CHAPTER 6
AL-AN’AM
(livestock)
(165 VERSES)
VERSES 1 to 72
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Brief Introduction of Sura Al-Anam (6):
Sura Al-Anam (165 verses) was revealed in Makkah.[1]
The Sura Al-An’am is named after the word An’am (أَنْعَٰم), meaning “cattle,” mentioned in Ayahs 136, 138, and 139, وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا And they are making a share to be for Allah from what He Created of the cultivation and the cattle, and they are saying, ‘This is for Allah’, by their claim, ‘and this is for our associates’. So whatever was for their associates, it does not arrive to Allah, and whatever was for Allah, it arrives to their associates. Evil is what they are deciding [6:136].
And Al-Sadiq-asws narrates that Amir Al-Momineen-asws said: ‘So Allah-azwj Revealed: The Praise is due to Allah, Who Created the skies and the earth and Made the darkness and the Light; then those who disbelieve set up equals with their Lord [6:1] – so there was in this Verse, a rebuttal upon three types of them:
When He-azwj Said: The Praise is due to Allah, Who Created the skies and the earth – so there was a rebuttal upon the eternalists, those who were saying, ‘The things, in it is inevitable for these (to exist), and these are perpetual’.
Then He-azwj Said: and Made the darkness and the Light – So there was a rebuttal upon the dualists, those who were saying, ‘The light and the darkness, these two are the governing forces (of the universe)’.
Then He-azwj Said: ‘then those who disbelieve set up equals with their Lord [6:1] – So there was a rebuttal upon the Arab polytheists, those who were saying, ‘Our idols are gods’.
Then Allah-azwj the Exalted Revealed: Say: ‘He, Allah is One [6:1] – up to its end. So, there was a rebuttal in it upon everyone who claimed from besides Allah-azwj, either an opposite or an equal.
He-asws said: ‘So Rasool-Allah-saww said to his-saww companions: ‘Say, ‘(It is) You-azwj we worship [1:5]’ – i.e., we worship One, and do not be saying as the eternalists said, ‘The things, it is inevitable for these (to exist), and these are perpetual’, nor as the dualists said, those who were saying, ‘The light and the darkness, these two are the governing forces (of the universe)’, nor as the Arab polytheists said, ‘Our idols are gods’.
Thus, we neither associate anything with You-azwj, nor do we call upon a god besides You-azwj, as these Kafirs are saying, nor are we saying as the Jews and the Christians said that there is a son for You-azwj. Exalted are You-azwj from that, (Higher, Greater)’.
He (Imam Hassan Al-Askari-asws) said, ‘So these are His-azwj Words: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’.
And the others from those Kafirs said what they said. Allah-azwj the Exalted Said: O Muhammad-saww! These are their aspirations – which you are aspiring for with a proof. Say, ‘Give your proof – and your arguments upon your claims, if you are truthful’. [2:111] – just as Muhammad-saww came with his-saww proofs which you heard.
Then He-azwj Said: Yes! The one who submits his face to Allah – meaning, just as they did, those who believed in Rasool-Allah-saww when they heard his-saww proofs and his-saww arguments, and he is a good doer – in the Knowledge of Allah-azwj. so for him would be his Recompense – his Rewards, in the Presence of his Lord – on the Day of Decisive Judgment, There will neither be fear upon them – where they used to fear the Kafirs from what they witnessed from the punishments, nor will they be grieving [2:112] – during the death, because the glad tidings of the Paradise would come to them.
By his chain going up to Abu Muhammad-asws having said: ‘There was a mention in the presence of Al-Sadiq-asws, the debating in the Religion, and that Rasool-Allah-saww and the Imams-asws had forbidden from it’ – and continued the Hadeeth up to his-asws words: ‘And they said, ‘We have not seen the like of your-saww arguments, O Muhammad-saww. We hereby testify that you-saww are a Rasool-saww of Allah-azwj’’.[2]
‘Abu Abdullah-asws said: ‘It was confusing upon them, Allah-azwj Confused them (even more), for Allah-azwj is Saying: and We would have Confused upon them what they are already confusing [6:9]’’.[3]
‘From Abu Ja’far-asws regarding the Words of the Exalted: Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is a Witness between me and you [6:19], and that is because the Polytheists of the people of Makkah said, ‘O Muhammad-saww! Couldn’t Allah-azwj Find a messenger to send apart from you-saww? We do not see anyone to ratify you-saww of that which you-saww are saying’, and that was during the beginning of what he-saww invited them, and on that day he-saww was in Makkah.
They said, ‘We have asked the Jews and the Christians about you-saww, and they claim that there is no mentioned of you-saww with them, therefore come to us with one who can testify that you-saww are a Rasool-saww of Allah-azwj’. Rasool-Allah-saww said: ‘‘Allah is a Witness between me and you [6:19] – Verse.
He-azwj Said: Are you testifying that along with Allah there is another god?’ – Allah-azwj Saying to Muhammad-saww: “If they are testifying as such, then you-saww do not testify with them”. Say: ‘I do not testify (as such)’. Say: ‘But rather, He is One God, and I disavow from what you are associating (Him with) [6:19]’’.[4]
‘From Abu Ja’far-asws and Abu Abdullah-asws regarding His-azwj Words: and He Revealed unto me this Quran to warn you all with it and the one whom it reaches [6:19] – meaning the Imams-asws from after him-saww, and they are warning the people with it’. Abu Ja’far-asws added: ‘One to whom it reaches that there happens to be an Imam-asws from the offspring of the succesors-asws, then he is warned by the Quran just as Rasool-Allah-saww had warned with it’’.[5]
‘‘From Abu Abdullah-asws having said: ‘A man recited in the presence of Amir Al-Momineen-asws: They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33], so he-asws said: ‘Yes, by Allah-azwj! They had rejected him-saww with the most intense of the rejection, but they lightened. They are not belying you – They are not coming with the falsehood they could belie your-saww truth’’.
‘From Abu Abdullah-asws regarding the Words of the Exalted: They are not belying you [6:33], he-asws said: ‘They were not able to invalidate your-saww words’’.[6]
Imam Ja’far-asws says regarding His-azwj Words: And if their turning away was grievous upon you, [6:35], he-asws said: ‘Rasool-Allah-saww wanted that Al-Haris Bin Aamir Bin Nowfal Bin Abd Manaf become Muslim. Rasool-Allah-saww invited him and argued with him that he should become a Muslim, but the wretchedness overcame upon him, and that was grievous upon Rasool-Allah-saww. Therefore, Allah-azwj the Exalted Said: And if their turning away was grievous upon you, [6:35] – up to His-azwj Words: a tunnel in the ground [6:35]’’.
Abu Ja’far-asws says regarding His-azwj Words: ‘Surely Allah is Able upon Sending down a Sign, [6:37]: ‘He-azwj will be Showing you all Signs at the end of times, from it are – walker of the earth, and the smoke, and descent of Isa-as Bin Maryam-as, and emergence of the sun from its west’’.[7]
Imam Abu Ja’far-asws said regarding the Words of the Exalted: ‘Have you considered if Allah Takes away your hearing and your sight, and Seals upon your hearts, [6:46]: ‘Allah-azwj Took the Guidance from you, then you are turning away’’.[8]
Imam Al-Sadiq-asws said: ‘Allah-azwj, Majestic is His-azwj Mention, Revealed a Book unto His-azwj Prophet-saww Explaining in it what had happened and what would be happening up to the Day of Qiyamah, in His-azwj Words: And We Revealed the Book unto you as a clarification of all things, and Guidance and Mercy and glad tidings for the submitters [16:89], and in His‑azwj Words: and We have Enumerated all things in a clarifying Imam [36:12], and in His‑azwj Words: We have not neglected in the Book of anything; [6:38].
And Allah-azwj Revealed to His-azwj Prophet-saww there should not remain anything regarding His‑azwj hidden matters, and His-azwj Secrets, and His-azwj hidden Knowledge, except he-saww should whisper it to Ali-asws. Therefore, he-saww instructed him-asws to compile the Quran from after him-saww and be in charge of his-saww washing, and his-saww enshrouding, and his-saww embalming, from besides his-saww people (an extract)[9].
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: And when you see those engaging in vanities regarding Our Signs, [6:68], he-asws said: ‘The speech regarding (essence of) Allah-azwj and the controversies in the Quran’, therefore turn away from them until they are engaging in another discussion [6:68] – from it is the story-telling’’.[10]
I-ra said, ‘So he would enter the Fire and he is a Momin?’ He-asws said: ‘Yes, due to his sins, because he isn’t from the Momineen, those He-azwj Meant, that they are His-azwj friends, and that there would neither be fear upon them nor would they be grieving [10:62]. They are Momineen, those who feared Allah-azwj, and those who are doing righteous deeds, [2:82] and those who are not mixing their Eman with injustice. [6:82]’’.
‘I heard Abu Zarr-ra, and Salman-ra, and Al-Miqdad-ra saying, ‘We-ra were seated in the presence of Rasool-Allah-saww, there was no one else other than us-asws, when a group of the Emigrants, all of the participants of (battle of) Badr, (passed by).
Rasool-Allah-saww said: ‘My-saww community will be dividing after me-saww into three sects. A sect would be upon the truth. Their example is like an example of the gold. Every time it is hit upon the fire, it increases in goodness and quality. Their Imam is one of the three.
And a sect of the people of falsehood. Their example is like an example of the iron. Every time it enters the fire, increases in wickedness and stench. Their Imam is this one of the three.
And a sect of the neither towards these ones nor towards those; [4:143]. Their imam is this one of the three’.
I (Suleym) asked them-ra about the three. They-ra said, ‘The Imam-asws of the truth and the guidance is Ali-asws Bin Abu Talib-asws, and Sa’ad is imam of the wavering ones’. And I eager for them-ra to name for me the third, but they-ra refused unto me and they-ra turned away from me, until I recognise the one, they-ra meant’’.[11]
‘I asked Abu Abdullah-asws about the Words of Allah-azwj the Exalted: Say: ‘Who Revealed the Book which Musa came with, being a Light and a Guidance for the people? You made it to be as scattered papers manifesting (some of) it [6:91]. He-asws said: ‘They were concealing whatever they desired and manifesting whatever they desired’’.
In another report from him-asws having said: ‘They were writing in the papers, then they would manifest whatever they desired and concealed whatever they desired’. And he-asws said: ‘All Revealed Book, these are with the people of knowledge (Imams-asws)’’.[12]
Imam Abu Abdullah-asws was asked about words of the Prophet-saww: ‘The Shirk is more hidden than the walk of the ant upon the black rock during a dark night’.
He-asws said: ‘The Momineen used to revile what the Polytheists had been worshipping from besides Allah-azwj, and the Polytheists were reviling what the Momineen were worshipping. So, Allah-azwj Prohibited the Momineen from reviling their gods lest the Kafirs revile God-azwj of the Momineen. Thus the Momineen has committed Shirk with Allah-azwj from whereby they were not knowing. He-azwj Said: ‘And do not revile those who are supplicating to the ones besides Allah [6:108] – the Verse’’.[13]
‘From Abu Ja’far-asws regarding His-azwj Words: And We will Turn their hearts and their visions [6:110] saying: ‘And we will overturn their hearts, so their bottom part would become its upper part, and we will blind their sights, so they will not be seeing the Guidance, just as they had not believed in it the first time [6:110] – meaning during the (realm of the) particles and the Covenant. and We will Leave them in their insolence, blindly wandering on [6:110] – i.e. straying’’.[14]
Imam Abu Abdullah-asws has said regarding His-azwj Words: Like that Allah Makes the uncleanness to be upon those who are not believing [6:125]. He-asws said: ‘It is the doubt’’.[15]
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: Surely, those who were dividing their religion and became sects, [6:159]. He-asws said: ‘Ali-asws was reciting it as: ‘They separated their Religion’. He-asws said: ‘By Allah-azwj! The people divided (separated) their Religion’’.[16]
‘I head Abu Abdullah-asws saying: ‘One who plants wheat in a land, but does not pay Zakat regarding his land and his plantation, and his plantation brings forth a lot of barley, so it would be due to the injustice of his deed regarding the ownership of the land, or due to injustice of his plantation and his farm, because Allah-azwj is Saying: Due to the injustice from those who are Jews, We Prohibited unto them the good things which had been Permitted for them, and due to their hindering many from the Way of Allah meaning the flesh of the camels, and the cows and the sheep. [4:160].
This is how Allah-azwj Revealed it, therefore read it like this, and it was not for Allah-azwj to Permit a thing in His-azwj Book, then Prohibit it after having Permitted it, nor Prohibit something then permit it after its Prohibition’.
I said, ‘And like that as well: and from the camels, and the cows and the sheep we Prohibited upon them both their meats [6:146]?’ He-asws said: ‘Yes’.
I said, ‘So (what about) His-azwj Words: except that which Israel had forbidden upon itself [3:93]?’
He-asws said: ‘Israel (Yaqoub-as), whenever he-as ate from the flesh of the camel, the pain of the legs was irritating, so he-as Prohibited the flesh of the camels unto himself, and that is from before the Revelation of the Torah. When the Torah was Revealed, he-as neither Prohibited it and did not eat it’’.[17]
So the Bedouin said to him-saww, ‘Inform me about the repentance, when is it Accepted?’ So Rasool-Allah-saww said: ‘O Arab brother! Its door is open to the children of Adam-as. It will not be closed until the sun rises from its west. And that is the Speech of the Exalted: Are they waiting until that the Angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come? On the Day when one of the Signs of your Lord shall come, – and it is the emergence of the sun from its west – its Eman shall not profit a soul, which did not believe from before, or earned good regarding its Eman [6:158].
And Musa-asws Bin Ja’far-asws said: ‘And it was so that this word, ‘Raina’, is from the words of the Muslims, those who were addressing Rasool-Allah-saww by it saying, ‘Raina’, i.e., ‘look at our state and hear from us just as we hear from you-saww’. And in the language of the Jews it’s meaning it, ‘Listened, (but) not heard you’.
When the Jews heard the Muslims addressing Rasool-Allah-saww with it, saying, ‘Raina’, addressing with it, they said, ‘We used to insult Muhammad-saww up to now in secret, so come not and let us insult him openly’. And they were addressing Rasool-Allah-saww and saying, ‘Raina’, and they were intending to insult him-saww.
So, Sa’ad Bin Muaz the Helper shrewd to them, and he said, ‘O servants of Allah-azwj! Upon you is the Curse of Allah-azwj. I see you all intending to insult Rasool-Allah-saww, and we are disappointed that you are being audacious in addressing him-saww audaciously. By Allah-azwj! I will not hear it from any one of you except I will strike off his neck. And had it not been for me disliking to precede upon you all before seeking his-saww permission and of his-saww brother and his-saww successor Ali-asws Bin Abu Talib-asws, the one standing with the affairs of the community as a representative from him-saww with regards to it, I would have stuck off the neck of the one whom I heard saying this!’
Allah-azwj Revealed: O Muhammad-saww! From those Jews who are burning the words from its places and are saying: From those Jews who are altering the words away from its places and are saying, ‘We hear and we disobey’, and ‘hear without hearing’, and ‘Raina’, distorting with their tongues as a taunt in the Religion – up to His-azwj Words – therefore they will not be believing except for a little [4:46].
And Revealed O you those who are believing! Do not be saying ‘Raina’ – meaning, it is a word by which your enemies from the Jews are arriving with it to insult Rasool-Allah-saww, and are insulting you and shouting obscenities at you (Muslims as well)’.
And be saying ‘Unzurna’ – i.e., be saying with this word, not with the word ‘Raina’, for there isn’t in it what is in your word ‘Raina’, and you will not be enabling them to arrive with it to the insult just as you are enabling them by your word, ‘Raina’, and listen when Rasool-Allah-saww says to you some words, and obey.
And for the unbelievers – meaning the Jews, the insulting ones to Rasool-Allah-saww, there is a painful Punishment [2:104] – pain in the world if they repeat with their insults, and in the Hereafter, with the eternity in the Fire’’.
Then Rasool-Allah-saww said: ‘O servants of Allah-azwj! This is Sa’ad Bin Muaz from the best of the servants of Allah-azwj. He prefers Rasool-Allah-saww over the anger of his relatives and his in-laws from the Jews, and enjoying with the goodness, and forbids from the evil, and gets angered for Muhammad-saww, Rasool-Allah-saww and for Ali-asws Guardian-asws of Allah-azwj, and successor-asws of Rasool-Allah-saww if they-asws are not addressed with what is inappropriate for their-asws majesty.
Allah-azwj Thanked him for his support of Muhammad-saww and Ali-asws, and Built an honourable dwelling for him in the Paradise, and Prepared for him capacious goodness therein which the tongues cannot come to describe, nor can the hearts and the thoughts contemplate it. And a strand from the towels of his table-spreads is better than the world along with whatever is in it from its adornments, and its silver, and its jewels, and the rest of its wealth and its bounties.
So, the one who wants to become his friends and his mingling one, so let him endure the anger of the friends, and the relatives, and let him prefer over them the Pleasure of Allah-azwj in the anger for Rasool-Allah-saww (Muhammad-saww). And let him (also) get angry when he sees the truth to have been neglected, and sees the falsehood to be acted with. And beware of the weakness in it if having the ability and the power, and declining the Taqiyya (dissimulation), for Allah-azwj the Exalted will not Accept an excuse from you during that’’.[18]
‘Abu Abdullah-asws was asked and I was seated, about Words of Allah-azwj: One who comes with the good deed, then for him would be ten the likes of it, [6:160]. ‘Does it flow for them, the ones from them who does not recognise this matter?’ He-asws said: ‘No! But rather this is for the Momineen in particular’.
I said to him-asws, ‘May Allah-azwj Keep you well! What is your view of the one who fasts, and prays Salat, and shuns the Prohibitions, and good devoutness, from the ones who neither recognises nor is hostile’.
He-asws said: ‘Allah-azwj will Enter them into the Paradise due to His-azwj Mercy’’.[19]
MERITS
علي بن إبراهيم، قال: حدثني أبي، عن الحسين بن خالد، عن أبي الحسن الرضا (عليه السلام) قال: «نزلت سورة الأنعام جملة واحدة، و شيعها سبعون ألف ملك، لهم زجل بالتسبيح و التهليل و التكبير، فمن قرأها سبحوا له إلى يوم القيامة
Ali Bin Ibrahim said, ‘My father narrated to me, from Al Husayn Bin Khalid,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘All of the Surah Al-An’am was Revealed in one instant, and was accompanied by seventy thousand Angels Praising it with the Glorification (Tasbeeh), and the Extollation of the Holiness Tahleel), and the Exclamation of the Greatness (of Allah-azwj) (Takbeer). So the one who recites it, it would Glorify (Tasbeeh) for him up to the Day of Judgement’.[20]
(جوامع الجامع): للطبرسي، قال: في حديث أبي بن كعب، عن النبي (صلى الله عليه و آله)، قال: «أنزلت علي الأنعام جملة واحدة، يشيعها سبعون ألف ملك، لهم زجل بالتسبيح و التحميد، فمن قرأها صلى عليه أولئك السبعون ألف ملك، بعدد كل آية من الأنعام يوما و ليلة
(In the book) Jawami’e Al Jami’e of Al Tabarsy, said, ‘In a Hadeeth of Abayy Bin Ka’ab.
‘From the Prophet-saww having said: ‘(Surah) Al-Ana’am was Revealed in one go. Seventy thousand Angels escorted it, for them was praising with the Glorification, and the Praise. So the one who recites it, those seventy thousand Angels would send Blessings upon him by a number of every from (Surah) Al-Ana’am (which he recited), every day and night’’.[21]
العياشي: عن أبي بصير، قال: سمعت أبا عبد الله (عليه السلام) يقول: «إن سورة الأنعام نزلت جملة واحدة، و شيعها سبعون ألف ملك حين أنزلت على رسول الله (صلى الله عليه و آله)، فعظموها و بجلوها، فإن اسم الله تبارك و تعالى فيها، في سبعين موضعها، و لو يعلم الناس ما في قراءتها من الفضل ما تركوها
Al Ayyashi, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Surah Al-An’am was Revealed as a whole in one instant, and seventy thousand Angels accompanied it when it was Revealed unto Rasool-Allah-saww. So he-saww revered it, and respected it, for the Name of Allah-azwj Blessed and Exalted is in it in seventy places, and had the people known what merits are there in its recitation, they would not leave it’.
ثم قال أبو عبد الله (عليه السلام): «من كان له إلى الله حاجة يريد قضاءها، فليصل أربع ركعات بفاتحة الكتاب و الأنعام، و ليقل في صلاته إذا فرغ من القراءة: يا كريم يا كريم يا كريم، يا عظيم يا عظيم يا عظيم، يا أعظم من كل عظيم، يا سميع الدعاء يا من لا تغيره الأيام و الليالي، صل على محمد و آل محمد، و ارحم ضعفي، و فقري، و فاقتي، و مسكنتي، فإنك أعلم بها مني، و أنت أعلم بحاجتي
Then Abu Abdullah-asws said: ‘The one has a need for himself to Allah-azwj and wants it to be Fulfilled, so he should Pray four Cycles with the Opening of the Book (Surah Al-Fatiha) and (Surah) Al-An’am, and he should say in his Salat, when he is free from its recitation, ‘O Benevolent! O Benevolent! O Benevolent! O Magnificent, O Magnificent, O Magnificent, O the most Magnificent than all the magnificent ones! O Hearer of the supplication! O the One Who is not Changed by the days and the nights, Send Salawat upon Muhammad-saww and the Progeny-asws of Muhammad-saww, and have Mercy upon my weakness, and my poverty, and my lack of food, and my being needy, for You-azwj are more Knowing of these than I am, and are more Knowing of my needs.
يا من رحم الشيخ يعقوب حين رد عليه يوسف قرة عينه، يا من رحم أيوب بعد حلول بلائه، يا من رحم محمدا (عليه و آله السلام)، و من اليتم آواه، و نصره على جبابرة قريش، و طواغيتها، و أمكنه منهم، يا مغيث يا مغيث يا مغيث
O the One Who-azwj had Mercy on the old Yaqoub-as where You-azwj Returned to him-as Yusuf-as the delight of his-as eyes! O the One Who-azwj had Mercy on Ayoub-as after his-as afflictions! O the One Who-azwj had Mercy on Muhammad-saww, and Looked after him-saww when he-saww was an orphan, and Helped him-saww against the Titans of Quraysh, and its tyrants, and Protected him-saww from them! O the Rescuer, O the Rescuer, O the Rescuer!’
يقوله مرارا، فو الذي نفسي بيده لو دعوت الله بها بعد ما تصلي هذه الصلاة في دبر هذه السورة، ثم سألت الله جميع حوائجك ما بخل عليك، و لأعطاك ذلك إن شاء الله
Say this repeatedly, for, by the One in Whose-azwj Hand is my-asws soul, were you to supplicate to Allah-azwj after having Prayed this Salat at the end of this Chapter (Surah Al-An’am), then asked Allah-azwj for all of your needs, not being niggardly (regarding asking needs), that would be Given to you, if Allah-azwj so Desires it’.[22]
و في (مصباح الكفعمي) أيضا: عن النبي (صلى الله عليه و آله): «من قرأها من أولها إلى قوله: تَكْسِبُونَ وكل الله به أربعين ألف ملك، يكتبون له مثل عبادتهم إلى يوم القيامة
And in Misbaah Al Kafamy as well,
(It has been narrated) from the Prophet-saww having said: ‘The one who recites it (Surah Al-An’am) from its beginning up to its Words and He knows what you are earning [6:3], (the first three Verses), Allah-azwj Allocates forty Angels for him, writing down for him the like of their worship, up to the Day of Judgement’.[23]
و روي عن الصادق (عليه السلام) أنه قال: «من كتبها بمسك و زعفران، و شربها ستة أيام متوالية، يرزق خيرا كثيرا، و لم تصبه سوداء، و عوفي من الأوجاع و الألم بإذن الله تعالى
And it has been reported,
Al-Sadiq-asws has said: ‘The one who writes it (Surah Al-An’am) with musk and saffron, and drinks its (water) for six days consecutively, would be Graced with a lot of good, and would not be touched by sadness, and would be healed from the aches and pains, by the Permission of Allah-azwj the Exalted’.[24]
تفسير القمي أَبِي عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنِ الرِّضَا ع قَالَ: نَزَلَتْ سُورَةُ الْأَنْعَامِ جُمْلَةً وَاحِدَةً شَيَّعَهَا سَبْعُونَ أَلْفَ مَلَكٍ لَهُمْ زَجَلٌ بِالتَّسْبِيحِ وَ التَّهْلِيلِ وَ التَّكْبِيرِ فَمَنْ قَرَأَهَا سَبَّحُوا لَهُ إِلَى يَوْمِ الْقِيَامَةِ
Tafseer Al Qummi – My father, from Al-Husayn Bin Khalid,
‘From Al-Reza–asws having said: ‘Surah Al Anaam was Revealed as a whole in one go. It was escorted by seventy thousand Angels. For them was a buzz with the glorifications, and the extollations of Oneness, and the exclamations of greatness. The one who recites it, they will be glorifying (Allah–azwj) for him up to the Day of Qiyamah’’.[25]
ثواب الأعمال أَبِي عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ ابْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ فَرْقَدٍ عَنِ الْحَكَمِ بْنِ ظُهَيْرٍ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَنْ قَرَأَ سُورَةَ الْأَنْعَامِ فِي كُلِّ لَيْلَةٍ كَانَ مِنَ الْآمِنِينَ يَوْمَ الْقِيَامَةِ وَ لَمْ يَرَ النَّارَ بِعَيْنِهِ أَبَداً
(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufi, from Ibn Mihran, from Al-Hassan Bin Ali, from Al-Husayn Bin Muhammad Bin Farqad, from Al Hakam Bin Zuheyr, from Abu Salih, from Ibn Abbas who said,
‘One who reads Surah Al Anaam during every night would be from the secured ones on the Day of Qiyamah, and he will not even see the Hellfire with his eyes, ever!’’[26]
ثواب الأعمال وَ قَالَ أَبُو عَبْدِ اللَّهِ ع نَزَلَتْ سُورَةُ الْأَنْعَامِ جُمْلَةً وَاحِدَةً شَيَّعَهَا سَبْعُونَ أَلْفَ مَلَكٍ حَتَّى أُنْزِلَتْ عَلَى مُحَمَّدٍ ص فَعَظِّمُوهَا وَ بَجِّلُوهَا فَإِنَّ اسْمَ اللَّهِ فِيهَا فِي سَبْعِينَ مَوْضِعاً وَ لَوْ عَلِمَ النَّاسُ مَا فِيهَا مَا تَرَكُوهَا
(The book) ‘Sawaab Al Amaal’ –
‘And Abu Abdullah–asws said: ‘Surah Al Anaam was Revealed as a whole in one go. Seventy thousand Angels escorted it until it was Revealed unto Muhammad–saww. They magnified it and revered it, for the Name of Allah–azwj is in it in seventy places, and had the people known what is therein, they would not neglect it’’.[27]
فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: إِذَا بَدَأَتْ بِكَ عِلَّةٌ تَخَوَّفْتَ عَلَى نَفْسِكَ مِنْهَا فَاقْرَأِ الْأَنْعَامَ فَإِنَّهُ لَا يَنَالُكَ مِنْ تِلْكَ الْعِلَّةِ مَا تَكْرَهُ.
(The book) ‘Fiqh Al-Reza–asws’, may the greeting be upon him–asws. It is reported from the Scholar (Imam–asws) having said: ‘When an illness appears with you which you fear upon yourself (life) from it, then recite (Surah) Al Anaam, what you dislike from that illness will not hit you’’.[28]
طب الأئمة عليهم السلام عَنْ سَلَامَةَ بْنِ عَمْرٍو الْهَمَدَانِيِّ قَالَ: دَخَلْتُ الْمَدِينَةَ فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ اعْتَلَلْتُ عَلَى أَهْلِ بَيْتِي بِالْحَجِّ وَ أَتَيْتُكَ مُسْتَجِيراً مُسْتَسِرّاً مِنْ أَهْلِ بَيْتِي مِنْ عِلَّةٍ أَصَابَتْنِي وَ هِيَ الدَّاءُ الْخَبِيثَةُ
(The book) ‘Tibb Al Aimma–asws’, may the greeting be upon him–asws – from Salama Bin Amro Al Hamdany who said,
‘I entered Al Medina and came to Abu Abdullah–asws. I said, ‘O son–asws of Rasool–saww! I have brought illness upon my family and have come to you–saww seeking shelter, secretly from my family members, from an illness which has afflicted me, and it is the wicked disease’.
قَالَ أَقِمْ فِي جِوَارِ رَسُولِ اللَّهِ ص وَ فِي حُرْمَتِهِ وَ أَمْنِهِ وَ اكْتُبْ سُورَةَ الْأَنْعَامِ بِالْعَسَلِ وَ اشْرَبْهُ فَإِنَّهُ يَذْهَبُ عَنْكَ.
He–asws said: ‘Stay in the vicinity of Rasool-Allah–saww and in his–saww sanctuary and his–saww safety, and write Surah Al Anaam with the honey and drink it, it will go away from you’’.[29]
تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ سُورَةَ الْأَنْعَامِ نَزَلَتْ جُمْلَةً وَ شَيَّعَهَا سَبْعُونَ أَلْفَ مَلَكٍ حِينَ نَزَلَتْ عَلَى رَسُولِ اللَّهِ ص فَعَظِّمُوهَا وَ بَجِّلُوهَا فَإِنَّ اسْمَ اللَّهِ تَبَارَكَ وَ تَعَالَى فِيهَا فِي سَبْعِينَ مَوْضِعاً وَ لَوْ عَلِمَ النَّاسُ مَا فِي قِرَاءَتِهَا مِنَ الْفَضْلِ مَا تَرَكُوهَا
Tafseer Al Ayyashi – from Abu Baseer who said,
‘I heard Abu Abdullah–asws saying: ‘Surah Al Anaam was Revealed as a whole and seventy thousand Angels escorted it when it was Revealed unto Rasool-Allah–saww. They magnified it, and revered it, for the Name of Allah–azwj Blessed and Exalted is in it in seventy places, and had the people known what merits there are in reciting it, they would not neglect it’’.[30]
تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي جَعْفَرٍ ع وَ هُوَ مُتَّكٍ عَلَى فِرَاشِهِ إِذْ قَرَأَ الْآيَاتِ الْمُحْكَمَاتِ الَّتِي لَمْ يَنْسَخْهُنَّ شَيْءٌ مِنَ الْأَنْعَامِ قَالَ شَيَّعَهَا سَبْعُونَ أَلْفَ مَلَكٍ قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئاً
Tafseer Al Ayyashi – from Abu Baseer who said,
‘I was seated in the presence of Abu Ja’far–asws, and he–asws was reclining upon his–asws bed when he–asws recited the decisive Verses which nothing from Surah Al Anaam had Abrogated. He–asws said: ‘Seventy thousand Angels had escorted it: Say: ‘Come, I shall recite (regarding that) which your Lord has Prohibited upon you all – that you will not be associating anything with Him, [6:151]’’.[31]
VERSE 1
الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ۖ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ {1}
The Praise is for Allah Who Created the skies and the earth, and Made the darkness and the Light; then (how come) those who are committing Kufr are setting up equals with their Lord [6:1]
وَ قَالَ الصَّادِقُ ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فَأَنْزَلَ اللَّهُ: الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ- وَ جَعَلَ الظُّلُماتِ وَ النُّورَ- ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ فَكَانَ فِي هَذِهِ الْآيَةِ رَدّاً عَلَى ثَلَاثَةِ أَصْنَافٍ مِنْهُمْ
And Al-Sadiq-asws said: ‘Amir Al-Momineen-asws said: ‘So Allah-azwj Revealed: The Praise is for Allah Who Created the skies and the earth, and Made the darkness and the Light; then those who are committing Kufr are setting up equals with their Lord [6:1] – so there was in this Verse, a rebuttal upon three types of them: –
لِمَا قَالَ: الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فَكَانَ رَدّاً عَلَى الدَّهْرِيَّةِ الَّذِينَ قَالُوا: الْأَشْيَاءُ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ
When He-azwj Said: The Praise is for Allah Who Created the skies and the earth – so there was a rebuttal upon the eternalists, those who were saying, ‘The things, in it is inevitable for these (to exist), and these are perpetual’.
ثُمَّ قَالَ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ فَكَانَ رَدّاً عَلَى الثَّنَوِيَّةِ الَّذِينَ قَالُوا: إِنَّ النُّورَ وَ الظُّلْمَةَ هُمَا الْمُدَبِّرَانِ
Then He-azwj Said: and Made the darkness and the Light – So there was a rebuttal upon the dualists, those who were saying, ‘The light and the darkness, these two are the governing forces (of the universe)’.
ثُمَّ قَالَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ فَكَانَ رَدّاً عَلَى مُشْرِكِي الْعَرَبِ الَّذِينَ قَالُوا: إِنَّ أَوْثَانَنَا آلِهَةٌ
Then He-azwj Said: ‘then (how come) those who are committing Kufr are setting up equals with their Lord [6:1] – So there was a rebuttal upon the Arab polytheists, those who were saying, ‘Our idols are gods’.[32]
ابْنُ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْجَنَّةَ قَبْلَ أَنْ يَخْلُقَ النَّارَ وَ خَلَقَ الطَّاعَةَ قَبْلَ أَنْ يَخْلُقَ الْمَعْصِيَةَ وَ خَلَقَ الرَّحْمَةَ قَبْلَ الْغَضَبِ وَ خَلَقَ الْخَيْرَ قَبْلَ الشَّرِّ وَ خَلَقَ الْأَرْضَ قَبْلَ السَّمَاءِ وَ خَلَقَ الْحَيَاةَ قَبْلَ الْمَوْتِ وَ خَلَقَ الشَّمْسَ قَبْلَ الْقَمَرِ وَ خَلَقَ النُّورَ قَبْلَ الظُّلْمَةِ
Ibn Mahboub, from Abu Ja’far Al-Howl, from Sallaam Bin Al-Mustaneer, who has narrated the following:
Abu Ja’far-asws said: ‘Allah-azwj Created the Paradise before He-azwj Created the Fire, and Created the obedience before He-azwj Created the disobedience, and Created the Mercy before the Anger, and Created the good before the evil, and Created the earth before the sky, and Created the life before the death, and Created the sun before the moon, and Created the ‘النُّورَ’ (the Divine Light) before the darkness’.[33]
العياشي: عن جعفر بن أحمد، عن العمركي بن علي، عن العبيدي، عن يونس بن عبد الرحمن، عن علي بن جعفر، عن أبي إبراهيم (عليه السلام)، قال: «لكل صلاة وقتان، و وقت يوم الجمعة زوال الشمس» ثم تلا هذه الآية: الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ قال: «يعدلون بين الظلمات و النور، و بين الجور و العدل
Al Ayyashi, from Ja’far Bin Ahmad, from Al Amraky Bin Ali, from Al Abady, from Yunus Bin Abdul Rahman, from Ali Bin Ja’far,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws) having said: ‘For every Salat there are two timings, and the timing for the day of Friday is the (start of) declining of the sun’. Then he-asws recited this Verse The Praise is for Allah Who Created the skies and the earth, and Made the darkness and the Light; then those who are committing Kufr are setting up equals with their Lord [6:1]. He-asws said: ‘Setting up equals between the darkness and the Light, and between the tyranny and the justice’.[34]
VERSE 2
هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضَىٰ أَجَلًا ۖ وَأَجَلٌ مُسَمًّى عِنْدَهُ ۖ ثُمَّ أَنْتُمْ تَمْتَرُونَ {2}
He is Who Created you from clay, then He Ordained a term; and there is a Specified term with Him; then (how come) you are doubting [6:2]
Creation from the clay
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ النَّبِيِّينَ مِنْ طِينَةِ عِلِّيِّينَ قُلُوبَهُمْ وَ أَبْدَانَهُمْ وَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مِنْ تِلْكَ الطِّينَةِ وَ جَعَلَ خَلْقَ أَبْدَانِ الْمُؤْمِنِينَ مِنْ دُونِ ذَلِكَ وَ خَلَقَ الْكُفَّارَ مِنْ طِينَةِ سِجِّينٍ قُلُوبَهُمْ وَ أَبْدَانَهُمْ
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Rabie Bin Abdullah, from a man,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘Allah-azwj Mighty and Majestic Created the Prophets-as from the clay of Illiyeen, their-as hearts and their-as bodies, and Created the hearts of the Momineen from that very clay, and Made the creation of the bodies of the Momineen to be from besides that; and He-azwj Created the Kafirs from the clay of Sijjeen – their hearts as well as their bodies.
فَخَلَطَ بَيْنَ الطِّينَتَيْنِ فَمِنْ هَذَا يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَ يَلِدُ الْكَافِرُ الْمُؤْمِنَ وَ مِنْ هَاهُنَا يُصِيبُ الْمُؤْمِنُ السَّيِّئَةَ وَ مِنْ هَاهُنَا يُصِيبُ الْكَافِرُ الْحَسَنَةَ فَقُلُوبُ الْمُؤْمِنِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ وَ قُلُوبُ الْكَافِرِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ
Then He-azwj Blended between the two clays. Thus, from this the Momin begets the Kafir, and the disbeliever begets the Believer, and from over here the Momin commits the evil and from over here the Kafir does good deeds. So the hearts of the Momineen yearn towards what they had been Created from, and the hearts of the Kafirs yearn towards what they have been Created from’.[35]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مِنْ أَيِّ شَيْءٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ طِينَةَ الْمُؤْمِنِ فَقَالَ مِنْ طِينَةِ الْأَنْبِيَاءِ فَلَمْ تَنْجَسْ أَبَداً
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Salih Bin Sahl who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! From which thing did Allah-azwj Mighty and Majestic Create the clay of the Momin?’ So he-asws said: ‘From the clay of the Prophets-as, so they would never be unclean, ever!’[36]
Two types of terms
علي بن إبراهيم، قال: حدثني أبي، عن النضر بن سويد، عن الحلبي، عن عبد الله بن مسكان، عن أبي عبد الله (عليه السلام)، قال: «الأجل المقضي: هو المحتوم الذي قضاه الله و حتمه، و المسمى: هو الذي فيه البداء، يقدم ما يشاء، و يؤخر ما يشاء، و المحتوم ليس فيه تقديم و لا تأخير
Ali Bin Ibrahim said, ‘My father narrated to me, from Al Nazar Bin Suweyd, from Al Halby, from Abdullah Bin Muskan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Pre-destined term – It is the inevitable which Allah-azwj has Destined it to be and Made it to be inevitable; and the Specified (term) – It is the one in which is (subject to) change – He-azwj Brings forwards what He-azwj so Desires to, and Delays what He-azwj so Desires to. That which is the Pre-destined is one in which is neither the Bringing forward nor the delaying’.[37]
عن حمران، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله: ثُمَّ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ. قال: «المسمى ما سمي لملك الموت في تلك الليلة، و هو الذي قال الله: فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ و هو الذي سمي لملك الموت في ليلة القدر، و الآخر له فيه المشيئة، إن شاء قدمه، و إن شاء أخره
From Hamran,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: then He Decreed a term; and there is a Specified term with Him [6:2]. He-asws said: ‘The Specified is what is Specified for the Angel of Death during that night, and it is which Allah-azwj Says: so when their term comes they shall neither (be able to) delay (it) for a moment nor bring it forward [16:61], and it is which is Specified for the Angel of Death during the Night of Pre-destination (ليلة القدر), and the delaying for it is (Allah-azwj’s) Desire – if He-azwj so Desires it, Brings it forward, and if He-azwj so Desires it, Delays it’.[38]
محمد بن إبراهيم النعماني، قال: أخبرنا أحمد بن محمد بن سعيد، قال: حدثنا علي بن الحسن، عن محمد بن خالد الأصم، عن عبد الله بن بكير، عن ثعلبة بن ميمون، عن زرارة، عن حمران بن أعين، عن أبي جعفر محمد بن علي (عليه السلام)، في قوله عز و جل: قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ، قال: «إنهما أجلان: أجل محتوم، و أجل موقوف
Muhammad Bin Ibrahim Al Numany said, ‘Ahmad Bin Muhammad Bin Saeed informed us, from Ali Bin Al Hassan, from Muhammad Bin Khalid Al Asam, from Abdullah Bin Bakeyr, from Sa’alba Bin Maymoun, from Zurara, from Humran Bin Ayn,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws regarding the Words of the Mighty and Majestic: and there is a Specified term with Him [6:2]. He-asws said: ‘But rather there are two terms – an Ordained term and a suspended term’.
فقال له حمران: ما المحتوم؟ قال: «الذي لله فيه المشيئة
Humran said to him-asws, ‘What is the Ordained (term)?’ He-asws said: ‘That in which there is a Desire for Allah-azwj’.
قال حمران: إني لأرجو أن يكون أمر السفياني من الموقوف. فقال أبو جعفر (عليه السلام): «لا، و الله، إنه لمن المحتوم
Humran said, ‘I wish that the matter of Al-Sufyani would happen to be from the suspended ones’. So Abu Ja’far-asws said: ‘No, by Allah-azwj! It is from the Ordained ones’’.[39]
و في رواية حمران عنه (عليه السلام): «أما الأجل الذي غير مسمى عنده فهو أجل موقوف، يقدم فيه ما يشاء، و يؤخر فيه ما يشاء، و أما الأجل المسمى فهو الذي يسمى في ليلة القدر
And in a report of Humran –
‘From him (Abu Ja’far-asws having said: ‘As for the term which is not Specified with Him-azwj, so it is a suspended one. He-azwj Brings it forward during it whatever He-azwj so Desires to, and He-azwj Delays in it whatever He-azwj so Desires to. And as for the Specified term, so it is which He-azwj Specified during the Night of Pre-determination (Laylat Al-Qadr)’’.[40]
عن حصين، عن أبي عبد الله (عليه السلام)، في قوله: قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ. قال (عليه السلام): «الأجل الأول هو ما نبذه إلى الملائكة و الرسل و الأنبياء، و الأجل المسمى عنده هو الذي ستره الله عن الخلائق
From Haseyn,
‘From Abu Abdullah-asws regarding His-azwj Words: a term; and there is a Specified term with Him [6:2]. He-asws said: ‘The first term, it is what He-azwj Briefs to the Angels, and the Rasools-as, and the Prophets-as. And the Specified term with Him-azwj, it is which He-azwj has Veiled from the creatures’’.[41]
VERSE 3
وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ {3}
And He is Allah in the skies and in the earth; He Knows your secrets (thoughts) and your open (spoken words), and He knows what you are earning [6:3]
ابن بابويه، قال: حدثنا أحمد بن محمد بن يحيى العطار (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن الحسن بن علي الخزاز ، عن مثنى الحناط، عن أبي جعفر- أظنه محمد بن النعمان- قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: وَ هُوَ اللَّهُ فِي السَّماواتِ وَ فِي الْأَرْضِ قال: «كذلك هو في كل مكان
Ibn babuwayh said, ‘It has been narrated to us by Ahmad Bin Muhammad Bin Yahya Al Ataar, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed. From Al Hassan Bin Ali Al Khazaz, from Masny Al Hanaat, from Abu Ja’far – I think it was Muhammad Bin No’man who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic And He is Allah in the skies and in the earth [6:3], he-asws said: ‘It is like that. He-azwj is in every place’.
قلت: بذاته؟ قال: «ويحك، إن الأماكن أقدار، فإذا قلت: في مكان بذاته، لزمك أن تقول: في أقدار، و غير ذلك، و لكن هو بائن من خلقه، محيط بما خلق علما و قدرة و إحاطة و سلطانا و ملكا، و ليس علمه بما في الأرض بأقل مما في السماء، و لا يبعد منه شيء، و الأشياء له سواء، علما و قدرة و سلطانا و ملكا و إحاطة
I said, ‘By His-azwj Self?’ He-asws said: ‘Woe be unto you! If He-azwj Occupied a place, He-azwj would have been measured. So if you were to say that He-azwj is in a particular place by His-azwj Self, it would necessitate that you should be saying, ‘In a measured (place), and other things like that. But, He-azwj is Separate from His-azwj creation, Encompassing what He-azwj Created by Knowledge, and Power, and Comprehension, and Authority, and Kingship. And it is not the case that His-azwj Knowledge of what is in the earth is less than what is in the sky, nor is anything distant from Him-azwj. And the things are equal to Him-azwj, in Knowledge, and Power, and Authority, and Kingship, and Comprehension’.[42]
عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَ كَانَ اللَّهُ وَ لَا شَيْءَ قَالَ نَعَمْ كَانَ وَ لَا شَيْءَ قُلْتُ فَأَيْنَ كَانَ يَكُونُ قَالَ وَ كَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً وَ قَالَ أَحَلْتَ يَا زُرَارَةُ وَ سَأَلْتَ عَنِ الْمَكَانِ إِذْ لَا مَكَانَ
Ali Bin Muhammad, raising it from Zurara who said,
‘I said to Abu Ja’far-asws, ‘Was Allah-azwj (existing) and there was nothing?’ He-asws said: ‘Yes, He-azwj was and there was nothing’. I said, ‘So where did He-azwj happen to be?’ He-asws was leaning, so he-asws sat upright and said: ‘You (speak of the) Impossibility, O Zurara, and you ask about the place when there was no place’.[43]
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ دَاوُدَ بْنِ عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يُونُسَ قَالَ قَالَ ابْنُ أَبِي الْعَوْجَاءِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي بَعْضِ مَا كَانَ يُحَاوِرُهُ ذَكَرْتَ اللَّهَ فَأَحَلْتَ عَلَى غَائِبٍ فَقَالَ أَبُو عَبْدِ اللَّهِ وَيْلَكَ كَيْفَ يَكُونُ غَائِباً مَنْ هُوَ مَعَ خَلْقِهِ شَاهِدٌ وَ إِلَيْهِمْ أَقْرَبُ مِنْ حَبْلِ الْوَرِيدِ يَسْمَعُ كَلَامَهُمْ وَ يَرَى أَشْخَاصَهُمْ وَ يَعْلَمُ أَسْرَارَهُمْ
And from him, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Dawood Bin Abdullah, from Amro Bin Muhammad, from Isa Bin Yunus who said,
‘Ibn Abu Al-Awja’a said to Abu Abdullah-asws in what was one of his dialogues with him-asws, ‘You-asws mentioned Allah-azwj, so you-asws referred to a Hidden’. So Abu Abdullah-asws said: ‘Woe be unto you-asws! How can He-azwj happen to be hidden, the One-azwj Who is with His-azwj creatures as a Witness, and is closer to them than the jugular vein? He-azwj Hears their speech and Sees their persons, and Knows their secrets?’
فَقَالَ ابْنُ أَبِي الْعَوْجَاءِ أَ هُوَ فِي كُلِّ مَكَانٍ أَ لَيْسَ إِذَا كَانَ فِي السَّمَاءِ كَيْفَ يَكُونُ فِي الْأَرْضِ وَ إِذَا كَانَ فِي الْأَرْضِ كَيْفَ يَكُونُ فِي السَّمَاءِ
Ibn Abu Al-Awja’a said, ‘Is He-azwj is in every place? Is it not so that if He-azwj was in the sky, how could He-azwj happen to be in the earth, and when He-azwj was in the earth, how could He-azwj happen to be in the sky?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا وَصَفْتَ الْمَخْلُوقَ الَّذِي إِذَا انْتَقَلَ عَنْ مَكَانٍ اشْتَغَلَ بِهِ مَكَانٌ وَ خَلَا مِنْهُ مَكَانٌ فَلَا يَدْرِي فِي الْمَكَانِ الَّذِي صَارَ إِلَيْهِ مَا يَحْدُثُ فِي الْمَكَانِ الَّذِي كَانَ فِيهِ فَأَمَّا اللَّهُ الْعَظِيمُ الشَّأْنِ الْمَلِكُ الدَّيَّانُ فَلَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَشْتَغِلُ بِهِ مَكَانٌ وَ لَا يَكُونُ إِلَى مَكَانٍ أَقْرَبَ مِنْهُ إِلَى مَكَانٍ
Abu Abdullah-asws said: ‘But rather, you are describing the created being who, when he transfers from a place, a place is occupied by him and a space is emptied from him, so he does not know (when he) is in the place in which he came to be in, what occurs in the place which he used to be in. But, as for Allah-azwj, the Magnificent of Glory, the King, the Judge, neither is a place empty from Him-azwj nor is a space occupied by Him-azwj, nor does He-azwj happen to be nearer from a place than to a (another) place’.[44]
Knower of the secrets and the deeds
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَمْزَةَ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَسْأَلُهُ أَنَّ مَوَالِيَكَ اخْتَلَفُوا فِي الْعِلْمِ فَقَالَ بَعْضُهُمْ لَمْ يَزَلِ اللَّهُ عَالِماً قَبْلَ فِعْلِ الْأَشْيَاءِ وَ قَالَ بَعْضُهُمْ لَا نَقُولُ لَمْ يَزَلِ اللَّهُ عَالِماً لِأَنَّ مَعْنَى يَعْلَمُ يَفْعَلُ فَإِنْ أَثْبَتْنَا الْعِلْمَ فَقَدْ أَثْبَتْنَا فِي الْأَزَلِ مَعَهُ شَيْئاً فَإِنْ رَأَيْتَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَ لَا أَجُوزُهُ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Bin Hamza who said,
‘I wrote to the man-asws asking him-asws, ‘The ones in your-asws Wilayah are differing regarding the Knowledge. So, some of them say, ‘Allah-azwj did not cease to be a Knower before He-azwj Doing (Creating) the things’; and some of them say, ‘We are not saying that He-azwj did not cease to be a Knower because the meaning of the knowledge is by a deed. So if we prove the Knowledge (as being eternal), so we have proved in the eternality, the things along with it’. So what is your-asws view, may I be sacrificed for you-asws, if you-asws could teach me from that what I could pause upon and not exceed it’.
فَكَتَبَ ( عليه السلام ) بِخَطِّهِ لَمْ يَزَلِ اللَّهُ عَالِماً تَبَارَكَ وَ تَعَالَى ذِكْرُهُ
He-asws wrote in his-asws own handwriting: ‘Allah-azwj did not cease to be a Knower. Blessed and Exalted is His-azwj Mention’.[45]
VERSE 4
وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ {4}
And there does not come to them a Sign from the Signs of their Lord except they were turning away from it [6:4]
قال الامام (عليه السلام): قوله عزوجل: (ان الذين يكتمون ما أنزلنا من البينات) من صفة محمد وصفة علي وحليته (والهدى من بعد ما بيناه للناس في الكتاب) ـ قال: ـ والذى أنزلناه من ـ بعد ـ الهدى، هو ما أظهرناه من الايات على فضلهم ومحلهم
Imam Hassan Al-Askari-asws said: ‘The Words of the Mighty and Majestic [2:159] Surely those who are concealing what We Revealed from the clear Proofs The qualities of Muhammad-saww and the qualities of Ali-asws and their-asws features and the Guidance after having Clarified it for the people in the Book And the guidance that was Revealed after, was Manifested from the Signs on their-asws virtues and status’.
كالغمامة التي كانت تظلل رسول الله (صلى الله عليه وآله) في أسفاره، والمياه الاجاجة التي كانت تعذب في الابار والموارد ببصاقه والاشجار التى كانت تتهدل ثمارها بنزوله تحتها، والعاهات التى كانت تزول عمن يمسح يده عليه، أو ينفث بصاقه فيها
‘Like the cloud which shaded Rasool-Allah-saww in his-saww journeys, and the salty water of the wells which turned sweet by his-saww saliva, and the trees which used to lower their fruits when he-saww sat by them, and the disabilities which passed away when he-saww touched them by his-saww hand, or by his-saww saliva’.
وكالايات التي ظهرت على علي (عليه السلام) من تسليم الجبال والصخور والاشجار قائلة: ” يا ولي الله، ويا خليفة رسول الله (صلى الله عليه وآله) ” والسموم القاتلة التي تناولها من سمى باسمه عليها ولم يصبه بلاؤها، والافعال العظيمة: من التلال والجبال التي قلعها ورمى بها كالحصاة الصغيرة، وكالعاهات التي زالت بدعائه، والافات والبلايا التي حلت بالاصحاء بدعائه، وسائرها مما خصه الله تعالى به من فضائله
‘And like the Signs which were manifested by Ali-asws from the salutations of the mountain and the rocks and the trees who said: ‘O Guardian from Allah-azwj, and O Caliph of Rasool-Allah-saww!’ And the poison which would have killed the one who had partaken it, did not harm the one who took it by his-asws name, and great deeds from the uprooting of the hills and mountains and throwing them like small pebbles, and the disabilities which passed away due to his-asws supplications, and the difficulties and the afflictions which afflicted healthy people by his-asws negative supplications, and the rest of the things that Allah-azwj Specialised him-asws with from his-asws virtues’.
فهذا من الهدى الذي بينه الله للناس في كتابه، ثم قال: (اولئك) ـ أي اولئك ـ الكاتمون؟؟ لهذه الصفات من محمد (صلى الله عليه وآله) ومن علي (عليه السلام) المخفون لها عن طالبيها الذين يلزمهم ابداؤها لهم عند زوال التقية (يلعنهم الله) يلعن الكاتمين (ويلعنهم اللاعنون). فيه وجوه: منها (يلعنهم اللاعنون) أنه ليس أحد محقا كان أو مبطلا الا وهو يقول: لعن الله الظالمين الكاتمين للحق
‘This is from the Guidance of Allah-azwj Explained to the people in His-azwj Book. Then He-azwj Said: these it is meaning those who cut off these qualities from Muhammad-saww and from Ali-asws and concealed them from those who seek them, which they have been necessitated to give in the absence of dissimulation these it is whom Allah shall Curse, Curses on those who conceal (the Just) and the cursing ones shall curse them (too) Firstly, and the cursing ones shall curse them (too) there is not a single one of the true ones or the false ones, but he will say: ‘Curse of Allah-azwj be on the unjust who concealed the Truth’.
ان الظالم الكاتم للحق ذلك يقول أيضا لعن الله الظالمين الكاتمين، فهم على هذا المعنى في لعن كل اللاعنين، وفي لعن أنفسهم
The unjust one who concealed that truth will also say “Curse of Allah-azwj be on the unjust, the concealers’. They, in this meaning, join all other in sending the curses, and also in sending curse upon themselves’.
ومنها: أن الاثنين اذا ضجر بعضهما على بعض وتلاعنا ارتفعت اللعنتان، فاستأذنتا ربهما في الوقوع لمن بعثتا عليه
And from this, secondly, if one person is annoyed with another one and they curse each other, the two curses get elevated and they seek permission from their Lord-azwj to fall upon the ones who sent them.
فقال الله عزوجل للملائكة: انظروا، فان كان اللاعن أهلا للعن وليس المقصود به أهلا فأنزلوهما جميعا باللاعن. وان كان المشار اليه أهلا، وليس اللاعن أهلا فوجهوهما اليه. وان كانا جميعا لها أهلا، فوجهوا لعن هذا إلى ذلك، ووجهوا لعن ذلك إلى هذا
Allah-azwj Mighty and Majestic Says to the Angels-as: ‘Look, if the one who cursed is himself deserving of being cursed, and the other one is not deserving of it, then Send down the curses from both of them upon the one who deserves. And if the one who cursed is not deserving of it, but the other one is, then send both the curses upon that deserving one. And if both of them are deserving of being cursed, then send this curse upon that one and that curse upon this one.
وان لم يكن واحد منهما لها أهلا لايمانهما، وان الضجر أحوجهما إلى ذلك، فوجهوا اللعنتين إلى اليهود الكاتمين نعت محمد وصفته؟؟ (صلى الله عليه وآله) وذكر علي (عليه السلام) وحليته، والى النواصب الكاتمين لفضل علي، والدافعين لفضله
And if none of them are deserving of being cursed due to their being believers, and they are only doing this due to their annoyance with each other, then divert them towards the Jews who concealed the qualities of Muhammad-saww and the mention of Ali-asws and his-asws features, and towards the Nasibis who conceal the virtues of Ali-asws, and reject his-asws (Divine) attributes’.
ثم قال الله عزوجل: (الا الذين تابوا) من كتمانه (وأصلحوا) أعمالهم، وأصلحوا ماكانوا أفسدوه بسوء التأويل فجحدوا به فضل الفاضل واستحقاق المحق (وبينوا) ما ذكره الله تعالى من نعت محمد (صلى الله عليه وآله) وصفته ومن ذكر علي (عليه السلام) وحليته، وما ذكره رسول الله (صلى الله عليه وآله) (فاولئك أتوب عليهم) أقبل توبتهم (وأنا التواب الرحيم)
The Allah-azwj Mighty and Majestic Said: [2:160] Except those who repent from their concealment and amend their deeds, and make amendments to the mischief that they had created by their evil explanations and fought by it the attributes of the preferable ones and rights of the rightful ones and make manifest (the Truth) what Allah-azwj has Mentioned from the characteristics of Muhammad-saww and his-saww qualities and from the mention of Ali-asws and his-asws elevated qualities, and what the Messenger of Allah-saww has mentioned these it is to whom I Turn (Mercifully) Accept their repentance and I am the Oft-returning (to mercy), the Merciful’.
ثم ـ قال: ـ قيل لامير المؤمنين (عليه السلام): من خير خلق الله بعد أئمة الهدى ومصابيح الدجى؟ قال: العلماء إذا صلحوا. قيل: فمن شر خلق الله بعد إبليس وفرعون ونمرود، وبعد المتسمين بأسمائكم والمتلقبين بألقابكم، والآخذين لامكنتكم، والمتأمرين في ممالككم؟ قال: العلماء إذا فسدوا، هم المظهرون للاباطيل، الكاتمون للحقائق، وفيهم قال الله عزوجل: (اولئك يلعنهم الله ويلعنهم اللاعنون إلا الذين تابوا) الآية. ثم قال الله عزوجل: ” فويل للذين يكتبون الكتاب بأيديهم ثم يقولون هذا من عند الله ليشتروا به ثمنا قليلا ” الآية
Then Imam Hassan Al-Askari-asws said: ‘A person asked Amir-ul-Momineen-asws: ‘Who is better from the creatures of Allah-azwj after the Imams-asws of Guidance who-asws are like torches in darkness?’ He-asws said: ‘The scholars who are righteous’. He asked: ‘Who is the most evil from the creatures of Allah-azwj after Iblees-la and Pharaoh-la and Nimrod-la and those who adopted your-asws names as their names and your-asws titles for themselves, who took your-asws places, and are issuing orders in your jurisdiction?’ He-asws said: ‘The scholars who get corrupted, who display the invalid orders and hide the Truth and for them Allah-azwj Says [2:159] these it is whom Allah shall Curse, and the cursing ones shall curse them (too) [2:160] Except those who repent’. The Verse.[46]
VERSE 5
فَقَدْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ ۖ فَسَوْفَ يَأْتِيهِمْ أَنْبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {5}
So they had belied the Truth when it came to them, and soon there would come to them news of what they had been mocking with [6:5]
عَنْهُ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ إِنَّ نُوحاً (عليه السلام) لَمَّا غَرَسَ النَّوَى مَرَّ عَلَيْهِ قَوْمُهُ فَجَعَلُوا يَضْحَكُونَ وَ يَسْخَرُونَ وَ يَقُولُونَ قَدْ قَعَدَ غَرَّاساً حَتَّى إِذَا طَالَ النَّخْلُ وَ كَانَ جَبَّاراً طُوَالًا قَطَعَهُ ثُمَّ نَحَتَهُ فَقَالُوا قَدْ قَعَدَ نَجَّاراً ثُمَّ أَلَّفَهُ فَجَعَلَهُ سَفِينَةً فَمَرُّوا عَلَيْهِ فَجَعَلُوا يَضْحَكُونَ وَ يَسْخَرُونَ وَ يَقُولُونَ قَدْ قَعَدَ مَلَّاحاً فِي فَلَاةٍ مِنَ الْأَرْضِ حَتَّى فَرَغَ مِنْهَا
From him, from his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad together, from Al-Hassan Bin Ali, from Umar Bin Abaan, from Ismail Al-Ju’fy, who has narrated the following:
Abu Ja’far-asws has said that: ‘When Noah-as planted the seeds, his-as people passed by him. They laughed at him-as and were mocking him-as and were saying, ‘He-as has become a planter (farmer)’, until the trees became tall and mighty, he-as cut them, then carved them. They said, ‘He-as has become a carpenter’. Then he-as composed it into a ship. They passed by him-as laughing, and mocking, and they were saying, ‘He-as has become a navigator in the wilderness of the earth’, until he-as completed it’.[47]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ أَبِي الْعَلَاءِ الْخَفَّافِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ لَمَّا انْهَزَمَ النَّاسُ يَوْمَ أُحُدٍ عَنِ النَّبِيِّ (صلى الله عليه وآله) انْصَرَفَ إِلَيْهِمْ بِوَجْهِهِ وَ هُوَ يَقُولُ أَنَا مُحَمَّدٌ أَنَا رَسُولُ اللَّهِ لَمْ أُقْتَلْ وَ لَمْ أَمُتْ فَالْتَفَتَ إِلَيْهِ فُلَانٌ وَ فُلَانٌ فَقَالَا الْآنَ يَسْخَرُ بِنَا أَيْضاً وَ قَدْ هُزِمْنَا وَ بَقِيَ مَعَهُ عَلِيٌّ (عليه السلام) وَ سِمَاكُ بْنُ خَرَشَةَ أَبُو دُجَانَةَ رَحِمَهُ اللَّهُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al-Hakam, from Al-Husayn Abu Al-A’ala Al-Khaffaf, who has narrated the following:
Abu Abdullah-asws has said: ‘When the people were defeated on the Day of Ohad and fled from the Prophet-saww, he-saww turned towards them with his-saww face and was saying: ‘I-saww am Muhammad-saww! I-saww am the Rasool Allah-saww! I-saww have neither been killed nor have I-saww died’. So and so, and so and so (Abu Bakr and Umar) turned towards him-saww saying, ‘Now he-saww is mocking with us as well and we have been defeated. And there remained with him-saww Ali-asws and Samaak Bin Kharsha Abu Dujana-ra, may Allah-azwj have Mercy on him.
فَدَعَاهُ النَّبِيُّ (صلى الله عليه وآله) فَقَالَ يَا أَبَا دُجَانَةَ انْصَرِفْ وَ أَنْتَ فِي حِلٍّ مِنْ بَيْعَتِكَ فَأَمَّا عَلِيٌّ فَأَنَا هُوَ وَ هُوَ أَنَا فَتَحَوَّلَ وَ جَلَسَ بَيْنَ يَدَيِ النَّبِيِّ (صلى الله عليه وآله) وَ بَكَى وَ قَالَ لَا وَ اللَّهِ وَ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ قَالَ لَا وَ اللَّهِ لَا جَعَلْتُ نَفْسِي فِي حِلٍّ مِنْ بَيْعَتِي إِنِّي بَايَعْتُكَ فَإِلَى مَنْ أَنْصَرِفُ يَا رَسُولَ اللَّهِ إِلَى زَوْجَةٍ تَمُوتُ أَوْ وَلَدٍ يَمُوتُ أَوْ دَارٍ تَخْرَبُ وَ مَالٍ يَفْنَى وَ أَجَلٍ قَدِ اقْتَرَبَ فَرَقَّ لَهُ النَّبِيُّ (صلى الله عليه وآله) فَلَمْ يَزَلْ يُقَاتِلُ حَتَّى أَثْخَنَتْهُ الْجِرَاحَةُ وَ هُوَ فِي وَجْهٍ وَ عَلِيٌّ (عليه السلام) فِي وَجْهٍ
The Prophet-saww called him-ra over and said: ‘O Abu Dujana! Leave, for you-ra are free from your pledge of allegiance. As for Ali-asws, so I-saww am him-asws and he-asws is me-saww’. So he came over and sat down in front of the Prophet-saww and wept, and said, ‘No, by Allah-azwj!’ And he-ra raised his-ra head towards the sky and said, ‘No, by Allah-azwj! I-ra will not make myself free from my pledge of allegiance. I-ra gave my-ra pledge of allegiance to you-saww, so where shall I-ra go, to a wife who will die, or a son who will die, or a house which will be ruined and wealth which will be destroyed, and a term (death) which comes nearer?’ The Prophet-saww left him-ra, and he-ra did not stop fighting until he was weakened by the wounds and he-ra was on one side of him-saww and Ali-asws was on the other side of him-saww.
فَلَمَّا أُسْقِطَ احْتَمَلَهُ عَلِيٌّ (عليه السلام) فَجَاءَ بِهِ إِلَى النَّبِيِّ (صلى الله عليه وآله) فَوَضَعَهُ عِنْدَهُ فَقَالَ يَا رَسُولَ اللَّهِ أَ وَفَيْتُ بِبَيْعَتِي قَالَ نَعَمْ وَ قَالَ لَهُ النَّبِيُّ (صلى الله عليه وآله) خَيْراً وَ كَانَ النَّاسُ يَحْمِلُونَ عَلَى النَّبِيِّ (صلى الله عليه وآله) الْمَيْمَنَةَ فَيَكْشِفُهُمْ عَلِيٌّ (عليه السلام) فَإِذَا كَشَفَهُمْ أَقْبَلَتِ الْمَيْسَرَةُ إِلَى النَّبِيِّ (صلى الله عليه وآله) فَلَمْ يَزَلْ كَذَلِكَ حَتَّى تَقَطَّعَ سَيْفُهُ بِثَلَاثِ قِطَعٍ فَجَاءَ إِلَى النَّبِيِّ (صلى الله عليه وآله فَطَرَحَهُ بَيْنَ يَدَيْهِ وَ قَالَ هَذَا سَيْفِي قَدْ تَقَطَّعَ فَيَوْمَئِذٍ أَعْطَاهُ النَّبِيُّ (صلى الله عليه وآله) ذَا الْفَقَارِ
When he-ra dropped, Ali-asws carried him-ra to the Prophet-saww and placed him-ra in his-saww presence. He-ra said, ‘O Rasool Allah-saww, have I-ra been loyal to my-ra pledge of allegiance?’ He-saww said: ‘Yes’. And the Prophet-saww said good things for him-ra. And the people were attacking the Prophet-saww from the right, so Ali-asws defended him-saww. So when he-asws defended him-saww, they attacked the Prophet-saww from the left. That situation did not cease until his-asws sword broke into three pieces. He-asws came to the Prophet-saww. He-asws displayed it in front him-saww and said: ‘This is my-asws sword which has broken. Thus, it was on that day that the Prophet-saww gave him-asws Za Al-Fiqar (Zulfiqar).
وَ لَمَّا رَأَى النَّبِيُّ (صلى الله عليه وآله) اخْتِلَاجَ سَاقَيْهِ مِنْ كَثْرَةِ الْقِتَالِ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ هُوَ يَبْكِي وَ قَالَ يَا رَبِّ وَعَدْتَنِي أَنْ تُظْهِرَ دِينَكَ وَ إِنْ شِئْتَ لَمْ يُعْيِكَ فَأَقْبَلَ عَلِيٌّ (عليه السلام) إِلَى النَّبِيِّ (صلى الله عليه وآله) فَقَالَ يَا رَسُولَ اللَّهِ أَسْمَعُ دَوِيّاً شَدِيداً وَ أَسْمَعُ أَقْدِمْ حَيْزُومُ وَ مَا أَهُمُّ أَضْرِبُ أَحَداً إِلَّا سَقَطَ مَيِّتاً قَبْلَ أَنْ أَضْرِبَهُ فَقَالَ هَذَا جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ فِي الْمَلَائِكَةِ
And when the Prophet-saww saw that (Ali-asws) was exhausted due to the frequency of the fighting, he-saww raised his-saww head towards the sky and he wept and said: ‘O Lord-azwj! You-azwj Promised me-saww that You-azwj would be Making Your-azwj Religion to prevail, and if You-azwj so Desire, it would not Tire You-azwj’. Ali-asws turned towards the Prophet-saww and said: ‘O Rasool Allah-saww! I-asws heard a loud rumble and heard the galloping of Hayzoum (Horse of Jibraeel), and I-asws did not attack to strike anyone except that he would fall dead before I-asws struck him. So he-saww said: ‘This was Jibraeel and Mikaeel, and Israfeel among the Angels’.
ثُمَّ جَاءَ جَبْرَئِيلُ (عليه السلام) فَوَقَفَ إِلَى جَنْبِ رَسُولِ اللَّهِ (صلى الله عليه وآله) فَقَالَ يَا مُحَمَّدُ إِنَّ هَذِهِ لَهِيَ الْمُوَاسَاةُ فَقَالَ إِنَّ عَلِيّاً مِنِّي وَ أَنَا مِنْهُ فَقَالَ جَبْرَئِيلُ وَ أَنَا مِنْكُمَا ثُمَّ انْهَزَمَ النَّاسُ فَقَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) لِعَلِيٍّ (عليه السلام) يَا عَلِيُّ امْضِ بِسَيْفِكَ حَتَّى تُعَارِضَهُمْ فَإِنْ رَأَيْتَهُمْ قَدْ رَكِبُوا الْقِلَاصَ وَ جَنَبُوا الْخَيْلَ فَإِنَّهُمْ يُرِيدُونَ مَكَّةَ وَ إِنْ رَأَيْتَهُمْ قَدْ رَكِبُوا الْخَيْلَ وَ هُمْ يَجْنُبُونَ الْقِلَاصَ فَإِنَّهُمْ يُرِيدُونَ الْمَدِينَةَ
Then Jibraeel-as went and paused to the side of the Rasool Allah-saww. He said: ‘O Muhammad-saww, this is the comfort’. So he-saww said: ‘Ali-asws is from me-asws, and I-saww am from him-asws’. So Jibraeel said: ‘And I am from both of you-asws. Then the people (enemy) were defeated. So the Rasool Allah-saww said to Ali-asws: ‘O Ali-asws! Go with your-asws sword until you are opposite to them. If you-asws see them riding the camels and the horses are by their side, then they are intending to go to Makkah. And if you-asws see them to be riding the horses and their camels are by their sides, so they are intending to go to Al-Medina.
فَأَتَاهُمْ عَلِيٌّ (عليه السلام) فَكَانُوا عَلَى الْقِلَاصِ فَقَالَ أَبُو سُفْيَانَ لِعَلِيٍّ (عليه السلام) يَا عَلِيُّ مَا تُرِيدُ هُوَ ذَا نَحْنُ ذَاهِبُونَ إِلَى مَكَّةَ فَانْصَرِفْ إِلَى صَاحِبِكَ فَأَتْبَعَهُمْ جَبْرَئِيلُ (عليه السلام) فَكُلَّمَا سَمِعُوا وَقْعَ حَافِرِ فَرَسِهِ جَدُّوا فِي السَّيْرِ وَ كَانَ يَتْلُوهُمْ فَإِذَا ارْتَحَلُوا قَالُوا هُوَ ذَا عَسْكَرُ مُحَمَّدٍ قَدْ أَقْبَلَ فَدَخَلَ أَبُو سُفْيَانَ مَكَّةَ فَأَخْبَرَهُمُ الْخَبَرَ وَ جَاءَ الرُّعَاةُ وَ الْحَطَّابُونَ فَدَخَلُوا مَكَّةَ فَقَالُوا رَأَيْنَا عَسْكَرَ مُحَمَّدٍ كُلَّمَا رَحَلَ أَبُو سُفْيَانَ نَزَلُوا يَقْدُمُهُمْ فَارِسٌ عَلَى فَرَسٍ أَشْقَرَ يَطْلُبُ آثَارَهُمْ فَأَقْبَلَ أَهْلُ مَكَّةَ عَلَى أَبِي سُفْيَانَ يُوَبِّخُونَهُ
Ali-asws came up to them, and they were upon their camels, so Abu Sufyan said to Ali-asws, ‘O Ali-asws! What do you-asws want. That is where we are going, to Makkah. So leave and go to your-asws companion-saww’. Jibraeel followed them, and when they heard the galloping of his horse, they strived to move faster, and he kept following them. So when they moved, they said, ‘It is the army of Muhammad-saww which is coming’. Abu Sufyan entered Makkah and informed them of the news. The shepherds and the woodcutters came. So they entered Makkah. They said, ‘We saw the army of Muhammad-saww!’ All of them left. Abu Sufyan descended at Makkah and followed their footsteps horse to the horse. The people of Makkah came and addressed Abu Sufyan and reproached him.
وَ رَحَلَ النَّبِيُّ (صلى الله عليه وآله) وَ الرَّايَةُ مَعَ عَلِيٍّ (عليه السلام) وَ هُوَ بَيْنَ يَدَيْهِ فَلَمَّا أَنْ أَشْرَفَ بِالرَّايَةِ مِنَ الْعَقَبَةِ وَ رَآهُ النَّاسُ نَادَى عَلِيٌّ (عليه السلام) أَيُّهَا النَّاسُ هَذَا مُحَمَّدٌ لَمْ يَمُتْ وَ لَمْ يُقْتَلْ فَقَالَ صَاحِبُ الْكَلَامِ الَّذِي قَالَ الْآنَ يَسْخَرُ بِنَا وَ قَدْ هُزِمْنَا هَذَا عَلِيٌّ وَ الرَّايَةُ بِيَدِهِ حَتَّى هَجَمَ عَلَيْهِمُ النَّبِيُّ (صلى الله عليه وآله) وَ نِسَاءُ الْأَنْصَارِ فِي أَفْنِيَتِهِمْ عَلَى أَبْوَابِ دُورِهِمْ وَ خَرَجَ الرِّجَالُ إِلَيْهِ يَلُوذُونَ بِهِ وَ يَثُوبُونَ إِلَيْهِ وَ النِّسَاءُ نِسَاءُ الْأَنْصَارِ قَدْ خَدَشْنَ الْوُجُوهَ وَ نَشَرْنَ الشُّعُورَ وَ جَزَزْنَ النَّوَاصِيَ وَ خَرَقْنَ الْجُيُوبَ وَ حَزَمْنَ الْبُطُونَ عَلَى النَّبِيِّ (صلى الله عليه وآله) فَلَمَّا رَأَيْنَهُ قَالَ لَهُنَّ خَيْراً وَ أَمَرَهُنَّ أَنْ يَسْتَتِرْنَ وَ يَدْخُلْنَ مَنَازِلَهُنَّ وَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَعَدَنِي أَنْ يُظْهِرَ دِينَهُ عَلَى الْأَدْيَانِ كُلِّهَا وَ أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ (صلى الله عليه وآله) وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ وَ مَنْ يَنْقَلِبْ عَلى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئاً الْآيَةَ
And the Prophet-saww moved and the flag was with Ali-asws and he-asws was in front of him-saww. When he-asws came up with the flag while moving in front and when they reached ‘Al-Uqba’, and the people saw him-asws, Ali-asws called out: ‘O you people! This is Muhammad-saww. He-saww never died and he-saww was never killed!’ The one who had said, ‘He-saww is mocking us and we have been defeated’ (Abu Bakr or Umar)’, said, ‘This is Ali-asws and flag is in his-asws hands’, until the Prophet-saww moved towards them, and the women of the Helpers were in their courtyards and on the doorways of their houses, and the men came out to him-saww returning from their flight and escape. The women of the Helpers had scratched their faces, and spread their hair, and placed dust upon their foreheads, and had torn the sides of their dresses, and tied their abdomens for (the grief for) Prophet-saww. So when he-saww saw them, he-saww said good things for them and told them to cover themselves up and enter their respective houses. And he-saww said: ‘Allah-azwj Promised me-saww that He-azwj would Make His-azwj Religion to prevail over all the Religions’. And Allah-azwj Revealed unto Muhammad-saww: And Muhammad is not except for a Rasool; the Rasools have already passed away before him; so if he dies or is killed will you turn back upon your heels? And the one who turns back upon his heels, he will never harm Allah of anything [3:144], the Verse.[48]
VERSE 6
أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ مَكَّنَّاهُمْ فِي الْأَرْضِ مَا لَمْ نُمَكِّنْ لَكُمْ وَأَرْسَلْنَا السَّمَاءَ عَلَيْهِمْ مِدْرَارًا وَجَعَلْنَا الْأَنْهَارَ تَجْرِي مِنْ تَحْتِهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ {6}
Are they not seeing how many generations from before them We have Destroyed? We had Enabled them in the earth with what We did not Enable you, and We Sent the sky upon them (with) torrential rains, and We Made the rivers to flow from beneath them. Then We Destroyed them due to their sins and We Raised from after them, another generation [6:6]
عَنْهُ عَنْ صَالِحٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مِهْرَانَ عَنْ عَبْدِ الْمَلِكِ بْنِ بَشِيرٍ عَنْ عُثَيْمِ بْنِ سُلَيْمَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ إِذَا تَمَنَّى أَحَدُكُمُ الْقَائِمَ فَلْيَتَمَنَّهُ فِي عَافِيَةٍ فَإِنَّ اللَّهَ بَعَثَ مُحَمَّداً (صلى الله عليه وآله) رَحْمَةً وَ يَبْعَثُ الْقَائِمَ نَقِمَةً
From him, from Salih, from Muhammad Bin Abdullah Bin Mahraan, from Abdul Malik Bin Basheer, from Usaym Bin Suleyman, from Muawiya Bin Ammaar, who has narrated the following:
Abu Abdullah-asws has said: ‘If one of you wishes for Al-Qaim-asws should do so with regards to ‘عَافِيَةٍ’ protection (for everyone), for Allah-azwj Sent Muhammad-saww as a Mercy and Sent Al-Qaim as a Wrath’.[49]
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 causes me pain’. 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 تَأْلِيفِ
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, that Amir-ul-Momineen-asws preached to the People at Al-Medina, seven days after the passing away of the Messenger-saww of Allah-azwj, and that was when he-asws was free from collecting the Quran and compiling it.
. . . . فَقَالَ
He-asws said: . . . .
وَ يَا أَهْلَ الِانْحِرَافِ وَ الصُّدُودِ عَنِ اللَّهِ عَزَّ ذِكْرُهُ وَ رَسُولِهِ وَ صِرَاطِهِ وَ أَعْلَامِ الْأَزْمِنَةِ أَيْقِنُوا بِسَوَادِ وُجُوهِكُمْ وَ غَضَبِ رَبِّكُمْ جَزَاءً بِمَا كُنْتُمْ تَعْمَلُونَ وَ مَا مِنْ رَسُولٍ سَلَفَ وَ لَا نَبِيٍّ مَضَى إِلَّا وَ قَدْ كَانَ مُخْبِراً أُمَّتَهُ بِالْمُرْسَلِ الْوَارِدِ مِنْ بَعْدِهِ وَ مُبَشِّراً بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مُوصِياً قَوْمَهُ بِاتِّبَاعِهِ وَ مُحَلِّيَهُ عِنْدَ قَوْمِهِ لِيَعْرِفُوهُ بِصِفَتِهِ وَ لِيَتَّبِعُوهُ عَلَى شَرِيعَتِهِ وَ لِئَلَّا يَضِلُّوا فِيهِ مِنْ بَعْدِهِ فَيَكُونَ مَنْ هَلَكَ أَوْ ضَلَّ بَعْدَ وُقُوعِ الْإِعْذَارِ وَ الْإِنْذَارِ عَنْ بَيِّنَةٍ وَ تَعْيِينِ حُجَّةٍ
And O people of the deviation, and the diverters from Allah-azwj, Mighty is His-azwj Remembrance, and from His-azwj Rasool-saww, and from His-azwj Path, and the Flags of the eras, be convinced of the blackening of your faces, and the Wrath of your Lord-azwj, a Recompense of what you used to do before. And there is none from the Messengers-as who preceded and none from the Prophets-as of the past except that he-as had informed his-as community of the Rasool-saww to come after him-as, and the good news of the Messenger-saww of Allah-azwj, and bequeathed to his-as community, and described him-saww to his-as community his-saww qualities, and that they should follow him-saww and be upon his-saww Law, so that they would not stray with regards to him-saww after him-as. So the ones who would face destruction and straying afterwards would only be after the occurrence of the reasons and the warnings, and having been acquainted with the evidence, and the arguments having been established.[50]
VERSES 7 -10
وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ {7}
And had We Sent down upon you writing in a paper, then they would have touched it with their hands, those who committed Kufr would have said, ‘This is nothing except clear sorcery’ [6:7]
وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ مَلَكٌ ۖ وَلَوْ أَنْزَلْنَا مَلَكًا لَقُضِيَ الْأَمْرُ ثُمَّ لَا يُنْظَرُونَ {8}
And they are saying, ‘Why has not an Angel Sent down unto him?’ And had We Sent an Angel, the matter would have been Decided, then they would not be Respited [6:8]
وَلَوْ جَعَلْنَاهُ مَلَكًا لَجَعَلْنَاهُ رَجُلًا وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ {9}
And had We Made it to be an Angel, We would have Made him a man and We would have Confused upon them what they are already confusing [6:9]
وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {10}
And Rasools before you have been ridiculed with, but those that had been mocking were caught up with what they had been ridiculing with [6:10]
قَالَ: وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص كَانَ قَاعِداً ذَاتَ يَوْمٍ بِمَكَّةَ بِفِنَاءِ الْكَعْبَةِ إِذِ اجْتَمَعَ جَمَاعَةٌ مِنْ رُؤَسَاءِ قُرَيْشٍ مِنْهُمْ: الْوَلِيدُ بْنُ الْمُغِيرَةِ الْمَخْزُومِيُّ، وَ أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ وَ أَبُو جَهْلِ بْنُ هِشَامٍ، وَ الْعَاصُ بْنُ وَائِلٍ السَّهْمِيُّ، وَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ، وَ كَانَ مَعَهُمْ جَمْعٌ مِمَّنْ يَلِيهِمْ كَثِيرٌ، وَ رَسُولُ اللَّهِ ص فِي نَفَرٍ مِنْ أَصْحَابِهِ- يَقْرَأُ عَلَيْهِمْ كِتَابَ اللَّهِ وَ يُؤَدِّي إِلَيْهِمْ عَنِ اللَّهِ أَمْرَهُ وَ نَهْيَهُ
He (Imam Hassan Al-Askari-asws) said: ‘And that is, that Rasool-Allah-saww was seated one day in Makkah, by the courtyard of the Kabah, when a group of the chiefs of the Quraysh gathered – from them were Al-Waleed Bin Al-Mugheira Al-Makhzoumy, and Abu Al-Bakhtary Bin Hisham, and Abu Jahl Bin Hisham, and Al-Aas Bin Wa’il Al-Sahmy, and Abdullah Bin Abu Amayya Al-Makhzoumy – and with them was a large group of the ones who followed them. And Rasool-Allah-saww was among a number of his-saww companions – reciting to them the Book of Allah-azwj, and entrusting to them, on behalf of Allah-azwj, His-azwj Commands and His-azwj Prohibitions.
فَقَالَ الْمُشْرِكُونَ بَعْضُهُمْ لِبَعْضٍ: لَقَدِ اسْتُفْحِلَ أَمْرُ مُحَمَّدٍ، وَ عَظُمَ خَطْبُهُ فَتَعَالَوْا نَبْدَأْ بِتَقْرِيعِهِ وَ تَبْكِيتِهِ وَ تَوْبِيخِهِ، وَ الْإِحْتِجَاجِ عَلَيْهِ، وَ إِبْطَالِ مَا جَاءَ بِهِ- لِيَهُونَ خَطْبُهُ عَلَى أَصْحَابِهِ، وَ يَصْغُرَ قَدْرُهُ عِنْدَهُمْ، فَلَعَلَّهُ يَنْزِعُ عَمَّا هُوَ فِيهِ مِنْ غَيِّهِ وَ بَاطِلِهِ وَ تَمَرُّدِهِ وَ طُغْيَانِهِ، فَإِنِ انْتَهَى وَ إِلَّا عَامَلْنَاهُ بِالسَّيْفِ الْبَاتِرِ
The Polytheists said to each other, ‘The matter of Muhammad-saww has grown strong, and his sermons (have become) great. Come, let us censure him-saww, and reproach him-saww, and rebuke him-saww, and argue against him-saww, and invalidate whatever he-saww has come with – in order to humiliate his-saww sermons upon his-saww companions, and belittle his-saww worth in their presence. Perhaps he-saww would be removed from what he-saww is (indulging) in, from his-saww error and his-saww falsehood, and his-saww rebellion and his-saww tyranny. So either it ends, or else we shall work with the sharp sword’.
قَالَ أَبُو جَهْلٍ: فَمَنْ [ذَا] الَّذِي يَلِي كَلَامَهُ وَ مُجَادَلَتَهُ قَالَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ: أَنَا إِلَى ذَلِكَ، أَ فَمَا تَرْضَانِي لَهُ قِرْناً حَسِيباً، وَ مُجَادِلًا كَفِيّاً قَالَ أَبُو جَهْلٍ: بَلَى
Abu Jahl-la said: ‘So who is that who would follow his-saww speech and contest it?’ Abdullah Bin Abu Amayya Al Makhzoumy said, ‘I am for that. Are you not pleased with me for as a counterpart to reckon with, a sufficing debater?’ Abu Jahl-la said, ‘Yes’.
فَأَتَوْهُ بِأَجْمَعِهِمْ، فَابْتَدَأَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ فَقَالَ: يَا مُحَمَّدُ، لَقَدِ ادَّعَيْتَ دَعْوَى عَظِيمَةً، وَ قُلْتَ مَقَالًا هَائِلًا، زَعَمْتَ أَنَّكَ رَسُولُ اللَّهِ رَبِّ الْعَالَمِينَ، وَ مَا يَنْبَغِي لِرَبِّ الْعَالَمِينَ وَ خَالِقِ الْخَلْقِ أَجْمَعِينَ- أَنْ يَكُونَ مِثْلُكَ رَسُولًا لَهُ
They came altogether, and Abdullah Bin Abu Amayya initiated, and he said, ‘O Muhammad-saww! You-saww have claimed a great claim, and you-saww said a speech which boggles (the mind). You-saww claimed that you-saww are a Rasool-saww of the Lord-azwj of the worlds, and it is not befitting for the Lord-azwj of the worlds and Creator of the entire creatures that the likes of you-saww should become a Rasool-as for Him-azwj.
بَشَرٌ مِثْلُنَا، تَأْكُلُ كَمَا نَأْكُلُ، وَ تَمْشِي فِي الْأَسْوَاقِ كَمَا نَمْشِي، فَهَذَا مَلِكُ الرُّومِ، وَ هَذَا مَلِكُ الْفُرْسِ لَا يَبْعَثَانِ رَسُولًا إِلَّا كَثِيرَ الْمَالِ، عَظِيمَ الْحَالِ، لَهُ قُصُورٌ وَ دُورٌ [وَ بَسَاتِينُ] وَ فَسَاطِيطُ وَ خِيَامٌ وَ عَبِيدٌ وَ خُدَّامٌ، وَ رَبُّ الْعَالَمِينَ فَوْقَ هَؤُلَاءِ كُلِّهِمْ أَجْمَعِينَ، فَهُمْ عَبِيدُهُ، وَ لَوْ كُنْتَ نَبِيّاً لَكَانَ مَعَكَ مَلَكٌ يُصَدِّقُكَ وَ نُشَاهِدُهُ
(You-saww are) a person like us, eating just as we eat, and walking in the markets just as we walk. So this is the king of Rome, and this is the king of Persia, they do not send messengers (ambassadors) unless he is of a lot of wealth, great status, having castles and houses for him, and orchards, and pavilions, and tents, and slaves and servants. And the Lord-azwj of the worlds is above all of them together, and they are His-azwj slaves. And had you-saww been a Prophet-saww, there would have been an Angel with you-saww, ratifying you-saww and we would witness him’. . . . .
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا قَوْلُكَ لِي: «وَ لَوْ كُنْتَ نَبِيّاً لَكَانَ مَعَكَ مَلَكٌ يُصَدِّقُكَ وَ نُشَاهِدُهُ، بَلْ لَوْ أَرَادَ اللَّهُ أَنْ يَبْعَثَ إِلَيْنَا نَبِيّاً- لَكَانَ إِنَّمَا يَبْعَثُ مَلَكاً لَا بَشَراً مِثْلَنَا» فَالْمَلَكُ لَا تُشَاهِدُهُ حَوَاسُّكُمْ، لِأَنَّهُ مِنْ جِنْسِ هَذَا الْهَوَاءِ، لَا عِيَانَ مِنْهُ
Then Rasool-Allah-saww said: ‘And as for your words to me, ‘And had you-saww been a Prophet-saww, there would have been an Angel with you-saww, ratifying you-saww and we would witness him’, But, had Allah-azwj Wanted to Send a Prophet-as to us – rather He-azwj would have Sent a king to us, not a person like us’ – So the Angel is such that your faculties cannot witness him, because he is of a genus of this air, not visible from it.
وَ لَوْ شَاهَدْتُمُوهُ- بِأَنْ يُزَادَ فِي قُوَى أَبْصَارِكُمْ- لَقُلْتُمْ: لَيْسَ هَذَا مَلَكاً، بَلْ هَذَا بَشَرٌ، لِأَنَّهُ إِنَّمَا كَانَ يَظْهَرُ لَكُمْ بِصُورَةِ الْبَشَرِ- الَّذِي قَدْ أَلَّفْتُمُوهُ لِتَفْهَمُوا عَنْهُ مَقَالَهُ، وَ تَعْرِفُوا بِهِ خِطَابَهُ وَ مُرَادَهُ، فَكَيْفَ كُنْتُمْ تَعْلَمُونَ صِدْقَ الْمَلَكِ- وَ أَنَّ مَا يَقُولُهُ حَقٌّ
And, if you were to see him – by an increase in the strength of your visions – you would be saying, ‘This isn’t an Angel, but, this is a human being!’ because rather, he would have appeared to you all in the image of the human being – which you are accustomed to understand his speech from him, and recognised his address by it and his purpose. So how would you know the truthfulness of the Angel, and that whatever he is saying is true?
بَلْ إِنَّمَا بَعَثَ اللَّهُ بَشَراً، وَ أَظْهَرَ عَلَى يَدِهِ الْمُعْجِزَاتِ- الَّتِي لَيْسَتْ فِي طَبَائِعِ الْبَشَرِ- الَّذِينَ قَدْ عَلِمْتُمْ ضَمَائِرَ قُلُوبِهِمْ، فَتَعْلَمُونَ بِعَجْزِكُمْ عَمَّا جَاءَ بِهِ أَنَّهُ مُعْجِزَةٌ وَ أَنَّ ذَلِكَ شَهَادَةٌ مِنَ اللَّهِ تَعَالَى بِالصِّدْقِ لَهُ، وَ لَوْ ظَهَرَ لَكُمْ مَلَكٌ وَ ظَهَرَ عَلَى يَدِهِ مَا يَعْجِزُ عَنْهُ الْبَشَرُ، لَمْ يَكُنْ فِي ذَلِكَ مَا يَدُلُّكُمْ- أَنَّ ذَلِكَ لَيْسَ فِي طَبَائِعِ سَائِرِ أَجْنَاسِهِ مِنَ الْمَلَائِكَةِ- حَتَّى يَصِيرَ ذَلِكَ مُعْجِزاً
But rather, Allah-azwj Sent a human being, and Manifested upon his hands, the miracles which aren’t the norm for the human being – the one who knows the consciences of your hearts. So you would know, by your frustrations from whatever he-saww came with, that it is indeed a miracle, and that it is a testimony from Allah-azwj the Exalted with the ratification for him-saww. And had He-azwj Manifested an Angel to you all, and Manifested upon his hands what the human being would be frustrated from, there would not happen to be a justice for you all in that – for that would not be from the norms of the rest of the species from the Angels – until that would become (to be counted as) a miracle’.[51]
العياشي: عن عبد الله بن أبي يعفور، قال: قال أبو عبد الله (عليه السلام): «لبسوا عليهم، لبس الله عليهم. فإن الله يقول وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ
Al Ayyashi, from Abdullah Bin Abu Yafour who said,
‘Abu Abdullah-asws said: ‘They made it confusing upon themselves, Allah-azwj Confused it upon them, for Allah-azwj is Saying: and We would have Confused upon them what they are already confusing [6:9]’’.[52]
VERSE 11
قُلْ سِيرُوا فِي الْأَرْضِ ثُمَّ انْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ {11}
Say: ‘Travel in the land, then consider how was the end result of the beliers [6:11]
محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن خالد، و الحسين بن سعيد، جميعا عن النضر بن سويد، عن يحيى الحلبي، عن عبد الله بن مسكان، عن زيد بن الوليد الخثعمي، عن أبي الربيع الشامي، قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ مِنْ قَبْلُ فَقَالَ عَنَى بِذَلِكَ أَيِ انْظُرُوا فِي الْقُرْآنِ فَاعْلَمُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِكُمْ وَ مَا أَخْبَرَكُمْ عَنْهُ
Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al Husayn Bin Saeed altogether from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdullah Bin Muskan, from Zayd Bin Al Waleed Al Khash’amy, from Abu Al Rabie Al Shamy who said,
‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic: Say: ‘Travel in the land, then consider how was the end result of the beliers’ [6:11]. So he-asws said: ‘It means by that, look in the Quran and you will come to know how was the eventual end of those who were before you, and what it is informing you from it’.[53]
VERSES 12 – 18
قُلْ لِمَنْ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلْ لِلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۚ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ {12}
Say: ‘For whom is whatever is in the skies and the earth?’ Say, ‘For Allah’. He has Prescribed the Mercy upon Himself. He will Gather you all to a Day of Judgment, there is no doubt in it. Those who are incurring losses for themselves, so they are (the ones) not believing [6:12]
وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهَارِ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ {13}
And for Him is whatever dwells during the night and the day, and He is the Hearing, the Knowing [6:13]
قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ ۗ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ ۖ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ {14}
Say: ‘Shall I take other than Allah as a Guardian (and) He is the originator of the skies and the earth, and He Feeds and is not fed?’ Say, ‘I have been Commanded that I should be the first one to submit, and you should not become from the associators’ [6:14]
قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ {15}
Say: ‘I fear, if I disobey my Lord, Punishment of a grievous Day [6:15]
العياشي: عن منصور بن حازم، عن أبي عبد الله (عليه السلام)، قال: «لم يزل رسول الله (صلى الله عليه و آله) يقول: إني أخاف إن عصيت ربي عذاب يوم عظيم؛ حتى نزلت سورة الفتح، فلم يعد إلى ذلك الكلام
Al-Ayashi: From Mansur bin Hazim, who narrates:
From Abu Abdullah-asws (6th Imam) reported: “Rasool Allah-saww kept on saying: ‘I fear, if I disobey my Lord, the punishment of a great day (6:15)’; Until Surat Al-Fath was revealed, and he-saww did not return to that statement.” (i.e., abrogated by Sura Al-Fath)[54]
شى: عن منصور بن حازم، عن أبي عبد الله عليه السلام قال: لم يزل رسول الله صلى الله عليه وآله يقول: ” إني أخاف إن عصيت ربي عذاب يوم عظيم ” حتى نزلت سورة الفتح فلم يعد إلى ذلك الكلام .
From Mansou Bin Hazim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww did not cease to be saying: ‘I-saww feared the Punishment of the Great Day if I-saww disobeyed my-saww Lord-azwj, until Surah Al-Fat’h was Revealed, and I-saww did not repeat to that speech’’.[55]
مَنْ يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ ۚ وَذَٰلِكَ الْفَوْزُ الْمُبِينُ {16}
The one from whom it is averted on that day, so He has Blessed him, and that is the manifest success [6:16]
وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {17}
And if Allah were to Attach harm to you, there is no remover for it except Him; and if He were to Attach you with good, then He is Able upon all things [6:17]
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ {18}
And He is the Omnipotent, above His servants; and He is the Wise, the Aware [6:18]
The Signs of Allah-azwj
قال: و سمعته يقول: «كذبوا بآياتنا كلها، في بطن القرآن، أن كذبوا بالأوصياء كلهم
He (the narrator) said, ‘And I heard him (Abu Ja’far-asws) saying: ‘They belying our-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors-asws, all of them-asws’’.[56]
VERSE 19
قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً ۖ قُلِ اللَّهُ ۖ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ ۚ وَأُوحِيَ إِلَيَّ هَٰذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ ۚ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَىٰ ۚ قُلْ لَا أَشْهَدُ ۚ قُلْ إِنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ {19}
Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is a Witness between me and you; and He Revealed unto me this Quran to warn you all with it and the one whom it reaches. Are you testifying that along with Allah there is another god?’ Say: ‘I do not testify (as such)’. Say: ‘But rather, He is One God, and I disavow from what you are associating (Him with) [6:19]
The greatest testimony
عنه، عن محمد بن علي، عن أبي الفضيل، عن أبي حمزة، قال: سمعت أبا جعفر عليه السلام يقول: ما من شئ أعظم من شهادة أن لا اله الا الله، لان الله لم يعدله شئ ولا يشركه في الامور أحد.
From him, from Muhammad Bin Ali, from Abu Al Fazeyl, from Abu Hamza who said,
‘I heard Abu Ja’far-asws saying: ‘There is none from the things greater than the testimony that ‘there is no god except for Allah-azwj’, because Allah-azwj is not equated with anything nor is anyone associated with Him-azwj in the affairs’.[57]
علي بن إبراهيم: قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله: قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَ بَيْنَكُمْ: «و ذلك أن مشركي أهل مكة قالوا: يا محمد، ما وجد الله رسولا يرسله غيرك؟! ما نرى أحدا يصدقك بالذي تقول
Ali Bin Ibrahim said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is a Witness between me and you [6:19], said: ‘And that was when the Polytheists of the people of Makkah said, ‘O Muhammad-saww! Did Allah-azwj not Find anyone as a Rasool other than you-saww? We have not seen anyone who ratifies that which you-saww are saying’.
و ذلك في أول ما دعاهم، و هو يومئذ بمكة قالوا: و لقد سألنا عنك اليهود و النصارى، فزعموا أنه ليس لك ذكر عندهم، فأتنا بمن يشهد أنك رسول الله. قال رسول الله (صلى الله عليه و آله): «الله شهيد بيني و بينكم
And that was when he-saww first called them (to Islam), and he-saww was in Makkah in those days. They said, ‘We have asked the Jews and the Christians about you-saww, and they claimed that there is no mention of you-saww with them. So who have you-saww come with to testify that you-saww are a Rasool-saww of Allah-azwj?’ Rasool-Allah-saww said: ‘Allah is a Witness between me and you’.[58]
ابن بابويه، قال: حدثنا جعفر بن محمد بن مسرور (رضي الله عنه)، قال: حدثنا محمد بن جعفر بن بطة، قال: حدثنا عدة من أصحابنا، عن محمد بن عيسى بن عبيد، قال: قال لي أبو الحسن (عليه السلام): «ما تقول إذا قيل لك: أخبرني عن الله عز و جل، أ شيء هو أم لا شيء؟
Ibn Babuwayh said, ‘Ja’far Bin Muhammad Bin Masroor narrated to us, from Muhammad Bin Ja’far Bin Bata, from a number of our companions, from Muhammad Bin Isa Bin Ubeyd who said,
‘Abu Al-Hassan-asws said to me: ‘What would you say if it was said to you, ‘Inform me about Allah-azwj, whether He-azwj is something, or nothing?’
قال: قلت: قد أثبت الله عز و جل نفسه شيئا، حيث يقول قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَ بَيْنَكُمْ و أقول: إنه شيء لا كالأشياء، إذ في نفي الشيئية عنه نفيه و إبطاله. قال لي: «صدقت، و أحسنت
I said, ‘Allah-azwj Mighty and Majestic has Established ‘something’ (to represent) Himself-azwj where He-azwj is Saying: Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is a Witness between me and you [6:19], and I am saying, ‘He-azwj is not something like the things, wherein is denial of things, denial and invalidation’. He-asws said to me: ‘You have spoken the truth, and good’.
ثم قال الرضا (عليه السلام): «للناس في التوحيد ثلاثة مذاهب: نفي، و تشبيه، و إثبات بغير تشبيه، فمذهب النفي لا يجوز، و مذهب التشبيه لا يجوز، لأن الله تبارك و تعالى لا يشبهه شيء، و السبيل في الطريقة الثالثة إثبات بلا تشبيه
Then Al-Reza-asws said: ‘For the people, in Oneness, there are three doctrines – denial, and the resemblance, and proving without resemblance. So the doctrine of the denial, there is no permission for it, and the doctrine of the resemblance, there is no permission for it, because there is nothing which can resemble Allah-azwj. And the (correct) way and the method is the third one – proving (His-azwj Existence) without resemblance’.[59]
The warners
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُهُ عَزَّ وَ جَلَّ وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ قَالَ مَنْ بَلَغَ أَنْ يَكُونَ إِمَاماً مِنْ آلِ مُحَمَّدٍ فَهُوَ يُنْذِرُ بِالْقُرْآنِ كَمَا أَنْذَرَ بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله )
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Ahmad Bin Aiz, from Ibn Azina, from malik Al Juhny who said,
‘I said to Abu Abdullah-asws, ‘(What about) the Words of the Mighty and Majestic and He Revealed unto me this Quran to warn you all with it and the one whom it reaches [6:19]?’ He-asws said: ‘The one whom it reaches, is that he-asws happens to be an Imam-asws from the Progeny-asws of Muhammad-saww, so he-asws would warn by the Quran just as Rasool-Allah-saww warned by it’.[60]
العياشي: عن زرارة و حمران، عن أبي جعفر و أبي عبد الله (عليهما السلام)، في قوله: وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ: «يعني الأئمة من بعده، و هم ينذرون به الناس
Al Ayyashi, from Zarara and Hamraan,
(It has been narrated) from Abu Ja’far-asws and Abu Abdullah-asws regarding His-azwj Words: and He Revealed unto me this Quran to warn you all with it and the one whom it reaches [6:19], having said: ‘It Means the Imams-asws from after him-saww, and they-asws are warning the people by it (the Quran)’.[61]
عن عبد الله بن بكير، عن محمد، عن أبي جعفر (عليه السلام) في قول الله: لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ. قال: «علي (عليه السلام) ممن بلغ
From Abdullah Bin Bakeyr, from Muhammad,
(It has been narrated) from Abu Ja’far -asws regarding the Words of Allah-azwj and He Revealed unto me this Quran to warn you all with it and the one whom it reaches [6:19], said: ‘Ali-asws is from the one whom it reaches’.[62]
حدثنا عبد الله بن عامر عن عبد الرحمن بن ابى نجران عن يحيى بن عمر عن ابيه عن ابى عبد الله عليه السلام انه سئل عن قول الله تبارك وتعالى واوحى إلى هذا القرآن لانذركم به ومن بلغ قال بكل لسان
It has been narrated to us Abdullah Bin Aamir, from Abdul Rahmaan Bin Abu Najraan, from Yahya Bin Umar, from his father, who has said:
Abu Abdullah-asws was asked about the Words of Allah-azwj Blessed and Exalted: Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is a Witness between me and you; and He Revealed unto me this Quran to warn you all with it and the one whom it reaches [6:19], he-asws said: ‘In all languages’.[63]
VERSE 20
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ ۘ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ {20}
Those We have Given the Book to are recognising him just as they are recognising their own sons. Those who are incurring losses for themselves, so they are (the ones) not believing [6:20]
علي بن إبراهيم، قال: حدثني أبي، عن ابن أبي عمير، عن حماد، عن حريز، عن أبي عبد الله (عليه السلام)، قال: «نزلت هذه الآية في اليهود و النصارى، يقول الله تبارك و تعالى: الَّذِينَ آتَيْناهُمُ الْكِتابَ [يعني التوراة و الإنجيل] يَعْرِفُونَهُ كَما يَعْرِفُونَ أَبْناءَهُمُ يعني رسول الله (صلى الله عليه و آله) لأن الله جل و عز قد أنزل عليهم في التوراة و الإنجيل و الزبور صفة محمد (صلى الله عليه و آله) و صفة أصحابه و مبعثه و مهاجره
Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Hamaad, from Hareez,
(It has been narrated) from Abu Abdullah-asws having said: ‘This Verse was Revealed regarding the Jews and the Christians. Allah-azwj Blessed and Exalted is Saying: Those We have Given the Book [6:20] – Meaning the Torah and the Evangel, are recognising him just as they are recognising their own sons – Meaning Rasool-Allah-saww, because Allah-azwj Majestic and Mighty had Revealed unto them in the Torah, and the Evangel, and the Psalms, a description of Muhammad-saww and a description of his-saww companions, and his-saww Mission, and his-saww emigration.[64]
VERSES 21 – 24
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ {21}
And who is more unjust than the one who fabricates a lie upon Allah or belies His Signs? Surely the unjust ones will not succeed [6:21]
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنْتُمْ تَزْعُمُونَ {22}
And on the Day We shall Gather them all together, then We will be Saying to those who are associating: “Where are your associates, those (who) you were alleging for?” [6:22]
ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلَّا أَنْ قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ {23}
Then their escape would not be except that they would be saying, ‘By Allah, our Lord! We were not associators’ [6:23]
انْظُرْ كَيْفَ كَذَبُوا عَلَىٰ أَنْفُسِهِمْ ۚ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ {24}
Look how they are belying upon themselves, and it would be lost from them, whatever they were fabricating [6:24]
محمد بن يعقوب: عن علي بن محمد، عن ابن العباس، عن الحسن بن عبد الرحمن، عن عاصم بن حميد، عن أبي حمزة، عن أبي جعفر (عليه السلام) قال: قوله عز و جل: وَ اللَّهِ رَبِّنا ما كُنَّا مُشْرِكِينَ. قال: «يعنون بولاية علي (عليه السلام)
Muhammad Bin Yaqoub, rom Ali Bin Muhammad, from Ibn Al Abbas, from Al Hassan Biin Abdul Rahman, from Aasim Bin Hameed, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws that (Imam-asws) said, ‘(Regarding) the Words of the Mighty and Majestic ‘By Allah, our Lord! We were not associators’ [6:23], he-asws said: ‘They would be meaning (they were not associating anyone with) the Wilayah of Ali-asws’.[65]
وتلك الفرقة الواحدة من الثلاث والسبعين فرقة هي الناجية من النار ومن جميع الفتن والضلالات والشبهات، وهم من أهل الجنة حقا، وهم سبعون ألفا يدخلون الجنة بغير حساب. وجميع تلك الفرق الاثنتين والسبعين هم المتدينون بغير الحق، الناصرون لدين الشيطان الآخذون عن إبليس وأوليائه
And that one sect out of the seventy-three sects is the one rescued from the Fire and from all the tribulation and the errors and the confusion, and they are the true inhabitants of the Paradise, and seventy thousands of them will enter the Paradise without reckoning. And all those seventy two sects have taken to the Religion without the truth, helping the religion of the Satan-la, taking it from Iblees-la and his-la friends.
هم أعداء الله تعالى وأعداء رسوله وأعداء المؤمنين، يدخلون النار بغير حساب. براء من الله ومن رسوله، نسوا الله ورسوله وأشركوا بالله وكفروا به وعبدوا غير الله من حيث لا يعلمون، وهم يحسبون أنهم يحسنون صنعا، يقولون يوم القيامة: (والله ربنا ما كنا مشركين) ، (يحلفون له كما يحلفون لكم ويحسبون أنهم على شيئ ألا إنهم هم الكاذبون)
They are the enemies of Allah-azwj and His-azwj Rasool-saww, and the enemies of the Believers, and will be entering the Fire without reckoning. They are remote from Allah-azwj and from His-azwj Rasool-saww, having forgotten Allah-azwj and His-azwj Rasool-saww and have associated with Allah-azwj, and denied Him-azwj, and have worshipped others apart from Allah-azwj without having realised it, and they count themselves as having done something good. They will say on the Day of Judgement ‘By Allah, our Lord! We were not associators’ [6:23]’.[66]
في كتاب الاحتجاج للطبرسي رحمه الله عن أمير المؤمنين عليه السلام حديث طويل يقول فيه عليه السلام: وقوله: (أليوم نختم على أفواههم وتكلمنا أيديهم وتشهد أرجلهم بما كانوا يكسبون) قال: فيقولون: (والله ربنا ما كنا مشركين) وهؤلاء خاصة هم المقرون في دار الدنيا بالتوحيد فلم ينفعهم ايمانهم مع مخالفتهم رسله، وشكهم فيما أتوا به من ربهم، ونقضهم عهوده في اوصيائه، واستبدالهم الذى هو أدنى بالذى هو خير
In the book Al-Ihtijaj Al-Tabarsy, may Allah-azwj have Mercy on him,
(It has been narrated) from Amir-ul-Momineen-asws, a lengthy Hadeeth in which he-asws said: ‘So they would be saying, ‘By Allah, our Lord! We were not associators’ [6:23] – And they, in particular, would be the fabricators in the house of the world, with the Tawheed, but their Eman would not benefit them along with their opposing His-azwj Rasool-saww, and their doubts in what he-saww had come to them with from their Lord-azwj, and their breaking His-azwj Covenant with regards to his-saww succesors-asws, and their replacing them with the one who is the lowest the one-asws who is good.
فكذبهم الله فيما انتحلوه من الايمان بقوله: (انظر كيف كذبوا على انفسهم) فيختم الله على أفواههم ويستنطق الايدى والارجل والجلود، فتشهد بكل معصية كانت منه، ثم يرفع عن ألسنتهم الختم فيقولون لجلودهم: (لم شهدتم علينا قالوا انطقنا الله الذى انطق كل شيئ)
Allah-azwj Belied them regarding what they were impersonating from the Eman, by His-azwj Words: Look how they are belying upon themselves [6:24]. So Allah-azwj would Set a seal upon their mouths, and their hands and their legs and their skins would be speaking, and each of these would testify with all (acts of) disobedience which had happened from it. Then the seal would be Lifted from their tongues, and they would be saying to their skins, ‘Why did you testify against us?’ They would say, ‘Allah-azwj Made us speak, One Who Makes all things speak [41:21]’.[67]
العياشي: عن هشام بن سالم، عن أبي عبد الله (عليه السلام) قال: «إن الله يعفو يوم القيامة عفوا لا يخطر على بال أحد، حتى يقول أهل الشرك وَ اللَّهِ رَبِّنا ما كُنَّا مُشْرِكِينَ
Al Ayyashi, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj would Pardon on the Day of Judgment with such a Pardoning, it cannot be conceived upon the mind of anyone, to the extent that the people who associated would be saying, ‘‘By Allah, our Lord! We were not associators’ [6:23]’’.[68]
VERSES 25 – 28
وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۚ وَإِنْ يَرَوْا كُلَّ آيَةٍ لَا يُؤْمِنُوا بِهَا ۚ حَتَّىٰ إِذَا جَاءُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {25}
And from them is one who listens attentively to you, and We Made a covering to be upon their hearts lest they understand it, and a deafness to be in their earns, and even if they see every Sign, they will not be believing in it, until they come to you disputing with you. Those committing Kufr are saying, ‘These are nothing but stories of the former ones [6:25]
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ ۖ وَإِنْ يُهْلِكُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ {26}
And they are forbidding from it and are distancing from it, and they are only destroying themselves, and they are not realising [6:26]
وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ {27}
And if only you could see when they would be paused upon the Fire, they would say, ‘Oh, if only we could be returned we would not belie the Signs of our Lord, and we would happen to be from the Momineen [6:27]
بَلْ بَدَا لَهُمْ مَا كَانُوا يُخْفُونَ مِنْ قَبْلُ ۖ وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ {28}
But, it would be manifested to them what they were hiding from before. And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6:28]
ثم قال علي بن إبراهيم: حدثنا محمد بن أحمد بن ثابت، قال: حدثنا الحسن بن محمد بن سماعة، عن وهب بن حفص، عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: سمعته يقول: «إن رسول الله (صلى الله عليه و آله) كان يدعو أصحابه، فمن أراد الله به خيرا سمع و عرف ما يدعو إليه، و من أراد الله به شرا طبع على قلبه و لا يسمع و لا يعقل
Then Ali Bin Ibrahim said, ‘Muhammad Bin Ahmad Bin Sabit narrated to us, from Al-Hassan Bin Muhammad Bin Sama’at, from Wahab Bin Hafs, from Abu Baseer,
‘I heard Abu Ja’far-asws him-asws saying: ‘Rasool-Allah-saww used to call his-saww companions, so the one for whom Allah-azwj Intended goodness, heard and understood what he was being called to, and the one for whom Allah-azwj Intended evil, his heart was sealed, and neither heard nor understood’.[69]
عن خالد، عن أبي عبد الله (عليه السلام)، قال: «وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ إنهم ملعونون في الأصل
From Khalid,
(It has been narrated) from Abu Abdullah-asws having said: ‘And if they were to be returned, they would repeat what they had been Forbidden from [6:28] – they are the Accursed ones in the origin’.[70]
عن عثمان بن عيسى، عن بعض أصحابه، عنه (عليه السلام)، قال: «إن الله قال لماء: كن عذابا فراتا أخلق منك جنتي و أهل طاعتي، و قال لماء: كن ملحا أجاجا أخلق منك ناري و أهل معصيتي
From Usman Bin Isa, from one of his companions,
‘From him-asws having said: ‘Allah-azwj Said to water: “Be fresh, sweet! I-azwj shall Create from you My-azwj Paradise and the people who obey Me-azwj”. And He-azwj Said to water: “Be salty, bitter! I-azwj shall Create from you My-azwj Fire and the people who disobey Me-azwj”.
فأجرى الماءين على الطين، ثم قبض قبضة بهذه و هي يمين، فخلقهم خلقا كالذر، ثم أشهدهم على أنفسهم: أ لست بربكم و عليكم طاعتي؟ قالوا: بلى
The two waters flowed upon the clay. Then He-azwj Grabbed a Handful with this, and it is a Right Hand, and Created them as creatures like the particles. Then He-azwj Made them testify upon themselves: “Am I-azwj not your Lord-azwj and upon you is to obey Me-azwj?” They said, ‘Yes’.
فقال للنار: كوني نارا. فإذا نار تأجج، و قال لهم: قعوا فيها. فمنهم من أسرع، و منهم من أبطأ في السعي، و منهم من لم يبرح مجلسه، فلما وجدوا حرها رجعوا، فلم يدخلها منهم أحد
He-azwj Said to the Fire: “Be Fire!” So it was a Fire inflamed, and He-azwj Said to them: “Fall into it!” So from them was one who was quick, and from them was one who was slower in the pursuit, and from them was one who did not depart from his seat. So when they found its heat, they returned, and no one from them entered into it.
ثم قبض قبضة بهذه، فخلقهم خلقا مثل الذر، مثل أولئك، ثم أشهدهم على أنفسهم مثل ما أشهد الآخرين، ثم قال لهم: قعوا في هذه النار. فمنهم من أبطأ، و منهم من أسرع، و منهم من مر بطرفة عين، فوقعوا فيها كلهم
Then He-azwj Grabbed a Handful of this, and He-azwj Created them as creatures like the particles, similar to those ones. Then He-azwj Made them testify upon themselves similarly to what the others had testified. Then He-azwj Said to them: “Fall into this Fire!” So, from them was one who was slow, and from them was one who was quick, and from them was one who passed in the blink of an eye. And they fell into it, all of them.
فقال: اخرجوا منها سالمين. فخرجوا لم يصبهم شيء. و قال الآخرون: يا ربنا، أقلنا نفعل كما فعلوا. قال: قد أقلتكم. فمنهم من أسرع في السعي، و منهم من أبطأ و منهم من لم يبرح مجلسه، مثل ما صنعوا في المرة الاولى
Then He-azwj Said: “Return from it safely!” So they exited, nothing had affected them. And the others said, ‘O our Lord-azwj! Lower us. We shall do just as what they have done’. He-azwj Said: “I-azwj have Lowered you”. So, from them was one who was quick in the pursuit, and from them was one who was slow, and from them was one who did not depart from his seat, similar to what they had done during the first time.
. فذلك قوله: وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ
These are His-azwj Words: And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6:28]’’.[71]
و روي بحذف الإسناد عن جابر بن عبد الله (رحمه الله)، قال: رأيت أمير المؤمنين علي بن أبي طالب (عليه السلام) و هو خارج من الكوفة، فتبعته من ورائه حتى إذا صار إلى جبانة اليهود فوقف في وسطها، و نادى: «يا يهود، يا يهود» فأجابوه من جوف القبور: لبيك لبيك مطلاع. يعنون بذلك يا سيدنا
And it has been reported with a deleted chain,
(It has been narrated) from Jabir Bin Abdullah who said, ‘I saw Amir Al-Momineen Ali-asws Bin Abu Talib-asws and he-asws was outside of Al-Kufa. So I followed him-asws until when we came up to the graveyard of the Jews. Amir Al-Momineen-asws paused in the middle of it and called out: ‘O Jews, O Jews!’ There was a response from the middle of the graves, ‘At your-asws command, at your-asws command at being called!’ – Meaning by that, ‘O our Master-asws’.
قال: «كيف ترون العذاب؟» فقالوا: بعصياننا لك كهارون، فنحن و من عصاك في العذاب إلى يوم القيامة
Amir Al-Momineen-asws said: ‘How have you seen the Punishment to be?’ They said, ‘It is due to our disobedience to you-asws that we are subject to Wrath, therefore, us and the ones who disobeyed you-asws would be in the Punishment up to the Day of Judgement’.
ثم صاح صيحة كادت السموات يتفطرن، فوقعت مغشيا على وجهي من هول ما رأيت. فلما أفقت رأيت أمير المؤمنين (عليه السلام) على سرير من ياقوتة حمراء، على رأسه إكليل من جوهر، و عليه حلل خضر و صفر، و وجهه كدائرة القمر
Then they shrieked a scream by which the skies were almost rendered, and there occurred a dizziness upon my face from the terror of what I saw. So when I woke up, I saw Amir Al-Momineen-asws upon a couch of red sapphire. Upon his-asws head was a crown of jewels, and upon him-asws was a green and yellow robe, and his-asws face was radiant like the moon.
فقلت: يا سيدي، هذا ملك عظيم! قال: «نعم يا جابر، إن ملكنا أعظم من ملك سليمان بن داود، و سلطاننا أعظم من سلطانه
I said, ‘My Master-asws! This is a magnificent Kingdom!’ Amir-ul-Momineen-asws said: ‘Yes, O Jabir! Our-asws Kingdom is more Magnificent than the kingdom of Suleyman-as Bin Dawood-as, and our Authority is greater than his-as authority’.
ثم رجع، و دخلنا الكوفة، و دخلت خلفه إلى المسجد، فجعل يخطو خطوات و هو يقول: «لا و الله لا فعلت، لا و الله لا كان ذلك أبدا» فقلت: يا مولاي لمن تكلم، و لمن تخاطب و ليس أرى أحدا!
Then we returned, and we entered Al-Kufa, and I entered the Masjid behind Amir-ul-Momineen-asws, and he-asws went on making footsteps and he-asws was saying: ‘No, by Allah-azwj, I-asws will not do it! No, by Allah-azwj that will not be, ever!’ So I said, ‘O my Master-asws! Who are you-asws speaking about, and whom are you-asws addressing, for I didn’t see anyone?’
فقال (عليه السلام): «يا جابر، كشف لي عن برهوت فرأيت شنبويه و حبترا، و هما يعذبان في جوف تابوت، في برهوت، فنادياني: يا أبا الحسن، يا أمير المؤمنين، ردنا إلى الدنيا نقر بفضلك، و نقر بالولاية لك. فقلت: لا و الله لا فعلت، لا و الله لا كان ذلك أبدا
He-asws said: ‘O Jabir! (The Valley of) Barhoot was uncovered for me-asws, so I-asws saw Shanbuwiya and Hibter (Abu Bakr and Umar), and they were both being Punished in the middle of the coffin in Barhoot. So they both called out to me, ‘O Abu Al-Hassan-asws! O Amir Al-Momineen-asws! Return us to the world and we would accept your-asws merits, and accept your-asws Wilayah’. So I-asws said: ‘No, by Allah-azwj, I-asws will not do it! No, by Allah-azwj that will not be, ever!’
ثم قرأ هذه الآية: وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ «يا جابر، و ما من أحد خالف وصي نبي إلا حشره الله أعمى يتكبب في عرصات القيامة
Then he-asws recited this Verse And if they were to be returned, they would repeat what they had been Forbidden from [6:28]. He-asws said: ‘O Jabir! There is no one who has opposed the successor-as of a Prophet-as, except Allah-azwj would Gather him as a blind one in the Plains of the Day of Judgement’.[72]
VERSES 29 & 30
وَقَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ {29}
And they are saying: ‘Surely there is nothing but our life of the world, and we will not be Resurrected’ [6:29]
وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَىٰ رَبِّهِمْ ۚ قَالَ أَلَيْسَ هَٰذَا بِالْحَقِّ ۚ قَالُوا بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ {30}
And if you could see when they would be pausing before their Lord. He will Say: “Isn’t this the Truth?” They will be saying: ‘Yes!’ And ‘By our Lord’. He will Say: “Then taste the Punishment due to your committing Kufr [6:30]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي حمزة، قال: سمعت علي بن الحسين (عليهما السلام) يقول: «عجب كل العجب لمن أنكر الموت و هو يرى من يموت كل يوم و ليلة، و العجب كل العجب لم أنكر النشأة الأخرى و هو يرى النشأة الأولى
Muhammad Bin Yaqoub from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim, from Abu Hamza who said that,
‘Ali-asws Bin Al-Husayn-asws said: ‘Wonder of all wonders upon the one who denies the death and he sees one who dies every day and night, and wonder of all wonders to the one who denies the next Growth (Resurrection) and he sees the first growth (life of this world).’[73]
VERSES 31 & 32
قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ ۖ حَتَّىٰ إِذَا جَاءَتْهُمُ السَّاعَةُ بَغْتَةً قَالُوا يَا حَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَاءَ مَا يَزِرُونَ {31}
They have incurred a loss, those who are belying meeting Allah, until when the time comes to them suddenly, they are saying, ‘O our regret upon what we neglected in it (the world)’. And they would be carrying their burdens upon their backs. Indeed! Evil is what they are bearing [6:31]
وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ ۖ وَلَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ {32}
And what is the life of the world except for a play and sport? And the House of the Hereafter is better for those who fear. Will you then not understand? [6:32]
الطبرسي: عن الأعمش، عن أبي صالح، [عن أبي سعيد] ، عن النبي (صلى الله عليه و آله)، في هذه الآية، قال: «يرى أهل النار منازلهم من الجنة، فيقولون: يا حسرتنا
Al-Tabarsy, from Al Amsh, from Abu Salih, from Abu Saeed,
(It has been narrated) from the Prophet-saww, regarding this Verse (31) having said: ‘The people of the Fire would see the status (of the Momineen) in the Paradise (which they could have also achieved had they believed), so they would be saying, ‘O our regret [6:31]’[74]
VERSES 33 & 34
قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ {33}
We do Know it has grieved you, that which they are saying. They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33]
وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلَىٰ مَا كُذِّبُوا وَأُوذُوا حَتَّىٰ أَتَاهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَاتِ اللَّهِ ۚ وَلَقَدْ جَاءَكَ مِنْ نَبَإِ الْمُرْسَلِينَ {34}
And the Rasools from before you have been belied, but they were patient upon what they (people) had been belying until Our Help came to them; and there is none to change the Words of Allah, and there has come to you from the news of the Rasools [6:34]
علي بن إبراهيم، قال: إنها قرئت على أبي عبد الله (عليه السلام) فقال: «بلى و الله لقد كذبوه أشد التكذيب، و إنما نزلت: لا يكذبونك ، أي لا يأتون بحق يبطلون حقك
Ali Bin Ibrahim said,
‘It was recited to Abu Abdullah-asws so he-asws said: ‘Yes, by Allah-azwj! They had belied him-saww with the most intense of the denials. And rather, it was Revealed as: they cannot bely you [6:33] – i.e., they cannot come with a truth invalidating your Truth’’.[75]
عن الحسين بن المنذر، عن أبي عبد الله (عليه السلام) في قوله فَإِنَّهُمْ لا يُكَذِّبُونَكَ. قال: «لا يستطيعون إبطال قولك
From Al Husayn Bin Al Manzar,
(It has been narrated) from Abu Abdullah-asws regarding His-azwj Words They are not belying you [6:33], said: ‘They are not having the ability to invalidate your-saww words’.[76]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ عِمْرَانَ بْنِ مِيثَمٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَرَأَ رَجُلٌ عَلَى أَمِيرِ الْمُؤْمِنِينَ (عليه السلام) فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ فَقَالَ بَلَى وَ اللَّهِ لَقَدْ كَذَّبُوهُ أَشَدَّ التَّكْذِيبِ وَ لَكِنَّهَا مُخَفَّفَةٌ لا يُكَذِّبُونَكَ لَا يَأْتُونَ بِبَاطِلٍ يُكَذِّبُونَ بِهِ حَقَّكَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al-nazar Bin Suweyd, from Muhammad Bin Abu Hamza, from Yaqoub Bin Shuayb, from Umraan Bin Maysam, who has narrated:
Abu Abdullah-asws said: ‘A man recited to Amir Al-Momineen-asws (the following Verse) We do Know it has grieved you, that which they are saying. They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33]. He-asws said: ‘Yes, by Allah-azwj, they had denied him-saww with an intense denial, but it was hidden. (The meaning of) They are not belying you – is that ‘they would not be able to come up with the refutation in order to belie your-saww Truth with’’.[77]
و عنه: عن محمد بن الحسن و غيره، عن سهل، عن محمد بن عيسى و محمد بن يحيى و محمد بن الحسين، جميعا عن محمد بن سنان، عن إسماعيل بن جابر و عبد الكريم بن عمرو، عن عبد الحميد بن أبي الديلم، عن أبي عبد الله (عليه السلام) في قوله عز و جل: فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ: «و لكنهم يجحدون بغير حجة لهم
And from him, from Muhammad Bin Al Hassan and someone else, from Sahl, from Muhammad Biin Isa and Muhammad Bin Yahya, and Muhammad Bin Al Husayn, altogether, from Muhammad Bin Sinan, from Ismail Bin Jabir, and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al Daleel,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Mighty and Majestic They are not belying, but the unjust ones are rejecting the Signs of Allah [6:33], said: ‘They were rejecting without there being any proof for them’.[78]
ابن بابويه، قال: حدثني أبي، عن علي بن أحمد بن قتيبة، عن حمدان بن سليمان، عن نوح بن شعيب، عن محمد بن إسماعيل، عن صالح، عن علقمة، عن أبي عبد الله الصادق (عليه السلام) قال: قال لي: «ألم ينسبوه- يعني رسول الله (صلى الله عليه و آله)- إلى الكذب في قوله إنه رسول من الله إليهم، حتى أنزل الله عز و جل: وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا؟
Ibn Babuwayh said, ‘My father narrated to me, from Ali Bin Ahmad Bin Quteyba, from Hamdan Biin Suleyman, from Noh Bin Shuayb, from Muhammad Bin Ismail, from Salih, from Alqamah,
(It has been narrated) from Abu Abdullah Al-Sadiq-asws, said, ‘He-asws said to me: ‘Did they not establish against Rasool-Allah-saww the lie regarding his-saww words that he-saww is a Rasool-saww from Allah-azwj to them, until Allah-azwj Mighty and Majestic Revealed And the Rasools from before you have been belied, but they were patient upon what they (people) had been belying until Our Help came to them [6:34]?’[79]
The patience of Rasool-Allah-saww
ثم قال علي بن إبراهيم، حدثني أبي، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن حفص بن غياث، قال: قال أبو عبد الله (عليه السلام): «يا حفص، إن من صبر صبر قليلا، و إن من جزع جزع قليلا
Then Ali Bin Ibrahim said, ‘My father narrated to me, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Manqary, from Hafs Bin Giyas who said,
‘Abu Abdullah-asws said: ‘O Hafs! If one is patient, his patient is little, and if one panics, his panic is little’.
ثم قال- عليك بالصبر في جميع أمورك، فإن الله بعث محمدا و أمره بالصبر و الرفق، فقال: وَ اصْبِرْ عَلى ما يَقُولُونَ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا و قال: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ
Then he-asws said: ‘Upon you is to be with the patience in the entirety of your affairs, for Allah-azwj Sent Muhammad-saww and Commanded him-saww with the patience and the kindness, so He-azwj Said: ‘And be patient upon what they are saying and avoid them with a becoming avoidance [73:10]. And Said: Repel with that which is best, so when there is enmity between you and him, he would become like an intimate friend [41:35].
فصبر رسول الله (صلى الله عليه و آله) حتى نالوه بالعظائم، و رموه بها، فضاق صدره، فأنزل الله عز و جل: وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ
Rasool-Allah-saww observed patience until they faced him-saww with the falsities and accused him-saww with these. So his-saww chest was constricted, and Allah-azwj Mighty and Majestic Revealed: We do Know it has grieved you, that which they are saying [6:33].
ثم كذبوه و رموه، فحزن لذلك، فأنزل الله تعالى: قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا فألزم (صلى الله عليه و آله) نفسه الصبر
Then they belied him-saww and accused him-saww, and he-saww was grieved due to that, so Allah-azwj Revealed: We do Know it has grieved you, that which they are saying. They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33] And the Rasools from before you have been belied, but they were patient upon what they (people) had been belying until Our Help came to them [6:34]. Thus, he-saww necessitated the patience for himself-saww.
فقعدوا و ذكروا الله تبارك و تعالى بالسوء و كذبوه، فقال رسول الله (صلى الله عليه و آله): لقد صبرت على نفسي و أهلي و عرضي، و لا صبر لي على ذكرهم إلهي. فأنزل الله: وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ فَاصْبِرْ عَلى ما يَقُولُونَ فصبر رسول الله (صلى الله عليه و آله) في جميع أحواله
They sat (in gatherings) and mentioned Allah-azwj Blessed and Exalted with the evil and belied Him-azwj. So Rasool-Allah-saww said: ‘I-saww have been patient upon myself-saww and my-saww family and my-saww honour, but there is no patience for me upon their mentioning my-saww God-azwj. Allah-azwj Revealed: And We have Created the skies and the earth and what is between the two in six days and We were not touched from a fatigue [50:38] Therefore be patient upon what they are saying [50:39]. Thus, Rasool-Allah-saww was patient in the entirety of his-saww states.
ثم بشر في الأئمة من عترته، و وصفوا بالصبر، فقال: وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ
Then He-azwj Gave the Glad Tidings regarding the Imams-asws from his-saww offspring, and they-asws were described with the patience, so He-azwj Said: And We Made from them Imams guiding by Our Command when they were patient, and they were certain of Our Signs [32:24].
فعند ذلك قال (عليه السلام): الصبر من الإيمان كالرأس من البدن. فشكر الله ذلك له فأنزل الله عليه: وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنى عَلى بَنِي إِسْرائِيلَ بِما صَبَرُوا وَ دَمَّرْنا ما كانَ يَصْنَعُ فِرْعَوْنُ وَ قَوْمُهُ وَ ما كانُوا يَعْرِشُونَ فقال رسول الله (صلى الله عليه و آله): آية بشرى و انتقام
So, during that, he-asws said: ‘The patience is from the Eman like the head is from the body. Allah-azwj Thanked that to him-saww and Revealed unto him-saww: and the Good Word of your Lord was Completed in the Children of Israel due to their being patient, and We Destroyed what Pharaoh and his people were doing and what they were constructing [7:137]. So Rasool-Allah-saww said: ‘A Verse of glad tidings and revenge’.
فأباح الله قتل المشركين حيث وجدوا، فقتلهم الله على يدي رسول الله (صلى الله عليه و آله) و أحبائه، و عجل الله له ثواب صبره، مع ما ادخر له في الآخرة من الأجر
Then Allah-azwj Permitted the killing of the Polytheists. So Allah-azwj Killed them at the hands of Rasool-Allah-saww and his-saww loved ones, and Allah-azwj Hastened to him-saww the Reward of his-saww patience along with what He-azwj had Treasured for him-saww in the Hereafter from the Recompense’’.[80]
VERSES 35 – 37
وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ {35}
And if their turning away was grievous upon you, so (even) if you could seek a tunnel in the ground or a ladder in the sky to bring them a Sign (they would still not believe), and had Allah so Desired, He would have Gathered them upon the Guidance, therefore you all should not be from the ignorant ones [6:35]
إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ ۘ وَالْمَوْتَىٰ يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ {36}
But rather, they would respond, those who are listening; and (as for) the dead, Allah would Resurrect them, then to Him they would be returning [6:36]
وَقَالُوا لَوْلَا نُزِّلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۚ قُلْ إِنَّ اللَّهَ قَادِرٌ عَلَىٰ أَنْ يُنَزِّلَ آيَةً وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ {37}
And they are saying, ‘Why hasn’t a Sign descended unto him from his Lord?’ Say: ‘Surely Allah is Able upon Sending down a Sign, but most of them are not knowing’ [6:37]
ثم قال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله: إِنَّ اللَّهَ قادِرٌ عَلى أَنْ يُنَزِّلَ آيَةً: «و سيريكم في آخر الزمان آيات، منها: دابة الأرض، و الدجال، و نزول عيسى بن مريم (عليه السلام)، و طلوع الشمس من مغربها
The Ali Bin Ibrahim said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words ‘Surely Allah is Able upon Sending down a Sign [6:37], said: ‘You would be seeing Signs at the end of the times. From these are – Walker of the earth (دابة الأرض), and the Dajjal, and descent of Isa-as Bin Maryam-as, and the emergence of the sun from its west’.[81]
علي بن إبراهيم، قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله وَ إِنْ كانَ كَبُرَ عَلَيْكَ إِعْراضُهُمْ. قال: «كان رسول الله (صلى الله عليه و آله) يحب إسلام الحارث بن عامر بن نوفل بن عبد مناف، دعاه رسول الله (صلى الله عليه و آله) و جهد به أن يسلم، فغلب عليه الشقاء، فشق ذلك على رسول الله (صلى الله عليه و آله)، فأنزل الله وَ إِنْ كانَ كَبُرَ عَلَيْكَ إِعْراضُهُمْ إلى قوله: نَفَقاً فِي الْأَرْضِ يقول: سربا
Ali Bin Ibrahim said, ‘And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And if their turning away was grievous upon you [6:35], he-asws said: ‘Rasool-Allah-saww loved (to convert to) Islam, Al-Haris Bin Aamir bin Nowfal Bin Abd Manaf. Rasool-Allah-saww invited him and he rejected him-saww (from accepting) Islam and the wretchedness overcame upon him. So that was grievous upon Rasool-Allah-saww, and Allah-azwj Revealed: And if their turning away was grievous upon you, so (even) if you could seek a tunnel in the ground [6:35]. He-azwj is saying (Meaning), their slipping away’’.[82]
VERSE 38
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ ۚ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ {38}
And there is no animal in the earth nor a bird flying with its two wings except they are communities similar to yours. We have not neglected in the Book of anything; then to their Lord they shall be gathering [6:38]
محمد بن يعقوب: عن أبي محمد القاسم بن العلاء (رحمه الله)، رفعه، عن عبد العزيز بن مسلم، عن الرضا (عليه السلام)، قال: «إن الله عز و جل لم يقبض نبينا (صلى الله عليه و آله) حتى أكمل له الدين، و أنزل عليه القرآن فيه تبيان كل شيء، بين فيه الحلال و الحرام، و الحدود و الأحكام، و جميع ما يحتاج إليه الناس كملا، فقال عز و جل: ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ
Muhammad Bin Yaqoub, from Abu Muhammad Al Qasim Bin Al A’ala, raising it, from Abdul Aziz Bin Muslim,
‘From Al-Reza-asws having said: ‘Allah-azwj Mighty and Majestic did not Capture (the soul of) a Prophet-as until He-azwj Completed the Religion for him-as, and the Quran was Revealed unto him-saww wherein is an explanation of all things. Therein is explained the Permissible, the Prohibition, and the legal punishments, and the ordinances, and the entirety of whatever the people could be needy to, completely. So Allah-azwj Mighty and Majestic Said: We have not neglected in the Book of anything [6:38]’’.[83]
أَبُو مُحَمَّدٍ الْقَاسِمُ بْنُ الْعَلَاءِ رَحِمَهُ اللَّهُ رَفَعَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ قَالَ كُنَّا مَعَ الرِّضَا ( عليه السلام ) بِمَرْوَ فَاجْتَمَعْنَا فِي الْجَامِعِ يَوْمَ الْجُمُعَةِ فِي بَدْءِ مَقْدَمِنَا فَأَدَارُوا أَمْرَ الْإِمَامَةِ وَ ذَكَرُوا كَثْرَةَ اخْتِلَافِ النَّاسِ فِيهَا فَدَخَلْتُ عَلَى سَيِّدِي ( عليه السلام ) فَأَعْلَمْتُهُ خَوْضَ النَّاسِ فِيهِ
Abu Muhammad Al Qasim Bin Al A’ala, from Abdul Aziz Bin Muslim who said,
‘We were with Al-Reza-asws at Merv. So we attended a gathering in the central Masjid on the day of Friday in the beginning of our arrival. So they (people) had circled around the matter of the Imamate and they mentioned the numerous differences in people with regards to it. I went over to my Master-asws and let him-asws know of the contests of the people regarding it.
فَتَبَسَّمَ ( عليه السلام ) ثُمَّ قَالَ يَا عَبْدَ الْعَزِيزِ جَهِلَ الْقَوْمُ وَ خُدِعُوا عَنْ آرَائِهِمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَقْبِضْ نَبِيَّهُ ( صلى الله عليه وآله ) حَتَّى أَكْمَلَ لَهُ الدِّينَ وَ أَنْزَلَ عَلَيْهِ الْقُرْآنَ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ بَيَّنَ فِيهِ الْحَلَالَ وَ الْحَرَامَ وَ الْحُدُودَ وَ الْأَحْكَامَ وَ جَمِيعَ مَا يَحْتَاجُ إِلَيْهِ النَّاسُ كَمَلًا فَقَالَ عَزَّ وَ جَلَّ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ
He-asws smiled, then said: ‘O Abdul Aziz! The people are ignorant and are being deceived from their opinions. Allah-azwj Mighty and Majestic did not Capture (the soul) of His-azwj Prophet-saww until He-azwj Completed the Religion for him-saww, and Revealed the Quran unto him-saww wherein is a clarification of everything. There is a Clarification therein of the Permissible, and the Prohibitions, and the Legal Penalties, and the Judgments, and the entirety of whatever the people would be needy to, completely. So The Mighty and Majestic Said We have not neglected in the Book of anything [6:38].
وَ أَنْزَلَ فِي حَجَّةِ الْوَدَاعِ وَ هِيَ آخِرُ عُمُرِهِ ( صلى الله عليه وآله ) الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً وَ أَمْرُ الْإِمَامَةِ مِنْ تَمَامِ الدِّينِ وَ لَمْ يَمْضِ ( صلى الله عليه وآله ) حَتَّى بَيَّنَ لِأُمَّتِهِ مَعَالِمَ دِينِهِمْ وَ أَوْضَحَ لَهُمْ سَبِيلَهُمْ وَ تَرَكَهُمْ عَلَى قَصْدِ سَبِيلِ الْحَقِّ وَ أَقَامَ لَهُمْ عَلِيّاً ( عليه السلام ) عَلَماً وَ إِمَاماً
And He-azwj Revealed regarding the Farewell Hajj, and it is at the end of his-saww age Today I Perfected your Religion for you and Completed My Favour upon you, and am Pleased with Al Islam as a Religion for you [5:3]. And the matter of the Imamate is from the completion of the Religion. And he-asws did not pass away until he-as clarified to his-saww community the information of their Religion and explained to them the ways, and left them upon a direction of the way of the Truth, and he-saww established Ali-asws for them as a flag and an Imam-asws.
وَ مَا تَرَكَ لَهُمْ شَيْئاً يَحْتَاجُ إِلَيْهِ الْأُمَّةُ إِلَّا بَيَّنَهُ فَمَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُكْمِلْ دِينَهُ فَقَدْ رَدَّ كِتَابَ اللَّهِ وَ مَنْ رَدَّ كِتَابَ اللَّهِ فَهُوَ كَافِرٌ بِهِ
And he-saww did not neglect anything for them which the community would be needy to except that he-saww clarified it. So the one who claims that Allah-azwj Mighty and Majestic did not Perfect His-azwj Religion, so he has rejected the Book of Allah-azwj, and the one who rejects the Book of Allah-azwj, so he is a disbeliever in it.
هَلْ يَعْرِفُونَ قَدْرَ الْإِمَامَةِ وَ مَحَلَّهَا مِنَ الْأُمَّةِ فَيَجُوزَ فِيهَا اخْتِيَارُهُمْ إِنَّ الْإِمَامَةَ أَجَلُّ قَدْراً وَ أَعْظَمُ شَأْناً وَ أَعْلَى مَكَاناً وَ أَمْنَعُ جَانِباً وَ أَبْعَدُ غَوْراً مِنْ أَنْ يَبْلُغَهَا النَّاسُ بِعُقُولِهِمْ أَوْ يَنَالُوهَا بِآرَائِهِمْ أَوْ يُقِيمُوا إِمَاماً بِاخْتِيَارِهِمْ
Are they recognising the worth of the Imamate and its place in the community that they are allowing their own choice with regards to it? The Imamate is more majestic and worthy, and greater of glory, and loftier of place, and more impregnable of side, and more remote from thoughts than that the people could be reaching it with their intellects, or attain it by their opinions, or that they should be establishing their own imam by their choice.[84]
VERSE 39
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَنْ يَشَإِ اللَّهُ يُضْلِلْهُ وَمَنْ يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {39}
And those who are belying our Signs are deaf and dumb in the darkness. One whom Allah so Desires to, Lets him stray, and one He so Desires to, Makes him to be upon the Straight Path [6:39]
علي بن إبراهيم: قال: حدثنا جعفر بن أحمد قال: حدثنا عبد الكريم، قال: حدثنا محمد بن علي، قال: حدثنا محمد بن الفضيل، عن أبي حمزة، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: وَ الَّذِينَ كَذَّبُوا بِآياتِنا صُمٌّ وَ بُكْمٌ فِي الظُّلُماتِ مَنْ يَشَأِ اللَّهُ يُضْلِلْهُ وَ مَنْ يَشَأْ يَجْعَلْهُ عَلى صِراطٍ مُسْتَقِيمٍ. فقال (عليه السلام): «نزلت في الذين كذبوا بأوصيائهم صُمٌّ وَ بُكْمٌ كما قال الله فِي الظُّلُماتِ من كان من ولد إبليس فإنه لا يصدق بالأوصياء، و لا يؤمن بهم أبدا، و هم الذين أضلهم الله، و من كان من ولد آدم آمن بالأوصياء فهم عَلى صِراطٍ مُسْتَقِيمٍ
Ali Bin Ibrahim said, ‘Jafar Bin Ahmad narrated to us, from Abdul Kareem, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic And those who are belying our Signs are deaf and dumb in the darkness. One whom Allah so Desires to, Lets him stray, and one He so Desires to, Makes him to be upon the Straight Path [6:39]. So he-asws said: ‘It was Revealed regarding the ones who belied their-as successors-as. They are deaf and dumb just as Allah-azwj Says in the darkness. The one, who was from the children of Iblees-la, so he would neither ratify the successors-as, nor would he believe in them-asws, ever! And they are the ones whom Allah-azwj has Let (them) to stray. The one who was from the children of Adam-as, believe in the successors-asws, so they are upon the Straight Path’.
قال: و سمعته يقول: «كذبوا بآياتنا كلها، في بطن القرآن، أن كذبوا بالأوصياء كلهم
He (the narrator) said, ‘And I heard him-asws saying: ‘They belying our-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors-asws, all of them-asws’’.[85]
ثم قال علي بن إبراهيم: حدثنا أحمد بن محمد، قال: حدثنا جعفر بن عبد الله، قال: حدثنا كثير ابن عياش، عن أبي الجارود، عن أبي جعفر (عليه السلام) في قوله تعالى الَّذِينَ كَذَّبُوا بِآياتِنا صُمٌّ وَ بُكْمٌ. يقول: «صم عن الهدى، و بكم لا يتكلمون بخير فِي الظُّلُماتِ يعني ظلمات الكفر مَنْ يَشَأِ اللَّهُ يُضْلِلْهُ وَ مَنْ يَشَأْ يَجْعَلْهُ عَلى صِراطٍ مُسْتَقِيمٍ و هو رد على قدرية هذه الامة، يحشرهم الله يوم القيامة مع الصابئين و النصارى و المجوس فيقولون: وَ اللَّهِ رَبِّنا ما كُنَّا مُشْرِكِينَ
Then Ali Bin Ibrahim said, ‘Ahmad Bin Muhammad narrated to us, from Ja’far Bin Abdullah, from Kaseer Ibn Ayyash, from Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the High And those who are belying our Signs are deaf and dumb [6:39], said: ‘Deaf from the Guidance, and dumb, i.e., they do not speak with good, are in the darkness – Meaning the darkness of the Kufr, One whom Allah so Desires to, Lets him stray, and one He so Desires to, Makes him to be upon the Straight Path [6:39] – and this is the refutation against the Qadiriyya[86] of this community. Allah-azwj would Gather them on the Day of Judgement along with the Sabeans, and the Christians, and the Magians, so they would be saying ‘By Allah, our Lord! We were not associators’ [6:23].
يقول الله: انْظُرْ كَيْفَ كَذَبُوا عَلى أَنْفُسِهِمْ وَ ضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ- قال- فقال رسول الله (صلى الله عليه و آله): ألا إن لكل أمة مجوسا، و مجوس هذه الامة الذين يقولون: لا قدر، و يزعمون أنّ المشيئة و القدرة ليست لهم و لا عليهم
Allah-azwj would be Saying Look how they are belying upon themselves [6:24]. Rasool-Allah-saww said: ‘Indeed! For every community there are Magians, and the Magians for this community are the ones who are saying, ‘There is no Pre-determination, and they are claiming that the Desire (of Allah-azwj and the Power) isn’t for them nor against them’.[87]
The Straight Path
و عنه، قال: حدثنا أبي (رحمه الله) قال: حدثنا محمد بن أحمد بن علي بن الصلت، عن عبدالله بن الصلت، عن يونس بن عبد الرحمن، عمن ذكره، عن عبيد الله الحلبي، عن أبي عبد الله (عليه السلام)، قال: «الصراط المستقيم أمير المؤمنين علي (عليه السلام)
And from him, his father, from Muhammad Bin Ahmad Bin Ali Bin Al-Salt, from Abdullah Bin Al-Salt, from Yunus Bin Abdul Rahman, from the one who mentioned it, from Ubeydullah Al-Halby,
(It has been narrated) from Abu Abdullah-asws having said: ‘the Straight Path [6:39] is Amir Al-Momineen Ali-asws’.[88]
وباسناده إلى أبى عبد الله عليه السلام قال: والله نحن الصراط المستقيم.
By its chain going up to Abu Abdullah-asws that: ‘By Allah-azwj! We-asws are the Straight Path [6:39]’.[89]
في كتاب كمال الدين وتمام النعمة باسناده إلى خيثمة الجعفي عن أبى جعفر عليه السلام حديث طويل وفيه يقول عليه السلام: ونحن الطريق الواضح والصراط المستقيم إلى الله عزوجل، ونحن من نعمة الله على خلقه.
In the book Kamaal-Al-deen Wa Tamaam Al-Ne’ma, by its chain going up to Khaysama Al-Ju’fi
(It has been narrated) from Abu Ja’far-asws in a lengthy Hadeeth and in it he-asws said: ‘And we-asws are the Clear Way and the Straight Path [6:39] to Allah-azwj Mighty and Majestic, and we-asws are the Favour of Allah-azwj upon His-azwj creation’.[90]
عن جابر بن عبد الله قال: قال رسول الله صلى الله عليه وآله وسلم: إن الله جعل عليا وزوجته وأبناء حجج الله على خلقه وهم أبواب العلم في أمتي من اهتدى بهم هدي إلى صراط مستقيم.
From Jabir Bin Abdullah who said that,
‘Rasool-Allah-saww said: ‘Verily Allah-azwj has Made Ali-asws, and his-asws wife-asws, and his-asws sons-asws to be Proofs of Allah-azwj on His-azwj creatures, and they-asws are the Gateways of knowledge in my-saww community. The one who gets guided by them-asws, will be guided to the Straight Path [6:39]’.[91]
VERSES 40 – 43
قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ إِنْ كُنْتُمْ صَادِقِينَ {40}
Say: ‘What is your view if Punishment of Allah comes to you or the Hour comes to you, is it other than Allah you would be calling to if you were truthful?’ [6:40]
بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاءَ وَتَنْسَوْنَ مَا تُشْرِكُونَ {41}
But, it is Him you would be calling (upon), so He would Remove whatever you are calling to Him for if He so Desires to, and you would be forgetting what you were associating [6:41]
وَلَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِنْ قَبْلِكَ فَأَخَذْنَاهُمْ بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَتَضَرَّعُونَ {42}
And We had Sent to communities from before you, then We Seized them with the evil and the adversities, perhaps they would be beseeching [6:42]
فَلَوْلَا إِذْ جَاءَهُمْ بَأْسُنَا تَضَرَّعُوا وَلَٰكِنْ قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَ {43}
So, why didn’t they beseech when there came to them Our evil? But their hearts had hardened and the Satan adorned for them what they were doing [6:43]
فِي كِتَابِ التَّوْحِيدِ حَدَّثَنَا مُحَمَّدُ بْنُ الْقَاسِمِ الْجُرْجَانِيُّ الْمُفَسِّرُ (ره) قَالَ: حَدَّثَنَا أَبُو يَعْقُوبَ يُوسُفُ بْنُ مُحَمَّدِ بْنِ زِيَادٍ وَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدِ بْنِ سَيَّارٍ وَ كَانَا مِنَ الشِّيعَةِ الْإِمَامِيَّةِ عَنْ أَبَوَيْهِمَا عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِمُ السَّلَامُ أَنَّهُ قَالَ لَهُ رَجُلٌ فَمَا تَفْسِيرُ قَوْلِهِ- اللَّهِ؟
In the book Al Tawheed – ‘It was narrated to us by Muhammad Bin Al Qasim Al Jurjany the Mufassir, from Abu Yaqoub Yusuf Bin Muhammad Bin Ziyad and Abu Al Hassan Ali Bin Muhammad Bin Sayyar, and he was from the Imamite Shias, from their father,
‘From Al-Hassan-asws Bin Ali-asws, from Ali Amir Al-Momineen-asws, a man had said to him-asws, ‘So what is the interpretation of His-azwj Word ‘Allah’?’
فَقَالَ هُوَ الَّذِي يَتَأَلَّهُ إِلَيْهِ عِنْدَ الْحَوَائِجِ وَ الشَّدَائِدِ كُلُّ مَخْلُوقٍ عِنْدَ انْقِطَاعِ الرَّجَاءِ مِنْ جَمِيعِ مَنْ دُونَهُ، وَ تَقَطُّعِ الْأَسْبَابِ مِنْ كُلِّ مَنْ سِوَاهُ، وَ ذَلِكَ أَنَّ كُلَّ مُتَرَأِّسٍ فِي هَذِهِ الدُّنْيَا وَ مُتَعَظِّمٍ فِيهَا وَ إِنْ عَظُمَ غِنَاهُ وَ طُغْيَانُهُ وَ كَثُرَتْ حَوَائِجُ مَنْ دُونَهُ إِلَيْهِ، فَإِنَّهُمْ سَيَحْتَاجُونَ حَوَائِجَ لَا يَقْدِرُ عَلَيْهَا، هَذَا الْمُتَعَاظِمُ
He-asws said: ‘He-azwj is the One to Whom comes every creature, during the needs and the difficulties, during the cutting off of the hopes from the entirety of the ones besides Him-azwj, and the causes are cut off from everyone besides Him-azwj, and every chief in this world and the great one in it, and even if his richness is great, and his power, and the abundance of the needs of the ones besides him, to him, so they (people) would be needy for the needs these great ones are not able upon.
وَ كَذَلِكَ هَذَا الْمُتَعَاظِمُ يَحْتَاجُ حَوَائِجَ لَا يَقْدِرُ عَلَيْهَا فَيَنْقَطِعُ إِلَى اللَّهِ عِنْدَ ضَرُورَتِهِ وَ فَاقَتِهِ حَتَّى إِذَا كَفَى هَمَّهُ عَادَ إِلَى شِرْكِهِ أَ مَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: قُلْ أَ رَأَيْتَكُمْ إِنْ أَتاكُمْ عَذابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَ غَيْرَ اللَّهِ تَدْعُونَ إِنْ كُنْتُمْ صادِقِينَ بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ ما تَدْعُونَ إِلَيْهِ إِنْ شاءَ وَ تَنْسَوْنَ ما تُشْرِكُون
And similar to that, this great one would (also) be needy for needs he is not able upon. So he would cut himself off to Allah-azwj during his necessity and his destitution until when his worries are sufficed with, he returns to his association. Have you not heard Allah-azwj Mighty and Majestic Saying: Say: ‘What is your view if Punishment of Allah comes to you or the Hour comes to you, is it other than Allah you would be calling to if you were truthful?’ [6:40] But, it is Him you would be calling (upon), so He would Remove whatever you are calling to Him for if He so Desires to, and you would be forgetting what you were associating [6:41]’’.[92]
فِي نَهْجِ الْبَلَاغَةِ قَالَ عَلَيْهِ السَّلَامُ: وَ لَوْ أَنَّ النَّاسَ حِينَ نَزَلَ بِهِمْ النِّقَمُ وَ تَزُولُ عَنْهُمُ النِّعَمُ فَزِعُوا إِلَى رَبِّهِمْ بِصِدْقٍ مِنْ نَبَأِهِمْ وَ وَلَهٍ مِنْ قُلُوبِهِمْ لَرَدَّ عَلَيْهِمْ كُلَّ شَارِدٍ وَ أَصْلَحَ لَهُمْ كُلَّ فَاسِدٍ
In Nahj Al Balagah –
‘He (Amir Al-Momineen-asws) said: ‘And if the people, when the scourge befalls them and the Bounties decline from them, were to panic to their Lord-azwj with sincerity of their intentions, and incline to Him-azwj with their hearts, He-azwj would Return to them all strayed matters and Correct for them every spoilt matter’’.[93]
VERSES 44 & 45
فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ {44}
But when they forgot what they had been Reminded with, We Opened upon them the doors of all things, until when they were rejoicing with what they had been Given, We Seized them suddenly, so then they were in despair [6:44]
فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا ۚ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {45}
So, the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]
علي بن إبراهيم، قال: حدثنا جعفر بن أحمد، قال: حدثني عبد الكريم بن عبد الرحيم، عن محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة، قال: سألت أبا جعفر (عليه السلام) عن قول الله تعالى: فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ فَتَحْنا عَلَيْهِمْ أَبْوابَ كُلِّ شَيْءٍ. قال: «أما قوله: فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ يعني فلما تركوا ولاية علي أمير المؤمنين (عليه السلام) و قد أمروا بها فَتَحْنا عَلَيْهِمْ أَبْوابَ كُلِّ شَيْءٍ يعني دولتهم في الدنيا، و ما بسط لهم فيه
Ali Bin Ibrahim said, ‘Jafar Bin Ahmad narrated to us, from Abdul Kareem Biin Abdul Raheem, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj the Exalted: But when they forgot what they had been Reminded with, We Opened upon them the doors of all things [6:44]. He-asws said: ‘As for His-azwj Words But when they forgot what they had been Reminded with [6:44] – it Means when they neglected (forgotten) the Wilayah of Ali-asws Amir-ul-Momineen-asws, and they had been Commanded with it, We Opened upon them the doors of all things – meaning their governments in the world, and whatever was extended for them in these.
و أما قوله: حَتَّى إِذا فَرِحُوا بِما أُوتُوا أَخَذْناهُمْ بَغْتَةً فَإِذا هُمْ مُبْلِسُونَ يعني بذلك قيام القائم (عليه السلام)، حتى كأنهم لم يكن لهم سلطان قط، فذلك قوله بَغْتَةً فنزلت بخبره «1» هذه الآية على محمد (صلى الله عليه و آله)
And as for His-azwj Words: until when they were rejoicing with what they had been Given, We Seized them suddenly, so then they were in despair [6:44] – it Means by that the rising of Al-Qaim-asws, to the extent that they would be as if there had never been any authority for them at all. So that is His-azwj Word: suddenly. So this Verse was Revealed with his (Al-Qaim-asws’s) news unto Muhammad-saww’.[94]
محمد بن الحسن الصفار: عن عبد الله بن عامر، عن أبي عبد الله البرقي، عن الحسين بن عثمان، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر (عليه السلام). قال: «أما قوله فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ يعني فلما تركوا ولاية علي و قد أمروا بها فَتَحْنا عَلَيْهِمْ أَبْوابَ كُلِّ شَيْءٍ] يعني دولتهم في الدنيا و ما بسط لهم فيها
Muhammad Bin Al Hassan Al Saffar, from Abdullah Bin Aamir, from Abu Abdullah Al Barqy, from Al Husayn Bin Usman, from Muhammad Bin Al Fazeyl, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘As for His-azwj Words: But when they forgot that which they had been reminded with [6:44], said: ‘When they neglected the Wilayah of Ali-asws, and they had been Commanded by it’, We Opened upon them the doors of all things – Meaning their governments in the world and whatever was extended for them in these.
و أما قوله حَتَّى إِذا فَرِحُوا بِما أُوتُوا أَخَذْناهُمْ بَغْتَةً فَإِذا هُمْ مُبْلِسُونَ يعني قيام القائم (عليه السلام)
And as for His-azwj Words: until when they were rejoicing with what they had been Given, We Seized them suddenly, so then they were in despair [6:44] – Meaning the rising of Al-Qaim-asws’’.[95]
العياشي: عن أبي الحسن علي بن محمد (عليهما السلام): «أن قنبرا مولى أمير المؤمنين (عليه السلام) ادخل على الحجاج بن يوسف، فقال له: ما الذي كنت تلي من أمر علي بن أبي طالب؟ قال: كنت أوضئه. فقال له: ما كان يقول إذا فرغ من وضوئه؟
Al-Ayyashi,
(It has been narrated) from Abu Al-Hassan Ali-asws Bin Muhammad-asws having said: ‘Qanbar, a slave of Amir Al-Momineen-asws came up to Hajjaj Bin Yusuf, so he said to him, ‘What were you following, from the orders of Ali -asws Bin Abu Talib-asws?’ He said, ‘I was enlightened by it’. So he said to him, ‘What was he-asws saying when he-asws was free from performing his-asws Wudu?’
قال: كان يتلو هذه الآية فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ فَتَحْنا عَلَيْهِمْ أَبْوابَ كُلِّ شَيْءٍ حَتَّى إِذا فَرِحُوا بِما أُوتُوا أَخَذْناهُمْ بَغْتَةً فَإِذا هُمْ مُبْلِسُونَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
He said, ‘He-asws used to recite this Verse But when they forgot what they had been Reminded with, We Opened upon them the doors of all things, until when they were rejoicing with what they had been Given, We Seized them suddenly, so then they were in despair [6:44] So the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]’.
فقال الحجاج: كان يتأولها علينا؟ فقال: نعم. فقال: ما أنت صانع إذا ضربت علاوتك؟ قال: إذن أسعد و تشقى. فأمر به فقتله
Al-Hajjaj said, ‘He-asws was interpreting it against us?’ He (Qanbar) said, ‘Yes’. He said, ‘What would you do it I strike off your head?’ He said, ‘I would be the happiest and you would be Cursed’. So he (Al-Hajjaj) ordered for him (Qanbar) to be killed’.[96]
عن منصور بن يونس، عن رجل، عن أبي عبد الله (عليه السلام)، في قول الله: فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ إلى قوله: فَإِذا هُمْ مُبْلِسُونَ، قال: «أخذ بنو امية بغتة، و يؤخذ بنو العباس جهرة
From Mansour Bin Yunus, from a man,
(It has been narrated) from Abu Abdullah-asws regarding Words of Allah-azwj But when they forgot that which they had been reminded with [6:44] – up to His-azwj Words so then they were in despair [6:44], he-asws said: ‘The Clan of Umayya were Seized suddenly, and the Clan of Abbas would be Seized gradually’.[97]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَشْيَاءَ مِنَ الْمَكَاسِبِ فَنَهَانِي عَنْهَا فَقَالَ يَا فُضَيْلُ وَ اللَّهِ لَضَرَرُ هَؤُلَاءِ عَلَى هَذِهِ الْأُمَّةِ أَشَدُّ مِنْ ضَرَرِ التُّرْكِ وَ الدَّيْلَمِ
Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Fuzayl Bin Iyaz who said,
‘I asked Abu Abdullah-asws about certain things from the earning, so he-asws forbade me from these saying: ‘O Fuzayl! By Allah-azwj! The harm of these (ruling authorities) upon this community is more severe that the harm of the Turks and the Daylam’.
قَالَ وَ سَأَلْتُهُ عَنِ الْوَرَعِ مِنَ النَّاسِ قَالَ الَّذِي يَتَوَرَّعُ عَنْ مَحَارِمِ اللَّهِ عَزَّ وَ جَلَّ وَ يَجْتَنِبُ هَؤُلَاءِ وَ إِذَا لَمْ يَتَّقِ الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ وَ هُوَ لَا يَعْرِفُهُ وَ إِذَا رَأَى الْمُنْكَرَ فَلَمْ يُنْكِرْهُ وَ هُوَ يَقْدِرُ عَلَيْهِ فَقَدْ أَحَبَّ أَنْ يُعْصَى اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ أَحَبَّ أَنْ يُعْصَى اللَّهُ فَقَدْ بَارَزَ اللَّهَ عَزَّ وَ جَلَّ بِالْعَدَاوَةِ وَ مَنْ أَحَبَّ بَقَاءَ الظَّالِمِينَ فَقَدْ أَحَبَّ أَنْ يُعْصَى اللَّهُ
He (the narrator) said, ‘And I asked about the abstention from the people. He-asws said: ‘The one who abstains from the Prohibitions of Allah-azwj Mighty and Majestic and keeps away from these (ruling authorities), and when he does not fear (refrain) the doubtful matters, he falls into the Prohibitions and he does not recognise it; and when he sees the evil so he does not deny it whereas he is able over it, so he loves to disobey Allah-azwj Mighty and Majestic; and the one who loves to disobey Allah-azwj so he has duelled against Allah-azwj Mighty and Majestic with the enmity; and the one who loves the survival of the unjust ones so he has loved to disobey Allah-azwj.
إِنَّ اللَّهَ تَعَالَى حَمِدَ نَفْسَهُ عَلَى هَلَاكِ الظَّالِمِينَ فَقَالَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
Allah-azwj the Exalted has Praised Himself-azwj upon the destruction of the unjust ones so He-azwj Said: So the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]’.[98]
أبو جعفر محمد بن جرير الطبري، قال: حدثني أبو الحسين محمد بن هارون بن موسى، قال: حدثني أبي، قال: حدثنا أبو علي الحسن بن محمد النهاوندي، قال: حدثنا محمد بن أحمد القاشاني، قال: حدثنا علي بن سيف، قال: حدثني أبي، عن المفضل بن عمر، عن أبي عبد الله (عليه السلام)، قال: «نزلت في بني فلان ثلاث آيات: قوله عز و جل حَتَّى إِذا أَخَذَتِ الْأَرْضُ زُخْرُفَها وَ ازَّيَّنَتْ وَ ظَنَّ أَهْلُها أَنَّهُمْ قادِرُونَ عَلَيْها أَتاها أَمْرُنا لَيْلًا أَوْ نَهاراً يعني القائم (عليه السلام) بالسيف فَجَعَلْناها حَصِيداً كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ
Abu Ja’far Muhammad Bin Jareer Al Tabari (non-Shia source), said, ‘It was narrated to me by Abu Al Husayn Muhammad Bin Haroun Bin Musa, from his father, from Abu Ali Al Hassan Bin Muhammad Al Nahawandy, from Muhammad Bin Ahmad Al Qashany, from Ali Bin Sayf, from his father, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘Three Verses have been Revealed regarding the clan of so and so. The Words of the Mighty and Majestic: until when the earth puts on its golden raiment and it becomes garnished, and its people think that they have power over it, Our Command comes to it, by night or by day [10:24] – Meaning Al-Qaim-asws with the sword. so We Render it as mowed down; as though it had not been in existence the day before.
و قوله عز و جل: فَتَحْنا عَلَيْهِمْ أَبْوابَ كُلِّ شَيْءٍ حَتَّى إِذا فَرِحُوا بِما أُوتُوا أَخَذْناهُمْ بَغْتَةً فَإِذا هُمْ مُبْلِسُونَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ- قال أبو عبد الله (عليه السلام)- بالسيف
And the Words of the Mighty and Majestic: We Opened upon them the doors of all things, until when they were rejoicing with what they had been Given, We Seized them suddenly, so then they were in despair [6:44] So the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]. Abu Abdullah-asws said: ‘With the sword’.
و قوله عز و جل: فَلَمَّا أَحَسُّوا بَأْسَنا إِذا هُمْ مِنْها يَرْكُضُونَ لا تَرْكُضُوا وَ ارْجِعُوا إِلى ما أُتْرِفْتُمْ فِيهِ وَ مَساكِنِكُمْ لَعَلَّكُمْ تُسْئَلُونَ يعني القائم (عليه السلام) يسأل بني فلان عن كنوز بني امية
And the Words of the Mighty and Majestic: So when they felt Our evil, then they were running from it [21:12] Do not run and return to what you were surrounded in luxury in, and your dwelling, perhaps you would be questioned [21:12]. It Means Al-Qaim-asws asking the clan of so and so about the treasures of the clan of Umayya’’.[99]
VERSE 46
قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُمْ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِهِ ۗ انْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ ثُمَّ هُمْ يَصْدِفُونَ {46}
Say: ‘Have you considered if Allah Takes away your hearing and your sight, and Seals upon your hearts, who is a god apart from Allah Who can bring it back to you?’ Look how We Explain the Signs, then they are (still) turning away [6:46]
و عنه: قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله تعالى: قُلْ أَ رَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَ أَبْصارَكُمْ وَ خَتَمَ عَلى قُلُوبِكُمْ، قال: «يقول: إن أخذ الله منكم الهدى مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِهِ انْظُرْ كَيْفَ نُصَرِّفُ الْآياتِ ثُمَّ هُمْ يَصْدِفُونَ يقول: يعرض
And he (Ali Bin Ibrahim) said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the Exalted: Say: ‘Have you considered if Allah Takes away your hearing and your sight, and Seals upon your hearts [6:46], he-asws said: ‘If Allah-azwj were to Seize the Guidance from you who is a god apart from Allah Who can bring it back to you?’ Look how We Explain the Signs, then they are (still) turning away [6:46]. He-azwj is Saying, they are turning their backs’.[100]
VERSES 47 – 50
قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلَّا الْقَوْمُ الظَّالِمُونَ {47}
Say: ‘Have you considered if Punishment of Allah comes to you suddenly or gradually, would any be destroyed except for the unjust people? [6:47]
وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنْذِرِينَ ۖ فَمَنْ آمَنَ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {48}
And We do not Send Rasools except as bearers of glad tidings and as warners. So the ones who believe and amend, there would neither be fear upon them nor would they be grieving [6:48]
تفسير فرات بن إبراهيم الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ الْبَرَاءِ بْنِ عِيسَى التَّمِيمِيُّ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع أَنَا الْمُنْذِرُ وَ أَنْتَ يَا عَلِيُّ الْهَادِي إِلَى أَمْرِي
Tafseer Furaat Bin Ibrahim – Al-Hassan Bin Abdullah Bin Al Bara’a Bin Isa Al Tameemi, raising it,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said to Ali-asws: ‘I-saww am the warner, and you-asws O Ali-asws, are the guide to my-saww matters’’.[101]
وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا يَمَسُّهُمُ الْعَذَابُ بِمَا كَانُوا يَفْسُقُونَ {49}
And (as for) those who are belying Our Signs, the Punishment would touch them due to what they were corrupting [6:49]
قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ {50}
Say: ‘I am not saying to you all there are treasures of Allah with me nor do I know the unseen, nor am I saying to you I am an Angel. Surely I follow only what is Revealed unto me’. Say: ‘Are they alike, the blind and the seeing one? Are you not thinking?’ [6:50]
في العيون عن الرّضا عليه السّلام: أنّه سئل يوماً و قد اجتمع عنده قوم من أصحابه و قد كانوا يتنازعون في الحديثين المختلفين عن رسول اللَّه صلّى اللَّه عليه و آله و سلم في الشّيء الواحد
In (the book) Uyoon Al-Akhbar Al-Reza-asws – He-asws had been asked one day, and there had gathered in his-asws presence a group from his-asws companions and they had been arguing regarding the two different Ahadees from Rasool-Allah-saww regarding the one things.
فقال إن اللَّه عزّ و جلّ حرّم حراماً و أحلّ حلالًا و فرض فرائض فما جاء في تحليل ما حرّم اللَّه أو تحريم ما أحلّ اللَّه أو رفع فريضة في كتاب اللَّه رسمها قائم بلا نسخ نسخ ذلك فذلك شيء لا يسع الأخذ به لأنّ رسول اللَّه صلّى اللَّه عليه و آله و سلم لم يكن ليحرّم ما أحلّ اللَّه و لا ليحلّل ما حرّم اللَّه و لا ليغيّر فرائض اللَّه
He-asws said: ‘Allah-azwj Mighty and Majestic Prohibited Prohibitions and Permitted Permissible(s), and Obligated Obligations. So, whatever came in the permission of what Allah-azwj Prohibited, or a prohibition of what Allah-azwj Permitted, or lifting an Obligation in the Book of Allah-azwj, its Prescribing having been established, without an Abrogation Abrogating that, so that is a thing there is no leeway from taking with it, because Rasool-Allah-saww did not happen to prohibit what Allah-azwj had Permitted, nor permit what Allah-azwj had Prohibited, nor did he-saww change an Obligation of Allah-azwj and His-azwj Ordinances.
و أحكامه و كان في ذلك كلّه متّبعاً مسلّماً مؤدِّياً عن اللَّه عزّ و جلّ و ذلك قول اللَّه عزّ و جلّ إِنْ أَتَّبِعُ إِلَّا ما يُوحى إِلَيَ فكان متّبعاً للَّه مؤدّياً عن اللَّه ما أمر به من تبليغ الرّسالة قُلْ هَلْ يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ قيل الضّالّ و المهتدي.
And he-saww was, in all of that, a follower, submissive, a fulfiller to Allah-azwj Mighty and Majestic, and these are the Words of Allah-azwj Mighty and Majestic: Surely I follow only what is Revealed unto me [6:50]. So he-saww was obedient to Allah-azwj, a fulfiller to Allah-azwj what He-azwj had Commanded him-saww with, from the delivery of the Message. Say: ‘Are they alike, the blind and the seeing one? Are you not thinking?’ [6:50] – said: ‘The (blind being) the straying one, and the (seeing being) the rightly Guided one’’.[102]
في التوحيد و المعاني و المجالس عن الصادق عليه السلام: لما صعد موسى على نبيّنا و آله و عليه السلام إلى الطّور فنادى ربّه عزّ و جلّ قال يا ربّ أرني خزائنك فقال تعالى يا موسى إنّما خزائني إذا أردت شيئاً أن أقول له كُنْ فَيَكُونُ
In (the books) Al Tawheed, and Al Ma’any (Al Akhbar) and Al Majalis,
‘From Al Sadiq-asws: ‘When Musa-as ascended to the (mount) Toor, he-as called out to his-as Lord-azwj Mighty and Majestic: ‘O Lord-azwj! Show me-as Your-azwj Treasures’. The Exalted Said: “But rather, My-azwj Treasure is that whenever I-saww Want something, I-azwj Say to it: “Be! It comes into being”.[103]
VERSE 51
وَأَنْذِرْ بِهِ الَّذِينَ يَخَافُونَ أَنْ يُحْشَرُوا إِلَىٰ رَبِّهِمْ ۙ لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ وَلَا شَفِيعٌ لَعَلَّهُمْ يَتَّقُونَ {51}
And warn with it those who fear that they would be Gathering to their Lord. There isn’t for them a Guardian from besides Him nor an interceder, that they may be fearing [6:51]
الطبرسي: قال الصادق (عليه السلام): «أنذر بالقرآن من يرجون الوصول إلى ربهم برغبتهم فيما عنده، فإن القرآن شافع مشفع
Al Tabarsy –
Al-Sadiq-asws said: ‘Warn with the Quran, the ones who are hoping for the arrival to their Lord-azwj by their wishing for what is in His-azwj Presence, for the Quran is an intercessor which will intercede’.[104]
VERSES 52 & 53
وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ {52}
And do not expel those who are supplicating to their Lord in the morning and the evening intending His Face. There is nothing upon you from their Reckoning and there is nothing upon them from your Reckoning, that you should be expelling them and become from the unjust ones [6:52]
وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ {53}
And like that We Try some of them with other, so they are saying, ‘Are they the ones Allah has Conferred upon from between us?’ Isn’t Allah more Knowing with the grateful ones? [6:53]
علي بن إبراهيم: كان سبب نزولها أنه كان بالمدينة قوم فقراء مؤمنون يسمون أهل الصفة، و كان رسول الله (صلى الله عليه و آله) أمرهم أن يكونوا في صفة يأوون إليها، و كان رسول الله (صلى الله عليه و آله) يتعاهدهم بنفسه، و ربما حمل إليهم ما يأكلون، و كانوا يختلفون إلى رسول الله (صلى الله عليه و آله) فيقربهم و يقعد معهم، و يؤنسهم
Ali Bin Ibrahim –
‘The reason for its Revelation was that there was a group of people at Al-Medina of poor Momineen referred to as ‘The people of the platform’,[105] and Rasool-Allah-saww had ordered them that they should happen to be in the platform taking shelter to it, and Rasool-Allah-saww used to frequently be with them himself-saww, and sometimes he-saww would carry over to them what they could eat, and they used to be differing to Rasool-Allah-saww. So he-saww would draw them near and be seated with them, and be cordial to them.
و كان إذا جاء الأغنياء و المترفون من أصحابه أنكروا عليه ذلك، و يقولون له: اطردهم عنك
And it so happened that when the rich ones and the affluent from his-saww companions came, they used to criticise that upon him-saww, and they were saying to him-saww, ‘Expel them from you-saww!’
فجاء يوما رجل من الأنصار إلى رسول الله (صلى الله عليه و آله)، و عنده رجل من أصحاب الصفة، قد لصق برسول الله (صلى الله عليه و آله) و رسول الله يحدثه، فقعد الأنصاري بالبعد منهما، فقال له رسول الله (صلى الله عليه و آله): «تقدم» فلم يفعل، فقال له رسول الله (صلى الله عليه و آله): «لعلك خفت أن يلزق فقره بك
So, one day a man from the Helpers came to Rasool-Allah-saww and in his-saww presence was a man from the companions of the platform, and he had adhered to Rasool-Allah-saww, and Rasool-Allah-saww was narrating to him, and the Helper sat remotely from him. So Rasool-Allah-saww said to him: ‘Come forward!’ But, he did not do so. Rasool-Allah-saww said to him: ‘Perhaps you fear that his poverty would get affixed with you!?’
فقال الأنصاري: اطرد هؤلاء عنك. فأنزل الله: وَ لا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِّ يُرِيدُونَ وَجْهَهُ ما عَلَيْكَ مِنْ حِسابِهِمْ مِنْ شَيْءٍ وَ ما مِنْ حِسابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ
The Helper said, ‘Expel them (the people of the platform) from you-saww’. Therefore Allah-azwj Revealed: And do not expel those who are supplicating to their Lord in the morning and the evening intending His Face. There is nothing upon you from their Reckoning and there is nothing upon them from your Reckoning, that you should be expelling them and become from the unjust ones [6:52]’’.[106]
العياشي: عن أبي عمرو الزبيري، عن أبي عبد الله (عليه السلام) قال: «رحم الله عبدا تاب إلى الله قبل الموت، فإن التوبة مطهرة من دنس الخطيئة، و منقذة من شقاء الهلكة
Al Ayyashi, from Abu Umeyr Al Zubeyri,
(It has been narrated) from Abu Abdullah-asws having said: ‘May Allah-azwj have Mercy upon a servant who repents to Allah-azwj before the death, for the repentance purifies the sins, and saves from the misery of the destruction’.[107]
العياشي: عن الأصبغ بن نباتة، قال: بينما علي (عليه السلام) يخطب يوم الجمعة على المنبر فجاء الأشعث بن قيس يتخطى رقاب الناس، فقال: يا أمير المؤمنين، حالت الحمر بيني و بين وجهك. قال: فقال علي (عليه السلام): «ما لي و ما للضياطرة، أطرد قوما غدوا أول النهار يطلبون رزق الله، و آخر النهار ذكروا الله، أ فأطردهم فأكون من الظالمين؟
Al Ayyashi, from Al Asbagh Bin Nabata who said,
‘I was in the middle of a sermon being delivered by Ali-asws on the Pulpit on the day of Friday, so there came Al-Ash’as Bin Qays making his way through the necks of the people. He said, ‘O Amir Al-Momineen-asws! There is a state of redness (tiredness) between my face and yours’. Ali-asws said: ‘What is it to me-asws and what is the restlessness! Shall I-asws dismiss a people who have been seeking the sustenance of Allah-azwj in the early part of the day, so that at the end of the day they remember Allah-azwj? Shall I-asws dismiss them and become of the unjust?’[108]
VERSE 54
وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ {54}
And when they come to you, those who are believing in Our Signs, then say: ‘Peace be upon you’. Your Lord has Prescribed the Mercy upon Himself. It is so that the one from you who does evil out of ignorance, then repents from after it and amends, then He is Forgiving, Merciful [6:54]
الطبرسي: قيل: نزلت في التائبين، و هو المروي عن أبي عبد الله (عليه السلام)
Al-Tabarsy – It is said, ‘It was Revealed regarding the repentants, and it is reported from Abu Abdullah-asws’.[109]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن جميل، عن زرارة، عن أبي جعفر (عليه السلام)، قال: «إذا بلغت النفس هذه- و أهوى بيده إلى حلقه- لم يكن للعالم توبة، و كانت للجاهل توبة
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zarara,
(It has been narrated) from Abu Ja’far-asws having said: ‘When the soul reaches here’ – and he-asws gestured by his-asws hand to his-asws throat – ‘there is no repentance for the scholar, but for the ignorant there is (still) repentance’.[110]
العياشي: عن أبي عمرو الزبيري، عن أبي عبد الله (عليه السلام) قال: «رحم الله عبدا تاب إلى الله قبل الموت، فإن التوبة مطهرة من دنس الخطيئة، و منقذة من شقاء الهلكة، فرض الله بها على نفسه لعباده الصالحين، فقال: كَتَبَ رَبُّكُمْ عَلى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءاً بِجَهالَةٍ ثُمَّ تابَ مِنْ بَعْدِهِ وَ أَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ، وَ مَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً
Al Ayyashi, from Abu Amro Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘May Allah-azwj have Mercy on a servant who repents to Allah-azwj before the death, for the repentance is a cleansing from the filth of the sins, and a rescuer from wretchedness of the destruction. Allah-azwj has Necessitated (Mercy) upon Himself-azwj for His-azwj righteous servants, so He-azwj Said: Your Lord has Prescribed the mercy upon Himself. It is so that the one from you who does evil out of ignorance, then repents from after it and amends, then He is Forgiving, Merciful [6:54]’’.[111]
VERSE 55
وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ {55}
And like that We Detail the Signs and Explain the way of the criminals [6:55]
و عنه، قال: حدثنا أحمد بن محمد بن موسى النوفلي، عن محمد بن عبد الله، عن أبيه، عن الحسن بن محبوب، عن زكريا الموصلي، عن جابر الجعفي، عن أبي جعفر، عن أبيه، عن جده (عليهم السلام): «أن النبي (صلى الله عليه و آله) قال لعلي (عليه السلام): يا علي، المجرمون هم المنكرون لولايتك
And he said, ‘It was narrated to us by Ahmad Bin Muhammad Bin Musa Al-Nowfaly, from Muhammad Bin Abdullah, from his father, from Al-Hassan Bin Mahboub, from Zakariya Al-Mowsaly, from Jabir Al-Ju’fy, who has narrated the following:
‘Abu Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws that: ‘The Prophet-saww said to Ali-asws: ‘the criminals [6:55], they are the deniers of your-asws Wilayah.[112]
VERSES 56 – 58
قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ ۚ قُلْ لَا أَتَّبِعُ أَهْوَاءَكُمْ ۙ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ الْمُهْتَدِينَ {56}
Say: ‘I am Forbidden to worship those who are being called upon from besides Allah’. Say: ‘I will not follow your whims. You have strayed, (if I do so) then I would not be from the rightly Guided ones [6:56]
قُلْ إِنِّي عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَكَذَّبْتُمْ بِهِ ۚ مَا عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ الْحَقَّ ۖ وَهُوَ خَيْرُ الْفَاصِلِينَ {57}
Say: ‘I am upon a Proof from my Lord and you are belying it. It is not with me, what you are hastening with. The Decision is only for Allah. He Relates the Truth, and He is the best of the Deciders’ [6:57]
قُلْ لَوْ أَنَّ عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ بَيْنِي وَبَيْنَكُمْ ۗ وَاللَّهُ أَعْلَمُ بِالظَّالِمِينَ {58}
Say: ‘If it was with me, what you are hastening with, the matter would have been decided between me and you, and Allah is more Knowing with the unjust ones’ [6:58]
محمد بن يعقوب: عن علي بن محمد، عن علي بن العباس، عن علي بن حماد، عن عمرو بن شمر، عن جابر، عن أبي جعفر (عليه السلام)، قال: «قال الله عز و جل لمحمد (صلى الله عليه و آله): قُلْ لَوْ أَنَّ عِنْدِي ما تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ بَيْنِي وَ بَيْنَكُمْ، قال: لو أني أمرت أن أعلمكم الذي أخفيتم في صدوركم من استعجالكم بموتي لتظلموا أهل بيتي من بعدي
Muhammad Bin Yaqoub, from Ali Bin Muhammad, from Ali Bin Al-Abbas, from Ali Bin Hamaad, from Amro Bin Shimr, from Jabir,
‘Abu Ja’far-asws has said: ‘And Allah-azwj Mighty and Majestic Said to Muhammad-saww: Say: ‘If it was with me, what you are hastening with, the matter would have been decided between me and you, [6:58]. He-saww said: ‘Had I-saww been Commanded to, I-saww would have informed you all of what you are hiding in your chests of the hastening of my-saww death, so that you would perpetrate injustices to the People-asws of my-saww Household from after me-saww’.[113]
VERSE 59
وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ {59}
And with Him are the keys of the unseen – none knows it except Him, and He Knows what is in the land and the sea, and there does not fall a leaf except He Knows it, nor a seed in the darkness of the earth, nor any wet nor dry except it is in an apparent Book [6:59]
عن الحسين بن خالد، قال: سألت أبا الحسن (عليه السلام) عن قول الله: وَ ما تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُها وَ لا حَبَّةٍ فِي ظُلُماتِ الْأَرْضِ وَ لا رَطْبٍ وَ لا يابِسٍ إِلَّا فِي كِتابٍ مُبِينٍ، فقال: «الورقة: السقط، يسقط من بطن امه من قبل أن يهل الولد
From Al Husayn Bin Khalid who said,
‘I asked Abu Al-Hassan-asws about the Words of Allah-azwj: and there does not fall a leaf except He Knows it, nor a seed in the darkness of the earth, nor any wet nor dry except it is in an apparent Book [6:59], so he-asws said: ‘The leaf – the falling, is the falling from the womb of its mother before it appears for the birth’.
قال: فقلت: و قوله وَ لا حَبَّةٍ؟ قال: «يعني الولد في بطن امه إذا هل و يسقط من قبل الولادة
I said, ‘And His-azwj Words nor a seed? He-asws said: ‘It Means the birth from the womb of its mother when it appears and falls, just before the birth’.
قال: قلت: قوله: وَ لا رَطْبٍ؟ قال: «يعني المضغة إذا أسكنت في الرحم قبل أن يتم خلقها، قبل أن ينتقل
I said, ‘His-azwj Words nor any wet?’ He-asws said: ‘It Means the embryo when it dwells in the womb before its creation is completed, before it is transferred’.
قال: قلت: قوله: وَ لا يابِسٍ؟ قال: «الولد التام
I said, ‘His-azwj Words nor dry?’ He-asws said: ‘The complete birth’.
قال: قلت: فِي كِتابٍ مُبِينٍ؟ قال: «في إمام مبين
I said, ‘كِتابٍ مُبِينٍ’ ‘in an apparent Book?’ The Imam-asws said: ‘With an apparent Imam-asws’.[114]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زَيْدِ بْنِ الْوَلِيدِ الْخَثْعَمِيِّ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al-Husayn Bin Saeed together from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Abdullah Bin Muskaan, from Zayd Bin Al-Waleed Al-Khash’amy, from Abu Al-Rabi’e Al-Shamy who said:
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُها وَ لا حَبَّةٍ فِي ظُلُماتِ الْأَرْضِ وَ لا رَطْبٍ وَ لا يابِسٍ إِلَّا فِي كِتابٍ مُبِينٍ قَالَ فَقَالَ الْوَرَقَةُ السِّقْطُ وَ الْحَبَّةُ الْوَلَدُ وَ ظُلُمَاتُ الْأَرْضِ الْأَرْحَامُ وَ الرَّطْبُ مَا يَحْيَى مِنَ النَّاسِ وَ الْيَابِسُ مَا يُقْبَضُ وَ كُلُّ ذَلِكَ فِي إِمَامٍ مُبِينٍ
He (the narrator) said, ‘And I asked him-asws (Abu Abdullah-asws) about the Words of Allah-azwj Mighty and Majestic: and there does not fall a leaf except He Knows it, nor a seed in the darkness of the earth, nor any wet nor dry except it is in an apparent Book [6:59]. He-asws said: ‘The fallen leaf (is the miscarried child) and the seed is the child, and the darkness of the earth is the womb, and the wet is one who lives from the people, and the dry is who has been Captured (died), and all that is in an apparent Imam-asws’.[115]
الطبرسي في كتاب (الاحتجاج): روي عن محمد بن أبي عمير، عن عبد الله بن الوليد السمان، قال: قال أبو عبد الله (عليه السلام): «ما تقول الناس في اولي العزم، و عن صاحبكم؟» يعني أمير المؤمنين (عليه السلام). قال: قلت: ما يقدمون على اولي العزم أحدا
Al Tabarsy, in the book Al Ihtijaj – ‘It has been reported from Muhammad Bin Abu Umeyr, from Abdullah Bin Al Waleed Al Samaan who said,
‘Abu Abdullah-asws having said: ‘What are the people saying regarding The Determined Ones (اولي العزم) (Prophets-as) and with regards to your Master-asws?’ Meaning Amir Al-Momineen-asws. I said (they say), ‘He-asws is not ahead of any of the Determined Ones’.
قال: فقال: «إن الله تبارك و تعالى قال عن موسى: وَ كَتَبْنا لَهُ فِي الْأَلْواحِ مِنْ كُلِّ شَيْءٍ مَوْعِظَةً و لم يقل: كل شيء. و قال عن عيسى: وَ لِأُبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ و لم يقل: كل الذي تختلفون
He-asws said: ‘Surely, Allah-azwj Said about Musa-as And We Wrote for him in the Tablets from everything, being an Advice [7:145], and did not Say “Everything”. And Said about Isa-as: and I shall clarify to you part of what you are differing in [43:63], and did not say ‘Everything which you are differing in’.
و قال عن صاحبكم- يعني أمير المؤمنين (عليه السلام)-: قُلْ كَفى بِاللَّهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ وَ مَنْ عِنْدَهُ عِلْمُ الْكِتابِ و قال الله عز و جل: وَ لا رَطْبٍ وَ لا يابِسٍ إِلَّا فِي كِتابٍ مُبِينٍ و علم هذا الكتاب عنده
And Said about your Master-asws – Meaning Amir Al-Momineen-asws: Say: Suffice with Allah as a Witness between me and you and the one with whom is Knowledge of the Book [13:43]. And Allah-azwj Mighty and Majestic Said: nor any wet nor dry except it is in an apparent Book [6:59]. And the Knowledge of this Book is with him-asws’.[116]
VERSES 60 & 61
وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ {60}
And He it is Who Causes you to die at night and He Knows what you committed in the day, then He Resurrects you during it to fulfil a Specified term; then to Him would be your Return, then He would Inform you with what you were doing [6:60]
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰ إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ {61}
And He is the Omnipotent above His servants, and He Sends protectors over you, until when the death comes to one of you, Our messengers cause him to die, and they are not neglectful [6:61]
قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله: لِيُقْضى أَجَلٌ مُسَمًّى. قال: «هو الموت ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ
(Ali Bin Ibrahim) said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words to fulfil a Specified term [6:60]. The Imam-asws said: ‘It is the death, then to Him would be your Return, then He would Inform you with what you were doing [6:60]’.
ثم قال: و أما قوله: وَ هُوَ الْقاهِرُ فَوْقَ عِبادِهِ وَ يُرْسِلُ عَلَيْكُمْ حَفَظَةً يعني الملائكة الذين يحفظونكم و يضبطون أعمالكم حَتَّى إِذا جاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنا و هم الملائكة وَ هُمْ لا يُفَرِّطُونَ أي لا يقصرون
Then the Imam-asws said: ‘And as for His-azwj Words: And He is the Omnipotent above His servants, and He Sends protectors over you [6:61] – Meaning the Angels who protect you and are preserving your deeds until when the death comes to one of you, Our messengers cause him to die, and they are the Angels and they are not neglectful – i.e., they are not deficient’.[117]
و في رواية حمران عنه (عليه السلام): «أما الأجل الذي غير مسمى عنده فهو أجل موقوف، يقدم فيه ما يشاء، و يؤخر فيه ما يشاء، و أما الأجل المسمى فهو الذي يسمى في ليلة القدر
And in a report of Humran –
‘From him (Abu Ja’far-asws having said: ‘As for the term which is not Specified with Him-azwj, so it is a suspended one. He-azwj Brings it forward during it whatever He-azwj so Desires to, and He-azwj Delays in it whatever He-azwj so Desires to. And as for the Specified term, so it is which He-azwj Specified during the Night of Pre-determination (Laylat Al-Qadr)’’.[118]
VERSES 62 – 64
ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۚ أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ {62}
Then they are returned to Allah, their True Master; Indeed, for Him is the Decision and He is the swiftest of the Reckoners [6:62]
قُلْ مَنْ يُنَجِّيكُمْ مِنْ ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً لَئِنْ أَنْجَانَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ {63}
Say: ‘Who can rescue you from the darkness of the land and the sea? You are supplicating to Him beseeching and in private, ‘If He Rescues us from this, we would happen to be from the grateful ones [6:63]
قُلِ اللَّهُ يُنَجِّيكُمْ مِنْهَا وَمِنْ كُلِّ كَرْبٍ ثُمَّ أَنْتُمْ تُشْرِكُونَ {64}
Say: ‘Allah Rescues you from these and from every distress, then you are associating’ [6:64]
العياشي: عن داود بن فرقد، عن أبي عبد الله (عليه السلام) قال: «دخل مروان بن الحكم المدينة- قال- فاستلقى على السرير، و ثم مولى للحسين (عليه السلام) فقال: رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ أَلا لَهُ الْحُكْمُ وَ هُوَ أَسْرَعُ الْحاسِبِينَ- قال-
Al Ayyashi, from Dawood Bin Farqad,
(It has been narrated) from Abu Abdullah-asws having said: ‘Marwan Bin Al-Hakam entered Al-Medina. So he lied upon the bed, and then (said) to the slave of Al-Husayn-asws: Then they are returned to Allah, their True Master; Indeed, for Him is the Decision and He is the swiftest of the Reckoners [6:62].
فقال الحسين (عليه السلام) لمولاه: ماذا قال هذا حين دخل؟ قال: استلقى على السرير فقرأ: رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ إلى قوله: الْحاسِبِينَ، فقال الحسين (عليه السلام): نعم و الله، رددت أنا و أصحابي إلى الجنة، و رد هو و أصحابه إلى النار
Al-Husayn-asws said to his-asws slave: ‘What did this one say when he entered?’ He said, ‘He lied upon his bed and recited Then they are returned to Allah, their True Master [6:62] – up to His-azwj Words the Reckoners [6:62]’. So Al-Husayn-asws said: ‘Yes, by Allah-azwj! I-asws and my-asws companions would return to the Paradise, and him and his companions would return to the Fire’.[119]
VERSES 65 – 67
قُلْ هُوَ الْقَادِرُ عَلَىٰ أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ ۗ انْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ {65}
Say: ‘He is Able upon Sending Punishment upon you from above you, or from beneath your feet, or confusing you with something and Making some of you taste the evil of the others’. Look how We Explain the Signs perhaps they would understand [6:65]
وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ ۚ قُلْ لَسْتُ عَلَيْكُمْ بِوَكِيلٍ {66}
And your people call belied it and (although) it is the Truth. Say: ‘I am not an advocate upon you [6:66]
لِكُلِّ نَبَإٍ مُسْتَقَرٌّ ۚ وَسَوْفَ تَعْلَمُونَ {67}
For every prophecy is a fixed term, and soon you will be knowing it [6:67]
ثم قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: هُوَ الْقادِرُ عَلى أَنْ يَبْعَثَ عَلَيْكُمْ عَذاباً مِنْ فَوْقِكُمْ. قال: «هو الدخان و الصيحة أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ و هو الخسف أَوْ يَلْبِسَكُمْ شِيَعاً و هو اختلاف في الدين، و طعن بعضكم على بعض وَ يُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ و هو أن يقتل بعضكم بعضا، فكل هذا في أهل القبلة، يقول الله: انْظُرْ كَيْفَ نُصَرِّفُ الْآياتِ لَعَلَّهُمْ يَفْقَهُونَ وَ كَذَّبَ بِهِ قَوْمُكَ وَ هُوَ الْحَقُّ يعني القرآن، كذبت به قريش
Then (Ali Bin Ibrahim) said, ‘And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words: Say: ‘He is Able upon Sending Punishment upon you from above you [6:65]. He-asws said: ‘It is the Smoke and the Scream, or from beneath your feet – and it is the landslide, or confusing you with something – and it is the differing in the Religion and challenging each other, and Making some of you taste the evil of the others – and it is the fighting of each other. So all this is regarding the People of the Qiblah (Muslims). Allah-azwj is Saying: Look how We Explain the Signs perhaps they would understand [6:65] And your people call belied it and (although) it is the Truth [6:66] – Meaning the Quran, the Quraysh belied it’.[120]
الطبرسي: مِنْ فَوْقِكُمْ السلاطين الظلمة، و مِنْ تَحْتِ أَرْجُلِكُمْ العبيد السوء و من لا خير فيه. قال: و هو المروي عن أبي عبد الله (عليه السلام)
Al Tabarsy –
‘(The Words): from above you [6:65], are the unjust ruling authorities, and from beneath your feet, is the evil slave and the one there is no goodness in him’. He said, ‘And it is reported from Abu Abdullah-asws’.
أَوْ يَلْبِسَكُمْ شِيَعاً يعني يضرب بعضكم ببعض بما يلقيه من العداوة و العصبية. و هو المروي عن أبي عبد الله (عليه السلام).
(The Words): ‘or confusing you with something [6:65], it Means striking some of you with the other with what is cast from the enmity and the prejudices’. And it is reported from Abu Abdullah-asws’.
وَ يُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ قال: سوء الجوار. قال: و هو المروي عن أبي عبد الله (عليه السلام)
(The Words): Making some of you taste the evil of the others [6:65], he said, ‘The evil neighbour’. He said, ‘And it is reported from Abu Abdullah-asws’.[121]
VERSES 68 – 71
وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ وَإِمَّا يُنْسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ {68}
And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68]
وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَلَٰكِنْ ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ {69}
And there would not be upon those who are fearing, anything from their Reckoning, but (it is) a reminder, perhaps they would be fearing [6:69]
وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا ۚ وَذَكِّرْ بِهِ أَنْ تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ لَيْسَ لَهَا مِنْ دُونِ اللَّهِ وَلِيٌّ وَلَا شَفِيعٌ وَإِنْ تَعْدِلْ كُلَّ عَدْلٍ لَا يُؤْخَذْ مِنْهَا ۗ أُولَٰئِكَ الَّذِينَ أُبْسِلُوا بِمَا كَسَبُوا ۖ لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ {70}
Forsake those who are taking their Religion as a play and sport, and the life of the world deceived them. And remind with it that, destroyed is a soul due to what it earns (when) there isn’t for it a Guardian from besides Allah or an intercessor; and even if it compensates with every compensation, it would not be taken from it. They are those destroyed due to what they earned. For them is a drink of scalding water and a painful Punishment due to what Kufr they had committed [6:70]
قُلْ أَنَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ {71}
Say: ‘Should we be supplicating to the ones besides Allah what can neither benefit us nor harm us, and turn back upon our heels after when Allah has already Guided us, like the one obsessed by the satans in the earth, as confused ones? For him (satan) are companions calling him, ‘Come to us to the guidance!’ Say: ‘The Guidance of Allah, it is the Guidance, and we are Commanded to submit to the Lord of the worlds [6:71]
ثم قال علي بن إبراهيم: أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن الحسين بن سعيد، عن فضالة بن أيوب، عن سيف بن عميرة، عن عبد الأعلى بن أعين، قال: قال رسول الله (صلى الله عليه و آله): «من كان يؤمن بالله و اليوم الآخر فلا يجلس في مجلس يسب فيه إمام، أو يغتاب فيه مسلم، إن الله يقول في كتابه: وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ
Then Ali Bin Ibrahim said, ‘Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazaalat Bin Ayoub, from Sayf Bin Umeyra, from Abdul A’ala Bin Ayn who said,
‘Rasool-Allah-saww said: ‘The one who had believed in Allah-azwj and the Last Day, so he should not sit in a gathering wherein an Imam-asws is insulted, or wherein a Muslim is backbit. Allah-azwj is Saying in His-azwj Book: And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68]’.[122]
ابن بابويه، قال: حدثنا محمد بن موسى بن المتوكل (رحمه الله)، قال: حدثنا علي بن الحسين السعدآبادي، عن أحمد بن أبي عبد الله البرقي، عن عبد العظيم بن عبد الله الحسني، قال: حدثني علي بن جعفر، عن أخيه موسى بن جعفر، عن أبيه (عليهما السلام)، قال: «قال علي بن الحسين (عليه السلام): ليس لك أن تقعد مع من شئت، لأن الله تبارك و تعالى يقول: وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ
Ibn Babuwayh said, ‘Muhammad Bin Musa Bin Al Mutawakkil narrated to us, from Ali Bin Al Husayn Al Asadabady, from Ahmad Bin Abu Abdullah Al Barqy, from Abdul Azeem Bin Abdullah Al Hasny,
(It has been narrated) from Ali son of Ja’far-asws, from his brother-asws Musa-asws Bin Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘It is not for you to sit with whosoever you like to because Allah-azwj Blessed and Exalted is Saying: And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68]’.
و ليس لك أن تتكلم بما شئت لأن الله عز و جل قال: وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ، و لأن رسول الله (صلى الله عليه و آله) قال: رحم الله عبدا قال خيرا فغنم، أو صمت فسلم
And it is not for you that you should speak whatsoever you like, because Allah-azwj Mighty and Majestic Says: And do not stand by what there isn’t any knowledge for you of it [17:36], and because Rasool-Allah-saww said: ‘May Allah-azwj have Mercy upon a servant who speaks good or silently submits’.
و ليس لك أن تسمع ما شئت، لأن الله عز و جل يقول: إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
Al-Tabarsy said,
‘Abu Ja’far-asws said: ‘When (the Verse) so after remembering, do not sit with the unjust people [6:68] was Revealed, the Muslims asked, ‘What should we do? If whenever the Quran is mocked at we should arise and leave them, so we should not permit (ourselves) to be at the Sacred Masjid, nor circle the Sacred House!’ So Allah-azwj the High Revealed: And there would not be upon those who are fearing, anything from their Reckoning [6:69]. They were Ordered to remind them, and enlighten them in accordance to their abilities’.[124]
العياشي: عن ربعي بن عبد الله، عمن ذكره، عن أبي جعفر (عليه السلام)، في قول الله وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا. قال: «الكلام في الله، و الجدال في القرآن فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ- قال- منه القصاص
Al Ayyashi, from Rabie Bin Abdullah, from the one who mentioned it,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: ‘And when you see those engaging in vanities regarding Our Signs [6:68]. He-asws said: ‘The speech regarding Allah-azwj and the arguing regarding the Quran, turn away from them until they are engaging in another discussion. He-asws said: ‘And from it is the story-telling’’.[125]
وعنه في (أماليه)، قال: أخبرنا أبو القاسم جعفر بن محمد، عن أبيه، عن سعد بن عبد الله، عن أحمد بن أبي عبد الله البرقي، قال: حدثني بكر بن صالح الرازي، عن سليمان بن جعفر الجعفري، قال: سمعت أبا الحسن (عليه السلام) يقول لأبي: «ما لي رأيتك عند عبد الرحمن بن يعقوب؟» قال: إنه خالي. فقال له أبو الحسن: «إنه يقول في الله قولا عظيما، يصف الله تعالى، و يحده، و الله لا يوصف، فإما جلست معه و تركتنا، و إما جلست معنا و تركته
And from him, in his Amaali, said, ‘Abu Al-Qasim Ja’far Bin Muhammad informed us, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al-Barqy, from Bakr Bin Salih Al-Razy, from Sulaymen Bin Ja’far Al-Ja’fary who said,
‘I heard Abu Al-Hassan-asws saying to my father: ‘What is the matter that I-asws saw you to be in the presence of Abdul Rahman Bin Yaqoub?’ He said, ‘He was free (available)’. So Abu Al-Hassan-asws said: ‘He is saying big things with regards to Allah-azwj. He describes Allah-azwj the High, and Limits Him-azwj. And Allah-azwj cannot be Described. Either you sit with him and leave us-asws or sit with us-asws and leave him’.
فقال: إنه يقول ما شاء، أي شيء علي منه إذا لم أقل ما يقول؟ فقال له أبن الحسن (عليه السلام): «أما تخافن أن تنزل به نقمة، فتصيبكم جميعا؟ أما علمت بالذي كان من أصحاب موسى، و كان أبوه من أصحاب فرعون، لما لحقت خيل فرعون موسى (عليه السلام)، تخلف عنه ليعظه فأدركه موسى، و أبوه يراغمه، حتى بلغا طرف البحر، فغرقا جميعا، فأتى موسى الخبر، فسأل جبرئيل عن حاله، فقال: غرق (رحمه الله) و لم يكن على رأي أبيه، لكن النقمة إذا نزلت، لم يكن لها عمن قارب المذنب دفاع؟
He said, ‘He is saying whatsoever he desires to. Which thing (blame) is upon me if I do not say from that which he is saying?’ Abu Al-Hassan-asws said to him: ‘Are you not afraid that if a Curse were to descend due to it, it would engulf everybody there? Do you not know that there was one who was from the companions of Musa-as, and his father was from the companions of Pharaoh-la. When the cavalry of Pharaoh-la came up to Musa-as, he stayed behind in order to advise him (his father). Musa-as realised it, that his father is compelling him, until they reached the sea. They all drowned. The news came to Musa-as, he-as asked Jibraeel-as about his state. He-as said: ‘Drowned (may Allah-azwj have Mercy upon him). He was not upon the view of his father, but the Curse, when it descends, the one who is near to the sin has no defence against it’.[126]
VERSE 72
وَأَنْ أَقِيمُوا الصَّلَاةَ وَاتَّقُوهُ ۚ وَهُوَ الَّذِي إِلَيْهِ تُحْشَرُونَ {72}
And that you should be establishing the Salat and fearing him, and He is to Whom you shall be gathering [6:72]
The Salats to be established
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عَشْرُ رَكَعَاتٍ رَكْعَتَانِ مِنَ الظُّهْرِ وَ رَكْعَتَانِ مِنَ الْعَصْرِ وَ رَكْعَتَا الصُّبْحِ وَ رَكْعَتَا الْمَغْرِبِ وَ رَكْعَتَا الْعِشَاءِ الْآخِرَةِ لَا يَجُوزُ الْوَهْمُ فِيهِنَّ وَ مَنْ وَهَمَ فِي شَيْءٍ مِنْهُنَّ اسْتَقْبَلَ الصَّلَاةَ اسْتِقْبَالًا وَ هِيَ الصَّلَاةُ الَّتِي فَرَضَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَى الْمُؤْمِنِينَ فِي الْقُرْآنِ وَ فَوَّضَ إِلَى مُحَمَّدٍ ( صلى الله عليه وآله )
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,
(It has been narrated) from Abu Ja’far-asws having said: ‘Ten Rak’at (of Salāt) are – two Rak’at from Al-Zohr, and two Rak’at from Al-Asr, and two Rak’at from Al-Sub’h, and two Rak’at from Al-Maghrib, and two Rak’at from the last Isha. The whims (mistakes) are not allowed in these, and the one who errs in something from these should welcome the Salāt with a welcoming (pray again); and it is the Salāt which Allah-azwj and Majestic Necessitated upon the Believers in the Quran, and Delegated it to Muhammad-saww.
فَزَادَ النَّبِيُّ ( صلى الله عليه وآله ) فِي الصَّلَاةِ سَبْعَ رَكَعَاتٍ وَ هِيَ سُنَّةٌ لَيْسَ فِيهَا قِرَاءَةٌ إِنَّمَا هُوَ تَسْبِيحٌ وَ تَهْلِيلٌ وَ تَكْبِيرٌ وَ دُعَاءٌ فَالْوَهْمُ إِنَّمَا يَكُونُ فِيهِنَّ فَزَادَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي صَلَاةِ الْمُقِيمِ غَيْرِ الْمُسَافِرِ رَكْعَتَيْنِ فِي الظُّهْرِ وَ الْعَصْرِ وَ الْعِشَاءِ الْآخِرَةِ وَ رَكْعَةً فِي الْمَغْرِبِ لِلْمُقِيمِ وَ الْمُسَافِرِ
The Prophet-saww increased in the Salāt by seven Rak’at, and it is the Sunnah in which there is no recitation. But rather, it is a Glorification, and Extollation of the Holiness, and the exclamation of the Greatness, and supplication. So the mistakes, rather can happen to be in these. So Rasool-Allah-saww increased in the Salāt of the stayer, (the one) not travelling, by two Rak’at during Al-Zohr and Al-Asr, and Al-Isha the last, and one Rak’at in Al-Maghrib for the stayer as well as the traveller’.[127]
[1] تفسير القمي، ج1، ص: 193
[2] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 1 H 1
[3] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 62
[4] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 63
[5] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 64
[6] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 65
[7] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 66
[8] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 68
[9] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 10
[10] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 70
[11] Bihar Al-Anwaar – V 28, The book of Fitna (Strife) And Ordeals, Ch 1 H 22
[12] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 72
[13] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 3
[14] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 73
[15] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 g
[16] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 78
[17] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 46
[18] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 18
[19] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 19
[20] تفسير القمّي 1: 193.
[21] جوامع الجامع: 122
[22] تفسير العيّاشي 1: 353/ 1
[23] مصباح الكفعمي: 439.
[24] خواص القرآن: 1 «مخطوط»
[25] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 33 H 1
[26] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 33 H 2
[27] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 33 H 3
[28] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 33 H 4
[29] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 33 H 5
[30] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 33 H 6
[31] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 33 H 7
[32] Tafseer Imam Hassan Al-Askariasws – S 324 (Extract)
[33] Al Kafi – H 14564
[34] تفسير العيّاشي 1: 354/ 4
[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 1
[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 3
[37] تفسير القمّي 1: 194.
[38] تفسير العيّاشي 1: 354/ 6.
[39] الغيبة: 301/ 5
[40] تفسير العيّاشي 1: 355/ 8.
[41] تفسير العيّاشي 1: 355/ 9
[42] التوحيد: 132/ 15.
[43] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 7
[44] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 3
[45] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 12 H 5
[46] Tafseer Imam Hassan Al Askariasws – S 333 & 144
[47] Al-Kafi, Vol. 8, H. 14873
[48] Al-Kafi, Vol. 8, H. 14950
[49] Al-Kafi, Vol. 8, H. 14754
[50] Al-Kafi, vol 8, H 14452
[51] Tafseer Imam Hassan Al Askariasws – S 314 (Extract)
[52] تفسير العياشي 1: 355/ 10.
[53] الكافي 8: 249/ 349
[54] البرهان في تفسير القرآن، ج5، ص: 85
[55] Bihar Al Anwaar – V 42, The book of our Prophet-saww, Ch 11 H 23
[56] تفسير القمّي 1: 199. (Extract)
[57] Al Mahaasin – V 1 Bk 2 H15
[58] تفسير القمي 1: 195
[59] التوحيد: 107/ 8
[60] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 21
[61] تفسير العيّاشي 1: 356/ 12.
[62] تفسير العيّاشي 1: 356/ 14.
[63] Basaair Al Darajaat – P 5 Ch 4 H 2
[64] تفسير القمّي 1: 32. (Extract)
[65] الكافي 8: 287/ 432.
[66] Kitab Sulaym Bin Qays Al Hilali – H 7 (Extract)
[67] Noor Al Thaqalayn – CH 36 H 76
[68] تفسير العيّاشي 1: 357/ 15.
[69] تفسير القمّي 2: 303 (Extract)
[70] تفسير العيّاشي 1: 359/ 19
[71] تفسير العيّاشي 1: 358/ 18.
[72] تأويل الآيات 1: 163/ 2.
[73] الكافي 3: 258/ 28
[74] مجمع البيان 4: 453.
[75] تفسير القمّي 1: 196.
[76] تفسير العيّاشي 1: 359/ 21.
[77] Al-Kafi – H 14689
[78] الكافي 1: 233/ 3.
[79] الأمالي: 92/ 3
[80] تفسير القمّي 1: 196
[81] تفسير القمي 1: 198.
[82] تفسير القمي 1: 197.
[83] الكافي 1: 154/ 1.
[84] الكافي 1: 154/ 1 (Extract)
[85] تفسير القمّي 1: 199. (Extract)
[86] Sufis, derived from Abdul Qadir Gilani
[87] تفسير القمّي 1: 198
[88] (معاني الأخبار: 32/ 2، شواهد التنزيل 1: 61/ 96)
[89] Tafseer Noor Al Saqalayn CH 1 – H 89
[90] Tafseer Noor Al Saqalayn – CH 1 – H 104
[91] Shawahid Al Tanzeel – H 89
[92] Tafseer Noor Al Saqalayn – V 1 P 797 H 76
[93] Tafseer Noor Al Saqalayn – V 1 P 797 H 78
[94] تفسير القمّي 1: 220
[95] بصائر الدرجات: 98/ 5.
[96] تفسير العيّاشي 1: 359/ 22.
[97] تفسير العيّاشي 1: 360/ 24
[98] Al Kafi – V 5 – The Book of Subsistence Ch 30 H 11
[99] تفسير العيّاشي 1: 359/ 22.
[100] تفسير القمّي 1: 201.
[101] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 20 H 10
[102] Tafseer e Safi – V 2 P 122
[103] تفسير الصافي، ج2، ص: 122
[104] مجمع البيان 4: 471.
[105] The people living on a raised platform which was used by the Prophetsaww as a welcoming point for newcomers or destitute people. It was part of hissaww Masjid.
[106] تفسير القمّي 1: 210.
[107] تفسير العياشي 1: 361/ 27. (Extract)
[108] تفسير العيّاشي 1: 360/ 26.
[109] مجمع البيان 4: 476
[110] الكافي 2: 319/ 3.
[111] تفسير العياشي 1: 361/ 27.
[112] (تأويل الآيات 2: 738/ 9.) (Extract)
[113] الكافي 8: 380/ 574 (Extract)
[114] تفسير العيّاشي 1: 361/ 29
[115] Al Kafi – H 14797 (Extract)
[116] الاحتجاج: 375.
[117] تفسير القمّي 1: 203.
[118] تفسير العيّاشي 1: 355/ 8.
[119] تفسير العيّاشي 1: 362/ 30.
[120] تفسير القمي 1: 204.
[121] مجمع البيان 4: 487.
[122] تفسير القمي 1: 204
[123] علل الشرائع: 605/ 80.
[124] مجمع البيان 4: 489.
[125] تفسير العيّاشي 1: 362/ 31.
[126] الأمالي 112/ 3
[127] Al Kafi V 3 – The Book of Salāt CH 3 H 7