ إِذَا رَآهُ مُرْتَكِباً لِلْمَعَاصِي فَقَالَ هَيْهَاتَ هَيْهَاتَ فَلَعَلَّهُ أَنْ يَكُونَ قَدْ غُفِرَ لَهُ مَا أَتَى وَ أَنْتَ مَوْقُوفٌ مُحَاسَبٌ أَ مَا تَلَوْتَ قِصَّةَ سَحَرَةِ مُوسَى (عليه السلام)
I said to him-asws, ‘But what if he sees himself as better due to the (spiritual) health when he sees the one who is indulging in the sins?’ He-asws said: ‘Far be it! Far be it! It may be that he has been Forgiven for his sins whilst you have been Paused for the Accounting. Have you not recited the story of the magicians (at the time) of Musa-as?’
ثُمَّ قَالَ كَمْ مِنْ مَغْرُورٍ بِمَا قَدْ أَنْعَمَ اللَّهُ عَلَيْهِ وَ كَمْ مِنْ مُسْتَدْرَجٍ بِسَتْرِ اللَّهِ عَلَيْهِ وَ كَمْ مِنْ مَفْتُونٍ بِثَنَاءِ النَّاسِ عَلَيْهِ
Then said: ‘How many are proud with what Allah-azwj has Favoured them with, and how many have been enticed by the Veil of Allah-azwj upon them, and how many have been infatuated by the praises of the people upon him’.
ثُمَّ قَالَ إِنِّي لَأَرْجُو النَّجَاةَ لِمَنْ عَرَفَ حَقَّنَا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لِأَحَدِ ثَلَاثَةٍ صَاحِبِ سُلْطَانٍ جَائِرٍ وَ صَاحِبِ هَوًى وَ الْفَاسِقِ الْمُعْلِنِ
Then said: ‘I-asws hope for the salvation for the ones who recognise our-asws rights, from this community except for one of the three – an unjust ruler, a follower of desires, an openly immoral one’.
ثُمَّ تَلَا قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ ثُمَّ قَالَ يَا حَفْصُ الْحُبُّ أَفْضَلُ مِنَ الْخَوْفِ
Then he-asws recited: Say: If you love Allah, then follow me. Allah will Love you [3:31]’, then said: ‘O Hafs, the love is higher than the fear’.
ثُمَّ قَالَ وَ اللَّهِ مَا أَحَبَّ اللَّهَ مَنْ أَحَبَّ الدُّنْيَا وَ وَالَى غَيْرَنَا وَ مَنْ عَرَفَ حَقَّنَا وَ أَحَبَّنَا فَقَدْ أَحَبَّ اللَّهَ تَبَارَكَ وَ تَعَالَى
Then said: ‘By Allah-azwj, Allah-azwj does not Love the one who loves the world, and takes as a friend other than us-asws, whilst the one who recognises our-asws rights and loves us-asws, so he has loved Allah-azwj’.
فَبَكَى رَجُلٌ فَقَالَ أَ تَبْكِي لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ الْأَرْضِ كُلَّهُمُ اجْتَمَعُوا يَتَضَرَّعُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يُنْجِيَكَ مِنَ النَّارِ وَ يُدْخِلَكَ الْجَنَّةَ لَمْ يُشَفَّعُوا فِيكَ [ثُمَّ كَانَ لَكَ قَلْبٌ حَيٌّ لَكُنْتَ أَخْوَفَ النَّاسِ لِلَّهِ عَزَّ وَ جَلَّ فِي تِلْكَ الْحَالِ]
A man wept, so he-asws said: ‘Are you crying? Even if the inhabitants of the skies and the earth, all of them get together crying to Allah-azwj to be Rescued from the Fire and to be entered into the Paradise, they would not be able to intercede for you. Then if you had for yourself a living heart you would be the most fearful of the people to Allah-azwj in that condition’.
ثُمَّ قَالَ لَهُ يَا حَفْصُ كُنْ ذَنَباً وَ لَا تَكُنْ رَأْساً يَا حَفْصُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ خَافَ اللَّهَ كَلَّ لِسَانُهُ
Then said to him: ‘O Hafs, be a follower and not a leader. O Hafs, the Rasool-saww Allah-azwj said: ‘The one who fears Allah-azwj, would be of little speech’.
ثُمَّ قَالَ بَيْنَا مُوسَى بْنُ عِمْرَانَ ( عليه السلام ) يَعِظُ أَصْحَابَهُ إِذْ قَامَ رَجُلٌ فَشَقَّ قَمِيصَهُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى قُلْ لَهُ لَا تَشُقَّ قَمِيصَكَ وَ لَكِنِ اشْرَحْ لِي عَنْ قَلْبِكَ
Then said: ‘Once Musa-as Bin Imran-as was advising his-as companions, when a man stood up, and tore his shirt. So Allah-azwj Revealed unto him-as: “O Musa-as! Say to him, ‘Do not tear your shirt, but open for Me-azwj your heart”.
ثُمَّ قَالَ مَرَّ مُوسَى بْنُ عِمْرَانَ ( عليه السلام ) بِرَجُلٍ مِنْ أَصْحَابِهِ وَ هُوَ سَاجِدٌ فَانْصَرَفَ مِنْ حَاجَتِهِ وَ هُوَ سَاجِدٌ عَلَى حَالِهِ فَقَالَ لَهُ مُوسَى ( عليه السلام ) لَوْ كَانَتْ حَاجَتُكَ بِيَدِي لَقَضَيْتُهَا لَكَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلْتُهُ حَتَّى يَتَحَوَّلَ عَمَّا أَكْرَهُ إِلَى مَا أُحِبُّ
Then said: ‘Musa-as Bin Imran-as passed by a man from his-as companion, and he was performing Sajdah. So after coming back from what he-as had to do, (Musa-as) saw him still in Sajdah. So Musa-as said to him: ‘If (the fulfilment) of your need was in my-as hands, I-asws would have fulfilled it for you’. So Allah-azwj Revealed unto him-as; “O Musa-as! Even if he were to perform Sajdah until his neck breaks, I-azwj will not Accept it until he turns away from what I-azwj Abhor and towards what I-azwj Love”.’[96]
عنه، قال: حدثني علي بن إبراهيم، عن أبيه، عن ابن فضال، عن حفص المؤذن، عن أبي عبد الله (عليه السلام). و عن محمد بن إسماعيل بن بزيع، عن محمد بن سنان، عن إسماعيل بن جابر، عن أبي عبد الله (عليه السلام)، في صحيفة أخرجها لأصحابه
From him (Al Kulayni), from Ali Bin Ibrahim, from his father, from Ibn Fazaal, from Hafs Al Mowzan,
(It has been narrated) from Abu Abdullah-asws,
and from Muhammad Bin Ismail Bin Bazi’e, from Muhammad Bin Sinan, from Ismail, Bin Jabir,
(It has been narrated) from Abu Abdullah-asws, in a Parchment which he-asws brought out to his-asws companions: –
و اعلموا أن الله إذا أراد بعبد خيرا شرح صدره للإسلام، فإذا أعطاه ذلك نطق لسانه بالحق، و عقد قلبه عليه و عمل به، فإذا جمع الله له ذلك تم له إسلامه، و كان عند الله إن مات على ذلك الحال من المسلمين حقا
‘And know that if Allah-azwj Intends good for a servant, He-azwj opens his chest for the Islam. So He-azwj Grants him that he will speak the truth by his tongue, and bind his heart to him so that he will act in accordance with it (his desires). So if Allah-azwj Gathers that to him, He-azwj Completes for him, his Islam, and if he were to die whilst being upon that, he would have died as being one of the true Muslims.
و إذا لم يرد الله بعبد خيرا وكله إلى نفسه، و كان صدره ضيقا حرجا، فإن جرى على لسانه حق لم يعقد قلبه عليه، و إذا لم يعقد قلبه عليه لم يعطه الله العمل به، فإذا اجتمع ذلك عليه حتى يموت و هو على تلك الحال كان عند الله من المنافقين، و صار ما جرى على لسانه من الحق الذي لم يعطه الله أن يعقد قلبه عليه، و لم يعطه العمل به حجة عليه يوم القيامة
And if Allah-azwj does not Intend good for a servant, He-azwj Leaves him to his own self, and his chest becomes constricted and an embarrassment for him. If a true (word) flows from his tongue, his heart does not accept it from him, and if his heart does not accept it from him, he does not follow Allah-azwj and acts in accordance with it (by his desires). So, if that is gathered to him until he dies whilst being upon that condition, he, then, will be of the hypocrites with Allah-azwj. And all that flowed upon his tongues from the truth which he did not follow Allah-azwj and his heart did not accept it from him, and he did not act in accordance with it, would be a proof against him on the Day of Judgement.
فاتقوا الله و اسألوه أن يشرح صدوركم للإسلام، و أن يجعل ألسنتكم تنطق بالحق حتى يتوفاكم و أنتم على ذلك، و أن يجعل منقلبكم منقلب الصالحين قبلكم، و لا قوة إلا بالله، و الحمد لله رب العالمين
So, fear Allah-azwj and ask Him-azwj that He-azwj may Open your chests for the Islam, and that He-azwj may Make your tongues to speak with the truth until you die whilst being upon that, and that He-azwj may Make your return (to the Hereafter to be like the) returning of the righteous ones before you. And there is no Strength except by Allah-azwj, and Praise is due to Allah-azwj the Lord-azwj of the worlds.
و من سره أن يعلم أن الله يحبه فليعمل بطاعة الله و ليتبعنا، ألم يسمع قول الله عز و جل لنبيه: قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ؟
And the one who wishes that he should know whether Allah-azwj Loves him, so he should act in obedience to Allah-azwj and follow us-asws. Have you not heard the Words of Allah-azwj Mighty and Majestic to His-azwj Prophet-saww: Say: If you love Allah, then follow me. Allah will Love you and Forgive you your sins; and Allah is Forgiving, Merciful [3:31]?
و الله لا يطيع الله عبد أبدا إلا أدخل الله عليه في طاعته اتباعنا، و لا و الله لا يتبعنا عبد أبدا إلا أحبه الله، و لا و الله لا يدع أحد اتباعنا أبدا إلا أبغضنا، و لا و الله لا يبغضنا أحد أبدا إلا عصى الله، و من مات عاصيا لله أخزاه الله و أكبه على وجهه في النار، و الحمد لله رب العالمين
By Allah-azwj, no servant will be in obedience to Allah-azwj ever until Allah-azwj Makes him to be included along with obedience to Him-azwj, obedience to us-asws. And, by Allah-azwj, no servant will be following us-asws ever until Allah-azwj Loves him. And, by Allah-azwj, no servant leaves following us-asws ever except that he hates us-asws. And, by Allah-azwj, no one ever hates us-asws except that he disobeys Allah-azwj. And the one who dies whilst being in disobedience to Allah-azwj, Allah-azwj will Disgrace him and Fling him upon his face in the Fire. And Praise is for Allah-azwj, the Lord-azwj of the worlds’.[97]
العياشي: عن زياد، عن أبي عبيدة الحذاء، قال: دخلت على أبي جعفر (عليه السلام)، فقلت: بأبي أنت و أمي، ربما خلا بي الشيطان فخبثت نفسي، ثم ذكرت حبي إياكم، و انقطاعي إليكم فطابت نفسي، فقال (عليه السلام): «يا زياد، و يحك، و ما الدين إلا الحب، ألا ترى إلى قول الله تعالى: إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ
Al Ayyashi, from Ziyad, from Abu Ubeyda Al Haza’a who said,
‘I came up to Abu Ja’far-asws, so I said, ‘May my father and my mother be sacrificed for you-asws! Sometimes when I am alone, the Satan-la spoils my soul, then I remember my love for you-asws, and I dedicate myself to you-asws, so my soul becomes good’. So he-asws said: ‘O Ziyad! Woe be unto you! And is the Religion except the love? Do you not see the Words of Allah-azwj Say: If you love Allah, then follow me. Allah will Love you and Forgive you your sins [3:31]?’[98]
عن بشير الدهان، عن أبي عبد الله (عليه السلام) قال: «قد عرفتم في منكرين كثيرا، و أحببتم في مبغضين كثيرا، و قد يكون حبا لله في الله و رسوله، و حبا في الدنيا، فما كان في الله و رسوله فثوابه على الله تعالى، و ما كان في الدنيا فليس في شيء
From Basheer Al Dahaan,
(It has been narrated) from Abu Abdullah-asws having said: ‘You have been recognised a lot among the deniers, and loved a lot among the haters. And love occurs for the Sake of Allah-azwj and His-azwj Rasool-saww, and love regarding the world. So whatever was regarding Allah-azwj and His-azwj Rasool-saww, so its Reward is upon Allah-azwj the Exalted. And whatever was for the world, so there is nothing in it’.
ثم نفض يده، ثم قال: «إن هذه المرجئة، و هذه القدرية، و هذه الخوارج ليس منهم أحد إلا يرى أنه على الحق، و إنكم إنما أحببتمونا في الله
Then he-asws wiped his-asws hand, then said: ‘These are the Murjiites, and these are the Qadiriyya, and these are the Khawarijites. There is none among them except that he sees that he is upon the Truth, whilst you all (Shiah) love us-asws for the Sake of Allah-azwj’.
ثم تلا: أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ، وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا و مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ، إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ
Then he-asws recited Obey Allah and obey the Rasool and the Divine Authority from among you [4:59] and whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back [59:7] Whoever obeys the Rasool, so he has obeyed Allah [4:80] If you love Allah, then follow me, Allah will Love you [3:31] ’.[99]
عن بريد بن معاوية العجلي، قال: كنت عند أبي جعفر (عليه السلام) إذ دخل عليه قادم من خراسان ماشيا، فأخرج رجليه و قد تغلفتا، و قال: أما و الله ما جاء بي من حيث جئت إلا حبكم أهل البيت. فقال أبو جعفر (عليه السلام): «و الله لو أحبنا حجر حشره الله معنا، و هل الدين إلا الحب، إن الله يقول: قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ و قال: يُحِبُّونَ مَنْ هاجَرَ إِلَيْهِمْ و هل الدين إلا الحب
From Bureyd Bin Muawiya Al Ajaly who said,
‘I was in the presence of Abu Ja’far-asws when a walker from Khurasan came up. So he brought out his legs and they had been badly bruised, and he said, ‘By Allah-azwj! I have not come from where I come from except for the love of the People-asws of the Household’. So Abu Ja’far-asws said: ‘By Allah-azwj! Even if a rock were to love us-asws, Allah-azwj would Resurrect it with us-asws. And is the Religion except for the love? Allah-azwj is Saying Say: If you love Allah, then follow me, Allah will Love you [3:31]. And Said love those who have fled to them [59:9]. And is the Religion except the love?’[100]
عن ربعي بن عبد الله، قال: قيل لأبي عبد الله (عليه السلام): جعلت فداك، إنا نسمي بأسمائكم و أسماء آبائكم، فينفعنا ذلك؟ فقال: «إي و الله، و هل الدين إلا الحب، قال الله: إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ
From Rabi’e Bin Abdullah who said,
‘It was said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! We name (ourselves) with your-asws name and the names of your-asws forefathers-asws, so is that beneficial for us?’ So he-asws said: ‘Yes, by Allah-azwj! And is the Religion except the love?’ Allah-azwj Says Say (O Prophet): If you love Allah, then follow me (Rasool Allah), Allah will Love you and Forgive you your sins [3:31]’.[101]
حدثنا محمد بن احمد الشيباني رضى الله عنه قال: حدثنا محمد بن هارون الصوفي قال: حدثنا عبد الله موسى الحبال الطبري قال: حدثنا محمد بن الحسين الخشاب قال: حدثنا محمد بن محسن عن يونس بن ظبيان قال: قال الصادق جعفر ابن محمد عليه السلام: ان الناس يعبدون الله عزوجل على ثلاثة أوجه: فطبقة يعبدونه رغبة في ثوابه فتلك عبادة الحرصاء وهو الطمع، وآخرون يعبدونه خوفا من النار فتلك عبادة العبيد وهى رهبة، ولكني اعبده حبا له عزوجل فتلك عبادة الكرام وهو الامن لقوله عزوجل: (وهم من فزع يؤميذ آمنون قل ان كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم) فمن أحب الله عزوجل أحبه الله، ومن أحبه الله عزوجل كان من الآمنين
Muhammad Bin Ahmad Al Sahybani narrated to us, from Muhammad Bin Haroun Al Sowfy, from Abdullah Musa Al Habaal Al Tabary, from Muhammad Bin Al Husayn Al Khashaab, from Muhammad Bin Mohsin, from Yunus Bin Zibyan,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘The people are worshipping Allah-azwj Mighty and Majestic upon three perspectives – So a group are worshipping Him-azwj in coveting His-azwj Rewards, so that is the worshipping of the greedy ones and it is the greed. And the others are worshipping Him-azwj out of fear from the Fire, so that is the worship of the slaves, and it is the fright. But, I-asws worship Him-azwj out of love for Him-azwj Mighty and Majestic, so that is the worship of the honourable ones, and it is the safety, due to His-azwj Words and they shall be secure from terror on the Day [27:89] Say: If you love Allah, then follow me, Allah will Love you and Forgive you your sins [3:31]. So the one who loves Allah-azwj Mighty and Majestic, Allah-azwj would Love him, and the one whom Allah-azwj Mighty and Majestic Loves, would be from the secure ones’.[102]
عنه: عن محمد بن موسى بن المتوكل، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، قال: حدثني حمران، عمن سمع أبا عبد الله (عليه السلام) يقول: «ما أحب الله عز و جل من عصاه
From him, from Muhammad Bin Musa Bin Mutawakkal who said, ‘It was narrated to us by Ali Bin Ibrahim Bin Hashim, from his father, from Muhammad Bin Abu Umeyr who said,
‘Humran narrated to me from the one who heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic does not Love the one who disobeys Him-azwj’.
ثم تمثل فقال: «تعصي إلا له و أنت تظهر حبه هذا محال في الفعال بديع! لو كان حبك صادقا لأطعته إن المحب لمن يحب مطيع
Then he-asws expressed (in prose), so he-asws said: ‘You are being disobedient only to Him-azwj while you are displaying His-azwj love? This is impossible in the deed of the adoring one! If your love was sincere you would be obedient to Him-azwj. Surely the loving one is obedient to the one he loves’.[103]
عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ: قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ عَلَيْهِ السَّلَامُ إِنَّ النَّاسَ يَعْبُدُونَ اللَّهَ تَعَالَى عَلَى ثَلَثَةِ أَوْجُهٍ: فَطَبَقَةٌ يَعْبُدُونَهُ رَغْبَةً فِي ثَوَابِهِ، فَتِلْكَ عِبَادَةُ الْحُرَصَاءِ وَ هُوَ الطَّمَعُ وَ آخَرُونَ يَعْبُدُونَ فَرَقاً مِنَ النَّارِ فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ هِيَ الرَّهْبَةُ
From Yunus Bin Zabyan who said,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws said: ‘The people are worshipping Allah-azwj the Exalted upon three aspects – There is a group worshipping Him-azwj out of desire for His-azwj Rewards, so that is the worship of the greedy ones it is the greed; and another one is worshipping fearing from the Fire, so that is the worship of the slaves, and it is the awe.
وَ لَكِنِّي اعْبُدْهُ حُبّاً لَهُ فَتِلْكَ عِبَادَةُ الْكِرَامِ، وَ هُوَ الْآمِنُ لِقَوْلِهِ تَعَالَى: «وَ هُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ» وَ لِقَوْلِهِ تَعَالَى. «قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ
But I-asws, I-asws am worshipping Him-azwj out of love for Him-azwj, so that is the worship of the honourable ones, and it is the safety, due to the Words of the Exalted and they shall be secure from terror on the Day [27:89], and due to the Words of the Exalted Say: If you love Allah, then follow me, Allah will Love you and Forgive you your sins [3:31].
فَمَنْ أَحَبَّ اللَّهَ أَحَبَّهُ اللَّهُ وَ مَنْ أَحَبَّهُ اللَّهُ كَانَ مِنَ الْآمِنِينَ
The one who loves Allah-azwj, Allah-azwj will Love him, and the one whom Allah-azwj Loves would be from the secure ones’’.[104]
VERSES 33 & 34
إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ {33} ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {34}
Surely, Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33] Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]
الشيخ في (أماليه): عن أبي محمد الفحام، قال: حدثني محمد بن عيسى، عن هارون، قال: حدثني أبو عبد الصمد إبراهيم، عن أبيه، عن جده- و هو إبراهيم بن عبد الصمد بن محمد بن إبراهيم- قال
Al Sheikh (Al Sadouq), in his Amaali, from Abu Muhammad Al Fahaam, from Muhammad Bin Isa, from Haroun, from Abu Abdullah Al Samad Ibrahim, from his father, from his grandfather – and he is Ibrahim Bin Abdul Samad Bin Muhammad Bin Ibrahim – who said,
سمعت جعفر بن محمد (عليهما السلام) يقرأ: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ- و آل محمد- عَلَى الْعالَمِينَ قال: «هكذا أنزلت
‘I heard Ja’far-asws Bin Muhammad-asws recite Surely Allah Chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran and the Progeny of Muhammad above the worlds [3:33]. (The Imam-asws) said: ‘This is how it was Revealed!’[105]
علي بن إبراهيم: قال العالم (عليه السلام): «نزل آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ- و آل محمد- عَلَى الْعالَمِينَ فأسقطوا (آل محمد) من الكتاب
Ali Bin Ibrahim – The knowledgeable one-asws said: ‘It was Revealed as: The Progeny of Ibrahim and the Progeny of Imran and the Progeny of Muhammad above the worlds [3:33], so the (words), ‘the Progeny of Muhammad’ was dropped from the Book (by the compilers)’.[106]
عن هشام بن سالم، قال: سألت أبا عبد الله (عليه السلام) عن قول الله: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ. فقال: «هو: آل إبراهيم و آل محمد على العالمين. فوضعوا اسما مكان اسم
From Hashim Bin Saalim who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Surely Allah Chose Adam and Noah and the Progeny of Ibrahim [3:33]’. So he-asws said: ‘It is ‘The Progeny of Ibrahim-as, and the Progeny-asws of Muhammad-saww is above (all) the nations’. So they placed a name in place of a name’.[107]
عن أيوب، قال: سمعني أبو عبد الله (عليه السلام) و أنا أقرأ: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ فقال لي: «و آل محمد. كانت فمحوها، و تركوا آل إبراهيم و آل عمران
From Ayoub who said,
‘Abu Abdullah-asws made me listen to it and I recited ‘Surely Allah Chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran above the worlds [3:33], so he-asws said to me: ‘And the Progeny-asws of Muhammad-saww. This is how it was, so they deleted it, and left ‘the Progeny of Ibrahim and the Progeny of Imran’.[108]
و من طريق المخالفين، من (تفسير الثعلبي) رفعه إلى أبي وائل، قال: قرأت في مصحف ابن مسعود: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ و آل محمد عَلَى الْعالَمِينَ
And from the way of the adversaries, from Tafseer Al-Sa’alby, raising it to Abu Wa’il who said, ‘I read in the Parchment (Quran) of Ibn Masoud: ‘Surely Allah Chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Muhammad above the worlds [3:33]’.[109]
عن أبي عمرو الزبيري، عن أبي عبد الله (عليه السلام) قال: قلت له: ما الحجة في كتاب الله أن آل محمد هم أهل بيته؟ قال: «قول الله تبارك و تعالى: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ و آل محمد. هكذا نزلت عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ و لا تكون الذرية من القوم إلا نسلهم من أصلابهم
From Abu Amro Al Zubeyri,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘What is the proof in the Book of Allah-azwj that the Progeny-asws of Muhammad-saww, they-asws are his-saww Household?’ He-asws said: ‘The Words of Allah -azwj Blessed and High [3:33] Surely Allah Chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran and the Progeny of Muhammad above the nations’. This is how it was Revealed. above the nations [3:34] Offspring one from the other; and Allah is Hearing, Knowing. And the offspring does not come about from the people except in their lineages from their lineages’.
و قال: اعْمَلُوا آلَ داوُدَ شُكْراً وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ و آل عمران و آل محمد
And he-asws said: ‘And very few of My servants are the grateful ones [34:13], and the Progeny of Imran and the Progeny-asws of Muhammad-saww’.[110]
العياشي: عن حنان بن سدير، عن أبيه، عن أبي جعفر (عليه السلام) قال: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ قال: «نحن منهم، و نحن بقية تلك العترة
Al Ayyashi, from Hanaan Bin Sudeyr, from his father,
(It has been narrated) from Abu Ja’far-asws having said: ‘Surely Allah Chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran above the nations [3:33] Offspring one from the other [3:34], said: ‘We-asws are from them, and we-asws are the remaining ones of that Family’.[111]
و عنه، قال: حدثنا تميم بن عبد الله بن تميم القرشي (رضي الله عنه)، قال: حدثني أبي، عن حمدان بن سليمان النيسابوري، عن علي بن محمد بن الجهم، قال: حضرت مجلس المأمون و عنده الرضا علي بن موسى (عليهما السلام)، فقال له المأمون: يا بن رسول الله، أليس من قولك أن الأنبياء معصومون؟ قال: «بلى». قال: فما تقول في قول الله عز و جل: وَ عَصى آدَمُ رَبَّهُ فَغَوى؟
And from him (Ibn Babuwayh), from Tameem Bin Abdullah Bin Tameem Al Qarshy, from his father, from Hamdaan Bin Suleyman Al Neshapoury, from Ali Bin Muhammad Bin Al Jaham who said,
‘I was present at a gathering of Al-Mamoun, and in his presence was Al-Reza Ali-asws Bin Musa-asws. Al-Mamoun said to him-asws, ‘O son-asws of Rasool-Allah-saww! Is it not from your-asws speech that the Prophets-as are infallible?’ He-asws said: ‘Yes’. He said, ‘So what are you-asws with regards to the Words of Allah-azwj Mighty and Majestic and Adam disobeyed his Lord, so he strayed [20:121]?’
قال (عليه السلام): «إن الله تعالى قال لآدم (عليه السلام): اسْكُنْ أَنْتَ وَ زَوْجُكَ الْجَنَّةَ وَ كُلا مِنْها رَغَداً حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ و أشار لهما إلى شجرة الحنطة فَتَكُونا مِنَ الظَّالِمِينَ، و لم يقل لهما لا تأكلا من هذه الشجرة و لا مما كان من جنسها، فلم يقربا تلك الشجرة، و لم يأكلا منها، و إنما أكلا من غيرها
He-asws said: ‘Allah-azwj the High Said to Adam-as And We said: O Adam! Dwell you and your wife in the Paradise and eat from it a plenteous (food) wherever you wish and do not approach this tree [2:35], and Indicated to them-as the wheat tree for then you will be from the unjust ones. And He-azwj did not Say to them: “Do not eat from this tree, nor from what was from its type”. So they-as did not go near that tree, and did not eat from it. But rather, they-as ate from other (trees)’.
لما أن وسوس الشيطان إليهما، و قال: ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ، و إنما نهاكما عن ان تقربا غيرها، و لم ينهكما عن الأكل منها إِلَّا أَنْ تَكُونا مَلَكَيْنِ أَوْ تَكُونا مِنَ الْخالِدِينَ وَ قاسَمَهُما إِنِّي لَكُما لَمِنَ النَّاصِحِينَ، و لم يكن آدم و حواء شاهدا قبل ذلك من يحلف بالله كاذبا فَدَلَّاهُما بِغُرُورٍ، فأكلا منها ثقة بيمينه بالله
When the Satan-la whispered to them both-as and said Your Lord has not Forbidden you this tree [7:20] but rather He-azwj has Forbidden you-as from going near to some other tree, and did not Forbid you-as from eating from it except that you may not both become two Angels or that you may (not) become of the immortals And he swore to them both: Most surely I am a sincere adviser to you [7:21]. And Adam-as and Hawwa-as had not witnessed before that anyone who would swear falsely by Allah-azwj Then he caused them to fall by deceit [7:22]. So, the eating from it (was as a result of) his-as reliance upon the swear by Allah-azwj.
و كان ذلك من آدم (عليه السلام) قبل النبوة، و لم يكن ذلك بذنب كبير يستحق به دخول النار، و إنما كان من الصغائر الموهوبة التي تجوز على الأنبياء قبل نزول الوحي عليهم، فلما اجتباه الله تعالى و جعله نبيا كان معصوما لا يذنب صغيرة و لا كبيرة
And that was from Adam-as before the Prophet-hood, and it was not a major sin deserving of entry into the Fire. But rather, it was from the minor ones Permissible ones which are Permissible upon the Prophets-as before the descent of the Revelation upon them-as. So when Allah-azwj the High Chose him-as and Made him-as a Prophet-as, he-as was infallible with neither a minor nor a major sin upon him-as.
قال الله عز و جل: وَ عَصى آدَمُ رَبَّهُ فَغَوى ثُمَّ اجْتَباهُ رَبُّهُ فَتابَ عَلَيْهِ وَ هَدى و قال عز و جل: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ
Allah-azwj Mighty and Majestic Said, and Adam disobeyed his Lord, so he strayed [20:121] Then his Lord Chose him, so He Turned to him and Guided (him) [20:122]. And He-azwj Said: ‘Surely Allah Chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran above the nations [3:33]’.[112]
ابن بابويه: قال: حدثنا علي بن الحسين بن شاذويه المؤدب، و جعفر بن محمد بن مسرور (رضي الله عنهما)، قالا: حدثنا محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن الريان بن الصلت، قال: حضر الرضا (عليه السلام) مجلس المأمون، و قد اجتمع إليه في مجلسه جماعة من أهل العراق و خراسان، و ذكر الحديث إلى أن قال فيه: قال المأمون: هل فضل الله العترة على سائر الامة؟
Ibn Babuwayh said, ‘It was narrated to us by Ali Bin Al Husayn Bin Shazwiya Al Mowdib and Ja’far Bin Muhammad Bin Masrour who both said, ‘It was narrated to us by Muhammad Bin Abdullah Bin Ja’far Al Humeyri, from his father, from Al Rayan Bin Al Salt who said,
‘Al-Reza-asws attended the gathering of Al-Mamoun, and he had gathered to him-asws in his gathering, a group from the people of Al-Iraq and Khurasan’ – and he mentioned the Hadeeth up to he said in it, ‘Al-Mamoun said, ‘Did Allah-azwj Merit the family (of Rasool-Allah-saww above the rest of the community?’
فقال أبو الحسن (عليه السلام): «إن الله عز و جل أبان فضل العترة على سائر الناس في محكم كتابه». فقال المأمون: و أين ذلك من كتاب الله؟
Abu Al-Hassan-asws said: ‘Allah-azwj Mighty and Majestic has clearly Merited the family (of Rasool-Allah-saww above the rest of the people in the Decisive (Verses) of His-azwj Book’. Al-Mamoun said, ‘And where is that from the Book of Allah-azwj?’
فقال له الرضا (عليه السلام): «في قوله عز و جل: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ- قال-: يعني أن العترة داخلون في آل إبراهيم، لأن رسول الله (صلى الله عليه و آله) من ولد إبراهيم (عليه السلام)»، و هو دعوة إبراهيم على ما تقدم الحديث فيه عن رسول الله (صلى الله عليه و آله) ، و عترته منه (صلى الله عليه و آله)
Al-Reza-asws said to him: ‘In the Words of the Mighty and Majestic: ‘Surely Allah Chose Adam and Noah and the Progeny of Ibrahim and the Progeny of Imran above the nations [3:33] Offspring one from the other [3:34]’. He-asws said: ‘It means that the family are included in the Progeny of Ibrahim-as, because Rasool-Allah-saww is from the children of Ibrahim-as, and it is a claim of Ibrahim-as upon what has preceded from the Hadeeth, from Rasool-Allah-saww, and his-saww family is from him-as’’.[113]
و عن الشيخ الطوسي قدس سره، قال: روى أبو جعفر القلانسي، قال: حدثنا الحسين بن الحسن، قال: حدثنا عمرو بن أبي المقدام، عن يونس بن حباب، عن أبي جعفر محمد بن علي الباقر، عن أبيه، عن جده، عن علي بن أبي طالب (عليهم السلام) قال: «قال رسول الله (صلى الله عليه و آله): ما بال أقوام إذا ذكروا آل إبراهيم و آل عمران استبشروا، و إذا ذكروا آل محمد اشمأزت قلوبهم؟! و الذي نفس محمد بيده، لو أن أحدهم وافى بعمل سبعين نبيا يوم القيامة ما قبل الله منه حتى يوافي بولايتي و ولاية علي بن أبي طالب
And from Al Sheikh Al Toosy, from Abu Ja’far Al Qalanasy, from Al Husayn Bin Al Hassan, from Amro Bin Abu Al Maqdam, from Yunus Bin Habaab,
(It has been narrated) from Abu Ja’far Muhammad-asws Bin Ali-asws Al-Baqir-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘What is the matter with the people that whenever there is a mention of the Progeny of Ibrahim-as and the Progeny of Imran-as they are joyful, and when there is a mention of the Progeny-asws of Muhammad-saww, their hearts are constricted? By the One-azwj in Whose Hand is the soul of Muhammad-saww, even if one of them comes forward with the deeds of seventy Prophets-as on the Day of Judgement, Allah-azwj will not Accept from him until he comes forward with my-saww Wilayah and the Wilayah of Ali-asws Bin Abu Talib-asws’.[114]
عنه، عن علي بن الحكم، عن سعد بن أبي خلف، عن جابر، عن أبي جعفر عليه السلام، قال: قال رسول الله صلى الله عليه وآله: الروح والراحة والفلج والفلاح والنجاح والبركة والعفو والعافية والمعافاة والبشرى والنصرة والرضى والقرب والقرابة والنصر والظفر والتمكين والسرور والمحبة من الله تبارك وتعالى على من أحب علي بن أبي طالب، وحق علي أن أدخلهم في شفاعتي، وحق على ربي أن يستجيب لي فيهم، وهم أتباعي ومن تبعني فانه مني
From him, from Ali Bin Al Hakam, from Sa’ad Bin Abu Khalaf, from Jabir,
(It has been narrated) from Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The comfort, and the rest, and the victory, and the salvation, and the success, and the Blessings, and the pardoning, and the well-being, and the health, and the joyfulness, and the help, and the pleasure, and the nearness, and the kinship, and the helping, and the victory, and the empowerment, and the delight, and the love is from Allah-azwj Blessed and High to the one who loves Ali-asws Bin Abu Talib-asws, and they have a right upon me-saww that I-saww should include them in my-saww intercession, and a right upon my-azwj Lord-azwj that He-azwj Answers me-saww (my-saww intercession) regarding them. And they are obedient to me-saww, and the one who is obedient to me-saww, so he is from me-saww.
جرى في مثل ابراهيم عليه السلام وفي الاوصياء من بعدى، لاني من ابراهيم وابراهيم منى، دينه ديني وسنته سنتى وأنا أفضل منه، وفضلي من فضله وفضله من فضلى، وتصديق قولى قول ربي ” ذرية بعضها من بعض والله سميع عليم “
It flows regarding the example of Ibrahim-as and in the successors-asws from after me-saww, because I-saww am from Ibrahim-as, and Ibrahim-as is from me-saww. His-as Religion is my-saww Religion, and his-as Sunnah is my-saww Sunnah. And I-saww am higher than him-as, and my merit is from his-as merit, and his-as merit is my-as merit. And the ratification of my-saww speech are the Words of my-saww Lord-azwj Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]’.[115]
أَخْبَرَنَا الشَّيْخُ الرَّئِيسُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ الْحُسَيْنِ بْنِ بَابَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ أَبِيهِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ عَمِّهِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ: حَدَّثَنَا أَبِي قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ إِدْرِيسَ قَالَ: حَدَّثَنَا يَعْقُوبُ بْنُ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدٍ الْقِبْطِيِّ قَالَ
It was narrated to us by Al Sheikh Al Raees Bu Muhammad Al Hassan Bin Al Husayn Bin Babuwayh, from his uncle Muhammad Bin Al Hassan, from his father Al Hassan Bin Al Husayn, from his uncle Abu Ja’far Muhammad Bin Ali Bin Al Husayn, from his father, from Ahmad Bin Idrees, from Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Muhammad Al Qibty who said, ‘
قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع: أَغْفَلَ النَّاسُ قَوْلَ رَسُولِ اللَّهِ ص فِي عَلِيِّ بْنِ أَبِي طَالِبٍ يَوْمَ مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ كَمَا أَغْفَلُوا قَوْلَهُ فِيهِ يَوْمَ غَدِيرِ خُمٍّ إِنَّ رَسُولَ اللَّهِ ص كَانَ فِي مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ وَ عِنْدَهُ أَصْحَابُهُ إِذْ جَاءَهُ عَلِيٌّ ع فَلَمْ يُفْرِجُوا لَهُ
Al-Sadiq Ja’far-asws Bin Muhammad-asws said: ‘The people are as oblivious of the words of Rasool-Allah-saww regarding Ali-asws Bin Abu Talib-asws on the day (in) the chamber Umm Ibrahim just as they were oblivious of his-saww words regarding him-asws on the day of Ghadeer Khumm. Rasool-Allah-saww was at the fountain of Umm Ibrahim, and in his-saww presence were his-saww companions, when Ali-asws came over. But they did not move aside for him-asws.
فَلَمَّا رَآهُمْ لَمْ يُفْرِجُوا لَهُ قَالَ لَهُمْ يَا مَعَاشِرَ النَّاسِ هَذَا عَلِيٌّ مِنْ أَهْلِ بَيْتِي وَ تَسْتَخِفُّونَ بِهِمْ وَ أَنَا حَيٌّ بَيْنَ ظَهْرَانَيْكُمْ أَمَا وَ اللَّهِ لَئِنْ غِبْتُ عَنْكُمْ فَإِنَّ اللَّهَ لَا يَغِيبُ عَنْكُم إِنَّ الرَّوْحَ وَ الرَّاحَةَ وَ الْبِشْرَ وَ الْبِشَارَةَ لِمَنِ ائْتَمَّ بِعَلِيٍّ وَ تَوَلَّاهُ وَ مُسَلِّمٍ لَهُ وَ لِلْأَوْصِيَاءِ مِنْ وُلْدِهِ
When he-saww saw them not giving way, he-saww said to them: ‘O group of people! This is Ali-asws, from the People-asws of my-saww Household, and you are taking lightly with him-asws while I-saww am still alive between you apparently! But, by Allah-azwj! If I-saww were to be absent from you all, then Allah-azwj would not be absent from You-azwj. The rest, and the comfort, and the happiness, and the glad tidings are for the one who takes Ali-asws as an Imam-asws and befriends him-asws, and submits to him-asws, and to the successors-asws from his-asws sons-asws!
إِنَّ حَقّاً عَلَيَّ أَنْ أُدْخِلَهُمْ فِي شَفَاعَتِي لِأَنَّهُمْ أَتْبَاعِي فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي سُنَّةٌ جَرَتْ فِيَّ مِنْ إِبْرَاهِيمَ لِأَنِّي مِنْ إِبْرَاهِيمَ وَ إِبْرَاهِيمَ ع مِنِّي وَ فَضْلِي لَهُ فَضْلُهُ وَ فَضْلُهُ فَضْلِي وَ أَنَا أَفْضَلُ مِنْهُ تَصْدِيقُ قَوْلِ رَبِّي ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ
It is a right of Ali-asws that he-asws includes them in my-saww intercession, because they are my-saww followers. So the one who follows me-saww, so he is from me-saww, a Sunnah which flows in me-saww from Ibrahim-as, because I-saww am from Ibrahim-as, and Ibrahim-as is from me-saww, and my-saww merit is for him-as is a merit of his-as, and his-as merit is my-saww merit, and I-saww am superior than him-saww, being a ratification of the Words of my-saww Lord-azwj Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]’.
وَ كَانَ رَسُولُ اللَّهِ ص وَثِئَتْ رِجْلُهُ فِي مَشْرَبَةِ أُمِّ إِبْرَاهِيمَ حَتَّى عَادَهُ النَّاسُ
And it was so that Rasool-Allah-saww had sprained his-saww legs in the chamber of Umm Ibrahim, the people consoled him-saww’.[116]
قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ سِيرِينَ قَالَ سَمِعْتُ غَيْرَ وَاحِدٍ مِنْ مَشِيخَةِ أَهْلِ الْبَصْرَةِ
He said, ‘It was narrated to us by Muhammad Bin Sireen who said, ‘I heard someone else from the Sheikhs of the people of Al Basra (saying),
لَمَّا فَرَغَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مِنَ الْجَمَلِ عَرَضَ لَهُ مَرَضٌ وَ حَضَرَتِ الْجُمُعَةُ فَتَأَخَّرَ عَنْهَا قَالَ لِابْنِهِ الْحَسَنِ ع انْطَلِقْ يَا بُنَيَّ فَجَمِّعْ بِالنَّاسِ
‘When Ali-asws Bin Abu Talib-asws was free from the (battle of the) camel, an illness presented itself to him-asws, and Friday came up, and he-asws was delayed from it. He-asws said to his-asws son-asws Al-Hassan-asws: ‘Go, O my-asws son-asws, and (pray the Salat of) Friday with them (leading them)’.
فَأَقْبَلَ الْحَسَنُ إِلَى الْمَسْجِدِ فَلَمَّا اسْتَقَلَّ عَلَى الْمِنْبَرِ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ تَشَهَّدَ وَ صَلَّى عَلَى رَسُولِ اللَّهِ ص ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ اللَّهَ اخْتَارَنَا بِالنُّبُوَّةِ وَ اصْطَفَانَا عَلَى خَلْقِهِ وَ أَنْزَلَ عَلَيْنَا كِتَابَهُ وَ وَحْيَهُ
Al-Hassan-asws came to the Masjid, and when he-asws got on the Pulpit, he-asws Praised Allah-azwj and Lauded upon Him-azwj, and testified, and sent Salawat upon Rasool-Allah-saww, then said: ‘O you people! Allah-azwj Chose us-asws with the Prophet-hood, and Chose us-asws upon His-azwj creatures, and Sent down the Book upon us-asws and His-azwj Revelation.
وَ ايْمُ اللَّهِ لَا يَنْقُصُنَا أَحَدٌ مِنْ حَقِّنَا شَيْئاً إِلَّا يَنْقُصُهُ فِي عَاجِلِ دُنْيَاهُ وَ آجِلِ آخِرَتِهِ وَ لَا تَكُونُ عَلَيْنَا دَوْلَةٌ إِلَّا كَانَتْ لَنَا الْعَاقِبَةُ وَ لَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ
And I-asws swear by Allah-azwj! No one would reduce anything from our-asws rights except there would be a reduction in the present of his world and the future of his Hereafter, and the government would not happen to be for us-asws except there would be an end-result for us-asws, and I-asws shall be giving the news of it after a while’.
ثُمَّ جَمَّعَ بِالنَّاسِ وَ بَلَغَ أَبَاهُ ع كَلَامُهُ فَلَمَّا انْصَرَفَ إِلَى أَبِيهِ نَظَرَ إِلَيْهِ فَمَا مَلِكَ عَبْرَتَهُ أَنْ سَالَتْ عَلَى خَدَّيْهِ ثُمَّ اسْتَدْنَاهُ إِلَيْهِ فَقَبَّلَ بَيْنَ عَيْنَيْهِ وَ قَالَ بِأَبِي أَنْتَ وَ أُمِّي ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ
Then he-asws led Friday Salat with the people, and his-asws speech reached his-asws father. So when he-asws left to go to his-asws father, he-asws looked at him-asws, and he-asws had not control of his-asws tears from flowing upon his-asws cheeks. Then he-asws drew him-asws nearer and kissed between his-asws eyes and said: ‘By my-asws father-as and my-as mother-as! Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]’’.[117]
حدثني علي بن إبراهيم بن هاشم، عنه أبيه، و حدثني محمد بن يحيى، عن أحمد بن محمد بن عيسى، و حدثني علي بن محمد و غيره، عن سهل بن زياد جميعا، عن الحسن بن محبوب، و حدثنا عبد الواحد بن عبد الله الموصلي، عن أبي علي أحمد بن محمد بن أبي ناشر، عن أحمد بن هلال، عن الحسن بن محبوب، عن عمرو بن أبي المقدام، عن جابر بن يزيد الجعفي، قال
It was narrated to me by Ali Bin Ibrahim Bin Hashim, from his father, Muhammad Bin Yahya narrated to me, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Muhammad and others narrated to me, from Sahl Bin Ziyad, altogether from Al Hassan Bin Mahboub, and it was narrated to us by Abdul Wahid Bin Abdullah Al Mowsaly, from Abu Ali Ahmad Bin Muhammad Bin Abu Nashir, from Ahmad Bin Hilal, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Maqdam, from Jabir Bin Yazeed Al Ju’fy who said,
قال أبو جعفر محمد بن علي الباقر (عليه السلام): «يا جابر الزم الأرض و لا تحرك يدا و لا رجلا حتى ترى علامات أذكرها لك إن أدركتها» و ذكر علامات القائم (عليه السلام) إلى أن قال في الحديث
Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws said: ‘O Jabir! Necessitate the ground, and neither move a hand nor a leg until you see signs I-asws am mentioning to you, if you come across these’ – and he-asws mentioned the signs of Al-Qaim-asws up to he-asws said in the Hadeeth:
«فينادي- يعني القائم (عليه السلام)-: يا أيها الناس، إنا نستنصر الله، فمن أجابنا من الناس فإنا أهل بيت نبيكم، و نحن أولى الناس بالله و بمحمد (صلى الله عليه و آله)
He-asws would call out – meaning Al-Qaim-asws: ‘O you people! We-asws are the helpers of Allah-azwj. The one from the people who answers us-asws, we-asws are the People-asws of the Household of your Prophet-saww, and we-asws are the foremost of the people with Allah-azwj and with Muhammad-saww.
فمن حاجني في آدم (عليه السلام) فأنا أولى الناس بآدم (عليه السلام)، و من حاجني في نوح (عليه السلام) فأنا أولى الناس بنوح (عليه السلام)، و من حاجني في إبراهيم (عليه السلام) فأنا أولى الناس بإبراهيم (عليه السلام)، و من حاجني في محمد (صلى الله عليه و آله) فأنا أولى الناس بمحمد (صلى الله عليه و آله)، و من حاجني في النبيين فأنا أولى الناس بالنبيين
The one who argues with me-asws regarding Adam-as, then I-asws am the foremost of the people with Adam-as. And the one who argues with me-asws regarding Noah-as, then I-asws am the foremost of the people with Noah-as. And the one who argues with me-asws regarding Ibrahim-as, then I-asws am the foremost of the people with Ibrahim-as. And the one who argues with me-asws regarding Muhammad-saww, then I-asws am the foremost of the people with Muhammad-saww. And the one who argues with me-asws regarding the Prophets-as, then I-asws am the foremost of the people with the Prophets-as.
أليس الله يقول في محكم كتابه: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ فأنا بقية من آدم، و ذخيرة من نوح، و مصطفى من إبراهيم، و صفوة من محمد (صلى الله عليهم أجمعين)
Isn’t Allah-azwj Saying in the Decisive (Verse) of His-azwj Book: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33] Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]? So I-asws am the remaining one from Adam-as, and a hoard from Noah-as, and a chosen one from Ibrahim-as, and an elite from Muhammad-saww, may the Salawat be upon them all’’.[118]
Al Ayyashi, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the Prophethood of Muhammad-saww came to an end, and his-saww days were completed, Allah-azwj Revealed: “O Muhammad-saww! Your-saww Prophet-hood has come to an end, and your-saww days are completed, therefore make the Knowledge which is in your-saww possession, from the Eman and the Great Name, and the inheritance of the Knowledge, and the effects of the Knowledge of the Prophet-hood to be into the posterity from your-saww offspring, just as I-azwj have not Cut-off from the Households of the Prophets-as who used to be in between you-saww and your-saww father-as Adam-as, and these are the Words of Allah-azwj Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33] Offspring, one being from the other; and Allah is Hearing, Knowing [3:34].
وإن الله جل وتعالى لم يجعل العلم جهلا ولم يكل أمره إلى أحد من خلقه لا إلى ملك مقرب ولا إلى نبي مرسل، ولكنه أرسل رسلا من ملائكة، فقال له كذا وكذا
And Allah-azwj Blessed and High never Makes the Knowledge to be among the ignorant ones, and never Allocates His-azwj Command to anyone from His-azwj creatures, not even to an Angel of Proximity, and not to a Mursil Prophet-as, but He-azwj Sends Rasools from His-azwj Angels and Said to him: “Say such and such”.
فأمرهم بما يحب ونهاهم عما يكره، فقص عليه أمر خلقه بعلمه فعلم ذلك العلم وعلم أنبياءه وأصفياءه من الأنبياء والأعوان والذرية التي بعضها من بعض فذلك قوله: * (فقد ءاتينآ ءال إبرهيم الكتب والحكمة وءاتينهم ملكا عظيما)
Allah-azwj Commanded them with what He-azwj Loves and Prohibited them from what He-azwj Abhors. He-azwj Related to them the affairs of His-azwj creatures by the Knowledge. He-azwj Taught that Knowledge, and Taught His-azwj Prophets-as, and His-azwj specials ones from the Prophets-as, and the brothers, and the descendants who were one from another, so that is the Statement of the Majestic and Mighty: But indeed We have given to Ibrahim’s children the Book and the wisdom, and We have given them a grand kingdom [4:54].
فأما الكتاب فهو النبوة، واما الحكمة فهم الحكماء من الأنبياء في الصفوة، واما الملك العظيم فهم الأئمة الهداة في الصفوة وكل هؤلاء من الذرية التي بعضها من بعض التي جعل فيهم البقية، وفيهم العاقبة وحفظ الميثاق حتى تنقضي الدنيا، وللعلماء وبولاة الأمر الاستنباط للعلم والهداية
So, as for the Book, it is the Prophet-hood, and as for the Wisdom, so they-as are the wise ones from the Prophets-as from the elite, and as for the Great Kingdom, so they-asws are the Imams-asws of the guidance from the elite, and all of these are from the descendants who were one from the other, among whom-asws the remnants were Made to be, and among them-asws is the eventual end , and the preservation of the Covenant until the world comes to an end, and the Knowledgeable ones-asws and along with the Guardians-asws of the Command (Wali Al-Amr) (comes to an end) the extraction (Al-Istinbaat) of the Knowledge and the Guidance’.[119]
عن أحمد بن محمد، عن الرضا (عليه السلام)، عن أبي جعفر (عليه السلام): «من زعم أنه قد فرغ من الأمر فقد كذب، لأن المشيئة لله في خلقه، يريد ما يشاء، و يفعل ما يريد
From Ahmad Bin Muhammad,
(It has been narrated) from Al-Reza-asws, from Abu Ja’far-asws (having said): ‘The one who claims that He-azwj is free from the Command, so he has lied, because the Desire (المشيئة) is for Allah-azwj with regards to His-azwj creatures. He Intends whatever He-azwj so Desires to and Does whatever He-azwj so Intends to.
قال الله: ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ آخرها من أولها، و أولها من آخرها، فإذا أخبرتم بشيء منها بعينه أنه كائن و كان في غيره منه، فقد وقع الخبر على ما أخبرتم عنه
Allah-azwj Said: Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]. The last of it is from its first, and its first is from its last. So when I-asws inform you with something from it with exactness that it would be happening, and it happens other than from it, so the news has occurred upon what I-asws had informed about it’.[120]
Appendix I: Interpretation of Verses 3:33-34 and 3:173-174
، تفسير العياشي: عَنْ جَابِرٍ، قَالَ: قُلْتُ لِمُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلَامُ قَوْلُهُ تَعَالَى فِي كِتَابِهِ: الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا، قَالَ: هُمَا وَ الثَّالِثُ وَ الرَّابِعُ وَ عَبْدُ الرَّحْمَنِ وَ طَلْحَةُ وَ كَانُوا سَبْعَةَ عَشَرَ رَجُلًا
(The book) ‘Tafseer Al Ayyashi’ – From Jabir who said,
‘I said to Muhammad-asws Bin Ali-asws, ‘(What about) the Words of Allah-azwj in His-azwj Book: Those who believe then commit Kufr [4:137], he-asws said: ‘Those two (Abu Bakr and Umar), and the third (Usman), and the fourth (Muawiya), and Abdul Rahman (Ibn Awf), and Talha, and they were seventeen men’.
قَالَ: لَمَّا وَجَّهَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عَلِيَّ بْنَ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ وَ عَمَّارَ بْنَ يَاسِرٍ رَحِمَهُ اللَّهُ إِلَى أَهْلِ مَكَّةَ، قَالُوا: بَعَثَ هَذَا الصَّبِيَّ وَ لَوْ بَعَثَ غَيْرَهُ- يَا حُذَيْفَةُ إِلَى أَهْلِ مَكَّةَ، وَ فِي مَكَّةَ صَنَادِيدُهَا
He-asws said: ‘When the Prophet-saww directed Ali-asws Bin Abu Talib-asws and Ammar Yaasir to the people of Makkah, they said, ‘He-saww has sent this boy, and if only he-saww had sent someone else – O Huzeyfa – to the people of Makkah, and in Makkah are its braves?’
وَ كَانُوا يُسَمُّونَ عَلِيّاً: الصَّبِيَّ، لِأَنَّهُ كَانَ اسْمُهُ فِي كِتَابِ اللَّهِ الصَّبِيَّ، لِقَوْلِ اللَّهِ: وَ مَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعا إِلَى اللَّهِ وَ عَمِلَ صالِحاً وَ هُوَ صَبِيٌّ وَ قالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And they used to call Ali-asws ‘the boy’, because his-asws name in the Book of Allah-azwj is ‘the boy’ in the Words of Allah-azwj And who is better in words than the one who calls to Allah and does righteous deeds, and he is a boy and says: ‘I am from the submitters’? [41:33].
وَ اللَّهِ الْكُفْرُ بِنَا أَوْلَى مِمَّا نَحْنُ فِيهِ، فَسَارُوا فَقَالُوا لَهُمَا وَ خَوَّفُوهُمَا بِأَهْلِ مَكَّةَ فَعَرَضُوا لَهُمَا وَ غَلَّظُوا عَلَيْهِمَا الْأَمْرَ، فَقَالَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ: حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ، وَ مَضَى
(And they said), ‘By Allah-azwj! The Kufr with us is the first of what we are in, so they travelled and said to them both and frightened them with the people of Makkah and objected to them and magnified the matter upon them. Ali-asws said: ‘‘Allah is Sufficient for us and is most excellent is Protector’ [3:173], and went on.
فَلَمَّا دَخَلَا مَكَّةَ أَخْبَرَ اللَّهُ نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِقَوْلِهِمْ لِعَلِيٍّ عَلَيْهِ السَّلَامُ وَ بِقَوْلِ عَلِيٍّ لَهُمْ، فَأَنْزَلَ اللَّهُ بِأَسْمَائِهِمْ فِي كِتَابِهِ، وَ ذَلِكَ قَوْلُ اللَّهِ أَ لَمْ تَرَ إِلَى الَّذِينَ قالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزادَهُمْ إِيماناً وَ قالُوا حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ .. إِلَى قَوْلِهِ: وَ اللَّهُ ذُو فَضْلٍ عَظِيمٍ
When they entered Makkah, Allah-azwj Informed His-azwj Prophet-saww of their words to Ali-asws and the words of Ali-asws to them. Allah-azwj Revealed their names in His-azwj Book, and that is the Word of Allah-azwj: Are you not seeing those to whom the people said: ‘Surely the people have gathered against you, therefore fear them’; but this increased them in Eman, and they said: ‘Allah is Sufficient for us and the most excellent Protector’ [3:173] – up to His-azwj Words: and Allah is the Lord of Mighty Grace [3:174].
وَ إِنَّمَا نَزَلَتْ «أَ لَمْ تَرَ إِلَى ..» فُلَانٍ وَ فُلَانٍ لَقُوا عَلِيّاً وَ عَمَّاراً فَقَالا: إِنَّ أَبَا سُفْيَانَ وَ عَبْدَ اللَّهِ بْنَ عَامِرٍ وَ أَهْلَ مَكَّةَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ، فَقَالُوا: حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ، وَ هُمَا اللَّذَانِ قَالَ اللَّهُ: إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا … إِلَى آخِرِ الْآيَةِ فَهَذَا أَوَّلُ كُفْرِهِمْ
But rather it was Revealed as: Have you not seen … so and so who met Ali-asws and Ammar. They both said, ‘Abu Sufyan and Abdullah Bin Aamir and people of Makkah have gathered the people of Makkah for you to scare them’. They said, ‘They said, ‘Allah is Sufficient for us and the most excellent Protector’ [3:173], and they are the two, the ones for whom Allah-azwj Said: Those who believe then commit Kufr, [4:137] – up to the end of the Verse. So, this is the first of their Kufr.
وَ الْكُفْرُ الثَّانِي قَوْلُ النَّبِيِّ عَلَيْهِ وَ آلِهِ السَّلَامُ: يَطْلُعُ عَلَيْكُمْ مِنْ هَذَا الشِّعْبِ رَجُلٌ فَيَطْلُعُ عَلَيْكُمْ بِوَجْهِهِ، فَمَثَلُهُ عِنْدَ اللَّهِ كَمَثَلِ عِيسَى لَمْ يَبْقَ مِنْهُمْ أَحَدٌ إِلَّا تَمَنَّى أَنْ يَكُونَ بَعْضَ أَهْلِهِ، فَإِذَا بِعَلِيٍّ عَلَيْهِ السَّلَامُ قَدْ خَرَجَ وَ طَلَعَ بِوَجْهِهِ، قَالَ: هُوَ هَذَا
And the second Kufr – (during) the words of the Prophet-saww: ‘A man would be emerging to you all from this mountain pass, so look into his-asws face. His-asws example in the Presence of Allah-azwj is like an example of Isa-as’. There did not remain anyone from them except he wished that it would be one of his family members. Then Ali-asws came out and they looked into his-asws face. He-saww said: ‘He-asws is this one!’
فَخَرَجُوا غِضَاباً وَ قَالُوا: مَا بَقِيَ إِلَّا أَنْ يَجْعَلَهُ نَبِيّاً، وَ اللَّهِ الرُّجُوعُ إِلَى آلِهَتِنَا خَيْرٌ مِمَّا نَسْمَعُ مِنْهُ فِي ابْنِ عَمِّهِ! وَ لَيَصُدُّنَا عَلِيٌّ إِنْ دَامَ هَذَا
They went out angrily and said, ‘There does not remain anything except that he-saww would make him-asws a Prophet-as. By Allah-azwj! The returning to our gods (idols) is better than what we are hearing from him-saww regarding the son-asws of his-saww uncle-as! And let us block Ali-asws, if this persists’.
فَأَنْزَلَ اللَّهُ: وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذا قَوْمُكَ مِنْهُ يَصِدُّونَ … إِلَى آخِرِ الْآيَةِ، فَهَذَا الْكُفْرُ الثَّانِي
Allah-azwj Revealed: And when an example is struck for the son of Maryam, then your people are laughing loudly [43:57] – up to the end of the Verse (60). So, this is the second Kufr.
وَ زِيَادَةُ الْكُفْرِ حِينَ قَالَ اللَّهُ: إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ، وَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: يَا عَلِيُّ! أَصْبَحْتَ وَ أَمْسَيْتَ خَيْرَ الْبَرِيَّةِ
And the increase of the Kufr was when Allah-azwj Said: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7]. And the Prophet-saww said: ‘O Ali-asws! Morning and evening, you-asws are the best of the Created beings’.
فَقَالَ لَهُ النَّاسُ: هُوَ خَيْرٌ مِنْ آدَمَ وَ نُوحٍ وَ مِنْ إِبْرَاهِيمَ وَ مِنَ الْأَنْبِيَاءِ .. فَأَنْزَلَ اللَّهُ: إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ … إِلَى سَمِيعٌ عَلِيمٌ
Then people said to him-saww, ‘He-asws is better than Adam-as, and Noah-as, and Ibrahim-as and the Prophets-as?’ Allah-azwj Revealed: Surely Allah chose Adam and Noah and the progeny of Ibrahim [3:33] – up to: Hearing, Knowing [3:34].
قَالُوا: فَهُوَ خَيْرٌ مِنْكَ يَا مُحَمَّدُ .. قَالَ اللَّهُ: قُلْ … إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعاً وَ لَكِنَّهُ خَيْرٌ مِنْكُمْ وَ ذُرِّيَّتُهُ خَيْرٌ مِنْ ذُرِّيَّتِكُمْ، وَ مَنِ اتَّبَعَهُ خَيْرٌ مِمَّنِ اتَّبَعَكُمْ
They said, ‘So he-asws is better than you-saww are, O Muhammad-saww!’ Allah-azwj Said: Say: ‘O you people! I am a Rasool of Allah to you all, [7:158], but he-asws is better than you all, and his-asws offspring is better than your offspring, and one who follows him is better than one who follows you all’.
فَقَامُوا غِضَاباً، وَ قَالُوا زِيَادَةُ: الرُّجُوعِ إِلَى الْكُفْرِ أَهْوَنُ عَلَيْنَا مِمَّا يَقُولُ فِي ابْنِ عَمِّهِ! وَ ذَلِكَ قَوْلُ اللَّهِ: ثُمَّ ازْدادُوا كُفْراً
They arose angrily and said in addition, ‘The return to the Kufr is easier upon us than what he-saww is saying regarding the son-asws of his-saww uncle-as!’ And that is the Word of Allah-azwj then increase in Kufr, [4:137]’’.[121]
Appendix II: Example of Tahreef in the Quran, including Verse 3:123
وَ رُوِيَ أَنَّ رَجُلًا قَرَأَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع- ثُمَّ يَأْتِي مِنْ بَعْدِ ذلِكَ عامٌ فِيهِ يُغاثُ النَّاسُ وَ فِيهِ يَعْصِرُونَ قَالَ وَيْحَكَ أَيَّ شَيْءٍ يَعْصِرُونَ يَعْصِرُونَ الْخَمْرَ
And it is Revealed that a man recited to Amir Al-Momineen-asws: Then there shall come after that a year in which it would rain for the people and during it they would be pressing’ [12:49]. He-asws said: ‘Woe be to you! Which thing were they pressing? Were they pressing the wine?’
فَقَالَ الرَّجُلُ يَا أَمِيرَ الْمُؤْمِنِينَ فَكَيْفَ
The man said, ‘O Amir Al-Momineen-asws! How?’
فَقَالَ إِنَّمَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَ فِيهِ يُعْصَرُونَ أَيْ فِيهِ يُمْطَرُونَ وَ هُوَ قَوْلُهُ وَ أَنْزَلْنا مِنَ الْمُعْصِراتِ ماءً ثَجَّاجاً
He-asws said: ‘But rather, Allah-azwj Mighty and Majestic Revealed it as: and during it they (clouds) would be squeezing [12:49], i.e., raining after years of famine, and the evidence upon that are His-azwj Words: And We Send down from the clouds abundant water [78:14]’.
وَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كانُوا يَعْلَمُونَ الْغَيْبَ ما لَبِثُوا فِي الْعَذابِ الْمُهِينِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع الْجِنُّ كَانُوا يَعْلَمُونَ أَنَّهُمْ لَا يَعْلَمُونَ الْغَيْبَ
And a man recited to Abu Abdullah-asws, ‘So when he fell down, it was clear to the Jinn that had they known the unseen, they would not have remained in the abasing torment [34:14]. Abu Abdullah-asws said: ‘The Jinn knew that they did not know the unseen’.
فَقَالَ الرَّجُلُ فَكَيْفَ هِيَ
The man said, ‘So how is it?’
فَقَالَ إِنَّمَا أَنْزَلَ اللَّهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْإِنْسُ أَنْ لَوْ كَانَ الْجِنُّ يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ
He-asws said: ‘but rather it was Revealed as: So when he fell, it was evident to the humans, if the Jinn had known the unseen, they would not have remained in abasing torment [34:14]’.
وَ مِنْهُ فِي سُورَةِ هُودٍ أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شاهِدٌ مِنْهُ وَ مِنْ قَبْلِهِ كِتابُ مُوسى إِماماً وَ رَحْمَةً
And from it in Surah Hud-as: So the one who was upon a clear Proof from his Lord, and a witness from him recites it, and from before it was the Book of Musa, an Imam and a Mercy, [11:17].
قَالَ أَبُو عَبْدِ اللَّهِ ع لَا وَ اللَّهِ مَا هَكَذَا أَنْزَلَهَا إِنَّمَا هُوَ فَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شَاهِدٌ مِنْهُ إِمَاماً وَ رَحْمَةً وَ مِنْ قَبْلِهِ كِتَابُ مُوسَى
Abu Abdullah-asws said: ‘No, by Allah-azwj, it was not Revealed like that! But rather it is as, So the one who was upon a clear Proof from his Lord and a witness from him recites it, being an Imam and a Mercy, and from before it is (in) the Book of Musa, [11:17]’.
وَ مِثْلُهُ فِي آلِ عِمْرَانَ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظالِمُونَ- فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا أَنْزَلَ اللَّهُ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَنْ يَتُوبَ عَلَيْهِمْ أَوْ تُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ
And similar to in in Surah Aal-e-Imran-as: There isn’t anything for you from the matter, whether He Turns to them or Punishes them, for they are the unjust [3:128]. Abu Abdullah-asws said: ‘But rather, Allah-azwj Revealed: There isn’t anything for you from the matter, whether He Turns to them or you punish them, for they are the unjust’.
وَ قَوْلُهُ وَ كَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ- وَ هُوَ أَئِمَّةً وَسَطاً لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ
And His-azwj Words: And like that, We Made you as an intermediary community in order for you (Imams) to become witnesses upon the people, [2:143], and it is, Imams as intermediaries for you to be witnesses upon the people’.
وَ قَوْلُهُ فِي سُورَةِ عَمَّ يَتَساءَلُونَ- وَ يَقُولُ الْكافِرُ يا لَيْتَنِي كُنْتُ تُراباً إِنَّمَا هُوَ يَا لَيْتَنِي كُنْتُ تُرَابِيّاً أَيْ عَلَوِيّاً وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ كَنَّى أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا بِأَبِي تُرَابٍ
And His-azwj Words in Surah Al Naba: and the Kafir would be saying, ‘O! I wish I was dust!’ [78:40]: ‘But rather it is, ‘Oh I wish I was ‘Turabiyya’, i.e. Alawite, and that is because Rasool-Allah-saww had teknonymed Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, as ‘Abu Turab’’.
وَ مِثْلُهُ فِي إِذَا الشَّمْسُ كُوِّرَتْ قَوْلُهُ وَ إِذَا الْمَوَدَّةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ
And similar to it is in Surah Al Shams, His-azwj Words: And when the cordiality is Questioned about [81:8] For what sin was it killed [81:9].
وَ مِثْلُهُ الَّذِينَ يَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّيَّاتِنا قُرَّةَ أَعْيُنٍ وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً قَالَ أَبُو عَبْدِ اللَّهِ ع لَقَدْ سَأَلُوا اللَّهَ عَظِيماً أَنْ يَجْعَلَهُمْ أَئِمَّةً لِلْمُتَّقِينَ إِنَّمَا أَنْزَلَ اللَّهُ جَلَّ وَ عَزَّ الَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَ ذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَ اجْعَلْ لَنَا مِنَ الْمُتَّقِينَ إِمَاماً
And similar to it, And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74]. Abu Abdullah-asws said: ‘They asked Allah-azwj to a mighty thing that He-azwj should make them as Imams of the pious! But rather, Allah-azwj Majestic and Mighty Revealed: And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make for us Imams for the pious [25:74]’.
وَ مِثْلُهُ فِي سُورَةِ النِّسَاءِ قَوْلُهُ وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُكَ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً- قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ عُنِيَ بِقَوْلِهِ جاؤُكَ فَقَالَ الرَّجُلُ لَا نَدْرِي
And similar to it is in Surah Al Nisa, His-azwj Words: and had they, when they were unjust to themselves, come to you and sought Forgiveness of Allah and the Rasool had (also) sought Forgiveness for them, they would have found Allah Oft-turning (to Mercy), Merciful [4:64]. Abu Abdullah-asws said: ‘Who does He-azwj Mean by His-azwj Words: ‘come to you’?’ The man said, ‘We don’t know’.
قَالَ إِنَّمَا عَنَى تَبَارَكَ وَ تَعَالَى فِي قَوْلِهِ جاؤُكَ يَا عَلِيُ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ الْآيَةَ
He-asws said: ‘But rather, the Blessed and Exalted Means in His-azwj Words: ‘come to you’, O Ali-asws, and sought Forgiveness of Allah and the Rasool [4:64] – the Verse’.
وَ قَوْلُهُ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً وَ ذَلِكَ أَنَّهُ لَمَّا أَنْ كَانَ فِي حَجَّةِ الْوَدَاعِ دَخَلَ أَرْبَعَةُ نَفَرٍ فِي الْكَعْبَةِ فَتَحَالَفُوا فِيمَا بَيْنَهُمْ وَ كَتَبُوا كِتَاباً لَئِنْ أَمَاتَ اللَّهُ مُحَمَّداً لَا يَرُدُّوا هَذَا الْأَمْرَ فِي بَنِي هَاشِمٍ
And His-azwj Words: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65], and that is because when it was during the farewell Hajj, four persons entered into the Kaaba. They vowed in what is between them, and they wrote an agreement that if Allah-azwj Causes Muhammad-saww to die, they would not let this command return to be among the Clan of Hashim-as.
فَأَطْلَعَ اللَّهُ رَسُولَهُ عَلَى ذَلِكَ فَأَنْزَلَ عَلَيْهِ أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ أَمْ يَحْسَبُونَ الْآيَةَ
Allah-azwj Notified His-azwj Rasool-saww upon that. He-azwj Revealed unto him-saww: Or are they (trying to) conclude a matter? But We are the Concluders [43:79] Or are they reckoning [43:80] – the Verse’.
وَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع سُورَةَ الْحَمْدِ عَلَى مَا فِي الْمُصْحَفِ فَرَدَّ عَلَيْهِ وَ قَالَ اقْرَأْ صِرَاطَ مَنْ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ غَيْرِ الضَّالِّينَ
A man recited to Abu Abdullah-asws Surah Al Hamd based upon what is in the Quran. He-asws rebutted to him and said: ‘The path of those You have Bestowed Bounties upon, other than of those You are Wrathful upon and other than of the straying ones [1:7]’.
وَ قَرَأَ آخَرُ فَلَيْسَ عَلَيْهِنَّ جُناحٌ أَنْ يَضَعْنَ ثِيابَهُنَّ غَيْرَ مُتَبَرِّجاتٍ بِزِينَةٍ- فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ مِنْ ثِيَابِهِنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةِ
And another one recited: there isn’t any blame upon them if they put off their clothes without displaying the ornaments. [24:60]. Abu Abdullah-asws said: ‘there isn’t any blame upon them if they put off from their clothes without displaying the ornaments. [24:60].
وَ كَانَ يَقْرَأُ حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى صَلَاةِ الْعَصْرِ وَ قُومُوا لِلَّهِ قانِتِينَ فِي صَلَاةِ الْمَغْرِبِ
And he-asws used to recite: Maintain your Salat(s) and (in particular) the middle Salat, Al Asr Salat, and be standing obedient to Allah in Al Maghrib Salat [2:238].
وَ كَانَ يَقْرَأُ فَإِنْ تَنَازَعْتُمْ مِنْ شَيْءٍ فَارْجِعُوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلَى أُولِي الْأَمْرِ مِنْكُمْ
And he-asws used to recite: Thus, if you were to quarrel about anything, refer it to Allah and the Rasool, and to the ones with (Divine) Authority among you [4:59].
وَ قَرَأَ هَذِهِ الْآيَةَ فِي دُعَاءِ إِبْرَاهِيمَ رَبِّ اغْفِرْ لِي وَ لِوُلْدِي يَعْنِي إِسْمَاعِيلَ وَ إِسْحَاقَ
And he-asws recited this Verses regarding a supplication of Ibrahim-as: Our Lord! Forgive me and my two sons [14:41], meaning Ismail-as and Is’haq-as.
وَ كَانَ يَقْرَأُ وَ كَانَ أَبَوَاهُ مُؤْمِنَيْنِ وَ طُبِعَ كَافِراً
And he-asws used to recite: his parents were Momineen, and his nature was that of a Kafir [18:80].
وَ كَانَ يَقْرَأُ إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا مِنْ نَفْسِي
And he-asws used to recite: Surely the Hour is coming. I am almost Concealing it from myself [20:15].
وَ قَرَأَ وَ مَا أَرْسَلْنَا قَبْلَكَ مِنْ رَسُولٍ وَ لَا نَبِيٍّ وَ لَا مُحَدَّثٍ يَعْنِي الْأَئِمَّةَ ع
And he-asws recited: And We did not Send before you any Rasool nor a Prophet nor a Muhaddith [21:25], meaning the Imams-asws.
وَ قَرَأَ الشَّيْخُ وَ الشَّيْخَةُ فَارْجُمُوهُمَا الْبَتَّةَ فَإِنَّهُمَا قَدْ قَضَيَا الشَّهْوَةَ
And he-asws recited: ‘The old man and the old woman, stone them both definitely, for they have spent their lustful desires’. (p.s., This is known as ‘Ayat Al Rajm’ which according to Umar Bin Al Khattab in Saheeh Bukhari, Saheeh Muslim etc. was taken out)
وَ قَرَأَ النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْوَاجُهُ أُمَّهَاتُهُمْ وَ هُوَ أَبٌ لَهُمْ
And the Prophet-saww recited: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers, and he is a father to them [33:6].
وَ قَرَأَ وَ جَاءَتْ سَكَرَةُ الْحَقِّ بِالْمَوْتِ
And he-asws recited: ‘And the agony of truth comes with the death [50:19].
وَ قَرَأَ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
And he-asws recited: ‘And you should be making your thanks, (instead) you are belying [56:82].
وَ قَرَأَ وَ إِذَا رَأَوْا تِجَارَةً أَوْ لَهْواً انْصَرَفُوا إِلَيْهَا وَ تَرَكُوكَ قَائِماً قُلْ مَا عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجَارَةِ لِلَّذِينَ اتَّقَوْا وَ اللَّهُ خَيْرُ الرَّازِقِينَ
And he-asws recited: And when they see trade, or sport, they disperse to it and leave you standing. Say: ‘Whatever is in the Presence of Allah-azwj is better than the sport and the trading, for those who are pious, and Allah is Best of the sustainers [62:11].
وَ قَرَأَ إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَامْضُوا إِلَى ذِكْرِ اللَّهِ
And he-asws recited: When there is a call for the Salat on the day of Friday, then go to the Zikr of Allah [62:9].
وَ قَرَأَ فَسَتُبْصِرُونَ وَ يُبْصِرُونَ بِأَيِّكُمُ الْفُتُونُ
And he-asws recited: So you shall be seeing, and they (too) shall be seeing [68:5] which one of you is the Fitna maker [68:6].
وَ قَرَأَ وَ مَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لَهُمْ لِيَعْمَوْا فِيهَا
And he-asws recited: and We did not Make the dream which We Showed you except as a Trial for them for them to be blinded in it [17:60].
وَ قَرَأَ وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ ضُعَفَاءُ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا كَانُوا أَذِلَّةً وَ رَسُولُ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ فِيهِمْ
And he-asws said: ‘And Allah Helped you at Badr when you were weak, [3:123]. Abu Abdullah-asws said: ‘They were not humble (disgraced) and Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws was among them’.
وَ قَرَأَ وَ كَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْباً
And he-asws recited: and behind them was a king seizing every good boat by usurpation [18:79].
وَ قَرَأَ أَ فَلَمْ يَتَبَيَّنِ الَّذِينَ آمَنُوا أَنْ لَوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعاً
And he-asws recited: So, is it not clear to those who are believing, that if Allah so Desires, He would Guide the people altogether? [13:31].
وَ قَرَأَ هَذِهِ جَهَنَّمُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبَانِ اصْلَيَاهَا فَلَا تَمُوتَانِ فِيهَا وَ لَا تَحْيَيَانِ
And he-asws recited: This here is Hell which the two of you were belied upon. Both of you would be arriving to it, neither dying nor living (therein) [55:43]’.
وَ قَرَأَ فَإِنَّ اللَّهَ بَيَّتَهُمْ مِنَ الْقَوَاعِدِ قَالَ أَبُو عَبْدِ اللَّهِ ع بَيَّتَ مَكْرَهُمْ هَكَذَا نَزَلَتْ
And he-asws recited: so Allah pre-empted them from the foundations, [16:26]. Abu Abdullah-asws said: ‘Pre-empted their plots. That is how it was Revealed!’’
وَ قَرَأَ يَحْكُمُ بِهِ ذُو عَدْلٍ مِنْكُمْ يَعْنِي الْإِمَامَ
He-asws recited: the one from you with justice [7:87], meaning the Imam-asws’.
وَ قَرَأَ وَ مَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ آمَنُوا بِاللَّهِ
And he-asws recited: ‘And they did not take revenge from them except that they believed in Allah [85:8]’.
وَ قَرَأَ وَ يَسْئَلُونَكَ الْأَنْفَالَ
And he-asws said: ‘They are asking you for the Anfaal [8:1]’’.[122]
وَ رَوَوْا عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: نَزَلَ جَبْرَئِيلُ ع بِهَذِهِ الْآيَةِ هَكَذَا وَ قَالَ الظَّالِمُونَ آلَ مُحَمَّدٍ حَقَّهُمْ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُوراً
And it is reported from Abu Ja’far-asws having said: ‘Jibraeel-as descended with this Verse like this, and said: And the ones unjust to Progeny of Muhammad of their rights say, ‘You are only following a man bewitched!’ [25:8]’’.[123]
وَ قَرَأَ أَبُو جَعْفَرٍ ع لَكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ فِي عَلِيٍّ أَنْزَلَهُ بِعِلْمِهِ وَ الْمَلَائِكَةُ يَشْهَدُونَ وَ كَفَى بِاللَّهِ شَهِيداً
And Abu Ja’far-asws recited: But Allah Testifies with what He has Revealed to you regarding Ali that He Revealed it by His Knowledge, and the Angels are testifying (also); and Suffice with Allah as a Witness [4:166]’.
وَ قَرَأَ أَبُو جَعْفَرٍ ع هَذِهِ الْآيَةَ وَ قَالَ هَكَذَا نَزَلَ بِهِ جَبْرَئِيلُ ع عَلَى مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ إِنَّ الَّذِينَ كَفَرُوا وَ ظَلَمُوا آلَ مُحَمَّدٍ حَقَّهُمْ لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَ لَا لِيَهْدِيَهُمْ طَرِيقاً إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا وَ كَانَ ذَلِكَ عَلَى اللَّهِ يَسِيراً
And Abu Ja’far-asws recited this Verse and said, ‘That is how Jibraeel-as descended with it unto Muhammad-azwj, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws: Those who committed Kufr and are being unjust to the Progeny of Muhammad of their rights, it would not happen that Allah will Forgive for them nor would He Guide them to a path [4:168] Except the Path of Hell, to abide therein forever, and that would be easy upon Allah [4:169]’.
وَ قَالَ أَبُو جَعْفَرٍ ع نَزَلَ جَبْرَئِيلُ بِهَذِهِ الْآيَةِ هَكَذَا وَ قَالَ الظَّالِمُونَ آلَ مُحَمَّدٍ حَقَّهُمْ غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا آلَ مُحَمَّدِ رِجْزاً مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ
And Abu Ja’far-asws said: ‘Jibraeel-as descended with this Verse like this and said: But those who were unjust to the Progeny of Muhammad of their rights replaced it for a word other than that which had been Said to them, so We Sent upon those who were unjust to the Progeny of Muhammad of their rights, a plague from the sky, due to what they were corrupting [2:59]’’.
وَ قَالَ أَبُو جَعْفَرٍ ع نَزَلَ جَبْرَئِيلُ بِهَذِهِ الْآيَةِ هَكَذَا فَإِنَّ لِلظَّالِمِينَ آلَ مُحَمَّدٍ حَقَّهُمْ عَذَاباً دُونَ ذَلِكَ وَ لَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ يَعْنِي عَذَاباً فِي الرَّجْعَةِ
And Abu Ja’far-asws said: ‘Jibraeel-as descended with this Verse like this: And surely for those who are unjust to the Progeny of Muhammad of their rights, there would be Punishment besides that, but most of them do not know [52:47], meaning Punishment during the Return (Raj’at).
وَ قَالَ أَبُو جَعْفَرٍ ع نَزَلَ جَبْرَئِيلُ عَلَى مُحَمَّدٍ ص فَأَبَى أَكْثَرُ النَّاسِ بِوَلَايَةِ عَلِيٍّ إِلَّا كُفُوراً
And Abu Ja’far-asws said: ‘Jibraeel-as descended unto Muhammad-saww: but most of the people refused (to accept) the Wilayah of Ali, except for the denying [17:89]’.
وَ قَرَأَ رَجُلٌ عَلَى أَبِي جَعْفَرٍ ع كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ فَقَالَ أَبُو جَعْفَرٍ ع وَ مَنْشُورَةٌ هَكَذَا وَ اللَّهِ نَزَلَ بِهَا جَبْرَئِيلُ عَلَى مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا إِنَّهُ لَيْسَ مِنْ أَحَدٍ مِنْ هَذِهِ الْأُمَّةِ إِلَّا سَيَنْشُرُ فَأَمَّا الْمُؤْمِنُونَ فَيَنْشُرُونَ إِلَى قُرَّةِ أَعْيُنِهِمْ وَ أَمَّا الْفُجَّارُ فَيَحْشُرُونَ إِلَى خِزْيِ اللَّهِ وَ أَلِيمِ عَذَابِهِ
And a man recited unto Abu Ja’far-asws: Every soul shall taste the death and be Resurrected [29:57]. Abu Ja’far-asws said: ‘By Allah-azwj! Jibraeel-as descended with it unto Muhammad-saww, may the Salawaat of Allah-azwj be upon them-asws. There isn’t anyone from this community except he will be Resurrected. The Momineen will be Resurrected to delight of their eyes, and as for the immoral, they will be gathered to the Disgrace by Allah-azwj and pain of His-azwj Punishment!’’
وَ قَالَ نَزَلَتْ هَذِهِ الْآيَةُ هَكَذَا وَ نُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ وَ لَا يَزِيدُ الظَّالِمِينَ آلَ مُحَمَّدٍ حَقَّهُمْ
And he-asws said: ‘This Verse was Revealed like this: And We Reveal from the Quran what is a healing and a Mercy for the Momineen, and it does not increase the ones unjust to the Progeny of Muhammad [17:82]’.
وَ قَالَ وَ نَزَلَ جَبْرَئِيلُ بِهَذِهِ الْآيَةِ هَكَذَا وَ قُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شاءَ فَلْيُؤْمِنْ وَ مَنْ شاءَ فَلْيَكْفُرْ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ آلَ مُحَمَّدٍ حَقَّهُمْ نَاراً أَحَاطَ بِهِمْ سُرَادِقُهَا
And he-asws said: ‘And Jibraeel-as descended with this Verse like this: And say: ‘The Truth is from your Lord. So the one who so desires to, let him believe, and the one who so desires to, let him disbelieve’. We have Prepared for the ones unjust to the Progeny of Muhammad of their rights, a Fire which would surround them in enclosures [18:29]’’.[124]
وَ رُوِيَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع أَنَّهُ قَرَأَ أَ فَلَا يَتَدَبَّرُونَ الْقُرْآنَ فَيَقْضُوا مَا عَلَيْهِمْ مِنَ الْحَقِّ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا
And it is reported from Abu Al-Hassan-asws the 1st, he-asws recited: So do they not ponder on the Quran, so they can fulfil what is upon them of the truth or are there locks upon (their) hearts [47:24]’.
وَ سَمِعْتُهُ يَقْرَأُ وَ إِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَ جَبْرَئِيلُ وَ صَالِحُ الْمُؤْمِنِينَ عَلِيّاً
And I heard him-asws reciting: and if you back each other against him, then surely Allah, He is his Guardian, and (so are) Jibraeel and the corrector of the Momineen Ali [66:4]’.
وَ قَرَأَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ إِلَى أَجَلٍ مُسَمًّى فَآتُوهُنَّ أُجُورَهُنَ
And Abu Ja’far-asws and Abu Abdullah-asws recited: So whatever (Women) you enjoy with up to a specified term, give them their Obligatory recompense [4:24]’.
وَ قَرَأَ إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ زَاغَتْ قُلُوبُكُمَا
And he-asws recited: If you both repent to Allah, for your hearts have deviated [66:4]’’.
وَ قَرَأَ أَبُو عَبْدِ اللَّهِ ع إِنِّي أَرَى سَبْعَ بَقَرَاتٍ سِمَانٍ وَ سَبْعَ سَنَابِلَ خُضْرٍ وَ أُخَرَ يَابِسَاتٍ
And Abu Abdullah-asws recited: ‘I see seven fat cows, seven green ears of grain, and others that are dry. [12:43]’.
وَ قَرَأَ يَأْكُلْنَ مَا قَرَّبْتُمْ لَهُنَّ
And he-asws recited: consuming whatever you had drawn for these [12:48]’.
وَ قَرَأَ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً
And he-asws recited: A day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman. [6:158].
وَ قَرَأَ فِي سُورَةِ مَرْيَمَ إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَمْتاً
And he-asws recited in Surah Maryam-as: ‘I vowed to the Beneficent silence [19:26]’.
وَ قَرَأَ رَجُلٌ عَلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ- فَإِنَّهُمْ لا يُكَذِّبُونَكَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع بَلَى وَ اللَّهِ لَقَدْ كَذَّبُوهُ أَشَدَّ التَّكْذِيبِ وَ لَكِنْ نَزَلَتْ بِالتَّخْفِيفِ يَكْذِبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ أَيْ لَا يَأْتُونَ بِحَقٍّ يُبْطِلُونَ بِهِ حَقَّكَ
And a man recited to Amir Al-Momineen-asws: They are not belying you, [6:33]. Amir Al-Momineen-asws said: ‘Yes, by Allah-azwj, they did bely him-saww severest of the belying, but it was Revealed with the lightness, ‘belying you’, but the unjust ones are rejecting the Signs of Allah [6:33], i.e., they will not be coming with any truth to invalidate your-saww truth with’.
وَ صَلَّى أَبُو عَبْدِ اللَّهِ ع بِقَوْمٍ مِنْ أَصْحَابِهِ فَقَرَأَ قُتِلَ أَصْحَابُ الْخُدُودِ وَ قَالَ مَا الْأُخْدُودُ
And Abu Abdullah-asws prayed Salat with a group of his-asws companions. He-asws recited: Cursed be the companions of the furrows [85:4], and he-asws said: ‘And what is ‘the pits’ (Al Akhdoud)?’
وَ قَرَأَ رَجُلٌ عَلَيْهِ وَ طَلْحٍ مَنْضُودٍ فَقَالَ لَا طَلْعٍ مَنْضُودٍ
And a man recited: And bananas, above each other [56:29]?’ He-asws said: ‘No. “And emerging (Tal’a) above each other.”
وَ قَرَأَ وَ الْعَصْرِ إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ وَ إِنَّهُ فِيهِ إِلَى آخِرِ الدَّهْرِ
And he-asws said: ‘(I Swear) by the time [103:1] Surely the human being is in loss [103:2], and in it is: ‘Up to end of the times’.
وَ قَرَأَ إِذَا جَاءَ فَتْحُ اللَّهِ وَ النَّصْرُ
And he-asws recited: When victory of Allah comes and the Help [110:1]’.
وَ قَرَأَ أَ لَمْ يَأْتِكَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ وَ قَرَأَ إِنِّي جَعَلْتُ كَيْدَهُمْ فِي تَضْلِيلٍ
And he-asws recited: Did there not come to you (news of) how your Lord Dealt with the owners of the elephant? [105:1]. And he-asws recited: And how I Made their plan to be in error? [105:2]’.
وَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ الْفَجْرِ فَقَالَ لَيْسَ فِيهَا وَاوٌ وَ إِنَّمَا هُوَ الْفَجْرُ
And a man asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: (I Swear) by the dawn [89:1]. He-asws said: ‘There isn’t the letter ‘Waw’ in it, and rather it is ‘The dawn’’.
وَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع جاهِدِ الْكُفَّارَ وَ الْمُنافِقِينَ فَقَالَ هَلْ رَأَيْتُمْ وَ سَمِعْتُمْ أَنَّ رَسُولَ اللَّهِ ص قَاتَلَ مُنَافِقاً إِنَّمَا كَانَ يَتَأَلَّفُهُمْ وَ إِنَّمَا قَالَ اللَّهُ جَلَّ وَ عَزَّ جَاهِدِ الْكُفَّارَ بِالْمُنَافِقِينَ
And a man recited to Abu Abdullah-asws: Fight the Kafirs and the hypocrites [9:73]. He-asws said: ‘Have you seen and heard that Rasool-Allah-saww fought the hypocrites? But rather, he-saww had a rapport with them, and rather Allah-azwj Majestic and Mighty Said: “Fight the Kafirs with the hypocrites”’.[125]
وَ رُوِيَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّهُ قَالَ لِرَجُلٍ كَيْفَ تَقْرَأُ لَقَدْ تابَ اللَّهُ عَلَى النَّبِيِّ وَ الْمُهاجِرِينَ وَ الْأَنْصارِ
And it is reported from Abu Al-Hassan Al-Reza-asws having said to a man: ‘How do you recite: Allah has Turned (Mercifully) to the Prophet and the Emigrants and the Helpers, [9:117]?’
قَالَ فَقَالَ هَكَذَا نَقْرَؤُهَا
He (the narrator) said, ‘He (the man) said, ‘That is how we are reciting it’.
قَالَ لَيْسَ هَكَذَا قَالَ اللَّهُ إِنَّمَا قَالَ لَقَدْ تَابَ اللَّهُ بِالنَّبِيِّ عَلَى الْمُهَاجِرِينَ وَ الْأَنْصَارِ
He-asws said: ‘It isn’t like this! Allah-azwj rather Said: “Allah has Turned (Mercifully) due to the Prophet to the Emigrants and the Helpers, [9:117]’’.[126]
Appendix III: Story of Prophet Isa-as when being raised to the Heavens
أبي وابن الوليد معا، عن سعد، عن ابن عيسى، عن ابن معروف، عن ابن مهزيار، عن الحسن بن سعيد، عن محمد بن إسماعيل القرشي، عمن حدثه، عن إسماعيل بن أبي رافع، عن أبيه قال: قال رسول الله صلى الله عليه وآله: إن جبرئيل نزل علي بكتاب فيه خبر الملوك ملوك الارض قبلي، وخبر من بعث قبلي من الانبياء والرسل – وهو حديث طويل أخذنا منه موضع الحاجة إليه
My father and Ibn Al Waleed both together, from Sa’ad, from Ibn Isa, from Ibn Marouf, from Ibn Mahziyar, from Al Hassan Bin Saeed, from Muhammad Bin Ismail Al Qarshy, from the one who narrated it, from Ismail Bin Abu Rafa’a, from his father who said,
‘Rasool-Allah-saww said: ‘Jibraeel-as descended unto my-saww with a Book wherein was news of the kings, kings of the earth before me-saww, and news of the ones Sent before me-saww from the Prophets-as and the Messengers-as’ – and it is a lengthy Hadeeth, we have taken from it the subject matter needed to it.
قال: لما ملك أشبخ بن أشجان وكان يسمى الكيس وملك مائتين وستا وستين سنة، ففي سنة إحدى وخمسين من ملكه بعث الله عيسى بن مريم عليه السلام، واستودعه النور والعلم والحكمة وجميع علوم الانبياء قبله، وزاده الانجيل، وبعثه إلى بيت المقدس إلى بني إسرائيل يدعوهم إلى كتابه وحكمته، وإلى الايمان بالله وبرسوله
He-saww said: ‘When Ashbakh Bin Ashkal was king, and he was named as Al-Kays, and he ruled for two hundred and sixty-six years, and in the year fifty-one of his rule, Allah-azwj Sent Isa-as Bin Maryam-as and entrusted him-as the Light and the Knowledge and the entirety of the knowledges of the Prophets-as before him-as, and Increased him-as the Evangel, and Sent him-as to Bayt Al Maqdas to the Children of Israel calling them to His-azwj Book and His-azwj Wisdom, and to the Eman with Allah-azwj and with His-azwj Rasool-saww.
فأبى أكثرهم إلا طغيانا وكفرا، فلما لم يؤمنوا به دعا ربه وعزم عليه فمسخ منهم شياطين ليريهم آية فيعتبروا، فلم يزدهم ذلك إلا طغيانا وكفرا
But most of them refused, except transgressed and disbelieved. When they did not believe him, he-as supplicated to his-as Lord-azwj and determined upon it, so Satans-la were morphed in order to show them a Sign for them to be taking a lesson. But that did not increase them except transgression and disbelief.
فأتى بيت المقدس يدعوهم ويرغبهم فيما عند الله ثلاثا وثلاثين سنة حتى طلبته اليهود وادعت أنها عذبته ودفنته في الارض حيا، وادعى بعضهم أنهم قتلوه وصلبوه، وما كان الله ليجعل لهم عليه سلطانا، وإنما شبه لهم، وما قدروا على عذابه ودفنه ولا على قتله وصلبه
He-as came to Bayt Al-Maqdas calling them and desiring them regarding what is with Allah-azwj for thirty-three years until the Jews sought him-as and claimed that he-as had been punished and buried alive in the ground, and some of them claimed that they had killed him-as and crucified him-as, and it was not for Allah-azwj to Make any authority for them over him-as, and rather he-as was resembled to them, and they were not able upon punishing him-as and burying him-as nor upon killing him-as and crucifying him-as.
قوله عزوجل: ” إني متوفيك ورافعك إلي ومطهرك من الذين كفروا ” فلم يقتدروا على قتله وصلبه لانهم لو قدروا على ذلك كان تكذيبا لقوله: ” ولكن رفعه الله إليه ” بعد أن توفاه عليه السلام
The Words of Mighty and Majestic: And when Allah said: “O Isa, I shall Take you and Raise you to Me and Purify you from those who are disbelieving [3:55]. So, they were not able upon killing him-as and crucifying him-as because they, had they been able upon that, would have belied His-azwj Words: But! Allah Raised him to Him, [4:158], and Taking him-as.
فلما أراد الله أن يرفعه أوحى إليه أن يستودع نور الله و حكمته وعلم كتابه شمعون بن حمون الصفا خليفته على المؤمنين، ففعل ذلك
When Allah-azwj Wanted to Raise him-as, Revealed to him-as to deposit the Light of Allah-azwj and His-azwj Wisdom, and Knowledge of His-azwj Book to Shamoun Bin Hamoun Al Safa, being a Caliph upon the Momineen. He-as did that.
فلم يزل شمعون يقوم بأمر الله عزوجل ويهتدي بجميع مقال عيسى عليه السلام في قومه من بني إسرائيل و يجاهد الكفار، فمن أطاعه وآمن به وبما جاء به كان مؤمنا، ومن جحده وعصاه كان كافرا حتى استخلص ربنا عزوجل وبعث في عباده نبيا من الصالحين وهو يحيى بن زكريا عليه السلام
Shamoun-as did not cease to be staying with the Commands of Allah-azwj Mighty and Majestic and guiding with the entirety of the words of Isa-as among his-as people from the Children of Israel, and fighting the Kafirs. Thus, the one who believed in him-as with what he-as had come with was a Momin, and one who rejected him-as and disobeyed him-as was a Kafir, until our Lord-azwj Mighty and Majestic Accomplished, and Sent among His-azwj servants, a Prophet-as from the righteous ones, and he-as is Yahya Bin Zakariyya-as.
فمضى شمعون، وملك عند ذلك أردشير بن أشكان أربع عشرة سنة وعشرة أشهر، وفي ثمانية سنين من ملكه قتلت اليهود يحيى بن زكريا عليه السلام، فلما أراد الله أن يقبضه أوحى إليه أن يجعل الوصية في ولد شمعون ويأمر الحواريين و أصحاب عيسى عليه السلام بالقيام معه، ففعل ذلك
Shamoun-as passed away and during that Ardsheyr rule for fourteen years and ten months, and in the eighth year of his rule, the Jews killed Yahya Bin Zakariyya-as. When Allah-azwj Wanted to Capture him-as (his-as soul), Revealed to him-as to make the bequest to be in the son of Shamoun-as and instruct the disciples and the companions of Isa-as with the staying with him-as. He-as did that.
وعندها ملك سابور بن أردشير ثلاثين سنة حتى قتله الله، وعلم الله ونوره وتفصيل حكمته في ذرية يعقوب بن شمعون ومعه الحواريون من أصحاب عيسى عليه السلام
And during it, Sabour Bin Ardasheyr ruled for thirty years until Allah-azwj Killed him, and the Knowledge of Allah-azwj and His-azwj Light and the detail of His-azwj Wisdom was in the offspring of Yaqoub Bin Shamoun-as and with him-as were the disciples from the companions of Isa-as.
وعند ذلك ملك بخت نصر مائة سنة وسبعا و ثمانين سنة، وقتل من اليهود سبعين ألف مقاتل على دم يحيى بن زكريا عليه السلام وخرب بيت المقدس، وتفرقت اليهود في البلدان، وفي سبع وأربعين سنة من ملكه بعث الله العزير نبيا إلى أهل القرى التي أمات الله أهلها ثم بعثهم له، وكانوا من قرى شتى
And during that was the rule of Bakht Nasr for one hundred and eighty-seven years, and he killed seventy thousand from the Jewish fighters upon the blood of Yahya Bin Zakariyya-as, and ruined Bayt Al Maqdas, and the Jews separated in the cities. And in the forty-seventh year of his rule, Allah-azwj Sent Uzair-as as a Prophet-as to the people of the town which Allah-azwj had Caused its people to die, then Revived them for him-as, and they were from various towns.
فهربوا فرقا من الموت، فنزلوا في جوار عزير وكانوا مؤمنين، وكان عزير يختلف إليهم ويسمع كلامهم وإيمانهم وأحبهم على ذلك وآخاهم عليه، فغاب عنهم يوما واحدا، ثم أتاهم فوجدهم موتى صرعى
A group had fled from the death (plague), and they descended in the vicinity of Uzair-as, and they were Momineen, and Uzair-as used to come and go to them and hear their speech and their Eman and loved them upon that, and they established brother-hood to him-as. He-as was absent from them for one day, then came to them and found them dead altogether.
فحزن عليهم وقال: ” أنى يحيي هذه الله بعد موتها ” تعجبا منه حيث أصابهم وقد ماتوا أجمعين في يوم واحد، فأماته الله عند ذلك مائة عام وهى مائة سنة، ثم بعثه الله وإياهم، وكانوا مائة ألف مقاتل، ثم قتلهم الله أجمعين لم يفلت منهم واحد على يدي بخت نصر
He-as grieved upon them and said: ‘‘How will Allah Revive this after its death?’ [2:259], wondering from it where he-as had come across them and they had died altogether in one day. So, Allah-azwj Caused him-as to die for a hundred seasons, and it is one hundred years, then Allah-azwj Resurrected him-as and them, and they were one hundred thousand fighters. Then Allah-azwj Killed them all, not one of them escaped from the hands of Bakht Nasr.
ثم ملك مهرويه بن بخت نصر ستة عشرة سنة وعشرين يوما، فأخذ عند ذلك دانيال وحفر له جبا في الارض، وطرح فيه دانيال وأصحابه وشيعته من المؤمنين، وألقى عليهم النيران، فلما رأى أن النار لا تقربهم ولا تحرقهم استودعهم الجب وفيه الاسد والسباع، وعذبهم بكل نوع من العذاب حتى خلصهم الله منه
Then Mahrawiya Bin Bakht Nasr ruled for sixteen years and twenty days. During that he seized Danyal-as and dug out a pit for him-as in the ground, and dropped Danyal-as and his-as companions and his-as adherents from the Momineen in it, and threw fires upon them. When he saw that the fire did not go near them nor did it burn them, put them into a pit and in it was a lion and the wild predatorial animals, and punished them will all kinds of punishment until Allah-azwj Finished them off from it.
وهم الذين ذكرهم الله في كتابه فقال: ” قتل أصحاب الاخدود * النار ذات الوقود ” فلما أراد الله أن يقبض دانيال عليه السلام أمره أن يستودع نور الله وحكمته مكيخا بن دانيال
And they are those whom Allah-azwj Mentioned in His-azwj Book, so He-azwj Said: Cursed be the companions of the pit [85:4] (Companions of) the fire with the fuel [85:5]. When Allah-azwj Wanted to Capture (the soul of) Danyal-as, Commanded him-as to entrust the Light of Allah-azwj and His-azwj Wisdom to Makeykha Bin Danyal-as.
ففعل وعند ذلك ملك هرمز ثلاثة وستين سنة وثلاثة أشهر وأربعة أيام، وملك بعده بهرام ستا و عشرين، وولى أمر الله مكيخا بن دانيال وأصحابه المؤمنون وشيعته الصديقون غير أنهم لا يستطيعون أن يظهروا الايمان في ذلك الزمان ولا أن ينطقوا به
He-as did so, and during that Hurmuz ruled for sixty-three years and three months and four days, and after him Bahram ruled for twenty six (years), and Master of the Command of Allah-azwj Makeykha Bin Danyal-as and his-as companions, the believers and his-as truthful Shias were not able to manifest the Eman during that era nor were they able upon speaking with it.
وعند ذلك ملك بهرام بن بهرام سبع سنين، وفي زمانه انقطعت الرسل وكانت الفترة وولى أمر الله يومئذ مكيخا بن دانيال وأصحابه المؤمنون
And during that Bahram Bin Bahram ruled for seven years, and during his era, the Rasools-as were terminated and there was the gap period, and the Master of the Command of Allah-azwj in those days was Makeykha Bin Danyal-as and his believing companions.
فلما أراد الله أن يقبضه أوحى إليه في منامه أن يستودع نور الله وحكمته انشوا بن مكيخا، وكانت الفترة بين عيسى عليه السلام وبين محمد صلى الله عليه وآله أربعمائة سنة وثمانين سنة، وأولياء الله يومئذ في الارض ذرية انشوا بن مكيخا يرث ذلك منهم واحد بعد واحد ممن يختاره الجبار عزوجل
When Allah-azwj Wanted to Capture him-as (his-as soul), Revealed to him-as in his-as dream to entrust the Light of Allah-azwj and His-azwj Wisdom to Anshou Bin Makeykha. And the gap period between Isa-as and Muhammad-saww was of four hundred and eighty years, and the friends of Allah-azwj in those days in the earth were the offspring of Anshou Bin Makeykha, inheriting that one after one, from the ones whom the Subduer Mighty and Majestic Chose.
فعند ذلك ملك سابور بن هرمز اثنتين وتسعين سنة، وهو أول من عقد التاج و لبسه، وولى أمر الله يومئذ انشوا بن مكيخا، وملك بعده أردشير أخو سابور سنتين، و في زمانه بعث الله عزوجل الفتية أهل الكهف والرقيم، وولى أمر الله يومئذ دسيحاء ابن انشوا بن مكيخا
During that Sabour Bin Hurmuz ruled for ninety-two years, and he is the first one to tighten the crown and wear it, and the Master of the Command of Allah-azwj in those days was Anshou Bin Makeykha-as. And after him ruled Ardsheyr, brother of Sabour, for two years, and during his time Allah-azwj Mighty and Majestic Sent the youths of the companions of the cave and the inscription, and the Master of the Command of Allah-azwj in those days was Daseyha son of Anshou Bin Makeykha-as.
وعند ذلك ملك سابور بن أردشير خمسين سنة، وولى أمر الله يومئذ في الارض دسيحا بن انشوا
And during that Sabour Bin Ardsheyr ruled for fifty years, and the Master of the Command of Allah-azwj in the earth in those days was Daseyha Bin Anshou-as.
وملك بعده يزدجرد بن سابور إحدى وعشرين سنة وخمسة أشهر وتسعة عشر يوما، وولى أمر الله يومئذ في الارض دسيحا بن انشوا، فلما أراد الله تبارك وتعالى أن يقبض دسيحا أوحى إليه في منامه أن يستودع علم الله ونوره وتفصيل حكمته نسطورس بن دسيحا ففعل. وعند ذلك ملك بهرام جور ستا وعشرين سنة وثلاثة أشهر وثمانية عشر يوما، و ولى أمر الله في الارض نسطورس بن دسيحا
And there ruled after him Yazdarj Bin Sabour for twenty-one years and five months and nineteen days, and the Master of the Command of Allah-azwj in the earth in those days was Daseyha Bin Anshou-as. When Allah-azwj Blessed and Exalted Wanted to Capture (the soul of) Daseyha-as, Revealed to him-as in his-as dream to entrust the Knowledge of Allah-azwj and His-azwj Light, and detail of His-azwj Wisdom to Nastourus Bin Daseyha-as.
وعند ذلك ملك فيروز بن يزدجرد بن بهرام سبعا وعشرين سنة، وولى أمر الله في الارض نسطورس بن دسيحا وأصحابه المؤمنون، فلما أراد الله عزوجل أن يقبضه إليه أوحى إليه في منامه أن يستودع علم الله ونوره وحكمته وكتبه مرعيدا
And during that Feyrouz Bin Yazdjard Bin Bahram ruled for twenty-seven years, and the Master of the Command of Allah-azwj in the earth was Nastourus Bin Daseyha and his-as believing companions. When Allah-azwj Mighty and Majestic Wanted to Capture him-as (his-as soul) to Him-azwj, Revealed to him-as in his-as dream to entrust the Knowledge of Allah-azwj and His-azwj Light, and His-azwj Wisdom, and His-azwj Books to Mareyda-as.
وعند ذلك ملك فلاس بن فيروز أربع سنين، وولى أمر الله مرعيدا، وملك بعده قباد بن فيروز ثلاثا وأربعين سنة، وملك بعده جاماسف أخو قباد ستا وأربعين سنة، وولى أمر الله في الارض يومئذ مرعيدا
And during that Falas Bin Fayrouz ruled for four years, and the Master of the Command of Allah-azwj was Mareyda. And a king after him was Qabad Bin Feyrouz for forty three years, and a king after him was Jamasif, brother of Qayad, ruling for forty six years, and the Master of the Command of Allah-azwj in the earth in those days was Mareyda-as.
وعند ذلك ملك كسرى بن قباد ستا وأربعين سنة وثمانية أشهر، وولى أمر الله يومئذ مرعيدا وأصحابه وشيعته المؤمنون، فلما أراد الله عزوجل أن يقبض مرعيدا أوحى إليه في منامه أن يستودع نور الله وحكمته بحيرا الراهب ففعل
And during that Kisra Bin Qabad ruled for forty-six years and eight months, and the Master of the Command of Allah-azwj in those days was Mareyda-as, and his-as companions, and his-as adherents, the Momineen. When Allah-azwj Mighty and Majestic Wanted to Capture (the soul of) Mareyda-as, Revealed to him-as in his-as dream to entrust the Light of Allah-azwj and His-azwj Wisdom to Baheyra-as the monk. He-as did so.
وعند ذلك ملك هرمز بن كسرى ثمان وثلاثين سنة، وولى أمر الله يومئذ بحيرا وأصحابه المؤمنون وشيعته الصديقون
And during that Hurmuz Bin Kisra rule for thirty-eight years, and the Master of the Command of Allah-azwj in those days was Baheyra-as, and his-as companions, the Momineen and his-as Shias, the truthful.
وعند ذلك ملك كسرى بن هرمز أبرويز، وولى أمر الله يومئذ في الارض بحيرا، حتى إذا طالت المدة، وانقطع الوحي، واستخف بالنعم، واستوجب الغير، ودرس الدين، وتركت الصلاة، واقتربت الساعة، وكثرت الفرق، وصار الناس في حيرة وظلمة، وأديان مختلفة، وأمور متشتتة، وسبل ملتبسة، ومضت تلك القرون كلها، فمضى صدر منها على منهاج نبيها، وبدل آخرها نعمة الله كفرا وطاعته عدوانا
And during that Kisa Bin Hurmuz Abraweyz ruled, and the Master of the Command of Allah-azwj in those days in the earth was Baheyra-as, until when the period prolonged, and the Revelation was terminated, and the Bounties lightened, and the changes were obligated, and the Religion was obscured, and the Salat was neglected, and the Hour drew near, and the sects were numerous, and the people came to be in confusion and the darkness, religions were different, and the affairs were scattered, and the way was ambiguous, and that generation died off, all of them, and the last of them replaced the Bounty of Allah-azwj with Kufr, and His-azwj obedience with aggression.
فعند ذلك استخلص الله عزوجل لنبوته ورسالته من الشجرة المشرفة الطيبة، والجرثومة المتخيرة التي اصطفاها الله عزوجل في سابق علمه ونافذ قوله، قبل ابتداء خلقها، وجعلها منتهى خيرته، وغاية صفوته، ومعدن خاصته محمدا صلى الله عليه وآله
During that, Allah-azwj Mighty and Majestic Purified for His-azwj Prophet-hood and for His-azwj Message, from the (family) tree, the shining, the good, the pedigree, the choicest whom Allah-azwj Mighty and Majestic Chose in the precedence of His-azwj Knowledge and Implementation of His-azwj Words, before the initiation of its creation, and Made it the end-point of His-azwj Choice, and peak of His-azwj Elites, and Mine of His-azwj Special ones, Muhammad-saww.
و اختصه بالنبوة، واصطفاه بالرسالة، وأظهر بدينه الحق ليفصل بين عباد الله القضاء، و يعطي في الحق جزيل العطاء، ويحارب أعداء رب السماء، وجمع عند ذلك ربنا تبارك و تعالى لمحمد صلى الله عليه وآله علم الماضين، وزاده من عنده القرآن الحكيم بلسان عربي مبين
And Specialised him-saww with the Prophet-hood, and Selected him-saww for the Message and manifestation of His-azwj Religion, the Truth, in order to Decide the Judgment between the servants of Allah-azwj. And He-azwj Gave regarding the Truth, the plentiful Grants, and he-saww battled against the enemies of the Lord-azwj of the sky, and during that, our Lord-azwj Blessed and Exalted Gathered to Muhammad-saww, the knowledge of the past ones, and Increased him-saww from His-azwj Presence, the Wise Quran, in clear Arabic language.
لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد، فيه خبر الماضين وعلم الباقين
He-azwj neither Gave him-saww the falsehood from before it, nor from behind it, being a Revelation from the Wise, the Praised One, wherein is the news of the past ones and knowledge of the remaining ones’’.[127]
[1] تفسير القمي، ج1، ص: 96
[2] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 13
[3] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 40
[4] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 4
[5] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 10
[6] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 29 H 58 b
[7] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 29
[8] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 81
[9] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 81
[10] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 16 H 20
[11] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 16 H 18
[12] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 16 H 21
[13] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 16 H 17
[14] Bihar Al-Anwaar – V 21, The book of our Prophet-saww, P 3 Ch 22 H 14
[15] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 16 H 22
[16] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 26 H 8
[17] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 16 H 23
[18] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 18 H 25
[19] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 18 H 4
[20] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 20 H 7
[21] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 20 H 1
[22] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 33 H 4
[23] Bihar Al-Anwaar – V 21, The book of our Prophet-saww, P 3 Ch 32 H 7
[24] Bihar Al-Anwaar – V 21, The book of our Prophet-saww, P 3 Ch 22 H 5
[25] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 78
[26] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 137
[27] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 138
[28] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 33
[29] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 32
[30] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 67
[31] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 a
[32] Bihar Al-Anwaar – V 21, The book of our Prophet-saww, P 3 Ch 29 H 15
[33] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 18
[34] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 g
[35] ثواب الأعمال: 104
[36] مجمع البيان 2: 693 «قطعة منه»
[37] خواص القرآن: 1
[38] Tafseer Imam Hassan Al Askari-asws – S 31
[39]معاني الأخبار: 22/ 1.
[40] Tafseer Imam Hassan Al Askari-asws – S 33
[41] Tafseer Noor Al Saqalayn CH 2 – H 5
[42] Tafseer Noor Al Saqalayn Ch 2 – H 9
[43] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 17 H 2 (Extract)
[44] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 5
[45] تفسير القمّي 1: 96.
[46] الكافي 1: 461/ 11
[47] الاحتجاج: 351.
[48] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 17 H 2 (Extract)
[49] Al Kafi – V 7 – The Book of Aqeeqa Ch 6 H 4
[50] الكافي 2: 24/ 1.
[51] تأويل الآيات 2: 555/ 10 (Extract)
[52] الكافي 1: 343/ 14.
[53] Al Kafi V 1 – The Book Of Divine Authority CH 22 H 1
[54] Al Kafi V 1 – The Book Of Divine Authority CH 22 H 2
[55] Al Kafi V 1 – The Book Of Divine Authority CH 22 H 3
[56] Kitab Suleym Bin Qays Al Hilali – H 25 (Extract)
[57] عيون أخبار الرّضا (عليه السّلام) 1: 191/ 1
[58] Basaair Al Darajaat – P 4 Ch 7 H 7
[59] Basaair Al Darajaat – P 4 Ch 10 H 3
[60] تفسير القمي 2: 451.
[61] تفسير القمي 1: 96.
[62] الكافي 1: 14/ 12.
[63] تفسير العيّاشي 1: 164/ 9.
[64] Al Kafi – V 8 H 14452 (Extract)
[65] تفسير القمّي 1: 97.
[66] الكافي 5: 321/ 10.
[67] مجمع البيان 2: 712.
[68] تفسير العيّاشي 1: 164/ 11.
[69] التهذيب 2: 130/ 501.
[70] تفسير العيّاشي 1: 165/ 14، 15.
[71] تفسير العيّاشي 1: 165/ 17.
[72] Tafseer Noor Al Saqalayn – V 1 P 361 H 60
[73] تفسير العيّاشي 1: 165/ 18.
[74] تفسير العيّاشي 1: 166/ 19.
[75] تفسير العيّاشي 1: 166/ 20.
[76] Basaair Al Darajaat – P 5 Ch 3 H 13
[77] 5- مختصر بصائر الدرجات: 67.
[78] المناقب 3: 95.
[79] تفسير العيّاشي 1: 166/ 22.
[80] المناقب 3: 95.
[81] Taweel Al Ayaat Al Zahira – CH 107 H 2
[82] تفسير القمّي 1: 99.
[83] تفسير القمّي 1: 99.
[84] كتاب سليم بن قيس: 158.
[85] الكافي 2: 226/ 1.
[86] .مجمع البيان 2: 720.
[87] Tafseer Imam Hassan Al Askari-asws – S 238
[88] المناقب 1: 226.
[89] Al Kafi – H 14837
[90] Tafseer Noor Al Saqalayn V 1 P 324 H 76
[91] معاني الأخبار: 290/ 10
[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 7
[93] تفسير العيّاشي 1: 166/ 24.
[94] Tafseer Imam Hassan Al Askari-asws – S 84 (Extract)
[95] Al Kafi – H 14477
[96] الكافي 8: 128/ 98
[97] الكافي 8: 13/ 1
[98] تفسير العيّاشي 1: 167/ 25.
[99] تفسير العيّاشي 1: 167/ 26.
[100] تفسير العيّاشي 1: 167/ 27.
[101] تفسير العيّاشي 1: 167/ 28
[102] Illal Al Sharaie – V 1 Ch 9 H 8
[103] أمالي الصدوق: 396/ 3.
[104] تفسير نور الثقلين، ج1، ص: 327 – H 90
[105] الأمالي 1: 306
[106] تفسير القمّي 1: 100.
[107] تفسير العيّاشي 1: 168/ 30.
[108] تفسير العيّاشي 1: 169/ 34.
[109] أخرجه في إحقاق الحقّ 14: 384 عن تفسير الثعلبي، شواهد التنزيل 1: 118/ 165.
[110] تفسير العيّاشي 1: 169/ 35
[111] تفسير العيّاشي 1: 168/ 29.
[112] عيون أخبار الرّضا (عليه السّلام) 1: 195/ 1
[113] عيون أخبار الرّضا (عليه السّلام) 1: 230/ 1.
[114] مصباح الأنوار: 158. «مخطوط»
[115] Al Mahaasin – V 1 Bk 4 – H 74
[116] Basharat Al Mustafa-saww Li Shia Al Murtaza-asws – P 1 H 34
[117] Basharat Al Mustafa-saww Li Shia Al Murtaza-asws – P 9 H 22
[118] الغيبة: 281/ 67.
[119] Hadeeth No. 37
[120] تفسير العيّاشي 1: 169/ 32.
[121] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 81
[122] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 b
[123] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 c
[124] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 d
[125] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 e
[126] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 f
[127] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 33 H 4