VERSE 36
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا {36}
And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]
فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ قَالَ: لَا تَرْمِ أَحَداً بِمَا لَيْسَ لَكَ بِهِ عِلْمٌ، وَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَنْ بَهَتَ مُؤْمِنَةً أُقِيمَ فِي طِينَةِ خَبَالٍ أَوْ يَخْرُجَ مِمَّا قَالَ
In Tafseer of Ali Bin Ibrahim and in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘And do not stand on what there isn’t any knowledge for you of it: ‘Do not accuse anyone with what there isn’t any knowledge for you with it, and Rasool-Allah-saww said: ‘One who accuses a Momina would (be Made to) stand in the clay of Khabal (secretion of the inhabitants of the Fire), or (unless) he comes out from what he had said’’.[1]
و عنه: عن علي بن إبراهيم، عن هارون بن مسلم، عن مسعدة بن زياد، قال: كنت عند أبي عبد الله (عليه السلام) فقال له رجل: بأبي أنت و امي، إني أدخل كنيفا لي، و لي جيران عندهم جوار يتغنين و يضربن بالعود، فربما أطلت الجلوس استماعا مني لهن، فقال: «لا تفعل
And from him, from Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’adat Bin Ziyad who said,
‘I was in the presence of Abu Abdullah-asws, so a man said to him-asws, ‘May my father and my mother be sacrificed for you-asws, I enter my toilet, and there is a neighbour of mine who sings and beats with the stick (drum), so sometimes I sit for a while to listen to them’. So he-asws said: ‘Do not do it’.
فقال الرجل: و الله، ما أتيتهن، إنما هو سماع أسمعه باذني. فقال: «لله أنت! أما سمعت الله عز و جل يقول: إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا؟!» فقال: بلى و الله، لكأني لم أسمع بهذه الآية من كتاب الله من أعجمي و لا عربي، لا جرم أني لا أعود إن شاء الله، و إني لأستغفر الله
The man said, ‘By Allah-azwj! I do not go to it, but rather it is the hearing, which is heard by my ears (inadvertently)’. He-asws said: ‘You are for Allah-azwj! Have you not heard Allah-azwj Mighty and Majestic Saying: [17:36] surely the hearing and the sight and the heart, all of these, shall be questioned about?’ So he said, ‘Yes, by Allah-azwj! But, it is as if I have not heard this from the Book of Allah-azwj from a non-Arab or an Arab. I shall not repeat the offense, if Allah-azwj so Desires it, and I seek Forgiveness from Allah-azwj’.
فقال له: «قم فاغتسل وصل ما بدا لك، فإنك كنت مقيما على أمر عظيم، ما كان أسوأ حالك لو مت على ذلك! احمد الله و اسأله التوبة من كل ما يكره، فإنه لا يكره إلا كل قبيح، و القبيح دعه لأهله فإن لك أهلا
He-asws said to him: ‘Rise, and wash, and pray Salat with what came to you, for you were upon a grievous matter. You would have been in an evil condition had you died upon that (situation). Praise Allah-azwj and ask for repentance from everything what He-azwj Abhors, for He -azwj does not Abhor except every ugliness. And the ugliness, leave it for those who are deserving of it, provided you can achieve it (to abhor the forbidden) if you are eligible for it’.[2]
علي بن إبراهيم، قال: حدثني أبي، عن الحسن بن محبوب، عن أبي حمزة الثمالي، عن أبي جعفر (عليه السلام) قال: «قال رسول الله (صلى الله عليه و آله): لا تزول قدم عبد يوم القيامة من بين يدي الله عز و جل، حتى يسأله عن أربع خصال: عمرك فيما أفنيته، و جسدك فيما أبليته، و مالك من أين اكتسبته و أين وضعته؟ و عن حبنا أهل البيت
Ali Bin Ibrahim said, ‘My father narrated to me, from Al Hassan Bin Mahboub, from Abu Hamza Al sumaly,
‘Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The feet of the servant would not (be allowed to be) moved from in front of Allah-azwj Mighty and Majestic, until he is asked about four characteristics – Your life, what did you waste it on; and your body, what did you wear it out on; and your wealth, from where did you accumulate it and where did you place (spend) it?’ And the love for us-asws, the People-asws of the Household’.[3]
The Eman of the body parts is their deeds
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يَقْبَلُ اللَّهُ شَيْئاً إِلَّا بِهِ
Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that it has been narrated to us by Abu Amr al-Zubayri:
‘I said to Abu Abdullah-asws ‘O knowledgeable one! Tell me, which deed is most superior before Allah-azwj?’ He-asws said. ‘It is the deed without which Allah-azwj does not Accept any (deed).’
قُلْتُ وَ مَا هُوَ قَالَ الْإِيمَانُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً قَالَ قُلْتُ أَ لَا تُخْبِرُنِي عَنِ الْإِيمَانِ أَ قَوْلٌ هُوَ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ
I asked, ‘What is that?’ He-asws said, Emān in Allah-azwj besides whom no one deserves to be worshipped. It (Emān) is the highest in degree among the deeds, the most valuable among them and the top-most among them in (matters of) Reward.’ I then said, ‘Please, tell me then about the Emān. Is it deeds or it is words without deeds?’
فَقَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْلُ بَعْضُ ذَلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللَّهِ بَيَّنَ فِي كِتَابِهِ وَاضِحٍ نُورُهُ ثَابِتَةٍ حُجَّتُهُ يَشْهَدُ لَهُ بِهِ الْكِتَابُ وَ يَدْعُوهُ إِلَيْهِ
‘The Imam-asws replied: ‘All of the Emān is deeds and certain parts of such deeds are words. Allah-azwj has made it Obligatory as is explained in His book. Its light is clear, its evidence is well established. The (Holy) Book testifies to it for one, and calls one towards it.’
قَالَ قُلْتُ صِفْهُ لِي جُعِلْتُ فِدَاكَ حَتَّى أَفْهَمَهُ قَالَ الْإِيمَانُ حَالَاتٌ وَ دَرَجَاتٌ وَ طَبَقَاتٌ وَ مَنَازِلُ فَمِنْهُ التَّامُّ الْمُنْتَهَى تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ وَ مِنْهُ الرَّاجِحُ الزَّائِدُ رُجْحَانُهُ
I then asked, ‘May I be sacrificed for you-asws! Describe it for me until I understand it.’ The Imam-asws said, ‘Emān has states, and ranks, and levels, and statii. So, from it is the complete, the ultimate in its completion, and from it is the deficient, and its deficiency is clear, and from it is the excessive, the one inclined towards its excess’.
قُلْتُ إِنَّ الْإِيمَانَ لَيَتِمُّ وَ يَنْقُصُ وَ يَزِيدُ قَالَ نَعَمْ قُلْتُ كَيْفَ ذَلِكَ قَالَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ ابْنِ آدَمَ وَ قَسَّمَهُ عَلَيْهَا وَ فَرَّقَهُ فِيهَا فَلَيْسَ مِنْ جَوَارِحِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا
I said, ‘The Eman can be complete, and deficient, and increase?’ He-asws said:’ Yes’. I said, ‘How is that so?’ He-asws said: ‘Because Allah-azwj Blessed and Exalted Obligated the Eman to be upon the body parts of the son of Adam-as, to be distributed upon these, and be divided in these, so there isn’t a body part from his body parts except and it has been allocated from the Eman with other than what its counterpart has been allocated with’.
فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَ يَفْقَهُ وَ يَفْهَمُ وَ هُوَ أَمِيرُ بَدَنِهِ الَّذِي لَا تَرِدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ مِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا وَ يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا وَ رِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا وَ فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ لِسَانُهُ الَّذِي يَنْطِقُ بِهِ وَ رَأْسُهُ الَّذِي فِيهِ وَجْهُهُ
So, from these is the heart by which he uses his intellect and understands, and it is the commander of his body which the body parts can neither reject nor implement except from its opinion and its command. And from these are his eyes which he sees with, and his ears which he hears with, and his hands which he works with, and his legs which he walks with, and his private parts which are for his sexual desires from his heart, and his tongue which he speaks with, and his head wherein is his face.
فَلَيْسَ مِنْ هَذِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا بِفَرْضٍ مِنَ اللَّهِ تَبَارَكَ اسْمُهُ يَنْطِقُ بِهِ الْكِتَابُ لَهَا وَ يَشْهَدُ بِهِ عَلَيْهَا
There isn’t any body part from these except and it has been allocated from the Eman with other than what its counterpart has been allocated with, by an Imposition from Allah-azwj, Blessed is His-azwj Name, His-azwj Book Speaks with it and Testifies with it, upon it.
فَفَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ وَ فَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ وَ فَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ
He-azwj Imposed upon the heart with other than what He-azwj Imposed upon the hearing, and Imposed upon the hearing with other than what He-azwj Imposed upon the two eyes, and Imposed upon the two eyes with other than what He-azwj Imposed upon the tongue, and Imposed upon the tongue with other than what He-azwj Imposed upon the two hands, and Imposed upon the two hands with other than what He-azwj Imposed upon the two legs, and He-azwj Imposed upon the two legs with others than what He-azwj Imposed upon the private parts, and Imposed upon the private parts with other than what He-azwj Imposed upon the face.
فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ وَ الرِّضَا وَ التَّسْلِيمُ بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ مِنْ نَبِيٍّ أَوْ كِتَابٍ
So, as for what He-azwj Imposed upon the heart, from the Eman, so it is the acceptance, and the recognition, and the belief, and the agreement, and the submission to (the fact) there is no god except Allah-azwj Alone, there being no associates for Him-azwj, being One God. He-azwj did not Take a female companion nor a son, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and the acceptance of whatever he-saww came with from the Presence of Allah-azwj, from a news or a Book.
فَذَلِكَ مَا فَرَضَ اللَّهُ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً
That is what Allah-azwj Imposed upon the heart from the acceptant, and the recognition, and it is its deeds, and these are the Words of Allah-azwj Mighty and Majestic: except for the one coerced, and his heart is content with the Eman, but the one who opens his chest with the Kufr [16:106].
وَ قَالَ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
Allah-azwj has Said, ‘Indeed! By the Mention of Allah, the hearts get contented [13:28]
وَ قَالَ الَّذِينَ آمَنُوا بِأَفْوَاهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ
Allah-azwj has Said, ‘those who are saying, ‘We believe’, with their mouths while their hearts are not believing [5:41]
وَ قَالَ إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ
Allah-azwj has Said, ‘Whether are revealing what is within yourselves or you are hiding it, Allah will Reckon you with it. Then He will Forgive the one He so Desires to and He will Punish the one He so Desires to [2:284]
فَذَلِكَ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ رَأْسُ الْإِيمَانِ
That is what Allah-azwj Mighty and Majestic Imposed upon the heart, from the acceptance, and the recognition, and it is its deed, and it is the head of the Eman.
وَ فَرَضَ اللَّهُ عَلَى اللِّسَانِ الْقَوْلَ وَ التَّعْبِيرَ عَنِ الْقَلْبِ بِمَا عَقَدَ عَلَيْهِ وَ أَقَرَّ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ قُولُوا لِلنَّاسِ حُسْناً
And Allah-azwj Imposed upon the tongue, the words and the expression from the heart with whatever it holds upon and accepts with. Allah-azwj Blessed and Exalted Said: ‘and you would be saying to the people good words [2:83].
وَ قَالَ وَ قُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنا وَ أُنْزِلَ إِلَيْكُمْ وَ إِلهُنا وَ إِلهُكُمْ واحِدٌ وَ نَحْنُ لَهُ مُسْلِمُونَ فَهَذَا مَا فَرَضَ اللَّهُ عَلَى اللِّسَانِ وَ هُوَ عَمَلُهُ
And Said: ‘We believe in what which is Revealed to us and Revealed to you, and our God and your God is One, and we submit to Him [29:46]. So this is what Allah-azwj Imposed upon the tongue, and it is its deed.
وَ فَرَضَ عَلَى السَّمْعِ أَنْ يَتَنَزَّهَ عَنِ الِاسْتِمَاعِ إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يُعْرِضَ عَمَّا لَا يَحِلُّ لَهُ مِمَّا نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ وَ الْإِصْغَاءِ إِلَى مَا أَسْخَطَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ فِي ذَلِكَ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ
And Allah-azwj Imposed upon the hearing that it should disdain from the listening to what Allah-azwj Forbade, and that it should turn away from what is not Permissible for it, from what Allah-azwj Mighty and Majestic has Forbidden from, and be attentive to what Angers Allah-azwj Mighty and Majestic. So He-azwj Said regarding that: And He has Revealed unto you in the Book that whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it [4:140].
ثُمَّ اسْتَثْنَى اللَّهُ عَزَّ وَ جَلَّ مَوْضِعَ النِّسْيَانِ فَقَالَ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ
Then Allah-azwj Mighty and Majestic Excluded the subject of the forgetfulness, so He-azwj Said: And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68].
وَ قَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ
And He-azwj Said: therefore give glad tidings to My servants [39:17] Those who are listening to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].
وَ قَالَ عَزَّ وَ جَلَّ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَ الَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ
And the Mighty and Majestic Said: The Momineen have (already) succeeded [23:1] Those who are humble in their Salats [23:2] And those who are turning away from the vanities [23:3] And those who are givers of the Zakat [23:4].
وَ قَالَ وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ
Allah-azwj has Said, ‘When they hear impious words, they ignore them, saying, ‘We shall be responsible for our deeds and you will be responsible for yours …. ‘, (28:55)
وَ قَالَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً
Allah has Said, ‘When they come across something impious, they pass it by nobly.’ (25:72)
فَهَذَا مَا فَرَضَ اللَّهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ أَنْ لَا يُصْغِيَ إِلَى مَا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ
This is what Allah-azwj Imposed upon the hearing, from the Eman, that it would not be attentive to what is not Permissible for it, and it is its deeds, and it is from the Eman.
وَ فَرَضَ عَلَى الْبَصَرِ أَنْ لَا يَنْظُرَ إِلَى مَا حَرَّمَ اللَّهُ عَلَيْهِ وَ أَنْ يُعْرِضَ عَمَّا نَهَى اللَّهُ عَنْهُ مِمَّا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ
And He-azwj Imposed upon the sight that it would not look at what Allah-azwj has Prohibited from, and that it would turn away from what Allah-azwj has Forbidden from, from what is not Permissible for it, and it is its deed and it is from the Eman.
فَقَالَ تَبَارَكَ وَ تَعَالَى قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ
The Blessed and Exalted Said: Say to the Momineen to cast down their eyes and preserve their private parts [24:30].
فَنَهَاهُمْ أَنْ يَنْظُرُوا إِلَى عَوْرَاتِهِمْ وَ أَنْ يَنْظُرَ الْمَرْءُ إِلَى فَرْجِ أَخِيهِ وَ يَحْفَظَ فَرْجَهُ أَنْ يُنْظَرَ إِلَيْهِ
He-azwj Forbade them from Looking at their nakedness and the man to be looking at the private parts of his brother, and he should preserve his private parts from being looked at.
وَ قَالَ وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَ مِنْ أَنْ تَنْظُرَ إِحْدَاهُنَّ إِلَى فَرْجِ أُخْتِهَا وَ تَحْفَظَ فَرْجَهَا مِنْ أَنْ يُنْظَرَ إِلَيْهَا
And Said: ‘And say to the Mominaat to cast down their eyes and preserve their private parts [24:31], from one of them to be looking at the private parts of her sister, and she should preserve her private parts from being looked at’.
وَ قَالَ كُلُّ شَيْءٍ فِي الْقُرْآنِ مِنْ حِفْظِ الْفَرْجِ فَهُوَ مِنْ الزِّنَا إِلَّا هَذِهِ الْآيَةَ فَإِنَّهَا مِنَ النَّظَرِ
And he said: ‘Everything in the Quran from the preservation of the private parts, so it is from the adultery except this Verse, for it is regarding looking.
ثُمَّ نَظَمَ مَا فَرَضَ عَلَى الْقَلْبِ وَ اللِّسَانِ وَ السَّمْعِ وَ الْبَصَرِ فِي آيَةٍ أُخْرَى فَقَالَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ يَعْنِي بِالْجُلُودِ الْفُرُوجَ وَ الْأَفْخَاذَ
Then He-azwj Regulated what He-azwj had Imposed upon the heart, and the tongue, and the hearing, and the sight in another Verse, so He-azwj Said: And you were not veiling yourselves, that (one day) your ears, and your eyes, and your skins would be testifying against you. But, you thought that Allah does not know most of what you are doing [41:22] – meaning the skins, and the private parts, and the thighs.
وَ قَالَ وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
And He-azwj Said: And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36].
فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْعَيْنَيْنِ مِنْ غَضِّ الْبَصَرِ عَمَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ
This is what Allah-azwj Imposed upon the two eyes from lowering the gaze from what Allah-azwj Mighty and Majestic has Prohibited, and it is their deed and it is from the Eman.
وَ فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ أَنْ لَا يَبْطِشَ بِهِمَا إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يَبْطِشَ بِهِمَا إِلَى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ وَ فَرَضَ عَلَيْهِمَا مِنَ الصَّدَقَةِ وَ صِلَةِ الرَّحِمِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ الطَّهُورِ لِلصَّلَاةِ
And Allah-azwj Imposed upon the two hands that he would not work with these to what Allah-azwj Prohibited, and that he would work with these two towards what Allah-azwj Mighty and Majestic has Commanded and Imposed upon these two, from the giving of charity, and helping the relatives, and the Jihad in the Way of Allah-azwj, and the cleanliness for the Salat.
فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
He-azwj Said: O you who believe! When you stand to the Salat, so wash your faces and your hands to the elbows, and wipe your heads and your leg to the ankles [5:6].
وَ قَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها
Allah-azwj has Said: So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) or a ransom, until the war terminates [47:4].
فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ لِأَنَّ الضَّرْبَ مِنْ عِلَاجِهِمَا
This is what Allah-azwj has Made Obligatory for the hands; striking is from their tasks.
وَ فَرَضَ عَلَى الرِّجْلَيْنِ أَنْ لَا يَمْشِيَ بِهِمَا إِلَى شَيْءٍ مِنْ مَعَاصِي اللَّهِ وَ فَرَضَ عَلَيْهِمَا الْمَشْيَ إِلَى مَا يُرْضِي اللَّهَ عَزَّ وَ جَلَّ فَقَالَ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا وَ قَالَ وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ
And He-azwj Imposed upon the two legs that he would not walk with these two towards anything from (an act of) disobedience to Allah-azwj, and Imposed upon them the walking towards what Allah-azwj Mighty and Majestic is Pleased from, so He-azwj Said: And do not go about in the land exultingly. You can never cut through the earth and can never reach the mountains in height [17:37] And be moderate in your walking and lower your voice; surely the most hateful of voices is the voice of the donkeys [31:19].
وَ قَالَ فِيمَا شَهِدَتِ الْأَيْدِي وَ الْأَرْجُلُ عَلَى أَنْفُسِهِمَا وَ عَلَى أَرْبَابِهِمَا مِنْ تَضْيِيعِهِمَا لِمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ فَرَضَهُ عَلَيْهِمَا الْيَوْمَ نَخْتِمُ عَلى أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ
And He-azwj Said regarding what the hands and the legs would testify upon themselves and upon their master, from their placements to what Allah-azwj Mighty and Majestic has Commanded with, and Imposed upon them: The Day We shall Seal upon their mouths and Cause their hand to speak to us, and their legs would testify with what they were earning [36:65].
فَهَذَا أَيْضاً مِمَّا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ وَ عَلَى الرِّجْلَيْنِ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ
This as well, is from what Allah-azwj Imposed upon the hands and upon the legs, and it is from their deeds and it is from the Eman.
وَ فَرَضَ عَلَى الْوَجْهِ السُّجُودَ لَهُ بِاللَّيْلِ وَ النَّهَارِ فِي مَوَاقِيتِ الصَّلَاةِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ
And He-azwj Imposed upon the face, the Sajdahs to Him-azwj by the night and the day during the timings of the Salat, so He-azwj Said: O you who believe! Perform Ruku and Sajdah and worship your Lord, and do the good, perhaps you will succeed [22:77].
فَهَذِهِ فَرِيضَةٌ جَامِعَةٌ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً
These are the entirety of the Impositions upon the face, and the hands, and the legs, and He-azwj Said in another place: And surely the parts for performing Sajdah are for Allah, therefore do not supplicate to anyone (else) with Allah [72:18].
وَ قَالَ فِيمَا فَرَضَ عَلَى الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ بِهَا وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا صَرَفَ نَبِيَّهُ ص إِلَى الْكَعْبَةِ عَنِ الْبَيْتِ الْمُقَدَّسِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ
And He-azwj Said regarding what He-azwj Imposed upon the body parts, from the cleanliness and the Salat with it, and that is that Allah-azwj Mighty and Majestic, when He-azwj Turned His-azwj Prophet-saww towards the Kabah (as a Qiblah, from Bayt Al Maqdis), so Allah-azwj Mighty and Majestic Revealed: Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people. [2:143].
فَسَمَّى الصَّلَاةَ إِيمَاناً فَمَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ حَافِظاً لِجَوَارِحِهِ مُوفِياً كُلُّ جَارِحَةٍ مِنْ جَوَارِحِهِ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُسْتَكْمِلًا لِإِيمَانِهِ وَ هُوَ مِنْ أَهْلِ الْجَنَّةِ وَ مَنْ خَانَ فِي شَيْءٍ مِنْهَا أَوْ تَعَدَّى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ نَاقِصَ الْإِيمَانِ
He-azwj Named the Salat as Eman, therefore one who meets Allah-azwj Mighty and Majestic preserving to his body parts, each body part from his body parts having fulfilled what Allah-azwj Mighty and Majestic having had Imposed upon it, would meet Allah-azwj Mighty and Majestic as being of complete Eman, and he would be from the inhabitants of the Paradise, and one who betrays regarding something from it, or exceeds what Allah-azwj Mighty and Majestic Commanded with regards to it, would meet Allah-azwj Mighty and Majestic as being of deficient Eman’.
قُلْتُ قَدْ فَهِمْتُ نُقْصَانَ الْإِيمَانِ وَ تَمَامَهُ فَمِنْ أَيْنَ جَاءَتْ زِيَادَتُهُ
I (the narrator) said, ‘I have understood the deficiency of the Eman and its completion, but where does its increase come from?’
فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ
He-asws said: ‘The Words of Allah-azwj Mighty and Majestic: And whenever a Chapter is Revealed, there is one of them who is saying, ‘Which of you has this increased in Eman?’ But, as for those who believe, it does increase them in Eman, and they rejoice [9:124] And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness [9:125].
وَ قَالَ نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً
And He-azwj Said: We relate to you their news with the Truth; they were youths who believed in their Lord and We Increased them in Guidance [18:13].
وَ لَوْ كَانَ كُلُّهُ وَاحِداً لَا زِيَادَةَ فِيهِ وَ لَا نُقْصَانَ لَمْ يَكُنْ لِأَحَدٍ مِنْهُمْ فَضْلٌ عَلَى الْآخَرِ وَ لَاسْتَوَتِ النِّعَمُ فِيهِ وَ لَاسْتَوَى النَّاسُ وَ بَطَلَ التَّفْضِيلُ وَ لَكِنْ بِتَمَامِ الْإِيمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ بِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ
And if all of it had been one (and the same), there neither being an increase in it nor any reduction, there would not happen to be for anyone of them any merit upon the other nor would the Favours been the same regarding it, nor would the people be the same, and the preferences would be invalidated. But, by completing the Eman, the Momin would enter the Paradise, and by the increase in the Eman the Momin would be more meritorious with the ranks in the Presence of Allah-azwj. And by the reduction, the wasters would be entering the Fire’.[4]
VERSES 37 & 38
وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجِبَالَ طُولًا {37}
And do not go about in the land exultingly. You can never cut through the earth and can never reach the mountains in height [17:37]
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا {38}
All that, its evil is Disliked in the Presence of your Lord [17:38]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن بكر بن صالح، عن القاسم بن بريد، قال: حدثنا أبو عمرو الزبيري، عن أبي عبد الله (عليه السلام) قال: «فرض الله على الرجلين أن لا يمشى بهما إلى شيء من معاصي الله، و فرض عليهما المشيء إلى ما يرضي الله عز و جل فقال: وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd, from Abu Amro Al-Zubeyri,
‘Abu Abdullah-asws has said: ‘Allah-azwj has Necessitated upon the two feet that they would not walk to anything from the disobedience of Allah-azwj, and Necessitated upon them to walk towards what Allah-azwj Mighty and Majestic is Pleased with, so He-azwj Said: And do not go about in the land exultingly. You can never cut through the earth and can never reach the mountains in height [17:37]’.[5]
VERSES 39 & 40
ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتُلْقَىٰ فِي جَهَنَّمَ مَلُومًا مَدْحُورًا {39}
That is from what your Lord Revealed unto you, from the Wisdom, and do not Make another god to be with Allah so you will be Thrown into Hell, Blamed, Forsaken [17:39]
أَفَأَصْفَاكُمْ رَبُّكُمْ بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا {40}
Has then your Lord Distinguished you with the sons, and Taken daughters from the Angels? You are speaking a grievous word [17:40]
فِي عُيُونِ الْأَخْبَارِ فِي بَابِ ذِكْرِ مَجْلِسٍ لِلرِّضَا عَلَيْهِ السَّلَامُ عِنْدَ الْمَأْمُونِ فِي عِصْمَةِ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ حَدِيثٌ طَوِيلٌ يَقُولُ فِيهِ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَصَدَ دَارَ زَيْدِ بْنِ حَارِثَةَ بْنِ شَرَاحِيلَ الْكَلْبِيِّ فِي أَمْرٍ أَرَادَهُ، فَرَأَى امْرَأَتَهُ تَغْتَسِلُ فَقَالَ لَهَا: سُبْحَانَ الَّذِي خَلَقَكِ
In (the book) Uyoon Al-Akhbaar, in a chapter mentioning a gathering of Al-Reza-asws in the presence of Al-Mamoun regarding the infallibility of the Prophets-as, there is a lengthy Hadeeth in which he-asws is saying: ‘Rasool-Allah-saww went to the house of Zayd Bin Harisa Bin Sharaheel Al-Kalby regarding a matter he-saww intended, so he-saww saw his wife washing, so he-saww said to her: ‘Glorious is the One-azwj Who Created you!’
وَ إِنَّمَا أَرَادَ بِذَلِكَ تَنْزِيهَ اللَّهِ تَعَالَى عَنْ قَوْلِ مَنْ زَعَمَ أَنَّ الْمَلَائِكَةَ بَنَاتُ اللَّهِ، فَقَالَ اللَّهُ عَزَّ وَ جَلَّ: أَ فَأَصْفاكُمْ رَبُّكُمْ بِالْبَنِينَ وَ اتَّخَذَ مِنَ الْمَلائِكَةِ إِناثاً لَكُمْ لَتَقُولُونَ قَوْلًا عَظِيماً
And rather, he-saww intended with that to disavow Allah-azwj the Exalted from the words of the ones who claimed that the Angels are the daughters of Allah-azwj. So Allah-azwj Mighty and Majestic Said: Has then your Lord Distinguished you with the sons, and Taken daughters from the Angels? You are speaking a grievous word [17:40].
فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا رَآهَا تَغْتَسِلُ: سُبْحَانَ الَّذِي خَلْقَكِ أَنْ يَتَّخِذَ وَلَداً يَحْتَاجُ إِلَى هَذَا التَّطْهِيرِ وَ الِاغْتِسَالِ
Thus, the Prophet-saww said when he-saww saw her washing: ‘Glorious is the One-azwj Who Created you, that He-azwj should be taking a child who would be needy to this cleansing and the washing’’.[6]
VERSE 41
وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِيَذَّكَّرُوا وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا {41}
And We Have Explained in this Quran for them to be mindful, but it does not increase them except in aversion [17:41]
[ فرات الكوفي ] قال: حدثني جعفر بن محمد الفزاري قال: حدثنا أحمد بن الحسين عن محمد بن حاتم، عن أبي حمزة الثمالي قال: سمعت (سألت) أبا جعفر (عليه السلام) عن قول الله: * (ولقد صرفنا في هذا القرءان) * قال: يعني ولقد ذكرنا عليا في كل القرآن وهو الذكر * (وما يزيدهم إلا نفورا)
Furat Al Kufy said, ‘Ja’far Bin Muhammad Al Fazary narrated to me, from Ahmad Bin Al Husayn, from Muhammad Bin Hatim, from Abu Hamza Al Sumaly who said,
‘I heard Abu Ja’far-asws about the Words of Allah-azwj: And We Have Explained in this Quran [17:41], said: ‘It means ‘”We-azwj have Mentioned Ali-asws in all of the Quran, and he-asws is the Remembrance (Al-Zikr), but it does not increase them except in aversion [17:41]’.[7]
VERSES 42 & 43
قُلْ لَوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَابْتَغَوْا إِلَىٰ ذِي الْعَرْشِ سَبِيلًا {42}
Say: ‘If there was another god with Him just as they are saying, then he would have sought a way to the One with the Throne [17:42]
سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا {43}
Glorified is He, and Exalted from what they are saying, Exalted, Great! [17:43]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي أَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَ مِنْ قَوْلِ أَبِي عَبْدِ اللَّهِ ( عليه السلام )
Ali Bin Ibrahim, from his father, from Abbas Bin Amro Al Fuqaymi,
(It has been narrated) from Hisham Bin Al-Hakam in a Hadeeth of the atheist who came over to Abu Abdullah-asws, and it was from the words of Abu Abdullah-asws: –
لَا يَخْلُو قَوْلُكَ إِنَّهُمَا اثْنَانِ مِنْ أَنْ يَكُونَا قَدِيمَيْنِ قَوِيَّيْنِ أَوْ يَكُونَا ضَعِيفَيْنِ أَوْ يَكُونَ أَحَدُهُمَا قَوِيّاً وَ الْآخَرُ ضَعِيفاً فَإِنْ كَانَا قَوِيَّيْنِ فَلِمَ لَا يَدْفَعُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَ يَتَفَرَّدُ بِالتَّدْبِيرِ
‘You are not free from your words that there are two (gods). Either they are both eternally from before, both strong, or they are both weak, and one of them happens to be strong and the other one weak. So if they were both strong, so why doesn’t each one of the two repulse his companion and be alone with the management (of the universe)?
وَ إِنْ زَعَمْتَ أَنَّ أَحَدَهُمَا قَوِيٌّ وَ الْآخَرَ ضَعِيفٌ ثَبَتَ أَنَّهُ وَاحِدٌ كَمَا نَقُولُ لِلْعَجْزِ الظَّاهِرِ فِي الثَّانِي
And if you are alleging that one of the two is strong and the other one is weak, it would be proven that He-azwj is One just as we are saying due to the inability of the second one being apparent.
فَإِنْ قُلْتَ إِنَّهُمَا اثْنَانِ لَمْ يَخْلُ مِنْ أَنْ يَكُونَا مُتَّفِقَيْنِ مِنْ كُلِّ جِهَةٍ أَوْ مُفْتَرِقَيْنِ مِنْ كُلِّ جِهَةٍ فَلَمَّا رَأَيْنَا الْخَلْقَ مُنْتَظِماً وَ الْفَلَكَ جَارِياً وَ التَّدْبِيرَ وَاحِداً وَ اللَّيْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ دَلَّ صِحَّةُ الْأَمْرِ وَ التَّدْبِيرِ وَ ائْتِلَافُ الْأَمْرِ عَلَى أَنَّ الْمُدَبِّرَ وَاحِدٌ ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ فُرْجَةٌ مَا بَيْنَهُمَا حَتَّى يَكُونَا اثْنَيْنِ فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلَاثَةٌ
So, if you were to say that there are two (gods), and that they are both concordant from every aspect, or separate from every aspect, so when we see the creation being regulated and the planets flowing, and the strategy is one, and the night and the day, and the sun and the moon, are evidence to the wellbeing of the order and the strategy, and the coalition of the matters evidences upon that the Regulator is One. Then it would necessitate you, if you claim two (gods) that there should be a gap between the two in what is between them until they can happen to be two. Thus the gap would come to be the third (entity) between the two (gods), being eternally from before along with the two of them. Thus, it would necessitate a third (entity).
فَإِنِ ادَّعَيْتَ ثَلَاثَةً لَزِمَكَ مَا قُلْتَ فِي الِاثْنَيْنِ حَتَّى تَكُونَ بَيْنَهُمْ فُرْجَةٌ فَيَكُونُوا خَمْسَةً ثُمَّ يَتَنَاهَى فِي الْعَدَدِ إِلَى مَا لَا نِهَايَةَ لَهُ فِي الْكَثْرَةِ
So, if you were to claim three, it would necessitate you what you said regarding the two, until there can happen to be a gap between them until they can happen to be five. Then you would end up in the numbering to what there is no end to it regarding the multitude’.
قَالَ هِشَامٌ فَكَانَ مِنْ سُؤَالِ الزِّنْدِيقِ أَنْ قَالَ فَمَا الدَّلِيلُ عَلَيْهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وُجُودُ الْأَفَاعِيلِ دَلَّتْ عَلَى أَنَّ صَانِعاً صَنَعَهَا أَ لَا تَرَى أَنَّكَ إِذَا نَظَرْتَ إِلَى بِنَاءٍ مُشَيَّدٍ مَبْنِيٍّ عَلِمْتَ أَنَّ لَهُ بَانِياً وَ إِنْ كُنْتَ لَمْ تَرَ الْبَانِيَ وَ لَمْ تُشَاهِدْهُ
Hisham said, ‘It was so from the question of the atheist that he said, ‘So what is the evidence upon Him-azwj?’ So Abu Abdullah-asws said: ‘The existence of the effects evidence upon that there is a Causer Causing these. Do you not see that you, when you look at a building constructed, you know that there is a builder for it, and even if you cannot see the builder and did not witness its (construction)?’
قَالَ فَمَا هُوَ قَالَ شَيْءٌ بِخِلَافِ الْأَشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَ أَنَّهُ شَيْءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لَا تُدْرِكُهُ الْأَوْهَامُ وَ لَا تَنْقُصُهُ الدُّهُورُ وَ لَا تُغَيِّرُهُ الْأَزْمَانُ .
He said, ‘So what is He-azwj?’ He-asws said: ‘A thing which is different from the things. I return to my-asws words to prove the meaning, and He-azwj is a thing in the reality of the ‘thing-ness’. He-azwj neither has a body nor an image, nor can He-azwj be felt, nor touched, nor can He-azwj be realised by the five senses. Neither can the imaginations grasp Him-azwj, nor does the age reduce Him-azwj, nor does the time change Him-azwj’.[8]
VERSE 44
تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا {44}
They Glorify to Him, the seven skies and the earth and the ones in these, and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification. He was always Forbearing, Forgiving [17:44]
عن مسعدة بن صدقة، عن جعفر بن محمد، عن أبيه (عليهما السلام) أنه دخل عليه رجل فقال له: فداك أبي و امي، إني أجد الله يقول في كتابه: وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ؟ فقال له: «هو كما قال الله تعالى
From Mas’adat Bin Sadaqat,
(It has been narrated) from Ja’far Bin Muhammad-asws, from his-asws father-asws. A man came up to him-asws and said to him-asws, ‘May my father and my mother be sacrificed for you-asws! I have found Allah-azwj Saying in His-azwj Book: and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification [17:44]?’ So he-asws said to him: ‘It is as Allah-azwj Exalted has Said it to be’.
قال: أ تسبح الشجرة اليابسة؟ فقال: «نعم، أما سمعت خشب البيت كيف ينقصف، و ذلك تسبيحه، فسبحان الله على كل حال!
He said, ‘Does the dried up tree Glorify?’ So he-asws said: ‘Yes. Have you not heard the timber of the house how it cracks? And that is its Glorification. So Allah-azwj is Glorified upon every situation’.[9]
[ أبو نعيم الاصبهاني ] حدثنا عبد الله بن محمد بن جعفر، حدثنا إسماعيل بن موسى الحاسب، حدثنا عبد الملك بن عبد ربه الطائي، حدثنا حصين بن القاسم، حدثنا أبو حمزة الثمالي، قال: قال لي محمد بن علي بن الحسين رضي الله تعالى عنهم – وسمع عصافير يصحن – فقال: تدري يا أبا حمزة ما يقلن ؟ قلت: لا ! قال: تسبحن ربي عزوجل ويطلبن قوت يومهن.
Abu Naeem Al Asbahany – Abdullah Bin Muhammad Bin Ja’far narrated to us, from Ismail Bin Musa Al Hasib, from Abdul Malik Bin Abd Rabihi Al Ta’aiy, from Hasen Bin Al Qasim, from Abu Hamza Al Sumaly who said,
‘Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws said to me, and he-asws heard the chirping of the sparrows, so he-asws said: ‘Do you know, O Abu Hamza, what they are saying?’ I said, ‘No!’ The Imam-asws said: ‘They are Glorifying my-asws Lord-azwj Mighty and Majestic and seeking the provision for their day’.[10]
محمد بن يعقوب: عن عدة من أصحابنا، عن سهل بن زياد، عن علي بن أسباط، عن داود الرقي، عن أبي عبد الله (عليه السلام) قال: سألته عن قول الله عز و جل: وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ. قال: «تنقض الجدر تسبيحها
Muhammad Bin Yaqoub, from a number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Dawood Al Raqy,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification [17:44]. He-asws said: (For example) ‘The cracking of the wall is its Glorification’.[11]
عن الحسن، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه (عليهما السلام) قال: «نهى رسول الله (صلى الله عليه و آله) عن أن توسم البهائم في وجوهها، و أن تضرب وجوهها، فإنها تسبح بحمد ربها
From Al Hassan, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Ja’far Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww prohibited from branding the animals upon their faces, and hitting them on their faces, for it Glorifies its Lord-azwj with Praise’.[12]
VERSES 45 & 46
وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا {45}
And whenever you recite the Quran, We Make a hidden veil to be between you and those who are no believing in the Hereafter [17:45]
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَىٰ أَدْبَارِهِمْ نُفُورًا {46}
And We Make a covering to be upon their hearts lest they understand it, and a heaviness to be in their ears. And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46]
الطبرسي في (الاحتجاج): عن موسى بن جعفر (عليه السلام)، عن أمير المؤمنين (عليه السلام)، في سؤال يهودي، قال له اليهودي: فإن إبراهيم (عليه السلام) حجب عن نمرود بحجب ثلاث
Al-Tabarsy in Al-Ihtijaj –
‘From Musa-asws Bin Ja’far-asws from the Amir-Al-Momineen-asws regarding the question of a Jew – The Jew said to him-asws, ‘Ibrahim-as was veiled from Nimrod by three veils.’
قال علي (عليه السلام): «لقد كان كذلك، و محمد (صلى الله عليه و آله): حجب عن من أراد قتله بحجب خمس، فثلاثة بثلاثة، و اثنان فضل،
Ali-asws said: ‘It was like that, and Muhammad-saww was Veiled from the ones who intended to kill him, by five veils. Thus three (were matched) by three, and two were extra.
قال الله عز و جل و هو يصف أمر محمد (صلى الله عليه و آله): وَ جَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا فهذا الحجاب الأول وَ مِنْ خَلْفِهِمْ سَدًّا فهذا الحجاب الثاني فَأَغْشَيْناهُمْ فَهُمْ لا يُبْصِرُونَ فهذا الحجاب الثالث
Allah-azwj Mighty and Majestic Said, and He-azwj Described the matter of Muhammad-saww: And We Made a barrier to be from their front – so this is the first veil, and a barrier from their back [36:9] – so this is the second, and We Covered them, so they are not seeing [36:9] – so this is the third veil.
ثم قال: وَ إِذا قَرَأْتَ الْقُرْآنَ جَعَلْنا بَيْنَكَ وَ بَيْنَ الَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ حِجاباً مَسْتُوراً فهذا الحجاب الرابع
Then He-azwj Said: And whenever you recite the Quran, We Make a hidden veil to be between you and those who are no believing in the Hereafter [17:45] – so this is the fourth veil.
ثم قال: فَهِيَ إِلَى الْأَذْقانِ فَهُمْ مُقْمَحُونَ فهذه خمسة حجب
Then He-azwj Said: so these are up to their chins, so their heads are raised [36:8] – so this is the fifth veil’’.[13]
عن أبي حمزة، عن أبي جعفر (عليه السلام)، قال: «كان رسول الله (صلى الله عليه و آله) يجهر ب بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ و يرفع صوته بها، فإذا سمع المشركون ولوا مدبرين، فأنزل الله: وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
From Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Rasool Allah-saww used to recite: ‘In the Name of Allah-azwj, the Beneficent, the Merciful’ (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ) loudly and raise his voice by it. Whenever the Polytheists heard it, they turned back. So Allah-azwj Revealed: And We Make a covering to be upon their hearts lest they understand it, and a heaviness to be in their ears. And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46]’.[14]
العياشي: عن زيد بن علي، قال: دخلت على أبي جعفر (عليه السلام) فذكر بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فقال: «تدري ما نزل في بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ؟» فقلت: لا
Al Ayyashi, from Zayd Bin Ali who said,
‘I came up to Abu Ja’far-asws, and I mentioned ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’. So he-asws said: ‘Do you know what has been Revealed with regards to In the Name of Allah-azwj, the Beneficent, the Merciful
(بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’?’ So I said, ‘No’.
فقال: «إن رسول الله (صلى الله عليه و آله) كان أحسن الناس صوتا بالقرآن، و كان يصلي بفناء الكعبة فرفع صوته، و كان عتبة بن ربيعة و شيبة بن ربيعة و أبو جهل بن هشام و جماعة منهم يسمعون قراءته
He-asws said: ‘Rasool-Allah-saww had the best voice from the people, with the (recitation of the) Quran, and he-saww was praying Salat in the courtyard of the Kabah with a raised voice, and Utba, and Sheyba Bin Rabi’a, and Abu Jahl Bin Hisham and a group of them were listening to his-saww recitation’.
قال و كان يكثر قراءة بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فيرفع بها صوته- قال- فيقولون: إن محمدا ليردد اسم ربه ترددا، إنه ليحجه، فيأمرون من يقوم فيستمع إليه، و يقولون: إذا جاز بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فأعلمنا حتى نقوم فنستمع قراءته
He-asws said: ‘And mostly whenever he-saww used to recite: ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, he-saww used to raise his-saww voice with it. So they were saying, ‘Muhammad-saww is repeating the Name of his-azwj Lord-azwj frequently’. Then they would pass by him-saww to listen intently to him-saww and they were saying, ‘If ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’ was allowed, then we would have known it until we stand and listen to his-saww recitation.
فأنزل الله في ذلك وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ- بسم الله الرحمن الرحيم- وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
Allah-azwj Revealed with regards to that: And whenever you mention your Lord in the Quran as being One [17:46] – (i.e. reciting) ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’ they turn around upon their backs in aversion’.[15]
أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قَالَ لِي كَتَمُوا بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَنِعْمَ وَ اللَّهِ الْأَسْمَاءُ كَتَمُوهَا كَانَ رَسُولُ اللَّهِ (صلى الله عليه وآله) إِذَا دَخَلَ إِلَى مَنْزِلِهِ وَ اجْتَمَعَتْ عَلَيْهِ قُرَيْشٌ يَجْهَرُ بِبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَ يَرْفَعُ بِهَا صَوْتَهُ فَتُوَلِّي قُرَيْشٌ فِرَاراً
Ahmad Bin Muhammad Al-Kufy, from Ali Bin Al-Hassan Bin Ali, from Abdul Rahmaan Bin Abu Najraan, from Haroun, who has said the following:
Abu Abdullah-asws having said to me: ‘They have concealed (the recitation of) ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’. So, by Allah-azwj, they have concealed the Best Name. Rasool Allah-saww, when he-asws used to enter his-saww house, and the Quraysh were gathered against him-saww, would say loudly ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, and raise his-saww voice with it. The Quraysh would then flee.
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِي ذَلِكَ وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
Allah-azwj Mighty and Majestic Revealed with regards to that: And We Make a covering to be upon their hearts lest they understand it, and a heaviness to be in their ears. And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46]’.[16]
[ العياشي ] عن أبي حمزة الثمالي قال: قال لي أبو جعفر (عليه السلام): يا ثمالي ان الشيطان ليأتي قرين الإمامفيسأله هل ذكر ربه ؟ فان قال: نعم اكتسع فذهب، وان قال: لا، ركب على كتفيه، وكان امام القوم حتى ينصرفوا
Al Ayyashi, from Abu Hamza Al Sumaly who said,
‘Abu Ja’far-asws said to me: ‘O Sumaly! The Satan-la comes in front of the prayer leader, so he-la asks him whether he mentioned his Lord-azwj? So if he says yes, so he-la goes away. And if he says, ‘No’, he-la rides upon his shoulders, and would be the Prayer leader of the people until they disperse’.
قال: قلت: جعلت فداك وما معنى قوله: ذكر ربه ؟ قال: الجهر ببسم الله الرحمن الرحيم
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! And what is the meaning of his-la words ‘Mentioned his Lord-azwj?’ He-asws said: The loud (recitation of) ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’.[17]
عن زرارة، عن أحدهما (عليهما السلام)، قال في بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ. قال: «هو أحق ما جهر به، فأجهر به، و هي الآية التي قال الله: وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ- بسم الله الرحمن الرحيم- وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
From Zurara,
‘From one of the two (5th or 6th Imam-asws) having said regarding ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’: ‘It is most deserving or what is to be louder with, therefore be loud with it, and it is the Verse which Allah-azwj Said: And whenever you mention your Lord in the Quran as being One – ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, they turn around upon their backs in aversion [17:46].
كان المشركون يستمعون إلى قراءة النبي (صلى الله عليه و آله)، فإذا قرأ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ نفروا و ذهبوا، فإذا فرغ منه عادوا و تسمعوا
The Polytheists used to listen in to the recitation of the Prophet-saww, but whenever he-saww recited: ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, they would flee and go away. And when he-saww was free from (reciting) it, they would return and listen in’’.[18]
عن منصور بن حازم، عن أبي عبد الله (عليه السلام) قال: «كان رسول الله (صلى الله عليه و آله) إذا صلى بالناس جهر ب بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فتخلف من خلفه من المنافقين عن الصفوف
From Mansour Bin Hazim,
‘From Abu Abdullah-asws having said: ‘It was so that whenever Rasool-Allah-saww prayed Salat with the people, he-saww would be loud (with the recitation of) ‘In the Name of Allah-azwj, the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’, so the hypocrites would stay behind from the rows.
فإذا جازها في السورة عادوا إلى مواضعهم و قال بعضهم لبعض: إنه ليردد اسم ربه تردادا، إنه ليحب ربه، فأنزل الله وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
When he-saww exceeded it in the Chapter, they would return to their places, and some of them would say to the others, ‘He-saww tends to repeat the Name of his-saww Lord-azwj with repetition. He-saww loves his-saww Lord-azwj. Allah-azwj Revealed: And whenever you mention your Lord in the Quran as being One, they turn around upon their backs in aversion [17:46]’.[19]
VERSES 47 – 51
نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰ إِذْ يَقُولُ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا {47}
We are more Knowing of what they are listening intently to when they listen to you, and when they are whispering when the unjust ones are saying, ‘Surely you are only following a bewitched man’ [17:47]
انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا {48}
Look how they are striking examples for you! So they have gone astray and cannot find a way [17:48]
وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا {49}
And they are saying: ‘What! When we become bones and decayed, would we be Resurrected as a new creation?’ [17:49]
قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا {50}
Say: ‘(Even if you) become stones or iron [17:50]
أَوْ خَلْقًا مِمَّا يَكْبُرُ فِي صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَنْ يُعِيدُنَا ۖ قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰ أَنْ يَكُونَ قَرِيبًا {51}
Or any creature from what you are conceiving of in your chests as being harder. But, they will be saying, ‘Who will Return us?’ Say: ‘The One Who Originated you the first time’. So they would be shaking their heads at you and saying, ‘When will it be?’ Say: ‘It can happen to be near’ [17:51]
قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام) قال: «الخلق الذي يكبر في صدوركم: الموت
(Ali Bin Ibrahim) said, ‘And in a report of Abu Al Jaroud,
‘Abu Ja’far-asws having said: ‘Or any creature from what you are conceiving of in your chests as being harder [17:51] – the death’.[20]
الشيخ في (أماليه)، قال: أخبرنا محمد بن محمد، قال: أخبرني أبو محمد بن عبد الله بن أبي شيخ إجازة، قال: أخبرنا أبو عبد الله محمد بن أحمد الحكيمي، قال: أخبرنا عبد الرحمن بن عبد الله أبو سعيد البصري، قال: حدثنا وهب بن جرير، عن أبيه، قال: حدثنا محمد بن إسحاق بن يسار المدني، قال: حدثنا سعيد بن ميناء، عن غير واحد من أصحابنا: أن نفرا من قريش اعترضوا رسول الله (صلى الله عليه و آله)، منهم، عتبة بن ربيعة، و أبي بن خلف، و الوليد بن المغيرة، و العاص بن سعيد، فمشى إليه أبي بن خلف بعظم رميم، ففته في يده، ثم نفخه، و قال: أ تزعم أن ربك يحيي هذا بعد ما ترى؟!
Al-Sheykh in his Amaali said that it has been narrated to him from Muhammad Bin Muhammad, from Abu Muhammad Bin Abdullah Bin Abu Sheykh Ijaza, from Abu Abdullah Muhammad Bin Ahmad Al-Hakimy, from Abdul Rahman Bin Abdullah Abu Saeed Al-Basry, from Wahab Bin Jareer, from his father, from Muhammad Bin Is’haq Bin Yasaar Al-Madany, from Saeed Bin Mina, from another one from his companions that,
‘A number of the Quraysh raised objections to Rasool-Allah-saww. Among them were Utba Bin Rabi’e, and Abayy Bin Khalaf, and Walid Bin Mugheira, and Al-Aas Bin Saeed. Abayy Bin Khalaf walked towards him-saww and he had a large bone in his hand, opened his hand, then blew it away and said, ‘You-saww are claiming that your-saww Lord-azwj will give life to this after what you-saww see?’[21]
العياشي: عن الحلبي، عن أبي عبد الله (عليه السلام)، قال: «جاء أبي بن خلف فأخذ عظما باليا من حائط، ففته، ثم قال: يا محمد، إذا كنا عظاما و رفاتا أ إنا لمبعوثون، من يحيي العظام و هي رميم؟
Al-Ayyashi from Al-Halby,
Abu Abdullah-asws, said: ‘Abayy Bin Khalaf came over, he grabbed old bones from a wall, so he opened his hand, then said, ‘O Muhammad-saww, if I become bones and decay, will I be brought back? Who will give life to the bones when they have rotted away?’[22]
VERSES 52 – 55
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا {52}
On the Day He would be Calling you, so you will be answering with His Praise and you would be thinking that you did not tarry except for a little while [17:52]
وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ ۚ إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ ۚ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنْسَانِ عَدُوًّا مُبِينًا {53}
And say to My servants that they should be saying which is best. Surely the Satan sows discord between them; surely the Satan was always an open enemy to the human beings [17:53]
رَبُّكُمْ أَعْلَمُ بِكُمْ ۖ إِنْ يَشَأْ يَرْحَمْكُمْ أَوْ إِنْ يَشَأْ يُعَذِّبْكُمْ ۚ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا {54}
Your Lord is more Knowing of you. If He so Desires He will be Merciful with you, or if He so Desires He will Punish you, and We did not Send you as a disposer upon them [17:54]
وَرَبُّكَ أَعْلَمُ بِمَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَىٰ بَعْضٍ ۖ وَآتَيْنَا دَاوُودَ زَبُورًا {55}
And your Lord is more Knowing of the ones in the skies and the earth; and We have Preferred some of the Prophets above the others, and to Dawood We Gave the Psalms [17:55]
ابن شهر آشوب: عن أبي معاوية الضرير، عن الأعمش، عن أبي صالح، في قوله تعالى: وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ قال: فضل الله محمدا (صلى الله عليه و آله) بالعلم و العقل على جميع الرسل، و فضل علي بن أبي طالب (عليه السلام) على جميع الصديقين بالعلم و العقل
Ibn Shehr Ashub, from Abu Muawiya Al Zareyr, from Al Amsh,
(It has been narrated) from Abu Salih-asws (7th Imam-asws) regarding the Words of the Exalted: and We have Preferred some of the Prophets above the others [17:55]. He-asws said: ‘Allah-azwj Preferred Muhammad-saww with the Knowledge and the intellect over all the other Rasools-as, and Preferred Ali-asws Bin Abu Talib-asws over all the Truthful ones, with the Knowledge and the intellect’.[23]
فِي كِتَابِ عِلَلِ الشَّرَائِعِ بِإِسْنَادِهِ إِلَى عَبْدِ اللَّهِ بْنِ صَالِحٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: مَا خَلَقَ اللَّهُ خَلْقاً أَفْضَلَ مِنِّي وَ لَا أَكْرَمَ مِنِّي
In the book Illal Al Sharai’e, by his chain going up to Abdullah Bin Salih, from his father, from his forefathers,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj has not Created a creature more superior than me-saww nor more prestigious than me-saww’.
قَالَ عَلِيٌّ عَلَيْهِ السَّلَامُ: فَقُلْتُ: يَا رَسُولَ اللَّهِ أَ فَأَنْتَ أَفْضَلُ أَمْ جَبْرَئِيلُ؟ فَقَالَ عَلَيْهِ السَّلَامُ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَضَّلَ أَنْبِيَاءَهُ الْمُرْسَلِينَ عَلَى مَلَائِكَتِهِ الْمُقَرَّبِينَ، وَ فَضَّلَنِي عَلَى جَمِيعِ النَّبِيِّينَ وَ الْمُرْسَلِينَ، وَ الْفَضْلُ بَعْدِي لَكَ يَا عَلِيُّ، وَ لِلْأَئِمَّةِ مِنْ وُلْدِكَ فَإِنَّ الْمَلَائِكَةَ لَخُدَّامُنَا وَ خُدَّامُ مُحِبِّينَا
Ali-asws said: ‘So I-asws said: ‘O Rasool-Allah-saww! So are you-saww superior or Jibraeel-as?’ He-saww said: ‘Surely Allah-azwj Blessed and Exalted has Preferred His-azwj Mursils Prophets-as over His-azwj Angels of Proximity, and the superiority after me-saww, is for you-asws O Ali-asws, and for the Imams-asws from your-asws sons-asws, for the Angels are our-asws servants and servants of ones who love us-asws’’.[24]
فِي أُصُولِ الْكَافِي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ هِشَامٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَقُولُ: سَادَةُ النَّبِيِّينَ وَ الْمُرْسَلِينَ خَمْسَةٌ، وَ هُمْ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ: نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَى جَمِيعِ الْأَنْبِيَاءِ
In Usool Al Kafi – a number of our companions, from Ahmad bin Muhammad Bin Yahya Al Khash’amy, from Hisham, from Ibn Abu Yafour who said,
‘I heard Abu Abdullah-asws saying: ‘The chiefs of the Prophets-as and the Mursils are five, and they are the determined ones from the Mursils, and upon them-as – Noah-as, and Ibrahim-as, and Musa-as, and Isa-as and Muhammad-saww, may the Salawat be upon them-as and the upon the entirety of the Prophets-as’’.[25]
فِي الْخَرَائِجِ وَ الْجَرَائِحِ بِإِسْنَادِهِ إِلَى أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: إِنَّ اللَّهَ فَضَّلَ أُولِي الْعَزْمِ مِنَ الرُّسُلِ عَلَى الْأَنْبِيَاءِ بِالْعِلْمِ، وَ فَضَّلَنَا عَلَيْهِمْ فِي فَضْلِهِمْ وَ عَلَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَا لَا يَعْلَمُونَ، وَ عَلَّمَنَا عِلْمَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
In (the book) Al Kharaij Was Al Jaraih –
‘By his chain up to Abu Abdullah-asws having said: ‘Surely Allah-azwj Preferred the Determined Ones (Ul Al Azam) from the Rasools-as over the Prophets-as with the Knowledge, and Preferred us-asws over them in their-as merits, and Taught Rasool-Allah-saww what they-as were not knowing, and Taught us-asws the Knowledge of Rasool-Allah-saww.
فَرَوَيْنَا لِشِيعَتِنَا، فَمَنْ قَبِلَهُ مِنْهُمْ فَهُوَ أَفْضَلُهُمْ، وَ أَيْنَمَا نَكُونُ فَشِيعَتُنَا مَعَنَا
Thus, we-asws irrigate (the knowledge) to our-asws Shias, so the one who accepts from them, he would be the most superior of them, and wherever we-asws happen to be, our-asws Shias would be with us-asws’’.[26]
VERSES 56 & 57
قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَلَا تَحْوِيلًا {56}
Say: ‘Call those you are claiming (to be gods) from besides Him! But, they can neither control removal of the harm from you nor a transformation [17:56]
أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا {57}
They, those they are calling, seeking the means to their Lord, which of them is closest? And they are hoping for His Mercy and fearing His Punishment. Surely the Punishment of your Lord was always feared [17:57]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ وَ ابْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ يَقُولُ عِنْدَ الْعِلَّةِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Adul Rahman Bin Abu Najran and Ibn Fazzal, from one of our companions,
(It has been narrated) from Abu Abdullah-asws, ‘He-asws used to say during an illness:
اللَّهُمَّ إِنَّكَ عَيَّرْتَ أَقْوَاماً فَقُلْتَ قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا فَيَا مَنْ لَا يَمْلِكُ كَشْفَ ضُرِّي وَ لَا تَحْوِيلَهُ عَنِّي أَحَدٌ غَيْرُهُ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اكْشِفْ ضُرِّي وَ حَوِّلْهُ إِلَى مَنْ يَدْعُو مَعَكَ إِلَهاً آخَرَ لَا إِلَهَ غَيْرُكَ
‘O Allah-azwj! You-azwj have criticised certain nations saying: so You-azwj Said: Say: ‘Call those you are claiming (to be gods) from besides Him! But, they can neither control removal of the harm from you nor a transformation [17:56]. So, O the One besides Whom none can control the removal of my distress nor transform it, apart from Him-azwj! Send Salawāt upon Muhammad-saww and the Progeny-asws of Muhammad-saww and Remove my distress and Transform it to the ones who are calling to a god along with You-azwj. There is no god other than You-azwj’.[27]
Fearing Allah-azwj
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ أَوْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا كَانَ فِي وَصِيَّةِ لُقْمَانَ قَالَ كَانَ فِيهَا الْأَعَاجِيبُ وَ كَانَ أَعْجَبَ مَا كَانَ فِيهَا أَنْ قَالَ لِابْنِهِ خَفِ اللَّهَ عَزَّ وَ جَلَّ خِيفَةً لَوْ جِئْتَهُ بِبِرِّ الثَّقَلَيْنِ لَعَذَّبَكَ وَ ارْجُ اللَّهَ رَجَاءً لَوْ جِئْتَهُ بِذُنُوبِ الثَّقَلَيْنِ لَرَحِمَكَ
A number of our companions from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Mansour Bin Yunus, from Al Haris Bin Al Mugheira, or his father,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘What was in the bequest of Luqman-as?’ He-asws said: ‘Therein were marvels, and the most impressive of what was in it was that he-as said to his-as son: ‘Fear Allah-azwj Mighty and Majestic with such a fear that even if you go to Him-azwj with the righteous deeds of the Jinn and the human, (fearing) that He-azwj would Punish you; and hope to Allah-azwj with such a hope that if you were to go to Him-azwj with the sins of the humans and the Jinn, (hoping) He-azwj would be Merciful to you’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ أَبِي يَقُولُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا [وَ] فِي قَلْبِهِ نُورَانِ نُورُ خِيفَةٍ وَ نُورُ رَجَاءٍ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا وَ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا
Then Abu Abdullah-asws said: ‘My-asws father-asws was saying that there is none from a believing servant except in his heart would be two lights – a light of fear, and a light of hope. If this one was to be weighed it would not increase upon this, and if this one was to be weighed, it would no increase upon this’ (equal in strength).[28]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا إِسْحَاقُ خَفِ اللَّهَ كَأَنَّكَ تَرَاهُ وَ إِنْ كُنْتَ لَا تَرَاهُ فَإِنَّهُ يَرَاكَ فَإِنْ كُنْتَ تَرَى أَنَّهُ لَا يَرَاكَ فَقَدْ كَفَرْتَ وَ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ يَرَاكَ ثُمَّ بَرَزْتَ لَهُ بِالْمَعْصِيَةِ فَقَدْ جَعَلْتَهُ مِنْ أَهْوَنِ النَّاظِرِينَ عَلَيْكَ
Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘O Is’haq! Fear Allah-azwj as if you can see Him-azwj, and even although you are not seeing him, but He-saww (surely) see you. So, if you were to think that He-azwj cannot see you, then you would have (certainly) disbelieved; and if you believe that He-azwj sees you and you disobey Him-azwj, so you would have Made Him-azwj to be from the most insignificant of the onlookers upon you’.[29]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ خَافَ اللَّهَ أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْءٍ وَ مَنْ لَمْ يَخَفِ اللَّهَ أَخَافَهُ اللَّهُ مِنْ كُلِّ شَيْءٍ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al haysam Bin Waqid who said,
‘I heard Abu Abdullah-asws saying: ‘The one who fears Allah-azwj, Allah-azwj would Make everything to fear him; and the one who does not fear Allah-azwj, Allah would Make him to fear from every thing’.[30]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ الْجَعْفَرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ عَرَفَ اللَّهَ خَافَ اللَّهَ وَ مَنْ خَافَ اللَّهَ سَخَتْ نَفْسُهُ عَنِ الدُّنْيَا
A number of our companions, from Ahmad Bin Abdu Abdullah, from his father, from Hamza Bin Abdullah Bin Al Ja’fary, from Jameel Bin Darraj, from Abu Hamza who said,
‘Abu Abdullah-asws said: ‘The one who recognises Allah-azwj would fear Allah-azwj, and the one who fears Allah-azwj, ignores his own soul in this world’.[31]
وَ رَوَاهُ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ قَوْماً مِنْ مَوَالِيكَ يُلِمُّونَ بِالْمَعَاصِي وَ يَقُولُونَ نَرْجُو فَقَالَ كَذَبُوا لَيْسُوا لَنَا بِمَوَالٍ أُولَئِكَ قَوْمٌ تَرَجَّحَتْ بِهِمُ الْأَمَانِيُّ مَنْ رَجَا شَيْئاً عَمِلَ لَهُ وَ مَنْ خَافَ مِنْ شَيْءٍ هَرَبَ مِنْهُ
And it is reported by Ali Bin Muhammad, raising it, said,
‘I said to Abu Abdullah-asws, ‘A group of people from the ones in your-asws Wilayah are committing minor sins of disobedience and are saying, ‘We (live in hope)’. So he-asws said: ‘They are lying! There are no friends for us-asws (like) those people. The Eman is swaying with them. The one who hopes for something would work for it, and the one who fears from something, would flee from it’.[32]
VERSE 58
وَإِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ الْقِيَامَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا {58}
And there is no town except We will Destroy it before the Day of Judgment or Punish it with a severe Punishment. That was in the Veiled Book [17:58]
ابن بابويه: مرسلا، عن الصادق (عليه السلام) أنه سئل عن قوله تعالى: وَ إِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوها قَبْلَ يَوْمِ الْقِيامَةِ أَوْ مُعَذِّبُوها عَذاباً شَدِيداً قال: «هو الفناء بالم
Ibn babuwayh, with an unbroken chain,
(It has been narrated) from Al-Sadiq-asws being asked about the Words of the Exalted: And there is no town except We will Destroy it before the Day of Judgment or Punish it with a severe Punishment. That was in the Veiled Book [17:58], he-asws said: ‘It is the annihilation by the death’.[33]
العياشي: عن محمد بن مسلم، قال: سألت أبا جعفر (عليه السلام) وَ إِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوها قَبْلَ يَوْمِ الْقِيامَةِ أَوْ مُعَذِّبُوها عَذاباً شَدِيداً، قال: «إنما أمة محمد من الأمم، فمن مات فقد هلك
Al Ayyashi, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws (about the Verse): And there is no town except We will Destroy it before the Day of Judgment or Punish it with a severe Punishment [17:58]. But rather the community of Muhammad-saww is (a community) from the communities. So the one who dies, so he had been annihilated’’.[34]
و في رواية اخرى، عنه (عليه السلام): وَ إِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوها قَبْلَ يَوْمِ الْقِيامَةِ. قال: «بالقتل و الموت أو غيره
And in another report from him-asws, (about the Verse): And there is no town except We will Destroy it before the Day of Judgment [17:58]. He-asws said: ‘By the killing, and the death, or something else’’.[35]
محمد بن العباس: عن الحسين بن علي بن زكريا البصري، عن الهيثم بن عبد الله الرماني، قال: حدثني علي بن موسى، قال: «حدثني أبي موسى، عن أبيه جعفر (عليهم السلام)، قال: دخل على أبي بعض من يفسر القرآن، فقال له: أنت فلان؟ و سماه باسمه، قال: نعم. قال: أنت الذي تفسر القرآن؟ قال: نعم
Muhammad Bin Al-Abbas, from Al-Husayn Bin Ali Bin Zakariyya Al-Basry, from Al-Haysam Bin Abdullah Al-Ramany,
(It has been narrated) from Ali-asws Bin Musa-asws, said, ‘Musa-asws narrated to my father, from his-asws father-asws Ja’far-asws having said: ‘One of the commentators of the Quran came up to My-asws father-asws, so he-asws said to him: ‘You are so and so?’, and named him by his name. He said, ‘Yes’. He-asws said: ‘You are the one who interprets the Quran?’ He said, ‘Yes’.
قال: فكيف تفسر هذه الآية: وَ جَعَلْنا بَيْنَهُمْ وَ بَيْنَ الْقُرَى الَّتِي بارَكْنا فِيها قُرىً ظاهِرَةً وَ قَدَّرْنا فِيهَا السَّيْرَ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ؟ قال: هذه بين مكة و منى
He-asws said: ‘So how is the interpretation of this Verse: And We Made between them and the towns which We had Blessed therein, apparent towns, and We Apportioned the travelling therein: “Travel in these nights and days in security” [34:18]?’ He said, ‘This is in between Makkah and Mina’.
فقال له أبو عبد الله (عليه السلام): أ يكون في هذا الموضع خوف و قطع؟ قال: نعم، قال: فموضع يقول الله عز و جل: آمن، يكون فيه خوف و قطع؟! قال: فما هو؟ قال: ذاك نحن أهل البيت، قد سماكم الله أناسا، و سمانا قرى
Abu Abdullah-asws said to him: ‘Does not fear and being cut-off (by bandits) occur in this place?’ He said, ‘Yes’. He-asws said: ‘So the place for which Allah-azwj Mighty and Majestic is Saying: in security, can there occur therein fear and being cut-off (by bandits)?’ He said, ‘So what is it?’ He-asws said: ‘That is us-asws, the People-asws of the Household. Allah-azwj has Named you as people, and Named us-asws as towns’.
قال: جعلت فداك، أوجدت هذا في كتاب الله أن القرى رجال؟ قال أبو عبد الله (عليه السلام): أليس الله تعالى يقول: وَ سْئَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيها وَ الْعِيرَ الَّتِي أَقْبَلْنا فِيها، فللجدران و الحيطان السؤال، أم للناس؟ و قال تعالى: وَ إِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوها قَبْلَ يَوْمِ الْقِيامَةِ أَوْ مُعَذِّبُوها عَذاباً شَدِيداً فلمن العذاب: للرجال، أم للجدران و الحيطان؟»
He said, ‘May I be sacrificed for you-asws! You-asws are finding in the Book of Allah-azwj that town are men?’ Abu Abdullah-asws said: ‘Is not Allah-azwj Saying: And ask the town (people) which we were in, and the caravan among which we returned, and that we are truthful’ [12:82], so is the question to be posed to the partitions and the walls, or the people? And Allah-azwj the Exalted Says: And there is no town except We will Destroy it before the Day of Judgment or Punish it with a severe Punishment [17:58], so who is the Punishment for, for the men, or for the partitions and the walls?’[36]
VERSE 59
وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا {59}
And nothing prevented Us to Send (a Rasool) with the Signs except that the formers ones belied these. And We Gave Samood the she-camel as a visible Sign, but they were unjust with it. And We do not Send (a Rasool) with the Signs except as a scare [17:59]
قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله: وَ ما مَنَعَنا أَنْ نُرْسِلَ بِالْآياتِ. قال: «و ذلك أن محمدا (صلى الله عليه و آله) سأله قومه أن يأتيهم بآية، فنزل جبرئيل (عليه السلام)، فقال: إن الله عز و جل يقول: وَ ما مَنَعَنا أَنْ نُرْسِلَ بِالْآياتِ إلى قومك إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ و كنا إذا أرسلنا إلى قرية آية فلم يؤمنوا بها أهلكناهم، فلذلك أخرنا عن قومك الآيات
He (Ali Bin Ibrahim) said,
‘And in a report of Abu Al-Jaroud, from Abu Ja’far-asws regarding His-azwj Words: And nothing prevented Us to Send (a Rasool) with the Signs [17:59], he-asws said: ‘Muhammad-saww was asked by his-saww people that he-saww should come to them with a Sign. So Jibraeel-as descended and said: ‘Allah-azwj Mighty and Majestic is Saying: And nothing prevented Us to Send (a Rasool) with the Signs except that the formers ones belied these [17:59]. And whenever We-azwj Sent a Sign to a town, it did not believe in it, so We-azwj Destroyed them. Thus, it is due to that that We-azwj Delay the Signs from your-saww people’.[37]
The destruction of the people of Samood (during the era of Prophet Salih-as)
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ مَا أَهْلَكَ اللَّهُ عَزَّ وَ جَلَّ قَوْماً قَطُّ حَتَّى يَبْعَثَ إِلَيْهِمْ قَبْلَ ذَلِكَ الرُّسُلَ
Ali Bin Muhammad, from Ali Bin Al-Abbas, from Al-Hassan Bin Abdul Rahmaan, from Ali Bin Abu Hamza, who has narrated:
Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic does not Destroy a people at all until He-azwj Sends to them, before that, the Rasool-as.
فَيَحْتَجُّوا عَلَيْهِمْ فَبَعَثَ اللَّهُ إِلَيْهِمْ صَالِحاً فَدَعَاهُمْ إِلَى اللَّهِ فَلَمْ يُجِيبُوا وَ عَتَوْا عَلَيْهِ وَ قَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تُخْرِجَ لَنَا مِنْ هَذِهِ الصَّخْرَةِ نَاقَةً عُشَرَاءَ وَ كَانَتِ الصَّخْرَةُ يُعَظِّمُونَهَا وَ يَعْبُدُونَهَا وَ يُذَبِّحُونَ عِنْدَهَا فِي رَأْسِ كُلِّ سَنَةٍ وَ يَجْتَمِعُونَ عِنْدَهَا فَقَالُوا لَهُ إِنْ كُنْتَ كَمَا تَزْعُمُ نَبِيّاً رَسُولًا فَادْعُ لَنَا إِلَهَكَ حَتَّى تُخْرَجَ لَنَا مِنْ هَذِهِ الصَّخْرَةِ الصَّمَّاءِ نَاقَةٌ عُشَرَاءُ فَأَخْرَجَهَا اللَّهُ كَمَا طَلَبُوا مِنْهُ
They argued against them (the Rasools-as), so Allah-azwj Sent Salih-as to them. He-as called them towards Allah-azwj. They did not respond and were insolent to him-as, and said, ‘We will not believe you-as until you-as bring out for us from this rock a tame she-camel. And it was a rock which they used to magnify and worship and make their sacrifices near to its peak every year, and they used to gather around it. They said, ‘If you-as are as you are alleging to be, a Prophet-as, a Rasool-as, so call upon your-as Lord-azwj for us until He-azwj Brings out for us from this solid rock a tame she-camel’. So Allah-azwj Brought it out as they had sought from him-as.
ثُمَّ أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ أَنْ يَا صَالِحُ قُلْ لَهُمْ إِنَّ اللَّهَ قَدْ جَعَلَ لِهَذِهِ النَّاقَةِ [مِنَ الْمَاءِ] شِرْبَ يَوْمٍ وَ لَكُمْ شِرْبَ يَوْمٍ وَ كَانَتِ النَّاقَةُ إِذَا كَانَ يَوْمُ شِرْبِهَا شَرِبَتِ الْمَاءَ ذَلِكَ الْيَوْمَ فَيَحْلُبُونَهَا فَلَا يَبْقَى صَغِيرٌ وَ لَا كَبِيرٌ إِلَّا شَرِبَ مِنْ لَبَنِهَا يَوْمَهُمْ ذَلِكَ فَإِذَا كَانَ اللَّيْلُ وَ أَصْبَحُوا غَدَوْا إِلَى مَائِهِمْ فَشَرِبُوا مِنْهُ ذَلِكَ الْيَوْمَ وَ لَمْ تَشْرَبِ النَّاقَةُ ذَلِكَ الْيَوْمَ فَمَكَثُوا بِذَلِكَ مَا شَاءَ اللَّهُ
Then Allah-azwj Blessed and Exalted Revealed unto him-as: “O Salih-as! Tell them that Allah-azwj has Made a share for this she-camel, from the water, that it would drink from it one day and you would drink from it the next day”. And the day which was designated for the she-camel to drink, it would drink the water during that day. They would then milk her, and there did not remain any young one or old one except that he drank from her milk in the day of theirs when it was the night time. And in the morning they would drink from the water, and the she-camel would not drink from it during that day. So that situation prevailed until such time as Allah-azwj so Desired it to.
ثُمَّ إِنَّهُمْ عَتَوْا عَلَى اللَّهِ وَ مَشَى بَعْضُهُمْ إِلَى بَعْضٍ وَ قَالُوا اعْقِرُوا هَذِهِ النَّاقَةَ وَ اسْتَرِيحُوا مِنْهَا لَا نَرْضَى أَنْ يَكُونَ لَنَا شِرْبُ يَوْمٍ وَ لَهَا شِرْبُ يَوْمٍ ثُمَّ قَالُوا مَنِ الَّذِي يَلِي قَتْلَهَا وَ نَجْعَلَ لَهُ جُعْلًا مَا أَحَبَّ فَجَاءَهُمْ رَجُلٌ أَحْمَرُ أَشْقَرُ أَزْرَقُ وَلَدُ زِنًى لَا يُعْرَفُ لَهُ أَبٌ يُقَالُ لَهُ قُدَارٌ شَقِيٌّ مِنَ الْأَشْقِيَاءِ مَشْئُومٌ عَلَيْهِمْ فَجَعَلُوا لَهُ جُعْلًا
Then they rebelled against Allah-azwj and some of them walked towards the others and said, ‘Slay this she-camel, and be relaxed from it. We are not happy that there should be a day for us to drink and a day for it to drink’. Then they looked around for someone who could slay it, and made for him (a reward) of what he loved. So there came to them a red, blonde, blue-eyed man, of an adulterous birth, whose father was unknown, called Qudaar, being a wretched one of all wretched ones of a sinister character, so they made up for him a reward for it.
فَلَمَّا تَوَجَّهَتِ النَّاقَةُ إِلَى الْمَاءِ الَّذِي كَانَتْ تَرِدُهُ تَرَكَهَا حَتَّى شَرِبَتِ الْمَاءَ وَ أَقْبَلَتْ رَاجِعَةً فَقَعَدَ لَهَا فِي طَرِيقِهَا فَضَرَبَهَا بِالسَّيْفِ ضَرْبَةً فَلَمْ تَعْمَلْ شَيْئاً فَضَرَبَهَا ضَرْبَةً أُخْرَى فَقَتَلَهَا وَ خَرَّتْ إِلَى الْأَرْضِ عَلَى جَنْبِهَا وَ هَرَبَ فَصِيلُهَا حَتَّى صَعِدَ إِلَى الْجَبَلِ فَرَغَى ثَلَاثَ مَرَّاتٍ إِلَى السَّمَاءِ
When the she-camel headed towards the water to drink from it, he left it until it had drunk the water. When it returned, he sat waiting for it upon its path. He struck her with the sword but it did not kill her. So he struck at it again and killed her and it fell down upon the earth on its side, and its young ones fled until they sat upon the mountain. They cried out three times towards the sky.
وَ أَقْبَلَ قَوْمُ صَالِحٍ فَلَمْ يَبْقَ أَحَدٌ مِنْهُمْ إِلَّا شَرِكَهُ فِي ضَرْبَتِهِ وَ اقْتَسَمُوا لَحْمَهَا فِيمَا بَيْنَهُمْ فَلَمْ يَبْقَ مِنْهُمْ صَغِيرٌ وَ لَا كَبِيرٌ إِلَّا أَكَلَ مِنْهَا فَلَمَّا رَأَى ذَلِكَ صَالِحٌ أَقْبَلَ إِلَيْهِمْ فَقَالَ يَا قَوْمِ مَا دَعَاكُمْ إِلَى مَا صَنَعْتُمْ أَ عَصَيْتُمْ رَبَّكُمْ
And the people of Salih-as came over. So there did not remain anyone from them except that he participated in hitting it, and they distributed its meat in between themselves. There did not remain anyone from them, whether young or old except that he ate from it. So when Salih-as saw that, he-as came up to them and said, ‘O People! What called you all to do what you have done and rebelled against your Lord-azwj?’
فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى صَالِحٍ (عليه السلام) أَنَّ قَوْمَكَ قَدْ طَغَوْا وَ بَغَوْا وَ قَتَلُوا نَاقَةً بَعَثْتُهَا إِلَيْهِمْ حُجَّةً عَلَيْهِمْ وَ لَمْ يَكُنْ عَلَيْهِمْ فِيهَا ضَرَرٌ وَ كَانَ لَهُمْ مِنْهَا أَعْظَمُ الْمَنْفَعَةِ فَقُلْ لَهُمْ إِنِّي مُرْسِلٌ عَلَيْكُمْ عَذَابِي إِلَى ثَلَاثَةِ أَيَّامٍ فَإِنْ هُمْ تَابُوا وَ رَجَعُوا قَبِلْتُ تَوْبَتَهُمْ وَ صَدَدْتُ عَنْهُمْ وَ إِنْ هُمْ لَمْ يَتُوبُوا وَ لَمْ يَرْجِعُوا بَعَثْتُ عَلَيْهِمْ عَذَابِي فِي الْيَوْمِ الثَّالِثِ
Allah-azwj Blessed and Exalted unto Salih-as: “Your-as people have been tyrannous and rebellious, and killed the she-camel that was Sent to them as a Proof to them, and there was no harm in it for them, and there were great benefits from it for them. So tell them that I-azwj will be Sending upon you all My-azwj Punishment after three days. So they were to repent and return (from their ways), I-azwj shall Accept their repentance and Prevent it from them, and if they do not repent and do not return (from their ways), I-azwj will Send to them My-azwj Punishment on the third day”.
فَأَتَاهُمْ صَالِحٌ (عليه السلام) فَقَالَ لَهُمْ يَا قَوْمِ إِنِّي رَسُولُ رَبِّكُمْ إِلَيْكُمْ وَ هُوَ يَقُولُ لَكُمْ إِنْ أَنْتُمْ تُبْتُمْ وَ رَجَعْتُمْ وَ اسْتَغْفَرْتُمْ غَفَرْتُ لَكُمْ وَ تُبْتُ عَلَيْكُمْ فَلَمَّا قَالَ لَهُمْ ذَلِكَ كَانُوا أَعْتَى مَا كَانُوا وَ أَخْبَثَ وَ قَالُوا يا صالِحُ ائْتِنا بِما تَعِدُنا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ [الصَّادِقِينَ] قَالَ يَا قَوْمِ إِنَّكُمْ تُصْبِحُونَ غَداً وَ وُجُوهُكُمْ مُصْفَرَّةٌ وَ الْيَوْمَ الثَّانِيَ وُجُوهُكُمْ مُحْمَرَّةٌ وَ الْيَوْمَ الثَّالِثَ وُجُوهُكُمْ مُسْوَدَّةٌ
Salih-as came and said to them: ‘O people! I-as am a Rasool-as of your Lord-azwj. He-azwj is Saying to you all that if you were to repent and return (from your ways) and seek Forgiveness, He-azwj would Forgive you all and Turn towards you (Mercifully)’. So when he-as said that to them they became more rebellious and treacherous than what they had been and said, ‘O Salih-as! Let it come to us, what you-as are calling for us, if you-as are from the Rasools-as, the truthful ones’. He-as said: ‘O people! When you wake up tomorrow morning your faces would be yellow, and on the second day your faces would be red, and on the third day your faces would be black’.
فَلَمَّا أَنْ كَانَ أَوَّلُ يَوْمٍ أَصْبَحُوا وَ وُجُوهُهُمْ مُصْفَرَّةٌ فَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ وَ قَالُوا قَدْ جَاءَكُمْ مَا قَالَ لَكُمْ صَالِحٌ فَقَالَ الْعُتَاةُ مِنْهُمْ لَا نَسْمَعُ قَوْلَ صَالِحٍ وَ لَا نَقْبَلُ قَوْلَهُ وَ إِنْ كَانَ عَظِيماً
When it was the morning of the first day and their faces turned yellow, some of them walked towards the others and said, ‘There has come upon you what Salih-as had spoken of’. So the rebellious ones among them said, ‘We will not listen to the words of Salih-as and will not accept his-as words, even though they may be great’.
فَلَمَّا كَانَ الْيَوْمُ الثَّانِي أَصْبَحَتْ وُجُوهُهُمْ مُحْمَرَّةً فَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ فَقَالُوا يَا قَوْمِ قَدْ جَاءَكُمْ مَا قَالَ لَكُمْ صَالِحٌ فَقَالَ الْعُتَاةُ مِنْهُمْ لَوْ أُهْلِكْنَا جَمِيعاً مَا سَمِعْنَا قَوْلَ صَالِحٍ وَ لَا تَرَكْنَا آلِهَتَنَا الَّتِي كَانَ آبَاؤُنَا يَعْبُدُونَهَا وَ لَمْ يَتُوبُوا وَ لَمْ يَرْجِعُوا
So, when it was the morning of the second day and their faces turned red, some of them walked towards the others and said, ‘O people! There has come upon you what Salih-as had spoken about for you all’. So the rebellious ones among them said, ‘Even if we were all to be destroyed, we will not listen to the words of Salih-as nor will we leave our gods which our forefathers had been worshipping, nor will we repent, nor will we return (from our ways)’.
فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ أَصْبَحُوا وَ وُجُوهُهُمْ مُسْوَدَّةٌ فَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ وَ قَالُوا يَا قَوْمِ أَتَاكُمْ مَا قَالَ لَكُمْ صَالِحٌ فَقَالَ الْعُتَاةُ مِنْهُمْ قَدْ أَتَانَا مَا قَالَ لَنَا صَالِحٌ
When it was the morning of the third day and their faces turned black. So some of them walked towards the others and said, ‘O people! There has come upon you what Salih-as had spoken of for you all’. So the rebellious ones from among them said, ‘Let it come upon us what Salih-as had said to us’.
فَلَمَّا كَانَ نِصْفُ اللَّيْلِ أَتَاهُمْ جَبْرَئِيلُ (عليه السلام) فَصَرَخَ بِهِمْ صَرْخَةً خَرَقَتْ تِلْكَ الصَّرْخَةُ أَسْمَاعَهُمْ وَ فَلَقَتْ قُلُوبَهُمْ وَ صَدَعَتْ أَكْبَادَهُمْ وَ قَدْ كَانُوا فِي تِلْكَ الثَّلَاثَةِ الْأَيَّامِ قَدْ تَحَنَّطُوا وَ تَكَفَّنُوا وَ عَلِمُوا أَنَّ الْعَذَابَ نَازِلٌ بِهِمْ فَمَاتُوا أَجْمَعُونَ فِي طَرْفَةِ عَيْنٍ صَغِيرُهُمْ وَ كَبِيرُهُمْ فَلَمْ يَبْقَ لَهُمْ نَاعِقَةٌ وَ لَا رَاغِيَةٌ وَ لَا شَيْءٌ إِلَّا أَهْلَكَهُ اللَّهُ فَأَصْبَحُوا فِي دِيَارِهِمْ وَ مَضَاجِعِهِمْ مَوْتَى أَجْمَعِينَ ثُمَّ أَرْسَلَ اللَّهُ عَلَيْهِمْ مَعَ الصَّيْحَةِ النَّارَ مِنَ السَّمَاءِ فَأَحْرَقَتْهُمْ أَجْمَعِينَ وَ كَانَتْ هَذِهِ قِصَّتَهُمْ
When it was the middle of the night, Jibraeel-as came upon them and screamed out a loud scream at them which broke their eardrums, and split their hearts, and ruptured their livers. And during those three days they had been applying camphor upon themselves, and shrouding themselves, and they knew that the Punishment would be descending upon them. So all of them died in the blink of an eye, their young ones as well as their old ones. There did not remain for them a she-camel, or a sheep, or anything except that Allah-azwj Destroyed it. They had all died in their homes and on their beds. Then Allah-azwj Sent upon them Fire along with the Scream from the sky. So it burnt all of them, and this was their story’.[38]
VERSE 60
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ ۚ وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا {60}
And when We Said to you: “Surely your Lord Encompasses the people”, and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran; and We Scared them, but it did not increase them except in great transgression [17:60]
The Accursed tree – the Clan of Umayya and the two obscene ones
عن أبي الطفيل، قال: كنت في مسجد الكوفة فسمعت عليا (عليه السلام) يقول، و هو على المنبر و ناداه ابن الكواء، و هو في مؤخر المسجد، فقال: يا أمير المؤمنين، أخبرني عن قول الله: وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ، فقال: «الأفجران من قريش، و من بني امية
From Abu Tufayl who said,
‘I was in Masjid Al-Kufa, so I heard Ali-asws saying, and he-asws was upon the Pulpit, and Ibn Al-Kawa called out to him-asws, and he was at the back of the Masjid, saying, ‘O Amir-Al-Momineen-asws! Inform me about the Words of Allah-azwj: and the Accursed tree in the Quran [17:60]!’ So he-asws said: ‘Two obscene ones from the Quraysh, and from the clan of Umayya’.[39]
عن الحلبي، عن زرارة و حمران و محمد بن مسلم، قالوا: سألناه عن قوله: وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ. قال: «إن رسول الله (صلى الله عليه و آله) رأى أن رجالا على المنابر، يردون الناس ضلالا: زريق، و زفر
From Al Halby, from Zurara and Humran and Muhammad Bin Muslim who said,
‘We asked him (Al-Sadiq-asws) about His-azwj Words: the dream which We Showed you [17:60]. He-asws said: ‘Rasool-Allah-saww saw (some) men upon the Pulpit intending to stray the people, being Zareyq (Abu Bakr) and Zafar (Umar).
و قوله: وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ، قال: «هم بنو امية
And His-azwj Words: and the Accursed tree in the Quran [17:60]. He-asws said: ‘They are clan of Umayya’’.[40]
و في رواية اخرى، عنه (عليه السلام): «أن رسول الله (صلى الله عليه و آله) قد رأى رجالا من نار على منابر من نار، يردون الناس على أعقابهم القهقرى، و لسنا نسمي أحدا
And in another report from him (Al-Sadiq-asws having said): ‘Rasool-Allah-saww had seen (in a dream), men of fire upon pulpits of fire, intending to turn the people backwards, and we-asws are not going to name anyone’’.[41]
و في رواية سلام الجعفي، عنه (عليه السلام)، أنه قال: «إنا لا نسمي الرجال بأسمائهم، و لكن رسول الله (صلى الله عليه و آله) رأى قوما على منبره يضلون الناس بعده عن الصراط القهقرى
And in a report of Salam al Ju’fy,
‘From him (Al-Sadiq-asws) having said: ‘We-asws will not name the men by their names, but Rasool-Allah-saww saw a people upon his-saww Pulpit straying the people after him-saww, from the path backwards’.[42]
عن عبد الرحيم القصير، عن أبي جعفر (عليه السلام) في قوله: وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْناكَ إِلَّا فِتْنَةً لِلنَّاسِ، قال: «أري رجالا من بني تيم و عدي على المنابر يردون الناس عن الصراط القهقرى
From Abdul Raheem Al Qaseyr,
‘From Abu Ja’far-asws regarding His-azwj Words: and We did not Make the dream which We Showed you except as a Trial for the people [17:60]. He-asws said: ‘He-saww saw men from the clan of Taym (Abu Bakr’s clan), and Adayy (Umar’s clan), upon the pulpits returning the people back from the path’.
قلت: وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ؟ قال: «هم بنو أمية، يقول الله: وَ نُخَوِّفُهُمْ فَما يَزِيدُهُمْ إِلَّا طُغْياناً كَبِيراً
I said, ‘and the Accursed tree in the Quran [17:60]?’ He-asws said: ‘They are the clan of Umayya. Allah-azwj is Saying: and We Scared them, but it did not increase them except in great transgression [17:60]’’.[43]
علي بن سعيد، قال: كنت بمكة فقدم علينا معروف بن خربوذ، فقال: قال لي أبو عبد الله (عليه السلام): «إن عليا (عليه السلام) قال لعمر: يا أبا حفص، ألا أخبرك بما نزل في بني أمية؟ قال: بلى. قال: فإنه نزل فيهم وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ فغضب عمر و قال: كذبت، بنو أمية خير منك، و أوصل للرحم
Ali Bin Saeed said,
‘I was at Makkah, so Ma’rouf Bin Kharbouz came over and said, ‘Abu Abdullah-asws said to me: ‘Ali-asws said to Umar: ‘O Abu Hafsa! Shall I-asws inform you with what has been Revealed regarding the Clan of Umayya?’ He said, ‘Yes’. He-asws said: ‘It has been Revealed with regards to them: and the Accursed tree in the Quran [17:60]’. So Umar got angered and said, ‘You-asws are lying! The Clan of Umayya is better than you-asws, and more in maintaining relationships’.[44]
The dream of Rasool-Allah-saww
ونزل فيكم قول الله عز وجل: (وما جعلنا الرؤيا التي أريناك إلا فتنة للناس والشجرة الملعونة في القرآن)، وذلك حين رآى رسول الله صلى الله عليه وآله اثني عشر إماما من أئمة الضلالة على منبره يردون الناس على أدبارهم القهقرى، رجلان من حيين مختلفين من قريش وعشرة من بني أمية
And it was regarding you (the Clan of Umayya) that the Words of Allah-azwj Mighty and Majestic: and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran [17:60] – were Revealed, and that was when Rasool-Allah-saww saw (in a dream) twelve imams from the imams of misguidance upon his-saww Pulpit, reverting the people backwards upon their heels. Two men from two different tribes from Quraysh, and ten from the Clan of Umayya.
أول العشرة صاحبك الذي تطلب بدمه وأنت وابنك وسبعة من ولد الحكم بن أبي العاص، أولهم مروان، وقد لعنه رسول الله صلى الله عليه وآله وطرده وما ولد حين استمع لنساء رسول الله صلى الله عليه وآله
The first of the ten is your companion whose blood you are seeking (Usman), and you, and your son, and seven from the sons of Al-Hakam Bin Abu Al-A’as, the first of them being Marwaan. And Rasool Allah-saww had cursed him, and expelled him along with his son when they were intently listening in to the (conversations) of the wives of the Rasool Allah-saww.
يا معاوية، إنا أهل بيت اختار الله لنا الآخرة على الدنيا ولم يرض لنا الدنيا ثوابا. وقد سمعت رسول الله صلى الله عليه وآله أنت ووزيرك وصويحبك، يقول: (إذا بلغ بنو أبي العاص ثلاثين رجلا اتخذوا كتاب الله دخلا وعباد الله خولا ومال الله دولا)
O Muawiya, for us-asws, the People-asws of the Household, Allah-azwj has Chosen the Hereafter instead of the world, and Allah-azwj was not Pleased with the world as a Reward for us-asws. And you and your Vizier (Amro Al-A’as) and your companions have heard the Rasool Allah-saww say: ‘When the Clan of Abu Al-A’as reach thirty men, they will take the Book of Allah-azwj to deceive with, and the servants of Allah-azwj as their followers, and the wealth of Allah-azwj for their own’.
يا معاوية، إن نبي الله زكريا نشر بالمنشار ويحيى ذبح وقتله قومه وهو يدعوهم إلى الله عز وجل، وذلك لهوان الدنيا على الله. إن أولياء الشيطان قديما حاربوا أولياء الرحمن، قال الله: (إن الذين يكفرون بآيات الله ويقتلون النبيين بغير حق ويقتلون الذين يأمرون بالقسط من الناس فبشرهم بعذاب أليم)
O Muawiya, the Prophet-as of Allah-azwj Zakariya was sawn by a chainsaw, and Yahya-as was slaughtered, and his-as people killed him-as, and he-as was calling them to Allah-azwj Mighty and Majestic, and that is how disgraceful the world is to Allah-azwj. The friends of Satan-la have always been at war with the friends of the Beneficent-azwj. Allah-azwj Says: Surely, (as for) those who are disbelieving in the Signs of Allah and are killing the Prophets without right and are killing those who are enjoining with the justice, announce to them a painful Punishment [3:21].
يا معاوية، إن رسول الله صلى الله عليه وآله قد أخبرني أن أمته سيخضبون لحيتي من دم رأسي، وإني مستشهد، وستلي الأمة من بعدي، وأنك ستقتل ابني الحسن غدرا بالسم، وأن ابنك يزيد لعنه الله سيقتل ابني الحسين، يلي ذلك منه ابن الزانية
O Muawiya, the Rasool Allah-saww has informed me-asws that his-asws community will dye my-asws beard with the blood from my-asws head, and I-asws will be martyred, and after me-asws the community will follow you, and you will kill my-asws son Al-Hassan-asws treacherously by poison, and that your son Yazeed-la, may Allah-azwj Curse him, will kill my-asws son-asws Al-Husayn-asws, that (deed) will be carried out by the son of a whore.[45]
في سند الصحيفة السجادية عن أبى عبد الله عليه السلام قال: ان أبى حدثنى عن أبيه عن جده عن على عليه السلام ان رسول الله صلى الله عليه وآله اخذته نعسة وهو على منبره فراى في منامه رجالا ينزون على منبره نزو القردة يردون الناس على أعقابهم القهقرى
In a link Al-Sahifa Al-Sajjadiya, who has narrated:
‘Abu Abdullah-asws has said that my-asws father-asws narrated to me-asws from his-asws father-asws, from his-asws grandfather-asws from Ali-asws that the Rasool-Allah-saww brought him-asws near whilst he-saww was on the pulpit, that he-saww had seen in his-saww dream that men were jumping on his-saww Pulpit like the jumping of the monkeys, reverting the people backwards and the people were responding and turning.
فاستوى رسول الله صلى الله عليه وآله جالسا والحزن يعرف في وجهه، فأتاه جبرئيل عليه السلام بهذه الآية ” وما جعلنا الرؤيا التى اريناك الا فتنة للناس والشجرة المعلونة في القرآن ونخوفهم فما يزيدهم الا طغيانا كبيرا ” يعنى بنى امية
Rasool-Allah-saww sat down, and grief was apparent from his-saww face. Jibraeel-as came to him-saww with this Verse: And when We Said to you: “Surely your Lord Encompasses the people”, and We did not Make the dream which We Showed you except as a Trial for the people, and the Accursed tree in the Quran; and We Scared them, but it did not increase them except in great transgression [17:60] – Meaning the Clan of Umayya-la.’
قال: يا جبرئيل أعلى عهدي يكونون وفى زمنى ؟ قال: لا ولكن تدور رحى الاسلام من مهاجرك فتلبث بذلك عشرا، ثم تدور رحى الاسلام على رأس خمس وثلاثين من مهاجرك فتلبث بذلك خمسا، ثم لابد من رحى ضلالة هي قائمة على قطبها ثم ملك الفراعنة،
He-saww said: ‘O Jibraeel-as, is this going to happen during my-saww era?’ He said (Allah-azwj Says): ‘No, but Islam will rage on and soon afterwards ten of your-saww Emigrants will adopt that. Then Islam will rage on and thirty five heads from your-saww Emigrants and five of them will adopt that. Then this ignorance will not change and become established and they-la will become kings like the Pharaohs used to be.’
قال: وأنزل الله تعالى في ذلك ” انا انزلناه في ليلة القدر * ليلة القدر خير من ألف شهر ” يملكها بنو امية ليس فيها ليلة القدر
He-asws said: ‘And Allah-azwj the Exalted Sent down regarding that: Surely We revealed it during the Night of Pre-determination [97:1] The Night of Pre-determination is better than a thousand months [97:3] – than that the Clan of Umayya-la rule in, which do not contain the Night of Pre-determination’.
قال: فاطلع الله عزوجل نبيه صلى الله عليه وآله ان بنى امية تملك سلطان هذه الامة، وملكها طول هذه المدة، فلو طاولتهم الجبال لطالوا عليها حتى يأذن الله تعالى بزوال ملكهم، وهم في ذلك يستشعرون عداوتنا اهل البيت وبغضنا اخبر الله نبيه بما يلقى أهل بيت محمد وأهل مودتهم وشيعتهم منهم في ايامهم وملكهم
He-asws said: ‘Allah-azwj Made his-azwj Prophet-saww to foresee that the Clan of Umayya-la will rule over this community as sultans, and their government will be of a long duration, and if they-la were to call out to the mountain it would follow them, until by the Permission of Allah-azwj their kingdom will decline, and during that they-la will exhibit their-la animosity toward us-asws the People of the Household-asws, and hatred towards us-asws which Allah-azwj Informed His-azwj Prophet-saww of, what they will mete out to the People-asws of the House of Muhammad-saww and the people who have affection for them-asws and their-asws Shias during their-la days and rule.’[46]
VERSE 61
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا {61}
And when We Said to the Angels: “Do Sajdah to Adam!” They did Sajdah, except Iblees. He said, ‘Should I do Sajdah to one You Created as clay?’ [17:61]
Iblees-la – The first one to use analogy
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْعَقِيلِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ قَالَ دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ يَا أَبَا حَنِيفَةَ بَلَغَنِي أَنَّكَ تَقِيسُ قَالَ نَعَمْ قَالَ لَا تَقِسْ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ حِينَ قَالَ خَلَقْتَنِي مِنْ نَارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَقَاسَ مَا بَيْنَ النَّارِ وَ الطِّينِ وَ لَوْ قَاسَ نُورِيَّةَ آدَمَ بِنُورِيَّةِ النَّارِ عَرَفَ فَضْلَ مَا بَيْنَ النُّورَيْنِ وَ صَفَاءَ أَحَدِهِمَا عَلَى الْآخَرِ
Ali Bin Ibrahim, from his father, from Ahmad Bin Abdullah Al Aqeely, from Isa Bin Abdullah Al Qurshy who said,
‘Abu Haneefa came over to Abu Abdullah-asws, so he-asws said to him: ‘O Abu Haneefa! It has reached me-asws that you tend to analogise?’ He said, ‘Yes’. He-asws said: ‘Do not analogise, for the first one who analogised was Iblees-la where he-la said, [38:76] He said: I am better than him; You have Created me from fire, and Created him from clay. So he-la analogised what was between the fire and the clay, and had he-la compared Adam-as with the radiance of the fire, he-la would have recognised what is between the two radiances and the excellence of one of the two upon the other’.[47]
Forbiddance of using analogies
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي شَيْبَةَ الْخُرَاسَانِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ أَصْحَابَ الْمَقَايِيسِ طَلَبُوا الْعِلْمَ بِالْمَقَايِيسِ فَلَمْ تَزِدْهُمُ الْمَقَايِيسُ مِنَ الْحَقِّ إِلَّا بُعْداً وَ إِنَّ دِينَ اللَّهِ لَا يُصَابُ بِالْمَقَايِيسِ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Aban Bin Usman, from Abu Shayba Al Khurasany who said,
‘I heard Abu Abdullah-asws saying: ‘The companions of analogies are seeking the knowledge with the analogies, thus the analogies will not increase them from the truth except for the distance (from it), and that the Religion of Allah-azwj cannot be attained by the analogies’.[48]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) عَنِ الْقِيَاسِ فَقَالَ مَا لَكُمْ وَ الْقِيَاسَ إِنَّ اللَّهَ لَا يُسْأَلُ كَيْفَ أَحَلَّ وَ كَيْفَ حَرَّمَ
A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa who said,
‘I asked Abu Al-Hassan Musa-asws about the analogy, so he-asws said: ‘What is it to you all and the analogy? Allah-azwj will not Ask how it was Made to be Permissible and how it was Made to be Prohibited?’[49]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ حَدَّثَنِي جَعْفَرٌ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه ) قَالَ مَنْ نَصَبَ نَفْسَهُ لِلْقِيَاسِ لَمْ يَزَلْ دَهْرَهُ فِي الْتِبَاسٍ وَ مَنْ دَانَ اللَّهَ بِالرَّأْيِ لَمْ يَزَلْ دَهْرَهُ فِي ارْتِمَاسٍ
Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,
‘Ja’far-asws narrated to me from his-asws father-asws that Ali-asws said: ‘The one who establishes himself to the analogy would not cease to be in confusion during his lifetime, and the one who makes a Religion of Allah-azwj with the opinion would not cease to be in (a state of) drowning’.
قَالَ وَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ أَفْتَى النَّاسَ بِرَأْيِهِ فَقَدْ دَانَ اللَّهَ بِمَا لَا يَعْلَمُ وَ مَنْ دَانَ اللَّهَ بِمَا لَا يَعْلَمُ فَقَدْ ضَادَّ اللَّهَ حَيْثُ أَحَلَّ وَ حَرَّمَ فِيمَا لَا يَعْلَمُ
He (the narrator) said, ‘Abu Ja’far-asws said: ‘The one who issues Fatwas to the people by his opinion, so he has made it as a Religion of Allah-azwj with what he does not know, and the one who makes it as a Religion of Allah-azwj with what he does not know, so he has opposed Allah-azwj where he is permitting and prohibiting regarding what he does not know’.[50]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمَّنْ حَدَّثَهُ عَنِ ابْنِ شُبْرُمَةَ قَالَ مَا ذَكَرْتُ حَدِيثاً سَمِعْتُهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) إِلَّا كَادَ أَنْ يَتَصَدَّعَ قَلْبِي قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله )
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dawood Bin Farqad, from the one who narrated it,
(It has been narrated) from Ibn Shubrama (a judge) who said, ‘I do not recall a Hadeeth I heard from Ja’far Bin Muhammad-asws except that it almost pierces my heart. He-asws said: ‘My-asws father-asws narrated to me, from my-asws grandfather-asws, from Rasool-Allah-saww’.
قَالَ ابْنُ شُبْرُمَةَ وَ أُقْسِمُ بِاللَّهِ مَا كَذَبَ أَبُوهُ عَلَى جَدِّهِ وَ لَا جَدُّهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَمِلَ بِالْمَقَايِيسِ فَقَدْ هَلَكَ وَ أَهْلَكَ وَ مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَ هُوَ لَا يَعْلَمُ النَّاسِخَ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمَ مِنَ الْمُتَشَابِهِ فَقَدْ هَلَكَ وَ أَهْلَكَ .
Ibr Shubrama said, ‘And I swear by Allah-azwj, his-asws father-asws did not lie upon his-asws grandfather-asws, nor his-asws grandfather-asws (lied) upon Rasool-Allah-saww. He-asws said: ‘Rasool-Allah-saww said: ‘The one who acts by the analogies, so he would be destroyed and destroy (others), and the one who issues Fatwas to the people without knowledge and he does not know the Abrogating (Verses of the Quran) from the Abrogated, and the Decisive from the Allegorical, so he would be destroyed and destroy (others)’.[51]
For detailed Ahadeeth on analogies please see Al Kafi V 1 – The book of Intellect and Ignorance – CH 19
VERSE 62
قَالَ أَرَأَيْتَكَ هَٰذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا {62}
He (Iblees) said, ‘Do You See this one whom You have Honoured over me? If You were to Respite me to the Day of Judgement I will destroy his offspring except a few’ [17:62]
Respiting of Iblees-la
عن وهب بن جميع مولى إسحاق بن عمار، قال: سألت أبا عبد الله (عليه السلام) عن قول إبليس: رَبِّ فَأَنْظِرْنِي إِلى يَوْمِ يُبْعَثُونَ قالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى يَوْمِ الْوَقْتِ الْمَعْلُومِ قال له وهب: جعلت فداك، أي يوم هو؟ قال: «يا وهب، أ تحسب أنه يوم يبعث الله فيه الناس؟ إن الله أنظره إلى يوم يبعث فيه قائمنا، فإذا بعث الله قائمنا كان في مسجد الكوفة، و جاء إبليس حتى يجثو بين يديه على ركبتيه، فيقول: يا ويله من هذا اليوم، فيأخذ بناصيته فيضرب عنقه، فذلك اليوم هو الوقت المعلوم».
From Wahab bin Jami’e, a slave of Is’haq Bin Amaar who said,
‘I asked Abu Abdullah-asws about the Words of Iblees-la, Lord! So Respite me till the Day they would be Resurrected [15:36] He said: So you are from the Respited ones [15:37] Till the Day of the known time [15:38]. May I be sacrificed for you-asws! Which day is it?’ He-asws said: ‘O Wahab! Do you reckon that is it the Day in which Allah-azwj would Resurrect the people? Allah-azwj has Respited him-la till the day in which He-azwj would Send our-asws Qaim-asws. He-asws would be in the Masjid of Al-Kufa, and Iblees-la would come until he-la would kneel down in front of him-asws, so he-la would be saying, ‘O woe from this day!’ So he-asws would grab him-la by his-la eyebrows and strike his-la neck off. So that is the Day of the known time [15:38]’.[52]
VERSES 63 & 64
قَالَ اذْهَبْ فَمَنْ تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَاؤُكُمْ جَزَاءً مَوْفُورًا {63}
He Said: “Go away! The ones from them who follow you, then Hell would be your Recompense, a full Recompense [17:63]
وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا {64}
And deceive the ones you can from them by your voice and bring against them your cavalry and your infantry, and participate in their wealth and their children and promise them!” And the Satan will not promise them except to deceive [17:64]
Participation of Iblees-la in the wealth and children
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ حَرَّمَ الْجَنَّةَ عَلَى كُلِّ فَحَّاشٍ بَذِيءٍ قَلِيلِ الْحَيَاءِ لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ لَهُ فَإِنَّكَ إِنْ فَتَّشْتَهُ لَمْ تَجِدْهُ إِلَّا لِغَيَّةٍ أَوْ شِرْكِ شَيْطَانٍ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays,
(It has been narrated) from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj has Prohibited the Paradise upon every immoral one, obscene one, little of shame, neither caring what he says nor what is said for him, If you inquire, you will not find him to be only as a strayed one or an associate of the Satan-la’.
فَقِيلَ يَا رَسُولَ اللَّهِ وَ فِي النَّاسِ شِرْكُ شَيْطَانٍ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ مَا تَقْرَأُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ
It was said, ‘O Rasool-Allah-saww, and among the people are associates of Satan-la?’ So Rasool-Allah-saww said: ‘Have you not read the Words of Allah-azwj Mighty and Majestic: and participate in their wealth and their children [17:64]?’
قَالَ وَ سَأَلَ رَجُلٌ فَقِيهاً هَلْ فِي النَّاسِ مَنْ لَا يُبَالِي مَا قِيلَ لَهُ قَالَ مَنْ تَعَرَّضَ لِلنَّاسِ يَشْتِمُهُمْ وَ هُوَ يَعْلَمُ أَنَّهُمْ لَا يَتْرُكُونَهُ فَذَلِكَ الَّذِي لَا يُبَالِي مَا قَالَ وَ لَا مَا قِيلَ فِيهِ .
He (the narrator) said, ‘And a man asked a Scholar-asws, ‘Is there among the people, one who does not care what is said for him?’ He-asws said: ‘The one who exposes the obscenities to the people and he knows that they would not be leaving him. So that is the one who does not care what he says and what is said regarding him’.[53]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَبَا مُحَمَّدٍ أَيَّ شَيْءٍ يَقُولُ الرَّجُلُ مِنْكُمْ إِذَا دَخَلَتْ عَلَيْهِ امْرَأَتُهُ قُلْتُ جُعِلْتُ فِدَاكَ أَ يَسْتَطِيعُ الرَّجُلُ أَنْ يَقُولَ شَيْئاً فَقَالَ أَ لَا أُعَلِّمُكَ مَا تَقُولُ قُلْتُ بَلَى
Al Husayn Bin Muhammad, from Moalla Bin Muhammad and a number of our companions, from Ahmad Bin Muhammad, altogether, from Al Washsha, from Muhsa Bin Bakr, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘O Abu Muhammad! Which thing is the man from you saying when he goes over to his wife?’ I said, ‘May I be sacrificed for you-asws! Does the man have the ability that he should be saying something?’ So he-asws said: ‘Shall I-asws teach you what you should be saying?’ I said, ‘Yes’.
قَالَ تَقُولُ بِكَلِمَاتِ اللَّهِ اسْتَحْلَلْتُ فَرْجَهَا وَ فِي أَمَانَةِ اللَّهِ أَخَذْتُهَا اللَّهُمَّ إِنْ قَضَيْتَ لِي فِي رَحِمِهَا شَيْئاً فَاجْعَلْهُ بَارّاً تَقِيّاً وَ اجْعَلْهُ مُسْلِماً سَوِيّاً وَ لَا تَجْعَلْ فِيهِ شِرْكاً لِلشَّيْطَانِ
He-asws said: ‘You should be saying, ‘With the Words of Allah-azwj I Permit her private parts, and in the Security of Allah-azwj that I take her. O Allah-azwj! If You-azwj Judge for me anything in her womb, so Make it to be righteous, pious, and Makes it a complete Muslim, and do not Make therein a participation of the Satan-la’.
قُلْتُ وَ بِأَيِّ شَيْءٍ يُعْرَفُ ذَلِكَ قَالَ أَ مَا تَقْرَأُ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ ابْتَدَأَ هُوَ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ ثُمَّ قَالَ إِنَّ الشَّيْطَانَ لَيَجِيءُ حَتَّى يَقْعُدَ مِنَ الْمَرْأَةِ كَمَا يَقْعُدُ الرَّجُلُ مِنْهَا وَ يُحْدِثُ كَمَا يُحْدِثُ وَ يَنْكِحُ كَمَا يَنْكِحُ
I said, ‘And by which thing is that recognised?’ He-asws said: ‘Have you not read the Book of Allah-azwj Mighty and Majestic: and participate in their wealth and their children [17:64]’. Then he-asws said: ‘The Satan-la comes until he sits upon the woman just as the man sits upon her, and does just as what he does, and copulates just as he copulates’.
قُلْتُ بِأَيِّ شَيْءٍ يُعْرَفُ ذَلِكَ قَالَ بِحُبِّنَا وَ بُغْضِنَا فَمَنْ أَحَبَّنَا كَانَ نُطْفَةَ الْعَبْدِ وَ مَنْ أَبْغَضَنَا كَانَ نُطْفَةَ الشَّيْطَانِ
I said, ‘And by which thing is that recognised?’ He-asws said: ‘By love for us-asws, and hatred for us-asws. So the one who loves us-asws his was the seed of the servant, and the one who hates us-asws his was the seed of the Satan-la’.[54]
العياشي: عن محمد بن مسلم، عن أبي جعفر (عليه السلام) قال: سألته عن شرك الشيطان: قوله: وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ. قال: «ما كان من مال حرام فهو شرك الشيطان- قال- و يكون مع الرجل حتى يجامع، فيكون من نطفته و نطفة الرجل إذا كان حراما
Al Ayyashi, from Muhammad Bin Muslim,
‘I asked Abu Ja’far-asws about the association of the Satan-la – His-azwj Words: and participate in their wealth and their children [17:64]. He-asws said: ‘Whatever was from the Forbidden wealth, so it is the association with Satan-la, and it would be with the man until he copulates, So it would come to be from his-la seed, and the seed of the man if it was Forbidden (wealth)’.[55]
عن عبد الملك بن أعين، قال: سمعت أبا جعفر (عليه السلام) يقول: «إذا زنى الرجل أدخل الشيطان ذكره، ثم عملا جميعا ثم تختلط النطفتان، فيخلق الله منهما، فيكون شركة الشيطان
From Abdul Malik Bin Ayn who said,
‘I heard Abu Ja’far-asws saying: ‘When the man commits adultery, the Satan-la enters his manhood, then they both perform the deed, then the two seeds intermingle. So Allah-azwj Creates from both these, and it happens to be a participation of the Satan-la’’.[56]
عن سليمان بن خالد، قال: قلت لأبي عبد الله (عليه السلام): ما قول الله: وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ؟ قال: فقال: «قل في ذلك قولا: أعوذ بالله السميع العليم من الشيطان الرجيم
From Sulayman Bin Khalid said, ‘I said to Abdullah-asws, ‘What (about) the Words of Allah-azwj: and participate in their wealth and their children [17:64]?’ So he-asws said: ‘Speak with regards to that, the words, ‘I seek refuge with Allah-azwj, the Hearing, the Knowing, from the Accursed Satan-la’.[57]
حدثنا الحسن بن محمد بن سعيد الهاشمي قال: حدثنا فرات بن إبراهيم ابن فرات الكوفي قال: حدثنا محمد بن علي بن معمر قال: حدثنا أبو عبد الله احمد ابن علي بن محمد الرملي قال: حدثنا احمد بن موسى قال: حدثنا يعقوب بن اسحاق المروزي قال: حدثنا عمرو بن منصور قال: حدثنا اسماعيل بن أبان، عن يحيى بن ابى كثير عن ابيه عن ابى هارون العبدي، عن جابر بن عبد الله الانصاري قال: كنا بمنى مع رسول الله إذ بصرنا برجل ساجد وراكع ومتضرع فقلنا يا رسول الله ما أحسن صلاته فقال ” ع ” هو الذي اخرج اباكم من الجنة
Al Hassan Bin Muhammad Bin saeed Al Hashimy narrated to us, from Furat Bin Ibrahim Ibn Furat Al Kufy, from Muhammad Bin Ali Bin Moamar, from Abdullah Ahmad Ibn Ali Bin Muhammad Al Ramly, from Ahmad Bin Musa, from Yaqoub Bin Is’haq Al Mrouzy, from Amro Bin Mansour, from Ismail Bin Aban, from Yahya Bin Abu Kaseer, from his father, from Abu Haroun Al abady,
(It has been narrated) from Jabir Bin Abdullah Al-Ansary who said, ‘I was at Mina with Rasool-Allah-saww when we saw a man performing Sajdahs and Rukus, and beseeching (in Salat). So we said, ‘O Rasool-Allah-saww! How good his Salat is.’ So he-saww said: ‘He is the one who got your father (Adam-as) exited from the Paradise’.
فمضى إليه علي ” ع ” غير مكترث فهزه هزة ادخل اضلاعه اليمني في اليسري، واليسرى في اليمني، ثم قال: لاقتلنك ان شاء الله فقال: لن تقدر على ذلك إلى أجل معلوم من عند ربي مالك تريد قتلي فوالله ما أبغضك احد إلا سبقت نطفتي إلى رحم امه قبل نطفة ابيه ولقد شاركت مبغضيك في الاموال والاولاد وهو قول الله عز وجل في محكم كتابه (وشاركهم في الاموال والاولاد)
Imam Ali-asws went over to him without paying any attention to it, so he-asws shook him with such a shaking that his right ribs entered into his left, and the left into his right. Then he-asws said: ‘I-asws shall kill you-asws, if Allah-azwj so Desires it’. So he said, ‘You-asws will never be able to do that until the known term from my Lord-azwj. What is the matter with you-asws that you-asws intend to kill me? By Allah-azwj, no one hates you-asws except that I have preceded my seed into the womb of his mother before the seed of his father and I have participated with the one who hates you-asws in the wealth, and the children of his. And these are the Words of Allah-azwj Mighty and Majestic in the Decisive of His-azwj Book: and participate in their wealth and their children [17:64]’.
قال النبي صلى الله عليه وآله صدق يا على لا يبغضك من قريش إلا سفاحي، ولا من الانصار إلا يهودي، ولا من العرب إلا دعي، ولا من سائر الناس إلا شقي، ولا من السناء إلا سلقلقية – وهى التي تحيض من دبرها –
The Prophet-saww said: ‘It is true, O Ali-asws! None shall hate you-asws from the Quraysh except for the one born of adultery, nor from the Helpers except for a Jew, nor from the Arabs except for one referred to someone other than his biological father, nor from the rest of the people except for a wretch, nor from the women except for a ‘Salaqiya’ – and she is one who menstruates from her behind.
ثم أطرق مليا ثم رفع رأسه فقال: معاشر الانصار اعرضوا أولادكم على محبة علي فإن أجابوا فهم منكم وان أبوا فليسوا منكم قال جابر بن عبد الله فكنا نعرض حب على ” ع ” على أولادنا فمن أحب عليا علمنا انه من اولادنا ومن ابغض عليا انتفينا منه.
Then Rasool Allah-saww remained silent for a while, then raised his-saww head, so he-saww said: ‘O group of the Helpers! Present the love for Ali-asws to your children. So the one who loves Ali-asws, then know that he is from your children, and the one who hates Ali-asws, be exiled from him’.[58]
صفوان الجمال، قال: كنت عند أبي عبد الله (عليه السلام) فاستأذن عيسى بن منصور عليه، فقال له: «ما لك و لفلان، يا عيسى، أما إنه ما يحبك!» فقال: بأبي و امي، يقول قولنا، و هو يتولى من نتولى. فقال: «إن فيه نخوة إبليس
Safwan Al Jammal who said,
‘I was in the presence of Abu Abdullah-asws, and Isa Bin Mansour sought permission to see him-asws. So he-asws said to him: ‘What is the matter with you and so and so (being friends), O Isa! But he does not love you!’
فقال: بأبي و امي، أليس يقول إبليس: خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ؟ فقال أبو عبد الله (عليه السلام): «أليس الله يقول: وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ فالشيطان يباضع ابن آدم هكذا» و قرن بين إصبعيه.
He said, ‘By my father and my mother! Isn’t Iblees-la saying, You Created me from fire and Created him from clay’ [7:12]?’ So Abu Abdullah-asws said: ‘Isn’t Allah-azwj Saying: and participate in their wealth and their children [17:64]? So the Satan-la copulates along with the son of Adam-as like this!’, and he-asws joined between his-asws (two) fingers’.[59]
Hajjaj Bin Yusuf-la was a son of Iblees-la
عن زرارة، قال: كان يوسف أبو الحجاج صديقا لعلي بن الحسين (عليه السلام) و أنه دخل على امرأته فأراد أن يضمها- أعني ام الحجاج- قال: فقالت له «1»: إنما عهدك بذاك الساعة،
From Zurara who said,
‘It was so that Yusuf, father of Al-Hajjaj was a friend to Ali Bin Al Husayn-asws, and he had come to his wife and intended to embrace her – meaning mother of Al Hajjaj, but she said to him, ‘But rather, your appointment is at that (such and such) time’.
قال: فأتى علي بن الحسين (عليه السلام) فأخبره، فأمره أن يمسك عنها، فأمسك عنها، فولدت بالحجاج، و هو ابن شيطان.
He (the narrator) said, ‘So he came over to Ali Bin Al Husayn-asws and informed him-asws. He-asws instructed him that he withholds from her. So he withheld from her, and she gave birth to Al Hajjaj-la and he-la was a son of the Satan-la’’.[60]
Advice of Amir Al-Momineen-asws to Kumeyl (An extract)
أَخْبَرَنَا الشَّيْخُ أَبُو الْبَقَاءِ إِبْرَاهِيمُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْبَصْرِيُّ بِقِرَاءَتِي عَلَيْهِ فِي الْمُحَرَّمِ سَنَةَ سِتَّ عَشْرَةَ وَ خَمْسِمِائَةٍ بِمَشْهَدِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: حَدَّثَنَا أَبُو طَالِبٍ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ عُتْبَةَ قَالَ: حَدَّثَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَحْمَدَ قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ وَهْبَانَ الدُّبَيْلِيُّ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ كَثِيرٍ الْعَسْكَرِيُّ قَالَ: حَدَّثَنِي أَحْمَدُ بْنُ الْمُفَضَّلِ أَبُو سَلَمَةَ الْأَصْفَهَانِيُّ قَالَ: أَخْبَرَنِي رَاشِدُ بْنُ عَلِيِّ بْنِ وَائِلٍ الْقُرَشِيُّ قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ حَفْصٍ الْمَدَنِيُّ قَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ سَعِيدِ بْنِ زَيْدِ بْنِ أَرْطَاةَ قَالَ:
It was informed to us by the Sheykh Abu Al Baqa’a Ibrahim Bin Al Husayn Bin Ibrahim Al Basry, by my reading upon it during Al Muharram of the year five hundred and sixteen at the location of our Master-asws Amir Al Momineen Ali Bin Abu Talib-asws, from Abu Talib Muhammad Bin Al Hassan Bin Utba, from Abu Al Hassan Muhammad Bin Al Husayn Bin Ahmad, from Muhammad Bin Wahbab Al Dulaymi, from Ali Bin Ahmad Bin Kaseer Al Askary, from Ahmad Bin Al Mufazzal Abu Salma Al Isfahany, from Rashid Bin Ali Bin Wail Al Qurshy, from Abdullah Bin Hafs Al Madany, from Muhammad Bin Is’haq, from Saeed Bin Zayd Bin Artat who said, ‘
لَقِيتُ كُمَيْلُ بْنُ زِيَادٍ وَ سَأَلْتُهُ عَنْ فَضْلِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ أَ لَا أُخْبِرُكَ بِوَصِيَّةٍ أَوْصَانِي بِهَا يَوْماً هِيَ خَيْرٌ لَكَ مِنَ الدُّنْيَا بِمَا فِيهَا؟ فَقُلْتُ بَلَى قَالَ: قَالَ لِي عَلِيٌّ يَا كُمَيْلَ بْنَ زِيَادٍ فَسَمِّ كُلَّ يَوْمٍ بِاسْمِ اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ تَوَكَّلْ عَلَى اللَّهِ وَ اذْكُرْنَا وَ سَمِّ بِأَسْمَائِنَا وَ صَلِّ عَلَيْنَا وَ اسْتَعِذْ بِاللَّهِ رَبِّنَا وَ ادْرَأْ عَنْ نَفْسِكَ وَ مَا تَحُوطُهُ عِنَايَتُكَ تُكْفَ شَرَّ ذَلِكَ الْيَوْمِ
‘I met Kumayl Bin Ziyad and asked him about the merits of Amir Al-Momineen Ali-asws Bin Abu Talib-asws. So he said, ‘Shall I inform you of the bequest he-asws bequeathed to me with one day? It would be better for you that the world and whatever is in it. I said, ‘Yes’. He said to me that ‘Ali-asws said to me: ‘O Kumayl Bin Ziyad! Name during every day with the Name of Allah-azwj, and there is neither a Might nor Strength except with Allah-azwj, and rely upon Allah-azwj, and mention us-asws, and name with our-asws names, and send Salawat upon us-asws, and seek Refuge with Allah-azwj, our-asws Lord-azwj, and protect from yourself and what surrounds it with your care, it would suffice you for the evil of that day.
يَا كُمَيْلُ اذْكُرْ قَوْلَ اللَّهِ تَعَالَى لِإِبْلِيسَ لَعَنَهُ اللَّهُ وَ أَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَ رَجِلِكَ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ وَ عِدْهُمْ وَ ما يَعِدُهُمُ الشَّيْطانُ إِلَّا غُرُوراً
O Kumayl! Remember the Words of Allah-azwj the Exalted to Iblees-la, may Allah-azwj Curse him-la: and bring against them your cavalry and your infantry, and participate in their wealth and their children and promise them!” And the Satan will not promise them except to deceive [17:64]
يَا كُمَيْلُ إِنَّ إِبْلِيسَ لَا يَعِدُ عَنْ نَفْسِهِ وَ إِنَّمَا يَعِدُ عَنْ رَبِّهِ لِيَحْمِلَهُمْ عَلَى مَعْصِيَتِهِ فَيُوَرِّطَهُمْ
O Kumayl! Iblees-la does not promise from himself-la, but rather he-la promises from his-la Lord-azwj, in order to carry them upon disobeying Him-azwj, so he-la entangles (traps) them.
يَا كُمَيْلُ إِنَّهُ يَأْتِي لَكَ بِلُطْفِ كَيْدِهِ فَيَأْمُرُكَ بِمَا يَعْلَمُ أَنَّكَ قَدْ أَلِفْتَهُ مِنْ طَاعَتِهِ لَا تَدَعُهَا فَتَحْسَبُ أَنَّ ذَلِكَ مَلَكٌ وَ إِنَّمَا هُوَ شَيْطَانٌ رَجِيمٌ فَإِذًا سَكَنْتَ إِلَيْهِ وَ اطْمَأْنَنْتَ عَلَى الْعَظَائِمِ الْمُهْلِكَةِ الَّتِي لَا نَجَاةَ مَعَهَا
O Kumeyl! He (Satan-la) would be becoming to you with subtle tricks, and he-la would be instructing you with what you know and you are familiar with from His-azwj obedience, you will not be leaving it. So you would reckon that, that is an Angel, and rather it is Satan-la the Pelted. So when you settle to him-la, you would be reassured upon the great destructions which there would be no salvation with it.
يَا كُمَيْلُ إِنَّ لَهُ فِخَاخاً يَنْصِبُهَا فَاحْذَرْ أَنْ يُوقِعَكَ فِيهَا
O Kumayl! For him-la there are snares he-la sets up, therefore be cautious of falling into these.
يَا كُمَيْلُ إِنَّ الْأَرْضَ مَمْلُوءَةٌ مِنْ فِخَاخِهِمْ فَلَنْ يَنْجُوا مِنْهَا إِلَّا مَنْ تَثَبَّتَ بِنَا وَ قَدْ أَعْلَمَكَ اللَّهُ عَزَّ وَ جَلَّ أَنَّهُ لَنْ يَنْجُوَ مِنْهَا إِلَّا عِبَادُهُ وَ عِبَادُهُ أَوْلِيَاؤُنَا
O Kumayl! The earth is filled to the brim from their-la snares, so he would never be saved from these except for the one who is affirmed with us-asws, and Allah-azwj Mighty and Majestic has Let you know that none would be Saved from these except His-azwj servants, and His-azwj servants are our-asws friends.
يَا كُمَيْلُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ وَ قَوْلُهُ عَزَّ وَ جَلَ إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ
O Kumayl! And these are the Words of Allah-azwj Mighty and Majestic: Surely (as for) My servants, there isn’t any authority for you upon them [17:65]. And His-azwj Words, the Mighty and Majestic: But rather, his authority is upon those who befriend him and those who associate with Him [16:100].
يَا كُمَيْلُ انْجُ بِوَلَايَتِنَا مِنْ أَنْ يَشْرَكَكَ فِي مَالِكَ وَ وَلَدِكَ كَمَا أُمِرَ
O Kumayl! Attain salvation with our-asws Wilayah and (block) him-la from participating in your wealth and in your children just as (Allah-azwj has) Commanded.
يَا كُمَيْلُ لَا تَغْتَرَّ بِأَقْوَامٍ يُصَلُّونَ فَيُطِيلُونَ وَ يَصُومُونَ فَيُدَاوِمُونَ وَ يَتَصَدَّقُونَ فَيَحْسَبُونَ أَنَّهُمْ مُوَفَّقُونَ
O Kumayl! Do not be deceived by people who are praying Salat and they are prolonging, and they are Fasting and being habitual, and they are giving charity, and they are reckoning but they are the bended people (towards the falsehood).
يَا كُمَيْلُ أُقْسِمُ بِاللَّهِ لَسَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ الشَّيْطَانَ إِذَا حَمَلَ قَوْماً عَلَى الْفَوَاحِشِ مِثْلَ الزِّنَاءِ وَ شُرْبِ الْخَمْرِ وَ الرِّبَا وَ مَا أَشْبَهَ ذَلِكَ مِنَ الْخَنَى وَ الْمَآثِمِ حَبَّبَ إِلَيْهِمُ الْعِبَادَةَ الشَّدِيدَةَ وَ الْخُشُوعَ وَ الرُّكُوعَ وَ الْخُضُوعَ وَ السُّجُودَ ثُمَّ حَمَلَهُمْ عَلَى وَلَايَةِ الْأَئِمَّةِ الَّذِينَ يَدْعُونَ إِلَى النَّارِ وَ يَوْمَ الْقِيامَةِ لا يُنْصَرُونَ
O Kumeyl! I-asws swear by Allah-azwj to have heard Rasool-Allah-saww saying: ‘The Satan-la, when he-la carries a people upon the immoralities like the adultery, and drinking of the wine, and the usury, and whatever resembling that from the vulgarities and the sins, makes it beloved to them the intense worshipping, and the reverence, and the Ruku, and humbleness, and the Sujoud. Then he carries them upon the wilayah of the leaders who are calling them to the Fire, and on the Day of Judgment, they would not be helped. [61]
VERSE 65
إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًا {65}
Surely (as for) My servants, there isn’t any authority for you upon them, and suffice with your Lord as a Protector [17:65]
العياشي: عن جعفر بن محمد الخزاعي، عن أبيه، قال: سمعت أبا عبد الله (عليه السلام) يذكر في حديث غدير خم: «أنه لما قال النبي (صلى الله عليه و آله) لعلي (عليه السلام) ما قال، و أقامه للناس، صرخ إبليس صرخة، فاجتمعت له العفاريت، فقالوا: يا سيدنا، ما هذه الصرخة؟ فقال: ويلكم، يومكم كيوم عيسى- و الله- لأضلن فيه الخلق
Al Ayyashi, from Ja’far Bin Muhammad Al Khazai’e, from his father who said,
‘I heard Abu Abdullah-asws mentioned in a Hadeeth of Ghadeer Khumm: ‘When the Prophet-saww said to Ali-asws what he-saww said, and nominated him-asws to the people, Iblees-la shrieked with a shriek, so the Devils gathered around him-la and said, ‘Our Master-la! What is this shriek (for)?’ So he-la said, ‘Woe be unto you all. This day of yours is like the day of Isa-as – by Allah -azwj – I-la will stray the people during it’.
قال: «فنزل القرآن: وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ- قال- فصرخ إبليس صرخة فرجعت إليه العفاريت، فقالوا: يا سيدنا، ما هذه الصرخة الاخرى؟
He-asws said: ‘So the Quran (Verse) was Revealed: And Iblees did ratify his thinking upon them, so they (all) followed him except a group from the Momineen [34:20]. So Iblees-la shireked with a shriek, and devils returned back to him-la and they said, ‘O our Master-la! What is this other shriek (for)?’
فقال: ويحكم، حكى الله- و الله- كلامي قرآنا، و أنزل عليه: وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ ثم رفع رأسه إلى السماء، ثم قال: و عزتك و جلالك لألحقن الفريق بالجميع
He-la said, ‘Woe be unto you all! By Allah-azwj! Allah-azwj has Related my-la speech as Quran, and Revealed unto him-saww: And Iblees did ratify his thinking upon them, so they (all) followed him except a group from the Momineen [34:20]. Then he-la raised his-la head towards the sky, then said, ‘By Your-azwj Might, and Your-azwj Majesty, I-la will damage the group, in their entirety’.
قال: «فقال النبي (صلى الله عليه و آله): بِسْمِ الرَّحْمنِ الرَّحِيمِ إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ- قال- فصرخ إبليس صرخة، فرجعت إليه العفاريت، فقالوا: يا سيدنا، ما هذه الصرخة الثالثة؟ قال: و الله، من أصحاب علي، و لكن و عزتك و جلالك- يا رب- لأزينن لهم المعاصي حتى ابغضهم إليك
He-asws said: ‘So the Prophet-saww said: ‘In the Name of Allah-azwj the Beneficent, the Merciful (بِسْمِ الرَّحْمنِ الرَّحِيمِ) Surely (as for) My servants, there isn’t any authority for you upon them’. So Iblees-la shrieked with a shriek, and the devils returned back to him-la and said, ‘O our Master-la! What is this third shriek for?’ He-la said: ‘By Allah-azwj! From the companions of Ali-asws, but, by Your-azwj Mighty and Your-azwj Majesty – O Lord-azwj – I-la shall adorn the sins for them (to look good) until they would (become) hateful to You-azwj’.
قال: فقال أبو عبد الله (عليه السلام): «و الذي بعث بالحق محمدا، للعفاريت و الأبالسة على المؤمن أكثر من الزنابير على اللحم، و المؤمن أشد من الجبل، و الجبل تدنو إليه بالفأس فتنحت منه، و المؤمن لا يستقل عن دينه
(The narrator) said, ‘Abu Abdullah-asws said: ‘By the One Who Sent Muhammad-saww with the Truth, the devils and the Satans-la are more numerous upon the Momineen than there are wasps upon the flesh. And the Momin is stronger than the mountain, which can be chipped away by an axe, and can be carved from it, whilst the Momin (nothing) can be lessened from his Religion’.[62]
فَقَالَ يَا أَبَا مُحَمَّدٍ لَقَدْ ذَكَرَكُمُ اللَّهُ فِي كِتَابِهِ فَقَالَ إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ وَ اللَّهِ مَا أَرَادَ بِهَذَا إِلَّا الْأَئِمَّةَ ( عليهم السلام ) وَ شِيعَتَهُمْ
He-asws (6th Imam-asws)said: ‘O Abu Muhammad, Allah-azwj has Mentioned you all in His-azwj Book: Surely (as for) My servants, there isn’t any authority for you upon them, and suffice with your Lord as a Protector [17:65]. And Allah-azwj has not Intended by this but the Imams-asws and their-asws Shias’.[63]
VERSES 66 – 69
رَبُّكُمُ الَّذِي يُزْجِي لَكُمُ الْفُلْكَ فِي الْبَحْرِ لِتَبْتَغُوا مِنْ فَضْلِهِ ۚ إِنَّهُ كَانَ بِكُمْ رَحِيمًا {66}
Your Lord is He Who Drives on the ships for you in the sea for you to be seeking from His Grace. Surely, He was always Merciful with you [17:66]
وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ الْإِنْسَانُ كَفُورًا {67}
And when harm touches you in the sea, lost are the ones you are calling to except Him. So when He Rescues you to the land, you turn away, and the human being was ever ungrateful [17:67]
أَفَأَمِنْتُمْ أَنْ يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا لَكُمْ وَكِيلًا {68}
Are you feeling secure from a tract of land submerging with you or (from) Him Sending a storm upon you? Then you will not find a protector for yourselves [17:68]
أَمْ أَمِنْتُمْ أَنْ يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَىٰ فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِنَ الرِّيحِ فَيُغْرِقَكُمْ بِمَا كَفَرْتُمْ ۙ ثُمَّ لَا تَجِدُوا لَكُمْ عَلَيْنَا بِهِ تَبِيعًا {69}
Or, are you feeling secure from Him Repeating you being in another plight, so He would Send upon you a hurricane from the wind, so He would Drown you all due to your ungratefulness. Then you will not be finding an avenger for you against Us [17:69]
قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله: قاصِفاً مِنَ الرِّيحِ قال: «هي العاصف» و قوله: تَبِيعاً يقول: وكيلا، و يقال: كفيلا، و يقال: ثائرا.
And in a report of Abu Al Jaroud,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words: hurricane from the wind [17:69]. He-asws said: ‘It is the turbulence’. And His-azwj Words: an avenger for you against Us [17:69] – He-azwj is Saying: “A protector”, and it is said, ‘A guarantor’, and it is said, ‘A helper’’.[64]
VERSE 70
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا {70}
And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things, and We Preferred them over most of the ones We Created, with a Preference [17:70]
علي بن إبراهيم، قال: حدثنا جعفر بن أحمد، قال: حدثنا عبد الكريم بن عبد الرحيم، قال: حدثنا محمد بن علي، عن محمد بن الفضيل، عن أبي حمزة الثمالي، عن أبي جعفر (عليه السلام) قال: «إن الله لا يكرم روح كافر، و لكن يكرم أرواح المؤمنين، و إنما كرامة النفس و الدم بالروح، و الرزق الطيب هو العلم
Ali Bin Ibrahim said, ‘Ja’far Bin Ahmad narrated to us, from Abdul Kareem Bin Abdul Raheem, from Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj does not Honour the soul of the Kafir, but He-azwj Honours the souls of the Momineen. But rather, the Honour of the self and the blood is with the soul, and the goodly sustenance, it is the knowledge’.[65]
العياشي: عن جابر، عن أبي جعفر (عليه السلام)، في قوله تعالى: وَ فَضَّلْناهُمْ عَلى كَثِيرٍ مِمَّنْ خَلَقْنا تَفْضِيلًا، قال: «خلق كل شيء منكبا غير الإنسان، خلق منتصبا
Al Ayyashi, from Jabir,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the Exalted: and We Preferred them over most of the ones We Created, with a Preference [17:70], he-asws said: ‘Everything has been Created arched (منكبا) apart from the human being (who has been) Created erect’.[66]
الشيخ في (أماليه) قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا علي بن محمد بن الحسن ابن كاس القاضي النخعي بالرملة، قال: حدثني جدي سليم بن إبراهيم بن عبيد المحاربي، قال: حدثنا نصر بن مزاحم المنقري، قال: حدثنا إبراهيم بن الزبرقان، عن أبي خالد، عن زيد بن علي، عن أبيه (عليه السلام)، في قوله تعالى: وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ. يقول: «فضلنا بني آدم على سائر الخلق
Al Sheykh, iin his Amaali said, ‘A group informed us, from Abu Al Mufazzal, from Ali Bin Muhammad Bin Al Hassan Ibn Kaas Al Qazy Al Naakhai’e at Al Ramla, from his grandfather Salim Bin Ibrahim Bin Ubeyd Al Maharby, from Nasr Bin Mazahim Al Manqary, from Ibrahim Bin Al Zabarqan, from Abu Khalid,
(It has been narrated) from Zayd son of Ali-asws, from his father-asws regarding His-azwj Words: And We have Honoured the Children of Adam [17:70]. He-asws said:’He-azwj is Saying: “We-azwj Preferred the Children of Adam-as over the rest of the creatures”.
وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ يقول: «على الرطب و اليابس». وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ يقول: «من طيبات الثمار كلها» وَ فَضَّلْناهُمْ يقول: «ليس من دابة و لا طائر إلا هي تأكل و تشرب بفيها، لا ترفع بيدها إلى فيها طعاما و لا شرابا غير ابن آدم، فإنه يرفع إلى فيه بيده طعامه، فهذا من التفضيل
He-azwj is Saying: and We Carry them in the land and the sea – upon the wet and the dry”. He-azwj is Saying: and We Sustain them of the good things – from all the good fruits”. He-azwj is Saying: and We Preferred them – and there is none from the animals, nor the birds except that it eats and drinks with its mouth, and does not lift it with its hands to its mouth, neither the food nor the drink apart from the Children of Adam-as, for he raises his food by his hand to his mouth. So this is from the Preference.[67]
A report
و عنه، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا أحمد بن الحسن بن هارون بن سليمان الصباحي، قال: حدثنا يحيى بن السري الضرير، قال: حدثنا محمد بن خازم أبو معاوية الضرير، قال: دخلت على هارون الرشيد- و كانت بين يديه المائدة- فسألني عن تفسير هذه الآية: وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ الآية.
And from him who said, ‘A group informed us, from Abu Al Mufazzal, from Ahmad Bin Al Hassan Bin Haroun Bin Suleyman Al Sabahy, from Yahya Bin Al Sary Al Zareyr, from Muhammad Bin Hazim Abu Muawiya Al Zareyr who said,
‘I went over to Haroon Al Rasheed, and in front of him was a meal. He asked me about the interpretation of this Verse: And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things [17:70] – the Verse.
فقلت: يا أمير المؤمنين، قد تأولها جدك عبد الله بن العباس، أخبرني الحجاج بن إبراهيم الخوزي، عن ميمون بن مهران، عن ابن عباس، في هذه الآية: وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ قال: كل دابة تأكل بفيها إلا ابن آدم فإنه يأكل بالأصابع.
So I said, ‘O commander of the faithful! Your grandfather Abdullah Bin Al Abbas has explained it. Al Hajjaj Bin Ibrahim Al Khowzy informed me from Maymoun Bin Mahran, from Ibn Abbas regarding this Verse: And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things [17:70]. He said, ‘Every animal eats with its mouth except for the son of Adam-as, for he eats with the fingers’.
قال أبو معاوية: فبلغني أنه رمى بملعقة كانت بيده من فضة و تناول من الطعام بإصبعه
Ibn Muawiya said, ‘It reached me that he (Haroun Al Rasheed) threw down a silver spoon which was in his hand and took from the meal with his fingers’’.[68]
[1] تفسير نور الثقلين، ج3، ص: 164 – H 206
[2] الكافي 6: 432/ 10.
[3] تفسير القمّي 2: 19
[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 18 H 1
[5] الكافي 2: 28/ 1 – (Extract)
[6] تفسير نور الثقلين، ج3، ص: 167 – H 219
[7] Tafseer Abu Hamza Al Sumaly – H 178
[8] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 1 H 5
[9] تفسير العيّاشي 2: 294/ 84
[10] Tafseer Abu Hamza Al Sumaly – H 180
[11] الكافي 6: 531/ 4
[12] تفسير العيّاشي 2: 294/ 82
[13] الاحتجاج: 213
[14] Tafseer Abu Hamza Al Sumaly – H 12
[15] تفسير العيّاشي 2: 295/ 85.
[16] Al Kafi – V 8 H 14835
[17] Tafseer Abu Hamza Al Sumaly – H 182
[18] تفسير العيّاشي 2: 295/ 86
[19] تفسير العيّاشي 2: 295/ 87.
[20] تفسير القمّي 2: 21.
[21] الأمالي 1: 18.
[22] تفسير العيّاشي 2: 296/ 89.
[23] المناقب 3: 99.
[24] تفسير نور الثقلين، ج3، ص: 175 – H 254
[25] تفسير نور الثقلين، ج3، ص: 176 – H 256 (Extract)
[26] تفسير نور الثقلين، ج3، ص: 176 – H 257
[27] Al Kafi V 2 – The Book Of Supplication CH 56 H 1
[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 1
[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 2
[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 3
[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 4
[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 33 H 6
[33] من لا يحضره الفقيه 1: 118/ 562.
[34] تفسير العيّاشي 2: 297/ 90
[35] تفسير العيّاشي 2: 297/ 92
[36] تأويل الآيات 2: 471/ 1
[37] تفسير القمّي 2: 21.
[38] Al Kafi – H 14662 (Extract)
[39] تفسير العيّاشي 2: 298/ 99.
[40] تفسير العيّاشي 2: 297/ 95
[41] تفسير العيّاشي 2: 298/ 96.
[42] تفسير العيّاشي 2: 298/ 97.
[43] تفسير العيّاشي 2: 298/ 100.
[44] تفسير العيّاشي 2: 298/ 96.
[45] Kitaab Sulaym Bin Qays Al Hilali – H 25
[46] Tafseer Noor Al Thaqalayn – Ch 97 H 44
[47] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 19 H 20
[48] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 19 H 7
[49] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 19 H 16
[50] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 19 H 17
[51] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 11 H 9
[52] تفسير العيّاشي 2: 242/ 14
[53] Al Kafi V 2 – The Book Of Belief and Disbelief CH 131 H 3
[54] Al Kafi – V 5 – The Book of Marriage Ch 140 H 2
[55] تفسير العيّاشي 2: 299/ 102.
[56] تفسير العيّاشي 2: 299/ 104.
[57] تفسير العيّاشي 2: 300/ 107.
[58] Al Illal Al Sharaie – V 1 Ch 120 H 7
[59] تفسير العيّاشي 2: 300/ 109.
[60] تفسير العيّاشي 2: 299/ 3.
[61] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 1 H 42 (Extract)
[62] تفسير العيّاشي 2: 301/ 111
[63] Al Kafi – H 14454 (Extract)
[64] تفسير القمّي 2: 22
[65] تفسير القمّي 1: 22.
[66] تفسير العيّاشي 2: 302/ 113
[67] الأمالي 2: 103.
[68] الأمالي 2: 104