VERSE 82
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا {82}
And We Reveal from the Quran what is a healing and a Mercy for the Momineen, and it does not increase the ones unjust except for the loss [17:82]
عن محمد بن أبي حمزة، رفعه الى أبي جعفر (عليه السلام) قال: «نزل جبرئيل على محمد (صلى الله عليه و آله) بهذه الآية وَ لا يَزِيدُ الظَّالِمِينَ آل محمد حقهم إِلَّا خَساراً
From Muhammad Bin Abu Hamza, raising it to
Abu Ja’far-asws having said: ‘Jibraeel-as descended unto Muhammad-saww with this Verse: and it does not increase the ones unjust to the Progeny of Muhammad of their rights except for the loss [17:82]’.[1]
و عنه، قال: حدثنا محمد بن همام، عن محمد بن إسماعيل العلوي، عن عيسى بن دواد، عن أبي الحسن موسى، عن أبيه (عليهما السلام)، قال: «نزلت هذه الآية وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ وَ لا يَزِيدُ الظَّالِمِينَ لآل محمد حقهم إِلَّا خَساراً
And from him (Sharaf Al Deen Al Najafi) who said, ‘It was narrated to us by Muhammad Bin Hamam, from Muhammad Bin Ismail Al Alawy, from Isa Bin Dawan,
‘From Abu Al-Hassan Musa-asws, from his-asws father-asws having said: ‘This Verse was Revealed as: And We Reveal from the Quran what is a healing and a Mercy for the Momineen, and it does not increase the ones unjust to the Progeny of Muhammad except for the loss [17:82].
فالقرآن (شفاء ورحمة للمؤمنين) لانهم المنتفعون به وخسار و بوار على الظالمين لانه فيه الحجة عليهم (ولا يزيدهم إلا خسارا) في الدنيا والآخرة (وذلك هو الخسران المبين)
Thus, the Quran is a healing and a Mercy for the Momineen, because they are beneficiaries with it, and loss and ruination is upon the unjust ones because therein is the Proof against them, and it does not increase the ones unjust except for the loss [17:82] – in the world and the Hereafter, That is the clear loss [22:11]’’.[2]
محمد بن العباس، قال: حدثنا محمد بن خالد البرقي، عن محمد بن علي الصيرفي، عن ابن الفضيل، عن أبي حمزة عن أبي جعفر (عليه السلام) قال: وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ وَ لا يَزِيدُ الظَّالِمِينَ آل محمد حقهم إِلَّا خَساراً
Muhammad Bin Al Abbas said, ‘Muhammad Bin Khalid Al Barqy narrated to us, from Muhammad Bin Ali Al Sayrafi, from Ibn Al Fazeyl, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘And We Reveal from the Quran what is a healing and a Mercy for the Momineen, and it does not increase the ones unjust [17:82] – to the Progeny-asws of Muhammad-saww of their-asws rights, except for the loss’.[3]
The Quran as a Healing
عن مسعدة بن صدقة، عن أبي عبد الله (عليه السلام) قال: «إنما الشفاء في علم القرآن، لقوله: ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ لأهله، لا شك فيه و لا مرية، فأهله أئمة الهدى الذين قال الله ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا
From Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘But rather the Healing is in the knowledge of the Quran due to His-azwj Words: what is a healing and a Mercy for the Momineen [17:82], for its rightful ones, there is neither any doubt in it nor a suspicion, for its rightful ones are the Imams-asws of the Guidance, those for whom Allah-azwj Said: ‘Then We Gave the Book as an inheritance to those We Chose from among Our servants [35:32]’’.[4]
قَالَ الْإِمَامُ ع: قَالَ رَسُولُ اللَّهِ ص: إِنَّ هَذَا الْقُرْآنَ مَأْدُبَةٌ اللَّهِ تَعَالَى فَتَعَلَّمُوا مِنْ مَأْدُبَةِ اللَّهِ عَزَّ وَ جَلَّ مَا اسْتَطَعْتُمْ، فَإِنَّهُ النُّورُ الْمُبِينُ، وَ الشِّفَاءُ النَّافِعُ [فَ] تَعَلَّمُوهُ، فَإِنَّ اللَّهَ تَعَالَى يُشَرِّفُكُمْ بِتَعَلُّمِهِ
Imam (Hassan Al-Askari-asws) said: ‘Rasool-Allah-saww said: ‘This Quran is an Education of Allah-azwj the Exalted, therefore learn from the Education of Allah-azwj Mighty and Majestic whatever you can, for it is a manifest Light, and a beneficial healing, so learn it, for Allah-azwj the Exalted would Ennoble you for learning it’.[5]
قَالَ رَسُولُ اللَّهِ ص إِنَّ هَذَا الْقُرْآنَ هُوَ النُّورُ الْمُبِينُ، وَ الْحَبْلُ الْمَتِينُ، وَ الْعُرْوَةُ الْوُثْقَى، وَ الدَّرَجَةُ الْعُلْيَا، وَ الشِّفَاءُ الْأَشْفَى، وَ الْفَضِيلَةُ الْكُبْرَى، وَ السَّعَادَةُ الْعُظْمَى، مَنِ اسْتَضَاءَ بِهِ نَوَّرَهُ اللَّهُ، وَ مَنِ اعْتَقَدَ بِهِ فِي أُمُورِهِ عَصَمَهُ اللَّهُ، وَ مَنْ تَمَسَّكَ بِهِ أَنْقَذَهُ اللَّهُ، وَ مَنْ لَمْ يُفَارِقْ أَحْكَامَهُ رَفَعَهُ اللَّهُ، وَ مَنِ اسْتَشْفَى بِهِ شَفَاهُ اللَّهُ
(Imam Hassan Al-Askari-asws said): ‘Rasool-Allah-saww said: ‘This Quran, it is the clear Light, and the Strong Rope, and the Firmest Handhold, and the lofty level, and the best healing, and the great merit, and the grand happiness. The one who seeks illumination by it, Allah-azwj would Enlighten him, and the one who believes in it during his lifetime, Allah-azwj would Protect him, and the one who attaches with it, Allah-azwj would Save him, and the one who does not separate from its Ordinances, Allah-azwj would Elevate him, and the one who seeks healing by it, Allah-azwj would Heal him.[6]
قَالَ رَسُولُ اللَّهِ ص: فَأَنْ يَرَى أَحَدُكُمْ أَنَّ شَيْئاً بَعْدَ الْقُرْآنِ أَشْفَى لَهُ مِنْ ذِكْرِنَا أَهْلَ الْبَيْتِ وَ مِنَ الصَّلَاةِ عَلَيْنَا، فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ ذِكْرَنَا أَهْلَ الْبَيْتِ شِفَاءً لِلصُّدُورِ، وَ جَعَلَ الصَّلَوَاتِ عَلَيْنَا مَاحِيَةً لِلْأَوْزَارِ وَ الذُّنُوبِ، وَ مُطَهِّرَةً مِنَ الْعُيُوبِ وَ مُضَاعِفَةً لِلْحَسَنَاتِ
(Imam Hassan Al-Askari-asws) said: ‘Rasool-Allah-saww said: ‘So if one of you views that there is something after the Quran as a healing for him than our-asws mention of the People-asws of the Household, and from the (sending of) Salawat upon us-asws, for Allah-azwj Mighty and Majestic Made our-asws mention, the People-asws of the Household, as a healing for the chests, and Made the Salawat upon us as a deletion of the burdens of the sins, and a cleansing from the faults, and a multiplication of the good deeds.[7]
في طبّ الأئمّة عن الصادق عليه السلام: ما اشتكى أحد من المؤمنين شكاية قطّ و قال بإخلاص نيّة و مسح موضع العلّة وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ وَ لا يَزِيدُ الظَّالِمِينَ إِلَّا خَساراً إلّا عوفي من تلك العلّة أيّة علّة كانت و مصداق ذلك في الآية حيث يقول شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ
In (the book) Tibb Al Aimma –
‘From Al-Sadiq-asws (having said): ‘A Momin will not complain with a complaint at all and says with a sincere intention, and wipes the place of the ailment: And We Reveal from the Quran what is a healing and a Mercy for the Momineen, and it does not increase the ones unjust except for the loss [17:82] – except he would recover from that illness, whichever illness it may be, and the confirmation of that is in the Verse where He-azwj is Saying: a healing and a Mercy for the Momineen [17:82]’’.[8]
و عنه عَليه السلام: لا بأس بالرُّقْيَةِ و العَوْذَةِ و النُّشْرَةِ إذا كانت من القرآن و من لم يشفه القرآن فلا شفاه اللَّه و هل شيء أبلغ من هذه الأشياء من القرآن أ ليس اللَّه يقول وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ
And from him (Al-Sadiq-asws having said): ‘There is no problem with the charm and the amulet and the incantation when these were from the Quran, and one whom the Quran does not heal, so Allah-azwj will not Heal him; and is there anything more reach from these things than the Quran? Isn’t Allah-azwj Saying: And We Reveal from the Quran what is a healing and a Mercy for the Momineen [17:82]’’.[9]
عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ شَكَا رَجُلٌ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) وَجَعاً فِي صَدْرِهِ فَقَالَ ( صلى الله عليه وآله ) اسْتَشْفِ بِالْقُرْآنِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ شِفاءٌ لِما فِي الصُّدُور
Ali, from his father, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘A man complained to the Prophet-saww of pain in his chest, so he-saww said: ‘Seek healing with the Quran, for Allah-azwj Mighty and Majestic is Saying: [10:57] and a Healing for what is in the chests’.[10]
VERSE 83
وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ ۖ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا {83}
And when We Bestow a Favour upon the human being, he turns aside and is averse, and when evil afflicts him, he is despairing [17:83]
Despair – a major sin
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ ( صلوات الله عليه ) قَالَ سَمِعْتُ أَبِي يَقُولُ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا سَلَّمَ وَ جَلَسَ تَلَا هَذِهِ الْآيَةَ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثُمَّ أَمْسَكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَسْكَتَكَ قَالَ أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany who said,
‘Abu Ja’far-asws narrated to me saying: ‘I-asws heard my-asws father-asws saying: ‘I-asws heard my-asws father-asws Musa-asws Bin Ja’far-asws saying: ‘Amro Bin Ubeyd came over to Abu Abdullah-asws. So when he greeted and was seated, recited this Verse: Those who are shunning the major sins and the immoralities [53:32], then held back. So Abu Abdullah-asws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allah-azwj Mighty and Majestic’.
فَقَالَ نَعَمْ يَا عَمْرُو أَكْبَرُ الْكَبَائِرِ الْإِشْرَاكُ بِاللَّهِ يَقُولُ اللَّهُ وَ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ بَعْدَهُ الْإِيَاسُ مِنْ رَوْحِ اللَّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّهُ لا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكافِرُونَ
He-asws said: ‘Yes – O Amro – And the biggest of the major sins is the Polytheism (الشرك) with Allah-azwj. Allah-azwj is Saying; “And the one who Associates with Allah-azwj, so Allah-azwj has Prohibited the Paradise unto him”, and after it is the despair from the Mercy of Allah-azwj, because Allah-azwj Mighty and Majestic is Saying: and do not despair from Mercy of Allah; surely none despairs of Allah’s Mercy except the Kafir people [12:87].[11]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ ( صلوات الله عليه ) لِلْحَوَارِيِّينَ يَا بَنِي إِسْرَائِيلَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنَ الدُّنْيَا كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا أَصَابُوا دُنْيَاهُمْ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha who said,
‘I heard Al-Reza-asws saying: ‘Isa-as Bin Maryam-as said to the disciples: ‘O Children of Israel! Do not despair upon what is lost by you from the world, just as the people of the world do not despair upon what is lost by them from their Religion as long as they secure their world’.[12]
VERSE 84
قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًا {84}
Say: ‘Everyone acts according to his own disposition; so your Lord is more Knowing of the one who is better Guided on the Way [17:84]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن القاسم بن محمد، عن المنقري، عن سفيان بن عيينة، عن أبي عبد الله (عليه السلام) قال: قال: النية أفضل من العمل، ألا و إن النية هي العمل، ثم قرأ قوله عز و جل قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ يعني على نيته
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Manqary, from Sufyan Bin Ayayna,
(It has been narrated) from Abu Abdullah-asws having said: ‘The intention is higher than the deed. Indeed, the intention is (actually) the deed. Then he-asws recited the Words of the Mighty and Majestic: Say: ‘Every one acts according to his own disposition [17:84] – Meaning, upon the intention’.[13]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَبِي هَاشِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ بَقُوا فِيهَا أَنْ يُطِيعُوا اللَّهَ أَبَداً فَبِالنِّيَّاتِ خُلِّدَ هَؤُلَاءِ وَ هَؤُلَاءِ ثُمَّ تَلَا قَوْلَهُ تَعَالَى قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ قَالَ عَلَى نِيَّتِهِ
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ahmad Bin Yunus, from Abu Hashim who said,
‘Abu Abdullah-asws said: ‘But rather, the inhabitants of the Fire would be in the Fire eternally because their intentions in world was such that if they had eternally been in it, they would have disobeyed Allah-azwj forever; and rather the inhabitants of the Paradise would be in the Paradises eternally because their intentions in the world were such that if they had remained in it (eternally), they would have obeyed Allah-azwj forever. Thus, the eternality is by the intentions of these ones and those ones’. Then he-asws recited the Words of the Exalted Say: ‘Every one acts according to his own disposition [17:84]. He-asws said: ‘Upon his intention’.[14]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا قَالَ لَيْسَ يَعْنِي أَكْثَرَ عَمَلًا وَ لَكِنْ أَصْوَبَكُمْ عَمَلًا وَ إِنَّمَا الْإِصَابَةُ خَشْيَةُ اللَّهِ وَ النِّيَّةُ الصَّادِقَةُ وَ الْحَسَنَةُ
Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: in order to Try you, which of you is best in deeds [67:2]. He-asws said ‘It does not Mean the abundance of deeds, but the correctness of your deeds, and rather the correctness is the fear of Allah-azwj and the truthful intention, and the good deeds’.
ثُمَّ قَالَ الْإِبْقَاءُ عَلَى الْعَمَلِ حَتَّى يَخْلُصَ أَشَدُّ مِنَ الْعَمَلِ وَ الْعَمَلُ الْخَالِصُ الَّذِي لَا تُرِيدُ أَنْ يَحْمَدَكَ عَلَيْهِ أَحَدٌ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ النِّيَّةُ أَفْضَلُ مِنَ الْعَمَلِ أَلَا وَ إِنَّ النِّيَّةَ هِيَ الْعَمَلُ
Then he-asws said: ‘The remaining upon the deed until it finishes is more difficult than performing the deed itself, and the sincere deed is that which you do not want to be praised upon by anyone except for Allah-azwj Mighty and Majestic; and the intention is superior than the deed itself. Indeed! The intention, it is the deed’.
ثُمَّ تَلَا قَوْلَهُ عَزَّ وَ جَلَّ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ يَعْنِي عَلَى نِيَّتِهِ
Then he-asws recited the Words of the Mighty and Majestic: [17:84] Say: ‘Every one acts according to his own disposition – Meaning, upon his intention’.[15]
علي بن إبراهيم، قال: حدثني أبي، عن جعفر بن إبراهيم، عن أبي الحسن الرضا (عليه السلام) قال: «إذا كان يوم القيامة أوقف المؤمن بين يديه، فيكون هو الذي يتولى حسابه، فيعرض عليه عمله في صحيفته، فأول ما يرى سيئاته فيتغير لذلك لونه، و ترتعش فرائصه، و تفزع نفسه
Ali Bin Ibrahim said, ‘My father narrated to me, from Ja’far Bin Ibrahim,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘When it will be the Day of Judgment, a Momin would be paused in front of Him-azwj, and He-azwj will happen to be in charge of his Reckoning. So, his deeds would be displayed to him in his parchment, and the first of what he will see would be his sins, and his colour will change due to that, and his limbs would tremble, and his self would panic.
ثم يرى حسناته فتقر عينه، و تسر نفسه، و تفرح روحه، ثم ينظر إلى ما أعطاه الله من الثواب فيشتد فرحه
Then he will see his good deeds, and his eyes would be delighted, and his self would be cheerful, and his soul would be happy. Then he would look at what Allah-azwj has Given him from the Rewards, so his happiness would intensify.
ثم يقول الله للملائكة: هلموا الصحف التي فيها الأعمال التي لم يعملوها- قال- فيقرءونها ثم يقولون: و عزتك، إنك لتعلم أنا لم نعمل منها شيئا، فيقول: صدقتم، نويتموها فكتبناها لكم، ثم يثابون عليها
Then Allah-azwj will be Saying to the Angels: “Bring the parchment in which are the deeds which he did not do!” So he would be reading it, then he would be saying, ‘By Your-azwj Mighty! You-azwj Know I did not do anything from these’. He-azwj would be Saying: “You speak the truth. You intended these, so We-azwj Wrote these for you, then We-azwj will be Rewarding upon these”’.[16]
العياشي: عن حماد، عن صالح بن الحكم، قال: سمعت أبا عبد الله (عليه السلام) يقول، و قد سئل عن الصلاة في البيع و الكنائس؟ فقال: «صل فيها فقد رأيتها و ما أنظفها!
Al-Ayyashi, from Hamad, from Salih Bin Al-Hakam who said, ‘I heard Abu Abdullah-asws saying, and he-asws had been asked about the Salat in the synagogues and the churches?’ So he-asws said: ‘Pray Salat in these, I-asws have seen how clean these are!’
قال: فقلت: اصلي فيها و إن كانوا يصلون فيها؟ فقال: «صل فيها و إن كانوا يصلون فيها، أما تقرأ القرآن: قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدى سَبِيلًا صل إلى القبلة و دعهم
He (the narrator) said, ‘I said, ‘Shall I pray Salat therein and if they are praying in these?’ He-asws said: ‘Pray in these, and even if they are praying therein. Have you not read the Quran: Say: ‘Every one acts according to his own disposition; so your Lord is more Knowing of the one who is better Guided on the Way [17:84]. Pray Salat towards the Qiblah and leave them’’.[17]
VERSE 85
وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا {85}
And they are asking you about the Spirit. Say: ‘The Spirit is from a Command of my Lord, and you are not Given from the knowledge (of it) except a little’ [17:85]
علي بن إبراهيم: و ذلك أن اليهود سألوا رسول الله (صلى الله عليه و آله) عن الروح، فقال: «الروح من أمر ربي و ما أوتيتم من العلم إلا قليلا». قالوا: نحن خاصة، قال: «بل الناس عامة
Ali Bin Ibrahim –
And that the Jews asked Rasool-Allah-saww about the Spirit, so he-saww said: The Spirit is from a Command of my Lord, and you are not Given from the knowledge (of it) except a little’ [17:85]’. They said, ‘Us in particular?’ He-saww said: ‘But, the people in general’.
قالوا: فكيف يجتمع هذان- يا محمد- تزعم أنك لم تؤت من العلم إلا قليلا و قد أوتيت القرآن، و أوتينا التوراة، و قد قرأت وَ مَنْ يُؤْتَ الْحِكْمَةَ و هي التوراة فَقَدْ أُوتِيَ خَيْراً كَثِيراً ؟
They said, ‘So how can these two be (reconciled) together – O Muhammad-saww – You-saww are alleging that you-saww have not been Given from the Knowledge except for a little, and have been Given the Quran, and we have been Given the Torah, and I have read: and the one who is Given the Wisdom [2:269], and it is the Torah, so he has been Given abundant good?’
فأنزل الله تعالى: وَ لَوْ أَنَّ ما فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ وَ الْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ ما نَفِدَتْ كَلِماتُ اللَّهِ، يقول: علم الله أكثر من ذلك، و ما أوتيتم كثير فيكم، قليل عند الله
Allah-azwj the Exalted Revealed: And if every tree in the earth was a pen and the oceans to ink it, from after it seven (more) oceans, the Words of Allah would not run out [31:27]. He-saww said: ‘The Knowledge of Allah-azwj is more than that, and whatever has been Given to you is a lot among you, but is little in the Presence of Allah-azwj’.[18]
عن عمرو بن شمر، عن جابر، عن أبي جعفر (عليه السلام) في قول الله: وَ ما أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا، قال: «تفسيرها في الباطن أنه لم يؤت العلم إلا أناس يسير فقال: وَ ما أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا منكم
From Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj: and you are not Given from the knowledge (of it) except a little’ [17:85]. He-asws said: ‘Its explanation in the esoteric is that the knowledge has not been Given except to people it is easy for, so He-azwj Said: and you are not Given from the knowledge (of it) except a little’ [17:85] – (to a few) from among you’.[19]
The Spirit other than Jibraeel-as and Mikaeel-as
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ لَمْ يَكُنْ مَعَ أَحَدٍ مِمَّنْ مَضَى غَيْرِ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ هُوَ مَعَ الْأَئِمَّةِ يُسَدِّدُهُمْ وَ لَيْسَ كُلُّ مَا طُلِبَ وُجِدَ
Ali, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘And they are asking you about the Spirit. Say: ‘The Spirit is from the Commands of my Lord [17:85]. He-asws said: ‘A creature more magnificent than Jibraeel-as and Mikaeel-as. It did not happen to be with anyone from the past apart from Muhammad-saww, and it is with the Imams-asws, protecting them-asws, and it isn’t so that everything what is sought, it found’.[20]
حدثنا احمد بن محمد بن الحسين بن سعيد عن فضالة بن ايوب عن عمر بن ابان الكلبى عن ابى بصير قال قلت لابي عبد الله عليه السلام يسئلونك عن الروح قل الروح من امر ربى وما اوتيتم من العلم الا قليلا قال هو خلق اعظم من جبرئيل وميكائيل كان مع رسول الله يوفقه وهو معنا اهل البيت
It has been narrated to us by Ahmad Bin Muhammad Bin Al-Husayn Bin Saeed, from Fazaalat Bin Ayub, from Umar Bin Abaan Al-Kalby, from Abu Baseer who said:
‘I said to Abu Abdullah-asws: The Spirit is from the Commands of my Lord, and you are not Given from the knowledge (of it) except (to) a few’ [17:85]. He-asws said: ‘It is a creation greater than Jibraeel-as and Mikaeel-as. It was with Rasool-Allah-saww, serving him-saww, and it is with us-asws, the People-asws of the Household’.[21]
و عنه: عن محمد بن يحيى، عن محمد بن الحسين، عن علي بن أسباط، عن الحسين بن أبي العلاء، عن سعد الإسكاف، قال: أتى رجل أمير المؤمنين (عليه السلام) يسأله عن الروح، أليس هو جبرئيل؟ فقال له أمير المؤمنين (عليه السلام): «جبرئيل (عليه السلام) من الملائكة، و الروح غير جبرئيل». فكرر ذلك على الرجل، فقال له: لقد قلت عظيما من القول، ما أحد يزعم أن الروح غير جبرئيل
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ali Bin Asbaat, from Al Husayn Bin Abu Al A’la, from Sa’ad Al Askaaf who said,
‘A man came up to Amir Al-Momineen-asws asking him-asws about the Spirit, is it not Jibraeel-as?’ Amir-ul-Momineen-asws said to him: ‘Jibraeel-as is from the Angels, and the Spirit is other than Jibraeel-as’. He-asws re-iterated it on the man, so he said to him-asws, ‘You-asws said a great word. There is no one who claims that the Spirit is other than Jibraeel-as!’
فقال له أمير المؤمنين (عليه السلام): «إنك ضال تروي عن أهل الضلال، يقول الله عز و جل لنبيه (صلى الله عليه و آله): أَتى أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ يُنَزِّلُ الْمَلائِكَةَ بِالرُّوحِ و الروح غير الملائكة
Amir Al-Momineen-asws said to him: ‘You have strayed, reporting from the people of error. Allah-azwj Mighty and Majestic is Saying to His-azwj Prophet-saww: The Command of Allah will come, therefore do not hasten it. Glorious is He and Exalted from what they are associating [16:1] He Sends down the Angels with the Spirit [16:2]. And the Spirit is other than the Angels’.[22]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ كَانَ مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ هُوَ مَعَ الْأَئِمَّةِ وَ هُوَ مِنَ الْمَلَكُوتِ
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: And they are asking you about the Spirit. Say: ‘The Spirit is from the Commands of my Lord, and you are not Given from the knowledge (of it) except (to) a few’ [17:85]. He-asws said: ‘A creature more magnificent than Jibraeel-as and Mikaeel-as. It was with Rasool-Allah-saww and it is with the Imams-asws, and it is from the Dominion (of Allah-azwj)’.[23]
Jibraeel-as the Trustworthy Spirit
ثم قال الطبرسي في (الاحتجاج) عقيب الخطبة: روي عن الصادق (عليه السلام) أنه قال: «لما فرغ رسول الله (صلى الله عليه و آله) من هذه الخطبة روي في الناس رجل جميل بهي طيب الريح، فقال: تالله ما رأيت محمدا كاليوم قط، ما أشد ما يؤكد لابن عمه! و إنه عقد عقدا لا يحله إلا كافر بالله العظيم و برسوله، ويل طويل لمن حل عقده
The Al Tabarsy said in Al Ihtijaj –
‘(As for what happened immediately after the sermon), it is reported from Al-Sadiq-asws having said: ‘When Rasool-Allah-saww was free from this sermon, a man roamed among the people, being of beautiful image, perfumed aroma, and he said, ‘By Allah-azwj! I have not seen Muhammad-saww like today at all! How intense he-asws is in emphasising for his-saww cousin, and he-saww has tied such a knot that none would loosen it except for a Kafir with Allah-azwj the Magnificent, and with His-azwj Rasool-saww. A lengthy woe be upon the one who loosens his-saww knot’.
قال: فالتفت إليه عمر حين سمع كلامه فأعجبته هيئته، ثم التفت إلى النبي (صلى الله عليه و آله)، و قال: أما سمعت ما قال هذا الرجل؟! قال كذا و كذا
He-asws said: ‘So Umar turned towards him when he heard his speech and his body astounded him. Then he turned towards the Prophet-saww and said: ‘Did you-saww hear what this man said? He said such and such!’
فقال (صلى الله عليه و آله): يا عمر، أ تدري من ذلك الرجل؟ قال: لا. قال: ذلك الروح الأمين جبرئيل، فإياك أن تحله، فإنك إن فعلت فالله و رسوله و ملائكته و المؤمنون منك براء
So, he-saww said: ‘O Umar! Do you know who that man is?’ He said, ‘No’. He-saww said: ‘That is the Trustworthy Spirit Jibraeel-as, therefore beware of loosening it, for if you were to do so, then Allah-azwj and His-azwj Rasool-saww, and His-azwj Angels, and the Momineen would be disavowed from you’’.[24]
و قال مولانا و إمامنا الصادق (عليه السلام): «إن حقوق الناس تعطى بشهادة شاهدين، و ما اعطي أمير المؤمنين (عليه السلام) حقه بشهادة عشرة آلاف نفس» يعني يوم غدير خم «إن هذا إلا ضلال عن الحق المبين
And our Master and our Imam Al-Sadiq-asws said: ‘The rights of the people are given by the testimony of two witnesses, and Amir Al-Momineen-asws was not given his-asws right (even) after the witnessing of ten thousand people’ – meaning on the Day of Ghadeer Khumm – ‘This is nothing but straying from the clear Truth’.[25]
عن جابر بن أرقم، عن أخيه زيد بن أرقم، قال: إن جبرئيل الروح الأمين نزل على رسول الله (صلى الله عليه و آله) بولاية علي بن أبي طالب (عليه السلام) عشية عرفة، فضاق بذلك صدر رسول الله (صلى الله عليه و آله) مخافة تكذيب أهل الإفك و النفاق، فدعا قوما أنا فيهم فاستشارهم في ذلك ليقوم به في الموسم
From Jabir Bin Arqam, from his brother Zayd Bin Arqam who said,
‘Jibraeel-as the Trustworthy Spirit descended unto Rasool-Allah-saww with the Wilayah of Ali-asws Bin Abu Talib-asws on the evening of Arafaat. So the chest of Rasool-Allah-saww was constrained by it, fearing the belying of the people of the lies and hypocrisy. So he-saww called a group, (and) I was among them, and he-saww consulted them regarding that, to stand with it during the season (of Al-Hajj).[26]
The Spirit in the people and animals
عن أبي بصير، عن أحدهما، (عليهما السلام)، قال سألته عن قوله: وَ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي، ما الروح؟ قال: «التي في الدواب و الناس». قلت: و ما هي؟ قال: «هي من الملكوت، من القدرة
From Abu Baseer,
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I asked him-asws about His-azwj Words: And they are asking you about the Spirit. Say: ‘The Spirit is from the Commands of my Lord [17:85]. He-asws said: ‘That which is in the animals and the people’. I said, ‘And what is it?’ He-asws said: ‘It is from the Dominion, from the Power (of Allah-azwj)’’.[27]
The Spirit (soul) of the human body
و في كتاب الاحتجاج للطّبرسي- رحمه اللّه-: عن أبي عبد اللّه- عليه السّلام- حديث طويل، و فيه قال السّائل: أخبرني عن السّراج إذا انطفأ أين يذهب نوره؟ قال: يذهب فلا يعود
And in the book Al Ihtijaj of Al Tabarsy –
‘From Abu Abdullah-asws, a lengthy Hadeeth, and in it the questioner said, ‘Inform me about the lantern when it is extinguished, where does its light go?’ He-asws said: ‘It (just) goes, and does not return’.
قال: فما أنكرت أن يكون الإنسان مثل ذلك، إذا مات و فارق [الروح] البدن لم يرجع إليه أبدا، كما لا يرجع ضوء السّراج إليه أبدا إذا انطفأ؟
He said, ‘So what would make you-asws deny that the human being happens to be similar to that, when he dies and the soul separates from the body, it does not return to it, ever, just as the illumination of the lantern does not return to it, ever, when it is extinguished?’
قال: لم تصب القياس، لأنّ النّار في الأجسام كامنة، و الأجساد قائمة بأعيانها، كالحجر و الحديد، فإذا ضرب أحدهما بالآخر سطعت من بينهما نار يقتبس منها [سراج] له ضوء، فالنّار ثابتة في أجسامها و الضّوء ذاهب، و الرّوح جسم رقيق قد البس قالبا كثيفا و ليس بمنزلة السّراج الّذي ذكرت
He-asws said: ‘Do not strike the analogy, because the fire is latent in the objects, and the bodies are standing by its support, like the rocks and the iron. So when one of the two is struck with the other, fire shines from between the two. The lantern borrows the illumination from it. So the fire is affirmed in the two bodies and the illumination goes away. And the soul is a superfine body which has worn a thick mould, and it isn’t at the status of that which you mentioned.
إنّ الّذي خلق في الرّحم جنينا من ماء صاف و ركّب فيه ضروبا مختلفة من عروق و عصب و أسنان و شعر و عظام و غير ذلك، هو يحييه بعد موته، و يعيده بعد فنائه
Surely, the One-azwj Who Created in the womb a foetus from clear water, and installed in it a broad spectrum of veins, and nerves, and teeth, and hair, and bones, and other than that, He-azwj would Revive it after its death, and Repeat it after its perishing’.
قال: فأين الرّوح؟ قال: في بطن الأرض حيث مصرع البدن إلى وقت البعث
He said, ‘So where is the soul?’ He-asws said: ‘In the belly of the earth where the dead body is, up to the time of the Resurrection’.
قال: فمن صلب أين روحه؟ قال: في كفّ الملك الّذي قبضها حتّى يودعها الأرض
He said, ‘So from a backbone, where would be its soul?’ He-asws said: ‘In the palm of the Angel which captured it, until the earth takes possession of it’.
قال: فأخبرني عن الرّوح أغير الدّم؟ قال: نعم، الرّوح على ما وصفت لك مادّتها من الدّم، [و من الدّم] رطوبة الجسم و صفاء اللّون و حسن الصّوت و كثرة الضّحك، فإذا جمد الدّم فارق الرّوح البدن
He said, ‘So inform me about the soul, is it other than the blood?’ He-asws said: ‘Yes. The soul is upon what I-asws described to you. Its substance is from the blood, and from the blood is the moisture of the body, and the clearness of the colour, and the beautiful voice, and abundance of the smiling. So when the blood coagulates, the soul separates from the body’.
قال: فهل توصف بخفّة و ثقل و وزن؟ قال: الرّوح بمنزلة الرّيح [في الزّقّ] إذا نفخت فيه امتلأ الزّقّ منها، فلا يزيد في وزن الزّقّ و ولوجها فيه و لا ينقصه خروجها منه، كذلك الرّوح ليس لها ثقل و لا وزن
He-asws said: ‘So, can it be described by lightness, and heaviness, and weight?’ He-asws said: ‘The soul is as the status of the wind in the skin. When it is blown into it, the skin gets filled up from it, therefore it does not increase in the skin in weight and its access in it, nor does it reduce it, its exiting from it. Similar to that is the soul. There is neither a heaviness for it nor any weight’’. [28]
Miscellaneous Ahadeeth about the Spirit
حدثنا احمد بن محمد ويعقوب بن يزيد عن الحسن بن على بن فضال عن ابى جميله عن محمد الحلبي عن ابى عبد الله عليه السلام في قوله عزوجل يسألونك عن الروح قل الروح من امر ربى قال ان الله تبارك وتعالى احد صمد والصمد الشئ الذى ليس له جوف وانما الروح خلق من خلقه له بصر وقوة وتأييد يجعله الله في قلوب الرسل والمؤمنين
It has been narrated to us by Ahmad Bin Muhammad, and Yaqoub Bin Yazeed, from Al-Hassan Bin Ali Bin Fazaal, from Abu Jameela, from Muhammad Al-Halby, who has narrated:
‘Abu Abdullah-asws regarding the Words of the Mighty and Majestic: And they are asking you about the Spirit. Say: ‘The Spirit is from the Commands of my Lord [17:85]. He-asws said that: ‘Allah-azwj Blessed and Exalted is One, Absolute (Samad), and the Absolute (Al-Samad) is a thing which does not have a cavity for it, and as for the Spirit, it is a creature from His-azwj creatures, it has for it the vision, and strength, and support. Allah-azwj has Made it to be in the hearts of the Rasools-as and the Momineen’.[29]
العياشي: عن زرارة، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي، قال: «خلق من خلق الله، و الله يزيد في الخلق ما يشاء
Al Ayyashi, from Zurara who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic: And they are asking you about the Spirit. Say: ‘The Spirit is from the Commands of my Lord [17:85]. He-asws said: ‘A creature from the creatures of Allah-azwj, and Allah-azwj Increases in the creation whatever He-azwj so Desires to’’.[30]
VERSE 86
وَلَئِنْ شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلًا {86}
And if We so Desired, We would Take away that which We have Revealed to you, then you will not find for yourself with it, any protector against Us [17:86]
ابن بابويه، قال: حدثنا أبو محمد جعفر بن علي بن أحمد الفقيه (رضي الله عنه)، قال: أخبرنا أبو محمد الحسن بن محمد بن علي بن صدقة القمي، قال: حدثني أبو عمرو محمد بن عمر بن عبد العزيز الأنصاري الكجي، قال: حدثني من سمع الحسن بن محمد النوفلي يقول في حديث طويل: أن سليمان المروزي متكلم خراسان قال للإمام الرضا (عليه السلام) في الإرادة: قد وصف نفسه بأنه مريد
Ibn Babuwayh said, ‘It was narrated to us by Muhammad Bin Ja’far Bin Ali Bin Ahmad the jurist, from Abu Muhammad Al Hassan Bin Muhammad Bin Ali Bin Sadaqa al Qaummy, from Abu Amro and Muhammad Bin Umar bin Abdul Aziz Al Ansary Al Kakhy, from one who hear Al Hassan Bin Muhammad Al Nowfaly in a lengthy Hadeeth: –
‘Suleyman Al-Marouzy spokesman of Khurasan said to Al-Imam Al-Reza-asws regarding the Intention (of Allah-azwj. Has He-azwj Described Himself-azwj that He-azwj is the Intender?’
قال الرضا (عليه السلام): «ليس صفته نفسه أنه مريد إخبارا عن أنه إرادة، و لا إخبارا عن أن الإرادة اسم من أسمائه
Al-Reza-asws said: ‘He-azwj hasn’t Described Himself-azwj that He-azwj is the Intender with a news about that it is an Intention, nor any news about that the Intention is a Name from His-azwj Names’.
قال سليمان: لأن إرادته علمه.قال الرضا (عليه السلام): «فإذا علم الشيء فقد أراده؟». قال سليمان: أجل. قال (عليه السلام): «فإذا لم يرده لم يعلمه» قال سليمان: أجل
Suleyman said, ‘Because His-azwj Intention is His-azwj Knowledge’. Al-Reza-asws said: ‘So when He-azwj Knows the thing so He-azwj has Intended it?’ Suleyman said, ‘Yes’. He-asws said: ‘So when He-azwj does not Intend it, He-azwj does not Know it?’ Suleyman said, ‘Yes’.
قال (عليه السلام): «من أين قلت ذلك، و ما الدليل على أن إرادته علمه؟ و قد يعلم ما لا يريده أبدا، و ذلك قوله عز و جل: وَ لَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنا إِلَيْكَ فهو يعلم كيف يذهب به و هو لا يذهب به أبدا
He-asws said: ‘From where do you say that, and what is the evidence upon that His-azwj Intention is His-azwj Knowledge? And He-azwj has Known what He-azwj will not be Intending, ever, and these are the Words of the Mighty and Majestic: ‘And if We so Desired, We would Take away that which We have Revealed to you [17:86]. He-azwj Knows how He-azwj would Taking it away, and He-azwj would not be Taking it away, ever!’’[31]
VERSE 87
إِلَّا رَحْمَةً مِنْ رَبِّكَ ۚ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا {87}
except for a Mercy from your Lord – surely His Grace would always be great upon you [17:87]
الطبرسي في (مجمع البيان): عن ابن عباس في قوله تعالى: إِنَّ فَضْلَهُ كانَ عَلَيْكَ كَبِيراً. قال: يريد حيث جعلك سيد ولد آدم و ختم بك النبيين و أعطاك المقام المحمود
Al Tabarsy –
‘From Ibn Abbas, regarding the Words of the Exalted: surely His Grace would always be great upon you [17:87] – said, ‘Intending where He-azwj Made you-saww a son of Adam-as and Ended the Prophets-as with you-saww and Gave you the Praiseworthy Position (المقام المحمود)’’.[32]
VERSE 88
قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا {88}
Say: ‘If the humans and the jinn were to combine together to come with the like of this Quran, they would not (be able to) come with the like of it, and even if they were backers of each other [17:88]
قَالَ الْإِمَامُ ع: كَذَّبَتْ قُرَيْشٌ وَ الْيَهُودُ بِالْقُرْآنِ وَ قَالُوا: سِحْرٌ مُبِينٌ تَقَوَّلَهُ فَقَالَ اللَّهُ عَزَّ وَ جَلَ: «الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ- هُدىً لِلْمُتَّقِينَ» أَيْ يَا مُحَمَّدُ هَذَا الْكِتَابُ الَّذِي أَنْزَلْتُهُ عَلَيْكَ- هُوَ [ب] الْحُرُوفُ الْمُقَطَّعَةُ الَّتِي مِنْهَا: أَلِفٌ، لَامٌ، مِيمٌ وَ هُوَ بِلُغَتِكُمْ وَ حُرُوفُ هِجَائِكُمْ، «فَأْتُوا بِمِثْلِهِ إِنْ كُنْتُمْ صَادِقِينَ» وَ اسْتَعِينُوا عَلَى ذَلِكَ بِسَائِرِ شُهَدَائِكُمْ
The Imam (Hassan Al-Askari-asws) said: ‘The Quraysh and the Jews belied the Quran and they said, ‘It is clear magic you-saww are saying it’. So Allah-azwj Mighty and Majestic Said: Alif Lam Meem [2:1] That is the Book. There is no doubt in it (and it) is Guidance for the pious [2:2] – i.e., O Muhammad-saww! This Book which is Revealed unto you-saww, it is of the abbreviated letters, from which are: – Alif, Lam, Meem, and it is in your language and letters of your Alphabet, so come with the like of it if you are truthful, and seek assistance upon that with the rest of your witnesses.
ثُمَّ بَيَّنَ أَنَّهُمْ لَا يَقْدِرُونَ عَلَيْهِ بِقَوْلِهِ: «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ- عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ وَ لَوْ كانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً
Then He-azwj Clarified that they would not be able upon it, by His-azwj Words: Say: ‘If the humans and the jinn were to combine together to come with the like of this Quran, they would not (be able to) come with the like of it, and even if they were backers of each other [17:88]’’.[33]
فِي الْخَرَائِجِ وَ الْجَرَائِحِ فِي أَعْلَامِ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ أَنَّ ابْنَ أَبِي الْعَوْجَاءِ وَ ثَلَثَةَ نَفَرٍ مِنَ الدَّهْرِيَّةِ اتَّفَقُوا عَلَى أَنْ يُعَارِضَ كُلُّ وَاحِدٍ مِنْهُمْ رُبُعَ الْقُرْآنِ وَ كَانُوا بِمَكَّةَ، وَ عَاهَدُوا عَلَى أَنْ يَجِيئُوا بِمُعَارَضَتِهِ فِي الْعَامِ الْقَابِلِ
In (the book) Al Kharaij Wal Jaraih Fil A’laam Fi Abu Abdullah-asws –
‘Ibn Abu Al-Awja’a and three persons from the eternalists formed a consensus upon that each one of them would go against a quarter of the Quran, and they were at Makkah, and they made a pact upon that they would be getting together during the following year.
فَلَمَّا حَالَ الْحَوْلُ وَ اجْتَمَعُوا فِي مَقَامِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ أَيْضاً قَالَ أَحَدُهُمْ: إِنِّي لَمَّا رَأَيْتُ قَوْلَهُ: «يا أَرْضُ ابْلَعِي ماءَكِ وَ يا سَماءُ أَقْلِعِي وَ غِيضَ الْماءُ» كَفَفْتُ عَنِ الْمُعَارَضَةِ
When the year turned and they gathered at the Standing Place of Ibrahim-as (by the Kabah) again, one of them said, ‘I, when I saw His-azwj Words: “O earth, swallow down your water, and O sky, clear away!” And the water abated [11:44], I stopped from the opposition’.
وَ قَالَ الْآخَرُ: وَ كَذَا أَنَا لَمَّا وَجَدْتُ قَوْلَهُ: «فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا» أَيِسْتُ مِنَ الْمُعَارَضَةِ
And another one said, ‘And similar to that, when I found His-azwj Words: So when they had despaired from him, they concluded whispering [12:80], I despaired from the opposition’.
وَ كَانُوا يَسْتُرُونَ ذَلِكَ، إِذْ مَرَّ عَلَيْهِمُ الصَّادِقُ عَلَيْهِ السَّلَامُ فَالْتَفَتَ إِلَيْهِمْ وَ قَرَأَ عَلَيْهِمْ: «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ» فَبُهِتُوا
And they were concealing that, when Al Sadiq-asws passed by them, and he-asws turned towards them as recited to them: Say: ‘If the humans and the jinn were to combine together to come with the like of this Quran, they would not (be able to) come with the like of it [17:88]’’.[34]
VERSE 89
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا {89}
And We have Explained for the people in this Quran, from every kind of example, but most of the people refused (to accept) except for the denying [17:89]
The Altered Verse
محمد بن يعقوب: عن أحمد، عن عبد العظيم، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر (عليه السلام) قال: «نزل جبرئيل بهذه الآية هكذا: فَأَبى أَكْثَرُ النَّاسِ بولاية علي إِلَّا كُفُوراً
Muhammad Bin Yaqoub, from Ahmad, from Abdul Azeem, from Muhammad Bin Al Fazeyl, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws having said: ‘Jibraeel-as descended with this Verse like this: but most of the people refused (to accept) the Wilayah of Ali, except for the denying [17:89]’.[35]
محمد بن العباس (رحمه الله)، قال: حدثنا علي بن عبد الله بن أسد، عن إبراهيم الثقفي، عن علي بن هلال الأحمسي، عن الحسن بن وهب بن علي بن بحيرة، عن جابر، عن أبي جعفر (عليه السلام)، في قول الله تعالى: فَأَبى أَكْثَرُ النَّاسِ إِلَّا كُفُوراً، قال: «نزلت في ولاية علي (عليه السلام)
Muhammad Bin Al Abbas, from Ali Bin Abdullah Bin Asad, from Ibrahim Al Saqafy, from Ali Bin Hilal Al Ahmasy, from Al Hassan Bin Wahab Bin Ali Bin Baheera, from Jabir,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj the Exalted: but most of the people refused (to accept) except for the denying [17:89], he-asws said: ‘It was Revealed regarding the Wilayah of Ali-asws’.[36]
[ الحاكم الحسكاني ] قرأت في التفسير العتيق، قال: حدثنا العباس بن الفضل، عن محمد بن فضيل، عن أبي حمزة الثمالي، عن أبي جعفر محمد بن علي بن الحسين في قوله تعالى: * (فأبى أكثر الناس إلا كفورا) * قال [ في تأويله: يعني ] بولاية علي يوم أقامه رسول الله (صلى الله عليه وآله)
Al Hakim Al Haskany – recitation in the Tafseer of Al Ateeq, said, ‘Al Abbas Bin Al Fazal narrated to us, from Muhammad Bin Fazeyl, from Abu Hamza Al Sumaly,
(It has been narrated) from Abu Ja’far-asws Muhammad Bin Ali-asws Bin Al-Husayn-asws regarding the Words of the Exalted: but most of the people refused (to accept) except for the denying [17:89], said in its explanation: ‘It Means (denying) the Wilayah of Ali-asws on the day Rasool-Allah-saww established him-asws (the Imam-asws)’.[37]
VERSES 90 – 95
وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا {90}
And they say: ‘We will never believe in you until you cause a spring to gush out for us from the ground as a fountain [17:90]
أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا {91}
Or there should happen to be a garden for you of palm trees and grapes, and you cause the rivers to flow in the midst of it with a flowing [17:91]
أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا {92}
Or you should cause the sky to fall upon us in pieces just as you are claiming or you should come with Allah and the Angels face to face [17:92]
أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَىٰ فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ ۗ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا {93}
Or there should happen to be for you a house of gold, or you should ascend into the sky, and we will never believe in your ascending until you bring down for us a letter to read’. Say: ‘Glorious is my Lord!’ Are you except a human Rasool? [17:93]
وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَنْ قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَسُولًا {94}
And what prevented the people from believing when the Guidance came to them except that they were saying: ‘Has Allah Sent a human as a Rasool?’ [17:94]
قُلْ لَوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِمْ مِنَ السَّمَاءِ مَلَكًا رَسُولًا {95}
Say: ‘Had there been in the earth Angels walking about as settlers, We would have Sent down to them from the sky, an Angel as a Rasool [17:95]
قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع فَقُلْتُ لِأَبِي عَلِيِّ بْنِ مُحَمَّدٍ ع: فَهَلْ كَانَ رَسُولُ اللَّهِ ص يُنَاظِرُهُمْ إِذَا عَانَتُوهُ وَ يُحَاجُّهُمْ قَالَ: بَلَى مِرَاراً كَثِيرَةً مِنْهَا: مَا حَكَى اللَّهُ مِنْ قَوْلِهِمْ: وَ قالُوا ما لِهذَا الرَّسُولِ يَأْكُلُ الطَّعامَ- وَ يَمْشِي فِي الْأَسْواقِ لَوْ لا أُنْزِلَ إِلَيْهِ مَلَكٌ إِلَى قَوْلِهِ رَجُلًا مَسْحُوراً
Al-Hassan-asws Bin Ali (Al-Askari-asws) said: ‘I-asws said to my-asws father-asws, Ali-asws Bin Muhammad-asws: ‘Did Rasool-Allah-saww debate with them, when they were insolent, and argue against them?’ He-asws said: ‘Yes, many a times. From these is what Allah-azwj has Related about their hearts: And they are saying, ‘What is the matter with this Rasool? He is eating the food, and walks in the markets. If only a great Angel had been Sent down instead of him [25:7] – up to His-azwj Words a man bewitched [25:8]
وَ قالُوا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ
And they are saying, ‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31]
وَ قالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً إِلَى قَوْلِهِ كِتاباً نَقْرَؤُهُ
And they say: ‘We will never believe in you until you cause a spring to gush out for us from the ground as a fountain [17:90] – up to His-azwj Words: a letter to read’ [17:93].
ثُمَّ قِيلَ لَهُ فِي آخِرِ ذَلِكَ: لَوْ كُنْتَ نَبِيّاً كَمُوسَى لَنَزَلَتْ عَلَيْنَا الصَّاعِقَةُ- فِي مَسْأَلَتِنَا إِلَيْكَ، لِأَنَّ مَسْأَلَتَنَا أَشَدُّ مِنْ مَسْأَلَةِ قَوْمِ مُوسَى لِمُوسَى
Then it was said to him-saww at the end of that, ‘If you-saww were a Prophet-as like Musa-as, the thunderbolt would have descended upon us during our questioning you-saww, because our questioning is more severe than the questioning of the people of Musa-as (was) to Musa-as’.
قَالَ: وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص كَانَ قَاعِداً ذَاتَ يَوْمٍ بِمَكَّةَ بِفِنَاءِ الْكَعْبَةِ إِذِ اجْتَمَعَ جَمَاعَةٌ مِنْ رُؤَسَاءِ قُرَيْشٍ مِنْهُمْ: الْوَلِيدُ بْنُ الْمُغِيرَةِ الْمَخْزُومِيُّ، وَ أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ وَ أَبُو جَهْلِ بْنُ هِشَامٍ، وَ الْعَاصُ بْنُ وَائِلٍ السَّهْمِيُّ، وَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ، وَ كَانَ مَعَهُمْ جَمْعٌ مِمَّنْ يَلِيهِمْ كَثِيرٌ، وَ رَسُولُ اللَّهِ ص فِي نَفَرٍ مِنْ أَصْحَابِهِ- يَقْرَأُ عَلَيْهِمْ كِتَابَ اللَّهِ وَ يُؤَدِّي إِلَيْهِمْ عَنِ اللَّهِ أَمْرَهُ وَ نَهْيَهُ
He-asws said: ‘And that is, that Rasool-Allah-saww was seated one day in Makkah, by the courtyard of the Kabah, when a group of the chiefs of the Quraysh gathered – from them were Al-Waleed Bin Al-Mugheira Al-Makhzoumy, and Abu Al-Bakhtary Bin Hisham, and Abu Jahl Bin Hisham, and Al-Aas Bin Wa’il Al-Sahmy, and Abdullah Bin Abu Amayya Al-Makhzoumy – and with them was a large group of the ones who followed them. And Rasool-Allah-saww was among a number of his-saww companions – reciting to them the Book of Allah-azwj, and entrusting to them, on behalf of Allah-azwj, His-azwj Commands and His-azwj Prohibitions.
فَقَالَ الْمُشْرِكُونَ بَعْضُهُمْ لِبَعْضٍ: لَقَدِ اسْتُفْحِلَ أَمْرُ مُحَمَّدٍ، وَ عَظُمَ خَطْبُهُ فَتَعَالَوْا نَبْدَأْ بِتَقْرِيعِهِ وَ تَبْكِيتِهِ وَ تَوْبِيخِهِ، وَ الْإِحْتِجَاجِ عَلَيْهِ، وَ إِبْطَالِ مَا جَاءَ بِهِ- لِيَهُونَ خَطْبُهُ عَلَى أَصْحَابِهِ، وَ يَصْغُرَ قَدْرُهُ عِنْدَهُمْ، فَلَعَلَّهُ يَنْزِعُ عَمَّا هُوَ فِيهِ مِنْ غَيِّهِ وَ بَاطِلِهِ وَ تَمَرُّدِهِ وَ طُغْيَانِهِ، فَإِنِ انْتَهَى وَ إِلَّا عَامَلْنَاهُ بِالسَّيْفِ الْبَاتِرِ
So, the Polytheists said to each other, ‘The matter of Muhammad-saww has grown strong, and his sermons (have become) great. Come, let us censure him-saww, and reproach him-saww, and rebuke him-saww, and argue against him-saww, and invalidate whatever he-saww has come with – in order to humiliate his-saww sermons upon his-saww companions, and belittle his-saww worth in their presence. Perhaps he-saww would be removed from what he-saww is (indulging) in, from his-saww error and his-saww falsehood, and his-saww rebellion and his-saww tyranny. So either it ends, or else we shall work with the sharp sword’.
قَالَ أَبُو جَهْلٍ: فَمَنْ [ذَا] الَّذِي يَلِي كَلَامَهُ وَ مُجَادَلَتَهُ قَالَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ: أَنَا إِلَى ذَلِكَ، أَ فَمَا تَرْضَانِي لَهُ قِرْناً حَسِيباً، وَ مُجَادِلًا كَفِيّاً قَالَ أَبُو جَهْلٍ: بَلَى
Abu Jahl-la said: ‘So who is that who would follow his-saww speech and contest it?’ Abdullah Bin Abu Amayya Al-Makhzoumy said, ‘I am for that. Are you not pleased with me for as a counterpart to reckon with, a sufficing debater?’ Abu Jahl-la said, ‘Yes’.
فَأَتَوْهُ بِأَجْمَعِهِمْ، فَابْتَدَأَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ فَقَالَ: يَا مُحَمَّدُ، لَقَدِ ادَّعَيْتَ دَعْوَى عَظِيمَةً، وَ قُلْتَ مَقَالًا هَائِلًا، زَعَمْتَ أَنَّكَ رَسُولُ اللَّهِ رَبِّ الْعَالَمِينَ، وَ مَا يَنْبَغِي لِرَبِّ الْعَالَمِينَ وَ خَالِقِ الْخَلْقِ أَجْمَعِينَ- أَنْ يَكُونَ مِثْلُكَ رَسُولًا لَهُ!
They came altogether, and Abdullah Bin Abu Amayya initiated, and he said, ‘O Muhammad-saww! You-saww have claimed a great claim, and you-saww said a speech which boggles (the mind). You-saww claimed that you-saww are a Rasool-saww of the Lord-azwj of the worlds, and it is not befitting for the Lord-azwj of the worlds and Creator of the entire creatures that the likes of you-saww should become a Rasool-as for Him-azwj.
بَشَرٌ مِثْلُنَا، تَأْكُلُ كَمَا نَأْكُلُ، وَ تَمْشِي فِي الْأَسْوَاقِ كَمَا نَمْشِي، فَهَذَا مَلِكُ الرُّومِ، وَ هَذَا مَلِكُ الْفُرْسِ لَا يَبْعَثَانِ رَسُولًا إِلَّا كَثِيرَ الْمَالِ، عَظِيمَ الْحَالِ، لَهُ قُصُورٌ وَ دُورٌ [وَ بَسَاتِينُ] وَ فَسَاطِيطُ وَ خِيَامٌ وَ عَبِيدٌ وَ خُدَّامٌ، وَ رَبُّ الْعَالَمِينَ فَوْقَ هَؤُلَاءِ كُلِّهِمْ أَجْمَعِينَ، فَهُمْ عَبِيدُهُ، وَ لَوْ كُنْتَ نَبِيّاً لَكَانَ مَعَكَ مَلَكٌ يُصَدِّقُكَ وَ نُشَاهِدُهُ،
(You-saww are) a person like us, eating just as we eat, and walking in the markets just as we walk. So, this is the king of Rome, and this is the king of Persia, they do not send messengers (ambassadors) unless he is of a lot of wealth, great status, having castles and houses for him, and orchards, and pavilions, and tents, and slaves and servants. And the Lord-azwj of the worlds is above all of them together, and they are His-azwj slaves. And had you-saww been a Prophet-saww, there would have been an Angel with you-saww, ratifying you-saww and we would witness him.
بَلْ لَوْ أَرَادَ اللَّهُ أَنْ يَبْعَثَ إِلَيْنَا نَبِيّاً- لَكَانَ إِنَّمَا يَبْعَثُ إِلَيْنَا مَلَكاً، لَا بَشَراً مِثْلَنَا، مَا أَنْتَ يَا مُحَمَّدُ إِلَّا مَسْحُوراً، وَ لَسْتَ بِنَبِيٍّ
But, had Allah-azwj Wanted to Send a Prophet-as to us – rather He-azwj would have Sent a king to us, not a person like us. You-saww, O Muhammad-saww, are not, except bewitched, and you-saww are not a Prophet-as’.
فَقَالَ رَسُولُ اللَّهِ ص: هَلْ بَقِيَ مِنْ كَلَامِكَ شَيْءٌ قَالَ: بَلَى، لَوْ أَرَادَ اللَّهُ أَنْ يَبْعَثَ رَسُولًا لَبَعَثَ أَجَلَّ مَنْ فِيمَا بَيْنَنَا مَالًا، وَ أَحْسَنَهُ حَالًا، فَهَلَّا نَزَّلَ هَذَا الْقُرْآنَ الَّذِي تَزْعُمُ أَنَّ اللَّهَ أَنْزَلَهُ عَلَيْكَ، وَ ابْتَعَثَكَ بِهِ رَسُولًا عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ: إِمَّا الْوَلِيدُ بْنُ الْمُغِيرَةِ بِمَكَّةَ، وَ إِمَّا عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ بِالطَّائِفِ.
So, Rasool-Allah-saww said: ‘Does there remain anything (else) from your speech?’ He said, ‘Yes. Had Allah-azwj Wanted to Send a Rasool-as, He-azwj would have Sent someone more majestic, in what is between us, in wealth, and of better state. So why wasn’t this Quran Revealed – which you-saww claiming that Allah-azwj Revealed it upon you-saww and Sent you-saww as a Rasool-saww with it, unto a great man from the two towns’ [43:31] – either Al-Waleed Bin Al-Mugheira in Makkah, or Urwat Bin Mas’oud Al-Saqafy at Al-Ta’if?’
فَقَالَ رَسُولُ اللَّهِ ص: هَلْ بَقِيَ مِنْ كَلَامِكَ شَيْءٌ يَا عَبْدَ اللَّهِ قَالَ: بَلَى، لَنْ نُؤْمِنَ لَكَ- حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً بِمَكَّةَ هَذِهِ، فَإِنَّهَا ذَاتُ حِجَارَةٍ وَعِرَةٍ وَ جِبَالٌ، تَكْسَحُ أَرْضَهَا وَ تَحْفِرُهَا، وَ تُجْرِي فِيهَا الْعُيُونَ، فَإِنَّنَا إِلَى ذَلِكَ مُحْتَاجُونَ، أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَ عِنَبٍ، فَتَأْكُلَ مِنْهَا وَ تُطْعِمَنَا، فَتُفَجِّرَ الْأَنْهارَ خِلالَها خِلَالَ تِلْكَ النَّخِيلِ وَ الْأَعْنَابِ تَفْجِيراً
So, Rasool-Allah-saww said: ‘Does there (still) remain anything from your speech, O Abdullah?’ He said, ‘Yes. And they say: ‘We will never believe in you until you cause a spring to gush out for us from the ground as a fountain [17:90], in this Makkah, for it is with rocks and desert plains and mountains. Its land is bare and with holes, and you-saww should make the springs to flow therein, for we are needy to that, Or there should happen to be a garden for you of palm trees and grapes [17:91], so we can eat from these and feed others (as well), and you cause the rivers to flow in the midst of it– in the midst of these gardens and the grapes, with a flowing.
أَوْ تُسْقِطَ، السَّماءَ كَما زَعَمْتَ عَلَيْنا كِسَفاً، فَإِنَّكَ قُلْتَ لَنَا: وَ إِنْ يَرَوْا كِسْفاً مِنَ السَّماءِ ساقِطاً- يَقُولُوا سَحابٌ مَرْكُومٌ وَ لَعَلَّنَا نَقُولُ ذَلِكَ
Or you should cause the sky to fall upon us in pieces just as you are claiming or you should come with Allah and the Angels face to face [17:92]; for you-saww said to us: And if they should see pieces of the sky falling down, they would be saying: ‘Piled up clouds’ [52:44] , and perhaps we would (also) be saying that’.
ثُمَّ قَالَ: وَ لَنْ نُؤْمِنَ لَكَ أَوْ تَأْتِيَ بِاللَّهِ وَ الْمَلائِكَةِ قَبِيلًا، تَأْتِيَ بِهِ وَ بِهِمْ وَ هُمْ لَنَا مُقَابِلُونَ أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ تُعْطِينَا مِنْهُ، وَ تُغْنِينَا بِهِ فَلَعَلَّنَا نَطْغَى، فَإِنَّكَ قُلْتَ لَنَا: كَلَّا إِنَّ الْإِنْسانَ لَيَطْغى أَنْ رَآهُ اسْتَغْنى
Then he said, ‘And we will never believe you-saww, or you should come with Allah and the Angels face to face [17:92], coming with Him-azwj and with them, and they would be face to face with us, Or there should happen to be for you a house of gold [17:93], giving us (something) from it, and enriching us with it, and we would be overwhelmed, for you-saww said to us: Never! Surely the human being is inordinate [96:6] Because he sees himself as needless [96:7] ’.
ثُمَّ قَالَ: أَوْ تَرْقى فِي السَّماءِ أَيْ تَصْعَدُ فِي السَّمَاءِ وَ لَنْ نُؤْمِنَ لِرُقِيِّكَ لِصُعُودِكَ حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ: مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ- إِلَى عَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ الْمَخْزُومِيِّ وَ مَنْ مَعَهُ- بِأَنْ آمِنُوا بِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، فَإِنَّهُ رَسُولِي وَ صَدِّقُوهُ فِي مَقَالِهِ فَإِنَّهُ مِنْ عِنْدِي
Then he said, ‘Or you should ascend into the sky [17:93] – i.e., go up into the sky, and we will never be believing in your ascending – of your going up, you bring down for us a letter to read [17:93] – from Allah-azwj, the Mighty, the Wise to Abdullah Bin Abu Amayya Al-Makhzoumy and the ones with him, that they should be believing in Muhammad-saww Bin Abdullah Bin Abdul Muttalib-asws, as he-saww is My-azwj Rasool-saww, and they should ratify him-saww in his-saww speech, for he-saww is from My-azwj Presence.
ثُمَّ لَا أَدْرِي يَا مُحَمَّدُ إِذَا فَعَلْتَ هَذَا كُلَّهُ- أُومِنُ بِكَ أَوْ لَا أُومِنُ بِكَ، بَلْ لَوْ رَفَعْتَنَا إِلَى السَّمَاءِ، وَ فَتَحْتَ أَبْوَابَهَا وَ أَدْخَلْتَنَاهَا لَقُلْنَا: إِنَّما سُكِّرَتْ أَبْصارُنا وَ سَحَرْتَنَا
Then, I (still) don’t know, O Muhammad-saww, when you have done all of this, whether I would believe in you-saww or not believe in you-saww. But, if you-saww were to lift us up to the sky, and open its doors and enter us, for us to say, ‘But rather, our eyes are intoxicated [15:15]’.
فَقَالَ رَسُولُ اللَّهِ ص: يَا عَبْدَ اللَّهِ أَ بَقِيَ شَيْءٌ مِنْ كَلَامِكَ قَالَ: يَا مُحَمَّدُ أَ وَ لَيْسَ فِيمَا أَوْرَدْتُهُ عَلَيْكَ كِفَايَةٌ وَ بَلَاغٌ مَا بَقِيَ شَيْءٌ فَقُلْ مَا بَدَا لَكَ وَ أَفْصِحْ عَنْ نَفْسِكَ- إِنْ كَانَتْ لَكَ حُجَّةٌ، وَ آتِنَا بِمَا سَأَلْنَاكَ
So, Rasool-Allah-saww said: ‘O Abdullah! Does there remain anything (else) from your speech?’ He said, ‘O Muhammad-saww! Or isn’t it enough in what I have referred it upon you-saww, and far-reaching. There is nothing remaining, therefore say whatever comes to you-saww and explain from yourself-saww – if there was an argument for you, and come to us (answers) to what we have asked you-saww’.
فَقَالَ رَسُولُ اللَّهِ ص: اللَّهُمَّ أَنْتَ السَّامِعُ لِكُلِّ صَوْتٍ، وَ الْعَالِمُ بِكُلِّ شَيْءٍ تَعْلَمُ مَا قَالَهُ عِبَادُكَ. فَأَنْزَلَ اللَّهُ عَلَيْهِ: يَا مُحَمَّدُ وَ قالُوا ما لِهذَا الرَّسُولِ يَأْكُلُ الطَّعامَ- وَ يَمْشِي فِي الْأَسْواقِ إِلَى قَوْلِهِ رَجُلًا مَسْحُوراً
So, Rasool-Allah-saww said: ‘O Allah-azwj! You-azwj are the Listener of every sound, and the Knower of everything. You-azwj Know what Your-azwj servants said’. So Allah-azwj Revealed unto him-saww: And they are saying, ‘What is the matter with this Rasool? He is eating the food, and walks in the markets. If only a great Angel had been Sent down instead of him [25:7] – up to His-azwj Words: a man bewitched!’ [25:8].
ثُمَّ قَالَ اللَّهُ تَعَالَى: انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثالَ- فَضَلُّوا فَلا يَسْتَطِيعُونَ سَبِيلًا
Then Allah-azwj the Exalted Said: Look how they are striking examples for you! So they have gone astray and cannot find a way [17:48].
ثُمَّ قَالَ اللَّهُ: يَا مُحَمَّدُ تَبارَكَ الَّذِي إِنْ شاءَ جَعَلَ لَكَ خَيْراً مِنْ ذلِكَ- جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَ يَجْعَلْ لَكَ قُصُوراً
Then Allah-azwj Said: “O Muhammad-saww! Blessed is He Who, if He Desires to, would has Made for you better than that, Gardens beneath which the rivers flow, and Made castles to be for you [25:10].
وَ أَنْزَلَ عَلَيْهِ: يَا مُحَمَّدُ فَلَعَلَّكَ تارِكٌ بَعْضَ ما يُوحى إِلَيْكَ- وَ ضائِقٌ بِهِ صَدْرُكَ الْآيَةَ
And Revealed unto him-saww: “O Muhammad-saww! So, perhaps you will leave part of what is Revealed unto you and your chest would be straitened by it [11:12] – the Verse.
وَ أَنْزَلَ عَلَيْهِ: يَا مُحَمَّدُ وَ قالُوا لَوْ لا أُنْزِلَ عَلَيْهِ مَلَكٌ. وَ لَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ إِلَى قَوْلِهِ وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ
And it was Revealed unto him-saww: “O Muhammad-saww! And they are saying, ‘Why has not an Angel Sent down unto him?’ And had We Sent an Angel, the matter would have been Decided [6:8] – up to His-azwj Words: and We would have Confused upon them what they are already confusing [6:9].
فَقَالَ لَهُ رَسُولُ اللَّهِ ص: يَا عَبْدَ اللَّهِ أَمَّا مَا ذَكَرْتَ مِنْ أَنِّي آكُلُ الطَّعَامَ- كَمَا تَأْكُلُونَ، وَ زَعَمْتَ أَنَّهُ لَا يَجُوزُ لِأَجْلِ هَذِهِ أَنْ أَكُونَ لِلَّهِ رَسُولًا، فَإِنَّمَا الْأَمْرُ لِلَّهِ يَفْعَلُ ما يَشاءُ وَ يَحْكُمُ ما يُرِيدُ، وَ هُوَ مَحْمُودٌ، وَ لَيْسَ لَكَ وَ لَا لِأَحَدٍ الِاعْتِرَاضُ عَلَيْهِ بِلِمَ وَ كَيْفَ
So, Rasool-Allah-saww said to him: ‘O Abdullah Bin Ameyt! As for what you mentioned than I-saww eat the food just as you are eating, and you claimed that it is not allowed due to this reason that I-saww happen to be a Rasool-saww of Allah-azwj, so rather the Command is Allah-azwj’s. He-azwj Does whatever He-azwj so Desires to and Decides whatever He so Wants to, and He-azwj is the Most Praised One, and it isn’t for you, nor for anyone to object to Him-azwj with ‘why’, and ‘how’.
أَ لَا تَرَى أَنَّ اللَّهَ تَعَالَى كَيْفَ أَفْقَرَ بَعْضاً وَ أَغْنَى بَعْضاً، وَ أَعَزَّ بَعْضاً، وَ أَذَلَّ بَعْضاً وَ أَصَحَّ بَعْضاً وَ أَسْقَمَ بَعْضاً، وَ شَرَّفَ بَعْضاً وَ وَضَعَ بَعْضاً، وَ كُلُّهُمْ مِمَّنْ يَأْكُلُ الطَّعَامَ
Do you not see Allah-azwj the Exalted how He-azwj Impoverishes some, and Enriches some, and Honours some, and Disgraces some, and Grants health to some, and Causes other to be sick, and Ennobles some, and Ignoble some, and all of them are from the ones who eat the food?
ثُمَّ لَيْسَ لِلْفُقَرَاءِ أَنْ يَقُولُوا: لِمَ أَفْقَرْتَنَا وَ أَغْنَيْتَهُمْ وَ لَا لِلْوُضَعَاءِ أَنْ يَقُولُوا: لِمَ وَضَعْتَنَا وَ شَرَّفْتَهُمْ وَ لَا لِلزَّمْنَى وَ الضُّعَفَاءِ أَنْ يَقُولُوا: لِمَ أَزْمَنْتَنَا وَ أَضْعَفْتَنَا وَ صَحَّحْتَهُمْ وَ لَا لِلْأَذِلَّاءِ أَنْ يَقُولُوا: لِمَ أَذْلَلْتَنَا وَ أَعْزَزْتَهُمْ وَ لَا لِقَبَائِحِ الصُّوَرِ أَنْ يَقُولُوا: لِمَ قَبَّحْتَنَا وَ جَمَّلْتَهُمْ
Then, it isn’t for the poor that they should be saying, ‘Why did You-azwj Impoverish us and Enrich them?’ Nor is it for the ignoble ones that they should be saying, ‘Why did You-azwj Drop us and Ennobled them?’ Nor for the sick and the weak ones that they should be saying, ‘Why did You-azwj Make us sick and weak, and Granted them good health?’ Nor for the disgraced ones that they should be saying, ‘Why did You-azwj Humiliate us and Honoured them?’ Nor for the ugly of face that they should be saying, ‘Why did You-azwj Make us to be ugly and them as beautiful?’
بَلْ إِنْ قَالُوا ذَلِكَ كَانُوا عَلَى رَبِّهِمْ رَادِّينَ، وَ لَهُ فِي أَحْكَامِهِ مُنَازِعِينَ، وَ بِهِ كَافِرِينَ، وَ لَكَانَ جَوَابُهُ لَهُمْ: [إِنِّي] أَنَا الْمَلِكُ، الْخَافِضُ الرَّافِعُ، الْمُغْنِي الْمُفْقِرُ، الْمُعِزُّ الْمُذِلُّ، الْمُصَحِّحُ الْمُسْقِمُ- وَ أَنْتُمُ الْعَبِيدُ لَيْسَ لَكُمْ إِلَّا التَّسْلِيمُ لِي، وَ الِانْقِيَادُ لِحُكْمِي، فَإِنْ سَلَّمْتُمْ كُنْتُمْ عِبَاداً مُؤْمِنِينَ، وَ إِنْ أَبَيْتُمْ كُنْتُمْ بِي كَافِرِينَ، وَ بِعُقُوبَاتِي مِنَ الْهَالِكِينَ
But, if they were to say that, they would be repelling against their Lord-azwj, and be disputants to Him-azwj with regards to His-azwj Decisions, and they would be Kafirs due to it. But, His-azwj Answer to them (would be): “I-azwj am the King, the Abaser, the Raiser, the Enricher, the Impoverisher, the Honourer, the Humiliater, the Restorer of the health of the sick ones – and you are the slaves. It isn’t for you except for the submission to Me-azwj and the following of My-azwj Decisions. So if you were to submit, you would be Momineen servants, and if you refuse, you would be Kafirs with Me-azwj, and by My-azwj Punishment (you would be) from the destroyed ones!”
ثُمَّ أَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ: يَا مُحَمَّدُ قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ يَعْنِي آكُلُ الطَّعَامَ يُوحى إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ يَعْنِي قُلْ لَهُمْ: أَنَا فِي الْبَشَرِيَّةِ مِثْلُكُمْ، وَ لَكِنْ رَبِّي خَصَّنِي بِالنُّبُوَّةِ دُونَكُمْ، كَمَا يَخُصُّ بَعْضَ الْبَشَرِ بِالْغَنَاءِ- وَ الصِّحَّةِ وَ الْجَمَالِ دُونَ بَعْضٍ مِنَ الْبَشَرِ، فَلَا تُنْكِرُوا أَنْ يَخُصَّنِي أَيْضاً بِالنُّبُوَّةِ.
Then Allah-azwj the Exalted Revealed unto him-saww: O Muhammad-saww! Say: ‘But rather, I am a human being like you – meaning, ‘I-saww eat the food’, He Reveals unto me. But rather, your God is One God – meaning, tell them, ‘I-saww am, with regards to being a human being, am like you all, but my-saww Lord-azwj Specialised me-saww with the Prophet-hood besides you all, just as He-azwj Specialised some of the human beings with the riches, and the good health, and the beauty besides the other from the humans. Therefore, you should not be denying that He-azwj can Specialise me-saww with the Prophet-hood as well’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا قَوْلُكَ: « [إِنَ] هَذَا مَلِكُ الرُّومِ، وَ مَلِكُ الْفُرْسِ لَا يَبْعَثَانِ رَسُولًا إِلَّا كَثِيرَ الْمَالِ، عَظِيمَ الْحَالِ، لَهُ قُصُورٌ وَ دُورٌ- وَ فَسَاطِيطُ وَ خِيَامٌ وَ عَبِيدٌ وَ خُدَّامٌ، وَ رَبُّ الْعَالَمِينَ فَوْقَ هَؤُلَاءِ كُلِّهِمْ فَهُمْ عَبِيدُهُ» فَإِنَّ اللَّهَ لَهُ التَّدْبِيرُ وَ الْحُكْمُ لَا يَفْعَلُ عَلَى ظَنِّكَ وَ حُسْبَانِكَ، وَ لَا بِاقْتِرَاحِكَ، بَلْ يَفْعَلُ ما يَشاءُ، وَ يَحْكُمُ ما يُرِيدُ وَ هُوَ مَحْمُودٌ
Then Rasool-Allah-saww said: ‘And as for your words, ‘So this is the king of Rome, and this is the king of Persia, they do not send messengers (ambassadors) unless he is of a lot of wealth, great status, having castles and houses for him, and orchards, and pavilions, and tents, and slaves and servants. And the Lord-azwj of the worlds is above all of them together, for they are His-azwj slaves’ – so Allah-azwj, there is a Strategy for Him-azwj and the Decision. He-azwj does not Do upon your thinking and your reckoning, nor by your suggestions, but He-azwj Does whatever He-azwj so Desires to, and Decides whatever He-azwj so Wants to, and He-azwj is the Most Praised One.
يَا عَبْدَ اللَّهِ إِنَّمَا بَعَثَ اللَّهُ نَبِيَّهُ لِيُعَلِّمَ النَّاسَ دِينَهُمْ، وَ يَدْعُوَهُمْ إِلَى رَبِّهِمْ، وَ يَكِدَّ نَفْسَهُ فِي ذَلِكَ آنَاءَ اللَّيْلِ وَ أَطْرَافَ النَّهَارِ، فَلَوْ كَانَ صَاحِبَ قُصُورٍ يَحْتَجِبُ فِيهَا- وَ عَبِيدٍ وَ خَدَمٍ يَسْتُرُونَهُ عَنِ النَّاسِ – أَ لَيْسَ كَانَتِ الرِّسَالَةُ تَضِيعُ وَ الْأُمُورُ تَتَبَاطَأُ أَ وَ مَا تَرَى لِمُلُوكٍ إِذَا احْتَجَبُوا- كَيْفَ يَجْرِي الْفَسَادُ وَ الْقَبَائِحُ مِنْ حَيْثُ لَا يَعْلَمُونَ بِهِ- وَ لَا يَشْعُرُونَ
O Abdullah! But rather, Allah-azwj Sent His-azwj Prophet-saww for the people to know their Religion, and he-saww called them to their Lord-azwj, and he-saww exhausts himself-saww in the middle of the night and the two ends of the day. So, had he-saww been owner of the castles, he-saww would have concealed himself-saww inside these – and the slaves, and the servants, veiling him from the people. Wouldn’t the Message be wasted and the matters delayed? Or, do you not see the kings when they are veiled – how the corruption and the ugliness flows from where they are not even knowing of it nor aware of it?
يَا عَبْدَ اللَّهِ وَ إِنَّمَا بَعَثَنِيَ اللَّهُ وَ لَا مَالَ لِي- لِيُعَرِّفَكُمْ قُدْرَتَهُ وَ قُوَّتَهُ، وَ أَنَّهُ هُوَ النَّاصِرُ لِرَسُولِهِ، لَا تَقْدِرُونَ عَلَى قَتْلِهِ وَ لَا مَنْعِهِ مِنْ رِسَالَتِهِ
O Abdullah! But rather, Allah-azwj Sent me-saww, and there is no wealth for me-saww – in order to Make you recognise His-azwj Power and His-azwj Strength, and it is Him-azwj Who is the Helper of His-azwj Rasool-saww. They are neither able upon killing him-saww nor preventing him-saww from (the delivery of) his-saww Message.
فَهَذَا أَبْيَنُ فِي قُدْرَتِهِ وَ فِي عَجْزِكُم وَ سَوْفَ يُظْفِرُنِي اللَّهُ بِكُمْ فَأُوَسِّعُكُمْ قَتْلًا وَ أَسْراً، ثُمَّ يُظْفِرُنِي اللَّهُ بِبِلَادِكُمْ، وَ يَسْتَوْلِي عَلَيْهَا الْمُؤْمِنُونَ مِنْ دُونِكُمْ، وَ دُونَ مَنْ يُوَافِقُكُمْ عَلَى دِينِكُمْ.
Thus, this is clearer with regards to His-azwj Power and regarding your frustrations, and soon Allah-azwj would Make me-saww to be victorious against you all and Extend the killing and the captivity. Then Allah-azwj would Make me-saww to be victorious in your city, and the Momineen would rule upon it besides you all, and besides the one who are in harmony with you upon your religion’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا قَوْلُكَ لِي: «وَ لَوْ كُنْتَ نَبِيّاً لَكَانَ مَعَكَ مَلَكٌ يُصَدِّقُكَ وَ نُشَاهِدُهُ، بَلْ لَوْ أَرَادَ اللَّهُ أَنْ يَبْعَثَ إِلَيْنَا نَبِيّاً- لَكَانَ إِنَّمَا يَبْعَثُ مَلَكاً لَا بَشَراً مِثْلَنَا» فَالْمَلَكُ لَا تُشَاهِدُهُ حَوَاسُّكُمْ، لِأَنَّهُ مِنْ جِنْسِ هَذَا الْهَوَاءِ، لَا عِيَانَ مِنْهُ
Then Rasool-Allah-saww said: ‘And as for your words to me, ‘And had you-saww been a Prophet-saww, there would have been an Angel with you-saww, ratifying you-saww and we would witness him. But, had Allah-azwj Wanted to Send a Prophet-as to us – rather He-azwj would have Sent a king to us, not a person like us’ – So the Angel is such that your faculties cannot witness him, because he is of a genus of this air, not visible from it.
وَ لَوْ شَاهَدْتُمُوهُ- بِأَنْ يُزَادَ فِي قُوَى أَبْصَارِكُمْ- لَقُلْتُمْ: لَيْسَ هَذَا مَلَكاً، بَلْ هَذَا بَشَرٌ، لِأَنَّهُ إِنَّمَا كَانَ يَظْهَرُ لَكُمْ بِصُورَةِ الْبَشَرِ- الَّذِي قَدْ أَلَّفْتُمُوهُ لِتَفْهَمُوا عَنْهُ مَقَالَهُ، وَ تَعْرِفُوا بِهِ خِطَابَهُ وَ مُرَادَهُ، فَكَيْفَ كُنْتُمْ تَعْلَمُونَ صِدْقَ الْمَلَكِ- وَ أَنَّ مَا يَقُولُهُ حَقٌّ
And, if you were to see him – by an increase in the strength of your visions – you would be saying, ‘This isn’t an Angel, but, this is a human being!’ because rather, he would have appeared to you all in the image of the human being – which you are accustomed to understand his speech from him, and recognised his address by it and his purpose. So how would you be knowing the truthfulness of the Angel, and that whatever he is saying is true?
بَلْ إِنَّمَا بَعَثَ اللَّهُ بَشَراً، وَ أَظْهَرَ عَلَى يَدِهِ الْمُعْجِزَاتِ- الَّتِي لَيْسَتْ فِي طَبَائِعِ الْبَشَرِ- الَّذِينَ قَدْ عَلِمْتُمْ ضَمَائِرَ قُلُوبِهِمْ، فَتَعْلَمُونَ بِعَجْزِكُمْ عَمَّا جَاءَ بِهِ أَنَّهُ مُعْجِزَةٌ وَ أَنَّ ذَلِكَ شَهَادَةٌ مِنَ اللَّهِ تَعَالَى بِالصِّدْقِ لَهُ، وَ لَوْ ظَهَرَ لَكُمْ مَلَكٌ وَ ظَهَرَ عَلَى يَدِهِ مَا يَعْجِزُ عَنْهُ الْبَشَرُ، لَمْ يَكُنْ فِي ذَلِكَ مَا يَدُلُّكُمْ- أَنَّ ذَلِكَ لَيْسَ فِي طَبَائِعِ سَائِرِ أَجْنَاسِهِ مِنَ الْمَلَائِكَةِ- حَتَّى يَصِيرَ ذَلِكَ مُعْجِزاً
But rather, Allah-azwj Sent a human being, and Manifested upon his hands, the miracles which aren’t the norm for the human being – the one who knows the consciences of your hearts. So you would be knowing, by your frustrations from whatever he-saww came with, that it is indeed a miracle, and that it is a testimony from Allah-azwj the Exalted with the ratification for him-saww. And had He-azwj Manifested an Angel to you all, and Manifested upon his hands what the human being would be frustrated from, there would not happen to be a justice for you all in that – for that would not be from the norms of the rest of the species from the Angels – until that would become (to be counted as) a miracle.
أَ لَا تَرَوْنَ أَنَّ الطُّيُورَ الَّتِي تَطِيرُ- لَيْسَ ذَلِكَ مِنْهَا بِمُعْجِزٍ، لِأَنَّ لَهَا أَجْنَاساً يَقَعُ مِنْهَا مِثْلُ طَيَرَانِهَا، وَ لَوْ أَنَّ آدَمِيّاً طَارَ كَطَيَرَانِهَا كَانَ ذَلِكَ مُعْجِزاً، فَاللَّهُ عَزَّ وَ جَلَّ سَهَّلَ عَلَيْكُمُ الْأَمْرَ، وَ جَعَلَهُ بِحَيْثُ تَقُومُ عَلَيْكُمْ حُجَّتُهُ، وَ أَنْتُمْ تَقْتَرِحُونَ عَمَلَ الصَّعْبِ الَّذِي لَا حُجَّةَ فِيهِ
Are you not seeing the birds which are flying – that is not a miracle from them, because for it is a species, from which occurs the likes of flight. And if a human was to fly like its flying, that would be (counted as) a miracle. So, Allah-azwj mighty and Majestic has Made the matter easy upon you, and Made it when a proof would be established upon you, and you are suggesting a difficult matter in which there is no proof’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا قَوْلُكَ: «مَا أَنْتَ إِلَّا رَجُلًا مَسْحُوراً» فَكَيْفَ أَكُونُ كَذَلِكَ، وَ قَدْ تَعْلَمُونَ أَنِّي فِي صِحَّةِ التَّمْيِيزِ وَ الْعَقْلِ فَوْقَكُمْ فَهَلْ جَرَّبْتُمْ عَلَيَّ مُنْذُ نَشَأْتُ- إِلَى أَنِ اسْتَكْمَلْتُ أَرْبَعِينَ سَنَةً جَرِيرَةً أَوْ زَلَّةً أَوْ كَذِبَةً أَوْ خِيَانَةً أَوْ خَطَأً مِنَ الْقَوْلِ، أَوْ سَفَهاً مِنَ الرَّأْيِ
Then Rasool-Allah-saww said: ‘And as for your words, ‘You-saww are not except a man bewitched’, so how can I-saww be like that, and you are knowing that I-saww am of healthy discernment and intellect, above you all. Have you experienced upon me-saww, since I-saww grew up – up to the completion of forty years, any offence, or an error, or a lie, or a crime, or a mistake from the speech, or foolishness from the view?
أَ تَظُنُّونَ أَنَّ رَجُلًا يَعْتَصِمُ طُولَ هَذِهِ الْمُدَّةِ- بِحَوْلِ نَفْسِهِ وَ قُوَّتِهَا أَوْ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ وَ ذَلِكَ مَا قَالَ اللَّهُ تَعَالَى: انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثالَ- فَضَلُّوا فَلا يَسْتَطِيعُونَ سَبِيلًا إِلَى أَنْ يَثْبُتُوا عَلَيْكَ عَمًي- بِحُجَّةٍ أَكْثَرَ مِنْ دَعَاوِيهِمُ الْبَاطِلَةِ- الَّتِي تَبَيَّنَ عَلَيْكَ تَحْصِيلُ بُطْلَانِهَا
Are you thinking that a man who is protected for the length of this period is by the might of his own self or by the Mighty of Allah-azwj and His-azwj Strength? And that is what Allah-azwj the Exalted Said: Look how they are striking examples for you! So they have gone astray and cannot find a way [17:48] – until they are affirming against you-saww blindly – by arguing more than their false claims – which is clear upon you-saww, and collection of its falsehood’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا قَوْلُكَ: لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ: الْوَلِيدِ بْنِ الْمُغِيرَةِ بِمَكَّةَ أَوْ عُرْوَةَ بِالطَّائِفِ، فَإِنَّ اللَّهَ تَعَالَى لَيْسَ يَسْتَعْظِمُ مَالَ الدُّنْيَا- كَمَا تَسْتَعْظِمُهُ أَنْتَ، وَ لَا خَطَرَ لَهُ عِنْدَهُ كَمَا [لَهُ] عِنْدَكَ، بَلْ لَوْ كَانَتِ الدُّنْيَا عِنْدَهُ تَعْدِلُ جَنَاحَ بَعُوضَةٍ لَمَا سَقَى كَافِراً بِهِ، مُخَالِفاً لَهُ شَرْبَةَ مَاءٍ، وَ لَيْسَ قِسْمَةُ رَحْمَةِ اللَّهِ إِلَيْكَ
Then Rasool-Allah-saww said: ‘And as for your words, ‘And they are saying, ‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31], Al-Waleed Bin Al-Mugheira in Makkah or Urwat in Al-Ta’if – so Allah-azwj the Exalted does not Consider the wealth of the world as a great thing – just as you are considering it to be great, nor is it worth for Him-azwj in His-azwj Presence just as it is in your presence. But, if the world in His-azwj Presence were to equate to even a wing of a mosquito, He-azwj would not have Quenched a Kafir with it, contrary to him drinking the water, and the Mercy of Allah-azwj wouldn’t be apportioned to you.
بَلِ اللَّهُ [هُوَ] الْقَاسِمُ لِلرَّحَمَاتِ، وَ الْفَاعِلُ لِمَا يَشَاءُ فِي عَبِيدِهِ وَ إِمَائِهِ، وَ لَيْسَ هُوَ عَزَّ وَ جَلَّ مِمَّنْ يَخَافُ أَحَداً- كَمَا تَخَافُهُ [أَنْتَ] لِمَالِهِ وَ حَالِهِ، فَتَعْرِفُهُ بِالنُّبُوَّةِ لِذَلِكَ، وَ لَا مِمَّنْ يَطْمَعُ فِي أَحَدٍ فِي مَالِهِ [أَوْ فِي حَالِهِ] كَمَا تَطْمَعُ، فَتَخُصُّهُ بِالنُّبُوَّةِ لِذَلِكَ، وَ لَا مِمَّنْ يُحِبُّ أَحَداً مَحَبَّةَ الْهَوَى كَمَا تُحِبُّ، فَتُقَدِّمُ مَنْ لَا يَسْتَحِقُّ التَّقْدِيمَ
But Allah-azwj, He-azwj is the Distributor of the Mercies, and is the Doer of whatever He-azwj so Desires to regarding His-azwj slaves and His-azwj maids. And He-azwj isn’t the Mighty and Majestic from the ones who fear anyone – just as you tend to fear him for his wealth and his status, so you would recognise him to be with the Prophet-hood due to that, nor from the ones who covet in anyone regarding his wealth or regarding his status just as you tend to covet, so you would specialise him with the Prophet-hood due to that, nor from the ones who love anyone, with the love of the desires just as you tend to love, so you would precede the one who does not deserve the preceding.
وَ إِنَّمَا مُعَامَلَتُهُ بِالْعَدْلِ، فَلَا يُؤْثِرُ بِأَفْضَلِ مَرَاتِبِ الدِّينِ- وَ جَلَالِهِ إِلَّا الْأَفْضَلَ فِي طَاعَتِهِ وَ الْأَجَدَّ فِي خِدْمَتِهِ وَ كَذَلِكَ لَا يُؤَخِّرُ فِي مَرَاتِبِ الدِّينِ وَ جَلَالِهِ- إِلَّا أَشَدَّهُمْ تَبَاطُؤاً عَنْ طَاعَتِهِ
And rather, His-azwj Dealings are with the justice, so He-azwj does not Grace the ranks of the Religion and its majesty except to the one most superior in His-azwj obedience, and the most diligent in His-azwj service. And, similar to that, He-azwj Delays in the ranks of the Religion and its majesty – only from the most severe of them in laziness from His-azwj obedience.
وَ إِذَا كَانَ هَذَا صِفَتَهُ لَمْ يَنْظُرْ إِلَى مَالٍ وَ لَا إِلَى حَالٍ- بَلْ هَذَا الْمَالُ وَ الْحَالُ مِنْ تَفَضُّلِهِ، وَ لَيْسَ لِأَحَدٍ مِنْ عِبَادِهِ عَلَيْهِ ضَرْبَةُ لَازِبٍ. فَلَا يُقَالُ: إِذَا تَفَضَّلَ بِالْمَالِ عَلَى عَبْدِهِ- فَلَا بُدَّ [مِنْ] أَنْ يَتَفَضَّلَ عَلَيْهِ بِالنُّبُوَّةِ أَيْضاً لِأَنَّهُ لَيْسَ لِأَحَدٍ إِكْرَاهُهُ، عَلَى خِلَافِ مُرَادِهِ وَ لَا إِلْزَامُهُ تَفَضُّلًا، لِأَنَّهُ تَفَّضَلَ قَبْلَهُ بِنِعَمِهِ
And when this was His-azwj Character, He-azwj would not look at the wealth, nor to a status, but this wealth and the status are from His-azwj Grace, and it is not for anyone from His-azwj servants to make a protest. So it cannot be said that when He-azwj Graced the wealth upon His-azwj servant, therefore it inevitable that He-azwj should Grace the Prophet-hood upon him as well, because it isn’t for anyone to dislike it, (when) it is different to his purpose, nor Compel Him-azwj for a Grace, because the Grace before it, is a Favour.
أَ لَا تَرَى يَا عَبْدَ اللَّهِ كَيْفَ أَغْنَى وَاحِداً- وَ قَبَّحَ صُورَتَهُ وَ كَيْفَ حَسَّنَ صُورَةَ وَاحِدٍ وَ أَفْقَرَهُ وَ كَيْفَ شَرَّفَ وَاحِداً وَ أَفْقَرَهُ وَ كَيْفَ أَغْنَى وَاحِداً وَ وَضَعَهُ
Do you not see, O Abdullah, how He-azwj Enriches someone and (give him) an ugly face, and how He-azwj (Gives) someone a good face and Impoverishes him, and how He-azwj Ennobles someone and Impoverishes him, and how He-azwj Enriches someone and Ignoble him?
ثُمَّ لَيْسَ لِهَذَا الْغَنِيِّ أَنْ يَقُولَ: وَ هَلَّا أُضِيفَ إِلَى يَسَارِي جَمَالُ فُلَانٍ وَ لَا لِلْجَمِيلِ أَنْ يَقُولَ: هَلَّا أُضِيفَ إِلَى جَمَالِي مَالُ فُلَانٍ وَ لَا لِلشَّرِيفِ أَنْ يَقُولَ: هَلَّا أُضِيفَ إِلَى شَرَفِي مَالُ فُلَانٍ وَ لَا لِلْوَضِيعِ أَنْ يَقُولَ: هَلَّا أُضِيفَ إِلَى ضَعَتِي شَرَفُ فُلَانٍ
Then it is not for this rich one that he should be saying, ‘Why was I not added to my prosperity with the beauty of so and so?’ Nor for the beautiful that he should be saying, ‘Why was I not added to my beauty with the wealth of so and so?’ Nor for the noble one that he should be saying, ‘Why was I not added to my nobility with the wealth of so and so? Nor for the ignoble one that he should be saying, ‘Why was I not added to my ignominy with the nobility of so and so?’
وَ لَكِنَّ الْحُكْمَ لِلَّهِ، يَقْسِمُ كَيْفَ يَشَاءُ وَ يَفْعَلُ كَمَا يَشَاءُ، وَ هُوَ حَكِيمٌ فِي أَفْعَالِهِ، مَحْمُودٌ فِي أَعْمَالِهِ وَ ذَلِكَ قَوْلُهُ تَعَالَى: وَ قالُوا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ
But, the Decision is for Allah-azwj. He-azwj Apportions howsoever He-azwj so Desires to, and Does whatever He-azwj so Desires to, and He-azwj is the Wise in His-azwj Deeds, the Most Praised in His-azwj Deeds. And these are the Words of the Exalted: ‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31].
قَالَ اللَّهُ تَعَالَى: أَ هُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ يَا مُحَمَّدُ نَحْنُ قَسَمْنا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَياةِ الدُّنْيا فَأَحْوَجْنَا بَعْضاً إِلَى بَعْضٍ، أَحْوَجْنَا: هَذَا إِلَى مَالِ ذَلِكَ وَ أَحْوَجَ ذَاكَ إِلَى سِلْعَةِ هَذَا، [وَ هَذَا] إِلَى خِدْمَتِهِ
Allah-azwj the Exalted Says: Are they distributing the Mercy of your Lord – O Muhammad-saww? We Distribute their livelihoods between them in the life of the world [43:32]. So we are needy to each other. Our needs – this one to the wealth of that one, and the need of that one to the help of this one, and this one to his service.
فَتَرَى أَجَلَّ الْمُلُوكِ وَ أَغْنَى الْأَغْنِيَاءِ مُحْتَاجاً إِلَى أَفْقَرِ الْفُقَرَاءِ فِي ضَرْبٍ مِنَ الضُّرُوبِ: إِمَّا سِلْعَةٌ مَعَهُ لَيْسَتْ مَعَهُ، وَ إِمَّا خِدْمَةٌ يَصْلُحُ لَهَا لَا يَتَهَيَّأُ لِذَلِكَ الْمَلِكِ أَنْ يَسْتَغْنِيَ [إِلَّا] بِهِ، وَ إمَّا بَابٌ مِنَ الْعُلُومِ وَ الْحُكْمِ، فَهُوَ فَقِيرٌ إِلَى أَنْ يَسْتَفِيدَهَا مِنْ هَذَا الْفَقِيرِ
So, you will see the most majestic of the kings and the richest of the rich ones being needy to the poorest of the poor regarding a matter from the matters – either a commodity which is with him which isn’t with him (the other one), or a service which he is right for it, to prepare for the king which he cannot be needless from except by it, or a door of knowledge and the wisdom. Thus, he (the rich or king) would be poor to benefit from this poor one.
فَهَذَا الْفَقِيرُ يَحْتَاجُ إِلَى مَالِ ذَلِكَ الْمَلِكِ الْغَنِيِّ، وَ ذَلِكَ الْمَلِكُ يَحْتَاجُ إِلَى عِلْمِ هَذَا الْفَقِيرِ- أَوْ رَأْيِهِ أَوْ مَعْرِفَتِهِ، ثُمَّ لَيْسَ لِلْفَقِيرِ أَنْ يَقُولَ: هَلَّا اجْتَمَعَ إِلَى رَأْيِي وَ عِلْمِي- وَ مَا أَتَصَرَّفُ فِيهِ مِنْ فُنُونِ الْحُكْمِ مَالُ هَذَا الْمَلِكِ الْغَنِيِّ وَ لَا لِلْمَلِكِ أَنْ يَقُولَ- هَلَّا اجْتَمَعَ إِلَى مُلْكِي عِلْمُ هَذَا الْفَقِيرِ
So, this poor one would be needy to the wealth of that king, the rich one, and that king would be needy to the knowledge of this poor one, or his opinion, or his understanding. Then, it isn’t for the poor one that he should be saying, ‘Why wasn’t my opinion, and my knowledge, and what I expend regarding it from the skill of the wisdom, gathered to the wealth of this rich king?’, nor would it be for the king that he should be saying, ‘Why wasn’t my kingdom gathered to the knowledge of this poor one?’
ثُمَّ قَالَ «: وَ رَفَعْنا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجاتٍ- لِيَتَّخِذَ بَعْضُهُمْ بَعْضاً سُخْرِيًّا ثُمَّ قَالَ: يَا مُحَمَّدُ وَ رَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ يَجْمَعُ هَؤُلَاءِ مِنْ أَمْوَالِ الدُّنْيَا
Then He-azwj Said: and We Raised some of them above the others in rank in order for some of them to take others in subjection [43:32]. Then He-azwj Said: O Muhammad-saww! and the mercy of your Lord is better than what they are amassing [43:32]’ – the amassing of these ones, from the wealth of the world’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا قَوْلُكَ: «لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً» إِلَى آخِرِ مَا قُلْتَهُ، فَإِنَّكَ اقْتَرَحْتَ عَلَى مُحَمَّدٍ رَسُولِ اللَّهِ أَشْيَاءَ: مِنْهَا مَا لَوْ جَاءَكَ بِهِ لَمْ يَكُنْ بُرْهَاناً لِنُبُوَّتِهِ، وَ رَسُولُ اللَّهِ يَرْتَفِعُ عَنْ أَنْ يَغْتَنِمَ جَهْلَ الْجَاهِلِينَ، وَ يَحْتَجَّ عَلَيْهِمْ بِمَا لَا حُجَّةَ فِيهِ
Then Rasool-Allah-saww said: ‘And as for your words, ‘‘We will never believe in you until you cause a spring to gush out for us from the ground as a fountain [17:90] – up to the end of what you said, so you are suggesting unto Muhammad-saww, Rasool-saww of Allah-azwj, certain things – from these being what, if he-saww was to come to you with it, it would not happen to be a proof of his-saww Prophet-hood, and Rasool-Allah-saww is higher than to take to the ignorance of the ignorant ones, and argue against them with what there is no proof in it.
وَ مِنْهَا مَا لَوْ جَاءَكَ بِهِ لَكَانَ مَعَهُ هَلَاكُكَ، وَ إِنَّمَا يُؤْتَى بِالْحُجَجِ وَ الْبَرَاهِينِ- لِيُلْزَمَ عِبَادُ اللَّهِ الْإِيمَانَ بِهَا، لَا لِيَهْلِكُوا بِهَا- فَإِنَّمَا اقْتَرَحْتَ هَلَاكَكَ، وَ رَبُّ الْعَالَمِينَ أَرْحَمُ بِعِبَادِهِ، وَ أَعْلَمُ بِمَصَالِحِهِمْ مِنْ أَنْ يُهْلِكَهَمْ كَمَا يَقْتَرِحُونَ
And from these is what, if he-saww was to come to you with it, there would be your destruction with it. And rather, he-saww would come with the arguments and the proofs in order to necessitate the servants of Allah-azwj to the Eman with it, not to be destroying them with it – for rather, you suggested your own destruction, and the Lord-azwj of the worlds is more Merciful with His-azwj servants, and more Knowing with their betterment than for them to be destroyed just as they are suggesting.
وَ مِنْهَا الْمَحَالُ الَّذِي لَا يَصِحُّ وَ لَا يَجُوزُ كَوْنُهُ، وَ رَسُولُ [اللَّهِ] رَبِّ الْعَالَمِينَ يُعَرِّفُكَ ذَلِكَ، وَ يَقْطَعُ مَعَاذِيرَكَ، وَ يُضَيِّقُ عَلَيْكَ سَبِيلَ مُخَالَفَتِهِ، وَ يُلْجِئُكَ بِحُجَجِ اللَّهِ إِلَى تَصْدِيقِهِ حَتَّى لَا يَكُونَ لَكَ عَنْهُ مَحِيدٌ وَ لَا مَحِيصٌ
And from these is the impossible, which is not correct, nor can its existence be allowed, and the Rasool-saww of the Allah-azwj, Lord-azwj of the worlds would Make you recognise that, and Cut off your excuses, and Constrict upon you the ways of opposing it, and he-saww would persevered with the Arguments of Allah-azwj up to its ratification, until there would not happen to be for you, neither any avoidance from it nor an escape.
وَ مِنْهَا مَا قَدِ اعْتَرَفْتَ عَلَى نَفْسِكَ أَنَّكَ فِيهِ مُعَانِدٌ مُتَمَرِّدٌ، لَا تَقْبَلُ حُجَّةً وَ لَا تُصْغِي إِلَى بُرْهَانٍ، وَ مَنْ كَانَ كَذَلِكَ فَدَوَاؤُهُ عِقَابُ النَّارِ النَّازِلِ مِنْ سَمَائِهِ أَوْ فِي جَحِيمِهِ أَوْ بِسُيُوفِ أَوْلِيَائِهِ
And from these is what you have acknowledged against your own self that therein is obstinacy and rebellion. You will not accept any proof nor listen to any evidence, and the one who was like that, so his cure is the Punishment of the Fire descending from His-azwj sky, or in His-azwj Blazing Fire, or by the swords of His-azwj friends.
وَ أَمَّا قَوْلُكَ يَا عَبْدَ اللَّهِ: «لَنْ نُؤْمِنَ لَكَ- حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً بِمَكَّةَ فَإِنَّهَا ذَاتُ حِجَارَةٍ وَ صُخُورٍ وَ جِبَالٍ، تَكْسَحُ أَرْضَهَا وَ تَحْفِرُهَا، وَ تُجْرِي فِيهَا الْعُيُونَ فَإِنَّنَا إِلَى ذَلِكَ مُحْتَاجُونَ» فَإِنَّكَ سَأَلْتَ هَذَا وَ أَنْتَ جَاهِلٌ بِدَلَائِلِ اللَّهِ تَعَالَى
And as for your words, O Abdullah, ‘‘We will never believe in you until you cause a spring to gush out for us from the ground as a fountain [17:90] – in Makkah, for it is with stones and rocks and mountains. Its land is bare and with holes, and you-saww should make the springs to flow therein, for we are needy to that’ – so you asked this, and you are ignorant with the Evidences of Allah-azwj the Exalted.
يَا عَبْدَ اللَّهِ أَ رَأَيْتَ لَوْ فَعَلْتُ هَذَا، كُنْتُ مِنْ أَجْلِ هَذَا نَبِيّاً أَ رَأَيْتَ الطَّائِفَ الَّتِي لَكَ فِيهَا بَسَاتِينُ أَ مَا كَانَ هُنَاكَ مَوَاضِعُ فَاسِدَةٌ صَعْبَةٌ أَصْلَحْتَهَا- وَ ذَلَّلْتَهَا وَ كَسَحْتَهَا- وَ أَجْرَيْتَ فِيهَا عُيُوناً اسْتَنْبَطْتَهَا قَالَ بَلَى
O Abdullah! What is your view, if I-saww was to do this, would I-saww be, from the reason of this, a Prophet-as? What is your view of Al-Ta’if which is for you, wherein are orchards. Was is not over there a ruined place, difficult, so your corrected it – drilled it and levelled it – and springs gushed forth from it, deriving from it?’ He said, ‘Yes’.
قَالَ: وَ هَلْ لَكَ فِي هَذَا نُظَرَاءُ قَالَ بَلَى. أَ فَصِرْتَ بِذَلِكَ أَنْتَ وَ هُمْ أَنْبِيَاءُ قَالَ: لَا
He-saww said: ‘And is there for you, a match in this?’ He said, ‘Yes’. He-saww said, ‘So have you and they become Prophets-as due to that?’ He said, ‘Yes’.
قَالَ: فَكَذَلِكَ لَا يَصِيرُ هَذَا حُجَّةً لِمُحَمَّدٍ لَوْ فَعَلَهُ عَلَى نُبُوَّتِهِ، فَمَا هُوَ إِلَّا كَقَوْلِكَ: لَنْ نُؤْمِنَ لَكَ حَتَّى تَقُومَ وَ تَمْشِيَ عَلَى الْأَرْضِ- أَوْ حَتَّى تَأْكُلَ الطَّعَامَ كَمَا يَأْكُلُ النَّاسُ
He-saww said: ‘So, similar to that, this does not become a proof for Muhammad-saww upon his-saww Prophet-hood, if he-saww was to do it. So it is not, except like your words, ‘We will not believe you-saww until you-saww arise and walk upon the ground, or until you eat the food just as the people eat’.
وَ أَمَّا قَوْلُكَ يَا عَبْدَ اللَّهِ: «أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَ عِنَبٍ فَتَأْكُلَ مِنْهَا وَ تُطْعِمَنَا وَ تُفَجِّرَ الْأَنْهارَ خِلالَها تَفْجِيراً» أَ وَ لَيْسَ لِأَصْحَابِكَ- وَ لَكَ جَنَّاتٌ مِنْ نَخِيلٍ وَ عِنَبٍ بِالطَّائِفِ تَأْكُلُونَ وَ تُطْعِمُونَ مِنْهَا، وَ تُفَجِّرُونَ الْأَنْهَارَ خِلَالَهَا تَفْجِيراً أَ فَصِرْتُمْ أَنْبِيَاءَ بِهَذَا قَالَ: لَا
And as for your words, O Abdullah, ‘Or there should happen to be a garden for you of palm trees and grapes [17:91], so you could eat from it and feed (others), and for the rivers to burst forth in their midst – Or aren’t there for your companions and for you, gardens of palm trees and grapes in Al-Ta’if? You are eating from these and feeding (others) from it, and the rivers are flowing in their midst bursting forth. So you have become Prophets-as by this?’ He said, ‘No’.
قَالَ: فَمَا بَالُ اقْتِرَاحِكُمْ عَلَى رَسُولِ اللَّهِ أَشْيَاءَ، لَوْ كَانَتْ كَمَا تَقْتَرِحُونَ لَمَا دَلَّتْ عَلَى صِدْقِهِ، بَلْ لَوْ تَعَاطَاهَا لَدَلَّ تَعَاطِيهِ إِيَّاهَا عَلَى كَذِبِهِ، لِأَنَّهُ حِينَئِذٍ يَحْتَجُّ بِمَا لَا حُجَّةَ فِيهِ، وَ يَخْتَدِعُ الضُّعَفَاءَ عَنْ عُقُولِهِمْ وَ أَدْيَانِهِمْ- وَ رَسُولُ رَبِّ الْعَالَمِينَ يَجِلُّ وَ يَرْتَفِعُ عَنْ هَذَا
He-saww said: ‘So what is the matter you are suggesting upon a Rasool-saww of Allah-azwj, such things, if these were to take place just as you are suggesting, it would not evidence upon his-saww truthfulness? But, if you were to be given it, his-saww giving you it would evidence upon his-saww lie, because he-saww would be arguing then with what there is no proof in it, and it would deceive the weak minded from their intellects and their religions – and the Rasool-saww of the Lord-azwj of the world is more majestic and higher than this.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: يَا عَبْدَ اللَّهِ وَ أَمَّا قَوْلُكَ: «أَوْ تُسْقِطَ السَّماءَ كَما زَعَمْتَ عَلَيْنا كِسَفاً، فَإِنَّكَ قُلْتَ: وَ إِنْ يَرَوْا كِسْفاً مِنَ السَّماءِ ساقِطاً- يَقُولُوا سَحابٌ مَرْكُومٌ» فَإِنَّ فِي سُقُوطِ السَّمَاءِ عَلَيْكُمْ- هَلَاكَكُمْ وَ مَوْتَكُمْ.
Then Rasool-Allah-saww said: ‘O Abdullah! And as for your words, ‘Or you should cause the sky to fall upon us in pieces [17:92] for you-saww said And if they should see pieces of the sky falling down, they would be saying: ‘Piled up clouds’ [52:44]’ – so in the falling of the sky upon you would be your destruction and your deaths.
فَإِنَّمَا تُرِيدُ بِهَذَا مِنْ رَسُولِ اللَّهِ أَنْ يُهْلِكَكَ، وَ رَسُولُ رَبِّ الْعَالَمِينَ- أَرْحَمُ بِكَ مِنْ ذَلِكَ وَ لَا يُهْلِكُكَ، وَ لَكِنَّهُ يُقِيمُ عَلَيْكَ حُجَجَ اللَّهِ، وَ لَيْسَ حُجَجُ اللَّهِ لِنَبِيِّهِ وَحْدَهُ عَلَى حَسَبِ اقْتِرَاحِ عِبَادِهِ.
So rather, what you are wanting from Rasool-Allah-saww is your own destruction, and the Rasool-saww of the Lord-azwj of the worlds is more merciful with you than that, and will not destroy you. But, he-saww would establish the Proof of Allah-azwj upon you, and a Proof of Allah-azwj for His-azwj Prophet-saww alone isn’t upon a reckoning of the suggestions of His-azwj servants.
لِأَنَّ الْعِبَادَ جُهَّالٌ بِمَا يَجُوزُ مِنَ الصَّلَاحِ، وَ بِمَا لَا يَجُوزُ مِنْهُ وَ بِالْفَسَادِ- وَ قَدْ يَخْتَلِفُ اقْتِرَاحُهُمْ وَ يَتَضَادُّ حَتَّى يَسْتَحِيلَ وُقُوعُهُ. [إِذْ لَوْ كَانَتْ اقْتِرَاحَاتُهُمْ وَاقِعَةً- لَجَازَ أَنْ تَقْتَرِحَ أَنْتَ أَنْ تَسْقُطَ السَّمَاءُ عَلَيْكُمْ، وَ يَقْتَرِحَ غَيْرُكَ أَنْ لَا تَسْقُطَ عَلَيْكُمُ السَّمَاءُ- بَلْ أَنْ تَرْفَعَ الْأَرْضُ إِلَى السَّمَاءِ، وَ تَقَعَ السَّمَاءُ عَلَيْهَا، وَ كَانَ ذَلِكَ يَتَضَادُّ، وَ يَتَنَافَى أَوْ يَسْتَحِيلُ وُقُوعُهُ] وَ اللَّهُ لَا يَجْرِي تَدْبِيرُهُ عَلَى مَا يَلْزَمُ بِهِ الْمُحَالُ
(This is) because the servants are ignorant with what is allowed from the betterment, and with what is not allowed from it, and with the corruption – and their suggestions have differed and are contrary, to the extent that its occurrence would be impossible – when, if their suggestions were to take place, it would be allowed that you suggest that the sky falls down upon you all, and others suggest that the sky does not fall down upon you all. But, if the ground was to be raised to the sky, and the sky were to fall down upon it and that would be opposite and negating, or its occurrence would be impossible, and Allah-azwj, His-azwj Strategy does not flow upon what the impossible is necessitated with’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ هَلْ رَأَيْتَ يَا عَبْدَ اللَّهِ طَبِيباً- كَانَ دَوَاؤُهُ لِلْمَرْضَى عَلَى حَسَبِ اقْتِرَاحَاتِهِمْ، وَ إِنَّمَا يَفْعَلُ بِهِمْ مَا يَعْلَمُ صَلَاحَهُمْ فِيهِ، أَحَبَّهُ الْعَلِيلُ أَوْ كَرِهَهُ، فَأَنْتُمُ الْمَرْضَى وَ اللَّهُ طَبِيبُكُمْ، فَإِنِ انْقَدْتُمْ لِدَوَائِهِ شَفَاكُمْ، وَ إِنْ تَمَرَّدْتُمْ عَلَيْهِ أَسْقَمَكُمْ
Then Rasool-Allah-saww said: ‘And have you seen a physician, O Abdullah? Would his medication would be upon a reckoning of their (patients) suggestions? But rather, he does with them what he knows would be their betterment in it, whether the patients likes it or dislikes it. So you are the patients, and Allah-azwj is your Physician. So if you are led by His-azwj medication, you would be healed, and if you rebel against Him-azwj, you would become sick.
وَ بَعْدُ، فَمَتَى رَأَيْتَ يَا عَبْدَ اللَّهِ مُدَّعِيَ حَقٍّ قِبَلَ رَجُلٍ- أَوْجَبَ عَلَيْهِ حَاكِمٌ مِنْ حُكَّامِهِمْ- فِيمَا مَضَى- بَيِّنَةً عَلَى دَعْوَاهُ عَلَى حَسَبِ اقْتِرَاحِ الْمُدَّعَى عَلَيْهِ إِذَنْ مَا كَانَ يَثْبُتُ لِأَحَدٍ عَلَى أَحَدٍ دَعْوَى وَ لَا حَقٌّ، وَ لَا كَانَ بَيْنَ ظَالِمٍ مِنْ مَظْلُومٍ- وَ لَا صَادِقٍ مِنْ كَاذِبٍ فَرْقٌ
And thereafter, so when have you seen, O Abdullah, a claimants right in front of a man – there is obligated upon him a judge from their judges – in what is past – present evidence upon his claim based upon the reckoning of the suggestions of the defendant? Then, it would not be proven for anyone against anyone, neither a claim nor a right, and there would neither be any difference between an oppressor from the oppressed, nor a truthful from a liar’.
ثُمَّ قَالَ: يَا عَبْدَ اللَّهِ وَ أَمَّا قَوْلُكَ: «أَوْ تَأْتِيَ بِاللَّهِ وَ الْمَلائِكَةِ قَبِيلًا يُقَابِلُونَنَا وَ نُعَايِنُهُمْ» فَإِنَّ هَذَا مِنَ الْمُحَالِ الَّذِي لَا خَفَاءَ بِهِ، إِنَّ رَبَّنَا عَزَّ وَ جَلَّ لَيْسَ كَالْمَخْلُوقِينَ يَجِيءُ وَ يَذْهَبُ، وَ يَتَحَرَّكُ وَ يُقَابِلُ شَيْئاً حَتَّى يُؤْتَى بِهِ، فَقَدْ سَأَلْتُمْ بِهَذَا الْمُحَالَ، وَ إِنَّمَا هَذَا الَّذِي دَعَوْتَ إِلَيْهِ- صِفَةُ أَصْنَامِكُمُ الضَّعِيفَةِ الْمَنْقُوصَةِ- الَّتِي لَا تَسْمَعُ وَ لَا تُبْصِرُ وَ لَا تَعْلَمُ- وَ لَا تُغْنِي عَنْكُمْ شَيْئاً وَ لَا عَنْ أَحَدٍ
Then he-saww said: ‘O Abdullah-asws! And as for your words, ‘or you should come with Allah and the Angels face to face [17:92], and we should see them – so this is from the impossibilities which there is no concealment with. Our Lord-azwj Mighty and Majestic, is not like the creatures coming and going, and moving, and facing anything until one can come with Him-azwj. So you have asked with this, the impossible, and rather, this is which you are calling towards – attributes of your idols, the weak, the imperfect – which neither hear, nor see, nor known, nor do they avail you all of anything, nor from anyone.
يَا عَبْدَ اللَّهِ أَ وَ لَيْسَ لَكَ ضِيَاعٌ وَ جِنَانٌ بِالطَّائِفِ وَ عَقَارٌ بِمَكَّةَ وَ قُوَّامٌ عَلَيْهَا قَالَ بَلَى. قَالَ: أَ فَتُشَاهِدُ جَمِيعَ أَحْوَالِهَا بِنَفْسِكَ- أَوْ بِسُفَرَاءَ بَيْنَكَ وَ بَيْنَ مُعَامِلِيكَ قَالَ: بِسُفَرَائِي
O Abdullah! Or, aren’t there any estates and gardens for you at Al-Ta’if, and properties at Makkah, and custodians over these?’ He said, ‘Yes’. He-saww said: ‘So do you oversee the entirety of their states by yourself, or by the ambassadors between you and your affairs?’ He said, ‘By my ambassadors’.
قَالَ: أَ رَأَيْتَ لَوْ قَالَ مُعَامِلُوكَ وَ أَكَرَتُكَ وَ خَدَمُكَ لِسُفَرَائِكَ: لَا نُصَدِّقُكُمْ فِي هَذِهِ السِّفَارَةِ- إِلَّا أَنْ تَأْتُونَا بِعَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ لِنُشَاهِدَهُ- فَنَسْمَعَ مَا تَقُولُونَ عَنْهُ شِفَاهاً. كُنْتَ تُسَوِّغُهُمْ هَذَا، أَ وَ كَانَ يَجُوزُ لَهُمْ عِنْدَكَ ذَلِكَ قَالَ: لَا
He-saww said: What is your view if your office bearers, and your employees, and your servants were to say to your ambassadors, ‘We will not ratify you regarding these ambassadors, until if you come to us with Abdullah Bin Abu Amayya (himself) for us to see him, and we can hear what you are saying, verbally (from him personally)’. Would they be justified in this, or would that be allowed for them in your-saww presence?’ He said, ‘No’.
قَالَ: فَمَا الَّذِي يَجِبُ عَلَى سُفَرَائِكَ أَ لَيْسَ أَنْ يَأْتُوهُمْ عَنْكَ بِعَلَامَةٍ صَحِيحَةٍ تَدُلُّهُمْ عَلَى صِدْقِهِمْ، فَيَجِبُ عَلَيْهِمْ أَنْ يُصَدِّقُوهُمْ قَالَ: بَلَى
He-saww said: ‘So what is that which is obligated upon your ambassadors? Shouldn’t they be coming to them from you with correct signs, pointing them (servants) upon their truthfulness, thus obligating upon them that they (servants) should be ratifying them (ambassadors)?’ He said, ‘Yes’.
قَالَ: يَا عَبْدَ اللَّهِ أَ رَأَيْتَ سَفِيرَكَ- لَوْ أَنَّهُ لَمَّا سَمِعَ مِنْهُمْ هَذَا، عَادَ إِلَيْكَ وَ قَالَ: قُمْ مَعِي فَإِنَّهُمْ قَدِ اقْتَرَحُوا عَلَيَّ مَجِيئُكَ، أَ لَيْسَ يَكُونُ [هَذَا] لَكَ مُخَالِفاً، وَ تَقُولُ لَهُ: إِنَّمَا أَنْتَ رَسُولٌ لَا مُشِيرٌ وَ لَا آمِرٌ قَالَ: بَلَى
He-saww said: ‘O Abdullah! What is your view of your ambassador, if when they hear this from them, they return to you and say, ‘Arise with me, for they had suggested to me to come with you’. Wouldn’t you happen to be opposed to this, and be saying to him, ‘But rather, you are a messenger, you are neither a governor nor a commander?’
قَالَ: فَكَيْفَ صِرْتَ تَقْتَرِحُ عَلَى رَسُولِ رَبِّ الْعَالَمِينَ- مَا لَا تُسَوِّغُ لِأَكَرَتِكَ وَ مُعَامِلِيكَ أَنْ يَقْتَرِحُوهُ عَلَى رَسُولِكَ إِلَيْهِمْ وَ كَيْفَ أَرَدْتَ مِنْ رَسُولِ رَبِّ الْعَالَمِينَ أَنْ يَسْتَذِمَ إِلَى رَبِّهِ، بِأَنْ يَأْمُرَ عَلَيْهِ وَ يَنْهَى، وَ أَنْتَ لَا تُسَوِّغُ مِثْلَ هَذَا لِرَسُولِكَ إِلَى أَكَرَتِكَ وَ قُوَّامِكَ هَذِهِ حُجَّةٌ قَاطِعَةٌ لِإِبْطَالِ جَمِيعِ مَا ذَكَرْتَهُ- فِي كُلِّ مَا اقْتَرَحْتَهُ يَا عَبْدَ اللَّهِ
He-saww said: ‘So how did you come to suggest upon a Rasool-saww of the Lord-azwj of the worlds – what is not justified for your employees and your office bearers that they should be suggesting upon your messenger to them? And how did you want from a Rasool-saww of the Lord-azwj of the worlds that he-saww advances to his-saww Lord-azwj with what He-azwj would Command against it and Forbid? And you are not justifying the likes of this to your own messenger to your employees, and are establishing these pieces of arguments to invalidate the entirety of what I-saww mentioned, regarding each of what you suggested, O Abdullah.
وَ أَمَّا قَوْلُكَ يَا عَبْدَ اللَّهِ: «أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ» وَ هُوَ الذَّهَبُ، أَ مَا بَلَغَكَ أَنَّ لِعَزِيزِ مِصْرَ بُيُوتاً مِنْ زُخْرُفٍ قَالَ: بَلَى. قَالَ: أَ فَصَارَ بِذَلِكَ نَبِيّاً قَالَ: لَا. قَالَ: فَكَذَلِكَ لَا يُوجِبُ ذَلِكَ لِمُحَمَّدٍ لَوْ كَانَ لَهُ نُبُوَّةٌ، وَ مُحَمَّدٌ لَا يَغْتَنِمُ جَهْلَكَ بِحُجَجِ اللَّهِ
And as for your words, O Abdullah, ‘Or there should happen to be for you a house of gold [17:93] – and it is the gold. Had it nor reached you that the governor of Egypt had a house of treasures?’ He said, ‘Yes’. He-saww said: ‘So does he become a Prophet-as due to that?’ He said, ‘No’. He-saww said: ‘So, like that, that is not a requirement for Muhammad-saww for him-saww to be a Prophet-saww, and Muhammad-saww will not take your ignorance with an argument of Allah-azwj.
وَ أَمَّا قَوْلُكَ يَا عَبْدَ اللَّهِ: «أَوْ تَرْقى فِي السَّماءِ» ثُمَّ قُلْتَ: «وَ لَنْ نُؤْمِنَ لِرُقِيِّكَ- حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ» يَا عَبْدَ اللَّهِ! الصُّعُودُ إِلَى السَّمَاءِ أَصْعَبُ مِنَ النُّزُولِ عَنْهَا، وَ إِذَا اعْتَرَفْتَ عَلَى نَفْسِكَ بِأَنَّكَ لَا تُؤْمِنُ إِذَا صَعِدْتُ- فَكَذَلِكَ حُكْمُ النُّزُولِ
And as for your words, O Abdullah, ‘Or you should ascend into the sky [17:93]. Then you said, ‘until you bring down for us a letter to read [17:93]. O Abdullah! The ascending to the sky is more difficult than the descend from it, and when you have acknowledged upon yourself that you would not believe even if you do ascend, so like that is the decision of the descent.
ثُمَّ قُلْتَ: «حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ، وَ مِنْ بَعْدِ ذَلِكَ لَا أَدْرِي أُومِنُ بِكَ أَوْ لَا أُومِنُ بِكَ» فَأَنْتَ يَا عَبْدَ اللَّهِ مُقِرٌّ بِأَنَّكَ تُعَانِدُ حُجَّةَ اللَّهِ عَلَيْكَ، فَلَا دَوَاءَ لَكَ إِلَّا تَأْدِيبُهُ [لَكَ] عَلَى يَدِ أَوْلِيَائِهِ مِنَ الْبَشَرِ، أَوْ مَلَائِكَتِهِ: الزَّبَانِيَةِ، وَ قَدْ أَنْزَلَ اللَّهُ تَعَالَى عَلَى حِكْمَةٍ جَامِعَةٍ- لِبُطْلَانِ كُلِّ مَا اقْتَرَحْتَهُ
Then you said, ‘until you bring down for us a letter to read [17:93], and after that I don’t know whether I would believe in you-saww or not believe in you-saww’ – So you, O Abdullah, are accepting that you are obstinate against the proof of Allah-azwj upon you. So there is no cure for you except that there is disciplined for you upon the hands of His-azwj friends from the human beings or His-azwj Angels, and Allah-azwj the Exalted has already Sent down the comprehensive Wisdom to invalidate everything what you suggested.
فَقَالَ تَعَالَى: قُلْ يَا مُحَمَّدُ سُبْحانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَراً رَسُولًا مَا أَبْعَدَ رَبِّي عَنْ أَنْ يَفْعَلَ الْأَشْيَاءَ- عَلَى [قَدْرِ] مَا يَقْتَرِحُهُ الْجُهَّالُ- بِمَا يَجُوزُ وَ بِمَا لَا يَجُوزُ وَ هَلْ كُنْتُ إِلَّا بَشَراً رَسُولًا، لَا يَلْزَمُنِي إِلَّا إِقَامَةُ حُجَّةِ اللَّهِ الَّتِي أَعْطَانِي، وَ لَيْسَ لِي أَنْ آمُرَ عَلَى رَبِّي- وَ لَا أَنْهَى وَ لَا أُشِيرَ، فَأَكُونَ كَالرَّسُولِ الَّذِي بَعَثَهُ مَلِكٌ- إِلَى قَوْمٍ مِنْ مُخَالِفِيهِ فَرَجَعَ إِلَيْهِ يَأْمُرُهُ أَنْ يَفْعَلَ بِهِمْ مَا اقْتَرَحُوهُ عَلَيْهِ
The Exalted Said: “Say: – O Muhammad-saww, ‘Glorious is my Lord!’ Are you except a human Rasool? [17:93]. How remote is my-saww Lord-azwj from Doing the things upon a reckoning of what the ignorant ones suggest – with what is allowed and with what is not allowed. And since I-saww am only a human being, a Rasool-saww, it necessitates me-saww the establishment of the proof of Allah-azwj which He-azwj Gives me-saww, and it isn’t for me that I-saww instruct upon my-saww Lord-azwj, nor forbid, nor consult. Then I-saww would become like the messengers which the king sends to a people from his adversaries, but he returns to him instructing him that he deals with them what he is suggesting upon it (instead)’.
فَقَالَ أَبُو جَهْلٍ: يَا مُحَمَّدُ هَاهُنَا وَاحِدَةٌ، أَ لَسْتَ زَعَمْتَ أَنَّ قَوْمَ مُوسَى احْتَرَقُوا بِالصَّاعِقَةِ- لِمَا سَأَلُوهُ أَنْ يُرِيَهُمُ اللَّهَ جَهْرَةً [قَالَ: بَلَى. قَالَ:] فَلَوْ كُنْتَ نَبِيّاً لَاحْتَرَقْنَا نَحْنُ أَيْضاً، فَقَدْ سَأَلْنَا أَشَدَّ مِمَّا سَأَلَ قَوْمُ مُوسَى ع لِأَنَّهُمْ بِزَعْمِكَ قَالُوا: «أَرِنَا اللَّهَ جَهْرَةً» وَ نَحْنُ قُلْنَا: «لَنْ نُؤْمِنَ لَكَ حَتَّى تَأْتِيَ بِاللَّهِ- وَ الْمَلائِكَةِ قَبِيلًا نُعَايِنُهُمْ
Abu Jahl-la said, ‘O Muhammad-saww! Over here there is one (problem). Didn’t you-saww claim that the people of Musa-as were incinerated by the thunderbolt due to them having asked he-as show them Allah-azwj openly?’ He-saww said: ‘Yes’. He-la said, ‘So if you-saww were a Prophet-saww, you-saww should get us to be incinerated as well, so we have asked harsher questions than what the people of Musa-as had asked, because they, by your-saww alleging, said, ‘Show us Allah manifestly’ [4:153], and we say, ‘We will never believe in you-saww until, or you should come with Allah and the Angels face to face [17:92], we can see them’. [38]
Background report
علي بن إبراهيم: إنها نزلت في عبد الله بن أبي امية أخي ام سلمة (رحمة الله عليها)، و ذلك أنه قال هذا لرسول الله (صلى الله عليه و آله) بمكة قبل الهجرة
Ali Bin Ibrahim –
‘These (Verses) were Revealed regarding Abdullah Bin Abu Ameet, brother of Umm Salma-ra, and that is because he said this to Rasool-Allah-saww at Makkah before the Hijra.
فلما خرج رسول الله (صلى الله عليه و آله) إلى فتح مكة استقبله عبد الله بن أبي امية فسلم على رسول الله (صلى الله عليه و آله) فلم يرد عليه السلام، فأعرض عنه فلم يجبه بشيء، و كانت أخته أم سلمة مع رسول الله (صلى الله عليه و آله) فدخل عليها فقال: يا أختي، إن رسول الله قد قبل إسلام الناس كلهم، ورد علي إسلامي فليس يقبلني كما قبل غيري
When Rasool-Allah-saww came out to conquer Makkah, Abdullah Bin Abu Ameet met him-saww and he greeted upon Rasool-Allah-saww, but he-saww did not return the greetings upon him, and he-saww turned away from him and did not answer him anything. And his sister Umm Salma-ra was (married) with Rasool-Allah-azwj. So he went over to her-ra and said, ‘O my sister-ra! Rasool-Allah-saww has accepted the Islam of the people, all of them, and he rejected my Islam upon me, for he-saww didn’t accept me like what he-saww accepted others’.
فلما دخل رسول الله (صلى الله عليه و آله) إلى ام سلمة قالت: بأبي أنت و امي يا رسول الله، سعد بك جميع الناس إلا أخي من بين قريش و العرب رددت إسلامه، و قبلت إسلام الناس كلهم؟
When Rasool-Allah-saww came to Umm Salma-ra, she-ra said, ‘May my-ra and my-ra mother be (sacrificed for) you-saww, O Rasool-Allah-saww! The entirety of the people are happy with you-saww except my-ra brother from between Quraysh and the Arabs. You-saww rejected his Islam, and accepted Islam of the people, all of them?’
فقال: «يا ام سلمة، إن أخاك كذبني تكذيبا لم يكذبني أحد من الناس، هو الذي قال لي: لن نؤمن لك حتى تفجر لنا من الأرض ينبوعا أو تكون لك جنة من نخيل و عنب، فتفجر الأنهار خلالها تفجيرا، أو تسقط السماء كما زعمت علينا كسفا، أو تأتي بالله و الملائكة قبيلا، أو يكون لك بيت من زخرف، أو ترقى في السماء، و لن نؤمن لرقيك حتى تنزل علينا كتابا نقرؤه
He-saww said: ‘O Umm Salma-ra! Your-ra brother belied me-saww with such a belying, no one from the people had belied me-saww with. He is the one who said, And they say: ‘We will never believe in you until you cause a spring to gush out for us from the ground as a fountain [17:90] Or there should happen to be a garden for you of palm trees and grapes, and you cause the rivers to flow in the midst of it with a flowing [17:91] Or you should cause the sky to fall upon us in pieces just as you are claiming, or you should come with Allah and the Angels face to face [17:92] Or there should happen to be for you a house of gold, or you should ascend into the sky, and we will never believe in your ascending until you bring down for us a letter to read’. [17:93]’’.[39]
العياشي: عن عبد الحميد بن أبي الديلم، عن أبي عبد الله (عليه السلام): قالُوا أَ بَعَثَ اللَّهُ بَشَراً رَسُولًا قالوا: إن الجن كانوا في الأرض قبلنا فبعث الله إليهم ملكا، فلو أراد الله أن يبعث إلينا لبعث ملكا من الملائكة، و هو قول الله تبارك و تعالى: وَ ما مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جاءَهُمُ الْهُدى إِلَّا أَنْ قالُوا أَ بَعَثَ اللَّهُ بَشَراً رَسُولًا
Al Ayyashi, from Abdul Hameed bin Abu Al Daylam,
‘From Abu Abdullah-asws (Re): ‘they were saying: ‘Has Allah Sent a human as a Rasool?’ [17:94]: ‘The Jinn were in the earth before us (humans), so Allah-azwj Sent an Angel to them. So, if Allah-azwj had Wanted to, He-azwj could have Sent to us an Angel from the Angels, and these are the Words of the Blessed and Exalted: And what prevented the people from believing when the Guidance came to them except that they were saying: ‘Has Allah Sent a human as a Rasool?’ [17:94]’’.[40]
VERSES 96 & 97
قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا {96}
Say: ‘Allah Suffices as a Witness between me and you; surely He was always Aware of His servants, Insightful’ [17:96]
وَمَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُمْ أَوْلِيَاءَ مِنْ دُونِهِ ۖ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَأْوَاهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا {97}
And one whom Allah Guides, so he is the rightly Guided, and one whom He Lets to stray, so you will never find there being a Guardian for them from besides Him, and We will Gather them on the Day of Judgment upon their faces, blind, dumb, deaf, their abode being Hell. Every time it abates, We will Increase them with blazes [17:97]
Those Gathered upon their faces
العياشي: عن إبراهيم بن عمر، رفعه إلى أحدهما (عليهما السلام)، في قوله تعالى: وَ نَحْشُرُهُمْ يَوْمَ الْقِيامَةِ عَلى وُجُوهِهِمْ، قال: «على جباههم
Al Ayyashi, from Ibrahim Bin Umar, raising it to one of them-asws
(The Imam-asws) regarding the Words of the Exalted: and We will Gather them on the Day of Judgment upon their faces [17:97]. He-asws said: ‘Upon their foreheads’.[41]
في المجمع عن النّبيّ صلَّى اللَّه عليه و آله و سلم: أنّ رجلًا قال يا نبيّ اللَّه كيف يحشر الكافر على وجهه يوم القيامة قال إنّ الذي أمشاه على رجليه قادر على أن يمشيه على وجهه يوم القيامة
In Majma Al Bayan –
‘From the Prophet-saww (having said): ‘A man said, ‘O Prophet-saww of Allah-azwj! How would the Kafir be Gathered upon his face on the Day of Judgment?’ He-saww said: ‘Surely He-azwj Whom Made him to walk upon his two legs is Able upon Making him walk upon his face on the Day of Judgment’’.[42]
ثم قال علي بن إبراهيم: حدثني أبي عن ابن أبي عمير، عن سيف بن عميرة، يرفعه إلى علي بن الحسين (عليه السلام) قال: «إن في جهنم واديا يقال له سعير، إذا خبث جهنم فتح سعيرها، و هو قوله: كُلَّما خَبَتْ زِدْناهُمْ سَعِيراً أي كلما انطفت
Then Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Sayf Bin Umeyra, who says
Ali-asws Bin Al Husayn-asws having said: ‘In Hell there is a valley called Saeer. When (the Fire of) Hell abates, its blazes are unleashed’. And these are His-azwj Words Every time it abates, We will Increase them with blazes [17:97]. i.e. every time it reduces’.[43]
عن بكر بن بكر، رفع الحديث إلى علي بن الحسين (عليهما السلام)، قال: «إن في جهنم لواديا يقال له: سعيرا إذا خبت جهنم فتح سعيرها، و هو قول الله: كُلَّما خَبَتْ زِدْناهُمْ سَعِيراً
From Bakr Bin Bakr,
‘He raised the Hadeeth to Ali-asws Bin Al-Husayn-asws having said: ‘In Hell there is a valley called ‘Saeer’. Whenever Hell (Fire) subsides, its (gate of) Saeer is opened, and these are the Words of Allah-azwj: Every time it abates, We will Increase them with blazes [17:97]’’.[44]
Those Gathered Blind, dumb, deaf
فِي كِتَابِ عِلَلِ الشَّرَائِعِ بِإِسْنَادِهِ إِلَى عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رَاشِدٍ بِإِسْنَادِهِ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ قَالَ: تُحْشَرُ الْمُرْجِئَةُ عُمْيَاناً إِمَامُهُمْ أَعْمَى، فَيَقُولُ بَعْضُ مَنْ يَرَاهُمْ مِنْ غَيْرِ أُمَّتِنَا: مَا يَكُونُ امَّةُ مُحَمَّدٍ إِلَّا عُمْيَاناً، فَأَقُولُ لَهُمْ: لَيْسُوا مِنْ أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لِأَنَّهُمْ بَدَّلُوا فَبُدِّلَ بِهِمْ وَ غَيَّرُوا فَغُيِّرَ مَا بِهِمْ
In the book Illal Al Sharai’e, by his chain going up to Ali Bin Suleyman Bin Rashid, by his chain,
‘Raising it to Amir Al-Momineen-asws having said: ‘The Murjiites would be Gathered blind, their imam being blind. So some of the ones who see them from other than our community would be saying, ‘The community of Muhammad-saww cannot happen to be except as blind’. So I-asws shall be saying to them: ‘They aren’t from the community of Muhammad-saww, because they altered, so it was altered with them, and they changed, so it was changed with them’’.[45]
فِي كِتَابِ الْمَنَاقِبِ لِابْنِ شَهْرِ آشُوبَ أَبُو ذَرٍّ فِي خَبَرٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَا بَا ذَرٍّ يُؤْتَى بِجَاحِدِ عَلِيٍّ يَوْمَ الْقِيمَةِ أَعْمَى أَبْكَمَ يَتَكَبْكَبُ فِي ظُلُمَاتِ يَوْمِ الْقِيمَةِ، يُنَادَى: يَا حَسْرَتَنَا عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ، وَ فِي عُنُقِهِ طَوْقٌ مِنَ النَّارِ
In the book Al Manaqib of Ibn Shehr Ashub –
‘Abu Zarr-ra in a Hadeeth from the Prophet-saww (having said): ‘O Abu Zarr-ra! They will come with the denier of Ali-asws on the Day of Judgment as blind, mournful, weeping in the darkness on the Day of Judgment and in his neck would be a collar of Fire’’.[46]
VERSES 98 & 99
ذَٰلِكَ جَزَاؤُهُمْ بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا {98}
That would be their Recompense because they committed Kufr with Our Signs and they were saying, ‘What! When we become bones and decayed, would we be Resurrected as a new creation?’ [17:98]
أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَا رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا {99}
Or do they not see that Allah Who Created the skies and the earth is Able upon Creating the like of them? And He has Made a term to be for them, there being no doubt in it. But, the unjust ones refuse, except for the denying [17:99]
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?’[47]
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?’[48]
VERSE 100
قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَأَمْسَكْتُمْ خَشْيَةَ الْإِنْفَاقِ ۚ وَكَانَ الْإِنْسَانُ قَتُورًا {100}
Say: ‘If you were controlling the treasures of the Mercy of my Lord, then you would have withheld these fearing the expenditure, and the human being was always stingy [17:100]
عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ قَالَ صَنَائِعُ الْمَعْرُوفِ وَ حُسْنُ الْبِشْرِ يَكْسِبَانِ الْمَحَبَّةَ وَ يُدْخِلَانِ الْجَنَّةَ وَ الْبُخْلُ وَ عُبُوسُ الْوَجْهِ يُبْعِدَانِ مِنَ اللَّهِ وَ يُدْخِلَانِ النَّارَ
From him, from his father, from Hammad, from Rabie, from Fuzayl who said,
‘The good works and the goodly cheerfulness both amass the love and cause to enter the Paradise; and the stinginess and a frowning face both cause remoteness from Allah-azwj and cause to enter the Fire’.[49]
محمد بن أبي عمير عن منصور بن يونس عن الثمالي عن علي بن الحسين عليهما السلام قال قال رسول الله صلى الله عليه وآله: ثلاث منجيات وثلاث مهلكات قالوا يا رسول الله ما المنجيات؟ قال: خوف الله في السر كأنك تراه فإن لم تكن تراه فإنه يراك والعدل في الرضا والغضب والقصد في الغناء والفقر
Muhammad Bin Abu Umeyr, from Mansour Bin Yunus, from Al Sumaly,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘Three are rescuers and three are destroyers!’. They said, ‘O Rasool-Allah-saww! What are the rescuers?’ He-saww said: ‘Fear of Allah-azwj in secrecy as if you can see Him-azwj. So if you do not happen to see Him-azwj, but He-azwj Sees you; and the (doing of) justice during the pleasure and the anger; and Being economical during the richness and the poverty’.
قالوا يا رسول الله: فما المهلكات؟ قال: هوى متبع وشح مطاع واعجاب المرء بنفسه
They said, ‘O Rasool-Allah-saww! So what are the destroyers?’ He-saww said: ‘(Personal) desires being followed, and following of stinginess, and the fascination of the man with himself (self-conceited)’.[50]
الحسن بن علوان عن سعد بن طريف عن زيد بن علي عن آبائه عن علي عليه السلام قال: إن في الجنة لشجرة يخرج من أعلاها الحلل ومن أسفلها خيل بلق مسرجة ملجمة ذوات أجنحة لا تروث ولا تبول (فيركبها) فيركب عليها أولياء الله فتطير بهم في الجنة حيث شاؤوا فيقول الذين أسفل منهم: يا ربنا ما بلغ بعبادك هذه الكرامة؟ فيقول الله جل جلاله: انهم كانوا يقومون الليل ولا ينامون ويصومون النهار ولا يأكلون ويجاهدون العدو ولا يجنبون ويتصدقون ولا يبخلون
Al Hassan Bin Ulwan, from Sa’ad Bin Tareyf, from Zayd Bin Ali from his forefathers,
(It has been narrated) from Ali-asws having said: ‘In the Paradise there is a tree such that from its top the ornaments (apparels) would be coming out, and from its bottom the spotted horses, saddled, reined, with wings, neither defecating nor urinating. So these would be ridden upon by the friends of Allah-azwj, and these would fly with them in the Paradise wherever they so desire. And those who would be below them would be saying, ‘O our Lord-azwj! How did You-azwj Make Your-azwj servants to reach to this prestige?’ So Allah-azwj, Majestic is His-azwj Majesty would be Saying: “They were standing during the nights (for Salat) and they were not sleeping, and they were Fasting during the day and they were not eating, and they were fighting the enemies and they were not keeping aside, and they were giving charity and were not being stingy’.[51]
VERSES 101 – 104
وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ ۖ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا {101}
And We had Given Musa nine clear Signs, therefore ask the Children of Israel. When he came to them, Pharaoh said to him, ‘I think, O Musa, you are bewitched!’ [17:101]
قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا {102}
He said: ‘You have known, none has Sent these except the Lord of the skies and the earth as an insight, and I think you, O Pharaoh, would be destroyed!’ [17:102]
فَأَرَادَ أَنْ يَسْتَفِزَّهُمْ مِنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَنْ مَعَهُ جَمِيعًا {103}
So he (Pharaoh) wanted to scare them from the land, but We Drowned him and the ones with him altogether [17:103]
وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا {104}
And We Said to the Children of Israel from after it: “Settle in the land. So when the Promise of the Hereafter comes (true), We will Come with you all as a group” [17:104]
ابن بابويه، قال: حدثنا أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن محمد بن النعمان، عن سلام بن المستنير، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ لَقَدْ آتَيْنا مُوسى تِسْعَ آياتٍ بَيِّناتٍ، قال: «الطوفان، و الجراد، و القمل، و الضفادع، و الدم، و الحجر، و البحر، و العصا، و يده
Ibn Babuwayh said, ‘My father narrated to me, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muhammad Bin Al No’man, from Salaam Bin Al Mustaneer,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the Mighty and Majestic: And We had Given Musa nine clear Signs [17:101]. He-asws said: ‘The storm, and the locusts, and the lice, and the frogs, and the blood, and the rocks, and the sea, and the staff, and his-as hand’.[52]
عبد الله بن جعفر الحميري، عن الحسن بن ظريف، عن معمر، عن الرضا، عن أبيه موسى بن جعفر (عليهم السلام)، قال: «كنت عند أبي عبد الله (عليه السلام) ذات يوم و أنا طفل خماسي، إذ دخل عليه نفر من اليهود- و ذكر الحديث إلى أن قال- قالوا: أخبرنا عن الآيات التسع التي أوتيها موسى بن عمران
Abdullah Bin Ja’far Al Humeyri, from Al Hassan Bin Zareyf, from Mo’mar,
‘From Al Reza-asws, from his-asws father-asws Musa Bin Ja’far-asws having said: ‘I-asws was in the presence of my-asws father-asws Abu Abdullah-asws one day, and I-asws was a child of five (years old), when a number of Jews entered to see him-asws’ – and he-asws mentioned the Hadeeth until he-asws said: ‘They said, ‘Inform us about the nine Signs which were Given to Musa Bin Imran-as’.
قلت: العصا، و إخراجه يده من جيبه بيضاء، و الجراد، و القمل، و الضفادع، و الدم، و رفع الطور، و المن و السلوى آية واحدة، و فلق البحر. قالوا: صدقت
I-asws said: ‘The staff, and his-as bringing our his-as hand from his-as pocket as white, and the locusts, and the lice, and the frogs, and the blood, and raising the (mount) Toor, and the Manna and the Quails being one Sign, and splitting the sea’. They said, ‘You-asws speak the truth’.[53]
العياشي: عن العباس بن معروف، عن أبي الحسن الرضا (عليه السلام) ذكر قول الله عز و جل: يا فِرْعَوْنُ: «يا عاصي
Al Ayyashi, from Al Abbas Bin Ma’rouf,
(It has been narrated) from Abu Al Hassan Al Reza-asws having mentioned the Words of Allah-azwj Mighty and Majestic: [17:102] O Pharaoh – O disobedient one!’[54]
A report
علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله: فَأَرادَ أَنْ يَسْتَفِزَّهُمْ مِنَ الْأَرْضِ: «أي أراد أن يخرجهم من الأرض، و قد علم فرعون و قومه أن ما أنزل تلك الآيات إلا الله
Ali Bin Ibrahim said,
‘And in a report of Abu Al Jaroud, from Abu Ja’far-asws regarding His-azwj Words So he (Pharaoh) wanted to scare them from the land [17:103]: ‘I.e. thrown them out from the land. And Pharaoh-la and his-la people knew that no one had Sent down these Signs except for Allah-azwj.
و أما قوله: فَإِذا جاءَ وَعْدُ الْآخِرَةِ جِئْنا بِكُمْ لَفِيفاً يقول: جميعا
And as for His-azwj Words: So when the Promise of the Hereafter comes (true), We will Come with you all as a group” [17:104]. He-azwj is Saying: “Together”.[55]
VERSES 105 & 106
وَبِالْحَقِّ أَنْزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا {105}
And with the Truth have We Revealed it, and with the Truth it descended; and We have not Sent you but as a giver of glad tidings and as a warner [17:105]
وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا {106}
And it is a Quran We have Divided it for you to recite it upon the people upon intervals, and We Revealed it in stages [17:106]
Rasool-Allah-saww – Giver of Glad Tidings to Amir Al Momineen-asws
وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ قَالَ: حَدَّثَنَا أَبِي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ طَلْحَةَ بْنِ زَيْدٍ
And by the chain, he said, ‘Al Husayn Bin Ahmad Bin Idrees narrated to us, from his father, from Ahmad Bin Muhammad Bin Khalid, from Al Abbas Bin Marouf, from Muhammad Bin Yahya Al Khaaaz, from Talha Bin Zayd,
عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص: أَتَانِي جَبْرَئِيلُ مِنْ قِبَلِ رَبِّي جَلَّ جَلَالُهُ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ بَشِّرْ أَخَاكَ عَلِيّاً بِأَنِّي لَا أُعَذِّبُ مَنْ تَوَلَّاهُ وَ لَا أَرْحَمَ مَنْ عَادَاهُ
(It has been narrated) from Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww from my Lord-azwj, Majestic is His-azwj Majesty, and he-as said: ‘O Muhammad-saww! Allah-azwj Mighty and Majestic Conveys the Greetings to you-saww and is Saying to you-saww: “Give glad tidings to your-saww brother-asws Ali-asws that I-azwj will not Punish the one who loves him-asws, and I-azwj will not be Merciful to the one who is inimical to him-asws’.[56]
أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ مُحَمَّدٍ الطُّوسِيُّ قَالَ: حَدَّثَنَا السَّعِيدُ الْوَالِدُ رَضِيَ اللَّهُ عَنْهُ قَالَ: حَدَّثَنَا الشَّيْخُ الْمُفِيدُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ الْحَارِثِيُّ الْبَغْدَادِيُّ قَالَ: أَخْبَرَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عُمَرَ الْجِعَابِيُّ قَالَ: حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْمُنْعِمِ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْفَزَارِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَابِرٍ قَالَ: وَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْمُنْعِمِ قَالَ: حَدَّثَنَا عُمَرُ بْنُ شِمْرٍ عَنْ جَابِرٍ
It was informed to us by the Sheykh Al Mufeed Abu Ali Al Hassan Bin Muhammad Al Toosy, from Al Saeed Al Walid, from Al Sheykh Al Mufeed Abu Abdullah Muhammad Bin Muhammad Bin Al Numan Al Harsy Al Baghdady, from Abu Bakr Muhammad Bin Umar Al Ja’aby, from Ja’far Bin Muhammad Al Husayni, from Ahmad Bin Abdul Man’am, from Abdullah Bin Muhammad Al Fazary,
from Ja’far Bin Muhammad-asws, from his-asws father-asws, from Jabir.
And he said, ‘It was narrated to us from Ja’far Bin Muhammad Al Husayni, from Ahmad Bin Abdul Man’am, from Amro Bin Shimr, from Jabir,
عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع أَ لَا أُبَشِّرُكَ أَ لَا أَمْنَحُكَ؟ قَالَ بَلَى يَا رَسُولَ اللَّهِ قَالَ فَإِنِّي خُلِقْتُ أَنَا وَ أَنْتَ مِنْ طِينَةٍ وَاحِدَةٍ فَفَضَلَتْ مِنْهَا فَضْلَةٌ فَخُلِقَ مِنْهَا شِيعَتُنَا فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ دُعِيَ النَّاسُ بِأَسْمَاءِ أُمَّهَاتِهِمْ إِلَّا شِيعَتَكَ فَإِنَّهُمْ يُدْعَوْنَ بِأَسْمَاءِ آبَائِهِمْ لِطِيبِ مَوْلِدِهِمْ
(It has been narrated) from Abu Ja’far Muhammad-asws Bin Ali-asws, from Jabir Bin Abdullah Al-Ansary who said, ‘Rasool-Allah-saww said to Ali-asws Bin Abu Talib-asws: ‘Shall I-saww give you-asws glad tidings? Shall I-saww confer upon you-asws?’ He-asws said: ‘Yes, O Rasool-Allah-saww!’ He-saww said: ‘I-saww was Created, (both) me-saww and you-asws, from one clay (essence). So there remained some remnants from it, and our-asws Shias were Created from it. Thus, when it will be the Day of Judgment, the people would be called by the names of their mothers except for our-asws Shias, for they would be called by the names of their fathers, due to the goodness of their births’.[57]
وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا أَبُو عَبْدِ اللَّهِ بْنُ أَحْمَدَ بْنِ الْحُسَيْنِ الصَّفَّارُ الْبُخَارِيُّ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ يَعْقُوبَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ حَفْصٍ حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ حَدَّثَنَا قَصَبَةُ حَدَّثَنَا سَوَّارٌ الْأَعْمَى عَنْ دَاوُدَ بْنِ أَبِي عَوْفِ بْنِ أَبِي الْجَحَّافِ عنْ مُحَمَّدِ بْنِ عُمَيْرٍ
And by the chain, said, ‘It was narrated to us by Abu Abdullah Bin Ahmad Bin Al Husayn al Saffar Al Bukhary, from Abdullah Bin Muhammad Bin Yaqoub, from Muhammad Bin Al Husayn Bin Hafs, from Ahmad Bin Usman Bin Hakeym, from Qasbat, from Sawwar Al A’ama, from Dawood Bin Abu Awf Bin Abu Jahhab, from Muhammad Bin Umeyr,
عَنْ فَاطِمَةَ عَنْ أُمِّ سَلَمَةَ قَالَتْ: كَانَتْ لَيْلَتِي مِنْ رَسُولِ اللَّهِ وَ هُوَ عِنْدِي فَجَاءَتْ فَاطِمَةُ وَ تَبِعَهَا عَلِيٌّ ع فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا عَلِيُّ أَبْشِرْ أَنْتَ وَ أَصْحَابُكَ فِي الْجَنَّةِ أَبْشِرْ يَا عَلِيُّ أَنْتَ وَ شِيعَتُكَ فِي الْجَنَّةِ تَمَامَ الْخَبَرِ
From (Syeda) Fatima-asws, from Umm Salma-as having said, ‘It was my-as night from Rasool-Allah-saww and he-saww was with me-as, and (Syeda) Fatima-asws came over and Ali-asws came after her-asws. So Rasool-Allah-saww said to him-asws: ‘Receive glad tidings! You-asws and your-asws companions would be in the Paradise. Receive glad tidings, O Ali-asws! You-asws and your-asws Shias would be in the Paradise’’. The Hadeeth is complete.[58]
وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ الْفَقِيهُ حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ حَدَّثَنَا أَبِي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ طَلْحَةَ بْنِ زَيْدٍ
And by the chain, said, ‘It was narrated to us by Abu Ja’far Muhammad Bin Ali Bin Al Husayn, the jurist, from Al Husayn Bin Ahmad Bin Idrees, from his father, from Ahmad Bin Muhammad Bin Khalid, from Al Abbas Bin Marouf, from Muhammad Bin Yahya Al Khazzaa, from Talha Bin Zayd,
عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص: أَتَانِي جَبْرَئِيلُ مِنْ قِبَلِ رَبِّي تَعَالَى فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَعَالَى يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ بَشِّرْ أَخَاكَ عَلِيّاً بِأَنِّي لَا أُعَذِّبُ مَنْ تَوَلَّاهُ وَ لَا أَرْحَمُ مَنْ عَادَاهُ
From Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his grandfather-asws from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww from my-saww Lord-azwj the Exalted, and he-as said: ‘O Muhammad-saww! Allah-azwj the Exalted Conveys the Greetings to you-saww and is Saying to you-saww: “Give glad tidings to your-asws brother Ali-asws that I-azwj will not Punish the one who befriends him-asws nor would I-azwj be Merciful to the one who is inimical to him-asws’’.[59]
The titles of Rasool-Allah-saww – ‘Giver of Glad Tidings’ and ‘Warner’
حدثنا محمد بن علي ماجيلويه رضى الله عنه قال: حدثنا عمي محمد بن أبى القاسم عن احمد بن ابى عبد الله، عن ابى الحسن علي بن الحسين البرقى، عن عبد الله بن جبلة، عن معاوية بن عمار، عن الحسن بن عبد الله بن آبائه عن جده الحسن بن علي بن أبى طالب ” ع ” قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم فيما سأله فقال لاي شئ سميت محمد وأحمد وابا القاسم وبشيرا ونذيرا وداعيا؟
Muhammad Bin Ali Majaylawiya narrated to us, from an uncle of Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Ali Bin Al Husayn Al Barqy, from Abdullah Bin Jabala, from Muawiya, from Amaar, from Al Hassan Bin Abdullah, from his forefathers,
(It has been narrated) from his grandfather-asws Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws having said: ‘There came a number of Jews to Rasool-Allah-saww. So they asked him-saww, and he-saww let them know with regards to what they had asked him-saww. So (one of them) asked, ‘For which thing (reason) have you-saww been named as ‘Muhammad’, and ‘Ahmad’, and ‘Abu Al-Qasim’, and ‘Bashir’, and ‘Nazir’, and ‘Da’aiy’?’
فقال النبي صلى الله عليه وآله أما محمد فإنى محمود في الارض وأما احمد فإنى محمود في السماء وأما أبو القاسم فإن الله عزوجل يقسم يوم القيامة قسمة النار فمن كفربي من الاولين والآخرين ففى النار ويقسم قسمة الجنة فمن آمن بى واقر بنبوتي ففي الجنة وأما الداعي فإنى أدعوا الناس إلى دين ربى عزوجل وأما النذير فإنى انذر بالنار من عصاني وأما البشير فإنى ابشر بالجنة من أطاعني
The Prophet-saww said: ‘As for ‘Muhammad’, so I-saww am the praised one in the earth; and as for ‘Ahmad’, so I-saww am the praised one in the sky; and as for ‘Abu Al-Qasim’, so Allah-azwj Mighty and Majestic would Divide the Fire on the Day of Judgement, so the one who rejected me-saww, from the former ones and the later ones, so he would be in the Fire. And He-azwj would Divide a division of the Paradise, so the one who believe in me-saww, and accepted with my-saww Prophet-hood, so he would be in the Paradise. And as for ‘Al-Da’aiy’, so I-saww call the people to the Religion of my-saww Lord-azwj Mighty and Majestic. And as for ‘Al-Nazeer’, so I-saww warn of the Fire to the one who disobeys me-saww. And as for ‘Al-Basheer’, so I-saww give the good news of the Paradise to the one who obeys me-saww’.[60]
VERSES 107 – 109
قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا {107}
Say: ‘Believe in it or don’t believe; surely those Given the Knowledge from before it, when it is recited to them, they fall down fall down to their chins in Sajdah’ [17:107]
وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا {108}
And they are saying: Glorious is our Lord! Surely His Promise would always be Fulfilled [17:108]
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩ {109}
And they fall down on their faces weeping, and it increases them in humbleness [17:109]
علي بن إبراهيم، قال: حدثني أبي، عن الصباح، عن إسحاق بن عمار، عن أبي عبد الله (عليه السلام) قال: قلت له رجل بين عينية قرحة لا يستطيع أن يسجد عليها؟ قال: يسجد ما بين طرف شعره، فإن لم يقدر سجد على حاجبه الأيمن، فإن لم يقدر فعلى حاجبه الأيسر، فإن لم يقدر فعلى ذقنه». قلت: على ذقنه؟ قال: «نعم، أما تقرأ كتاب الله عز و جل: يَخِرُّونَ لِلْأَذْقانِ سُجَّداً
Ali Bin Ibrahim said, ‘My father narrated to me, from Al Sabah, from Is’haq Bin Amaar,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘A man has soreness in his eyes and is not able to do Sajdah?’ He-asws said: ‘He should do Sajdah upon his hair. And if he is not able to, he should Sajdah on his right eyebrow. And if he is not able to, so upon his left eyebrow. And if he is not able to, so upon his chin’. I said, ‘Upon his chin?’ He-asws said: ‘Yes, Have you not read the Book of Allah-azwj Mighty and Majestic: they fall down fall down to their chins in Sajdah’ [17:107]?’[61]
عَلِيُّ بْنُ مُحَمَّدٍ بِإِسْنَادٍ لَهُ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَمَّنْ بِجَبْهَتِهِ عِلَّةٌ لَا يَقْدِرُ عَلَى السُّجُودِ عَلَيْهَا قَالَ يَضَعُ ذَقَنَهُ عَلَى الْأَرْضِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يَخِرُّونَ لِلْأَذْقانِ سُجَّداً
Ali Bin Muhammad, by a chain of his, said,
‘Abu Abdullah-asws was asked about the one who has an illness in his forehead, not being able upon performing Sajdah upon it. He-asws said: ‘He should place his chin upon the ground. Allah-azwj Mighty and Majestic is Saying: they fall down fall down to their chins in Sajdah’ [17:107]’.[62]
VERSE 110
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا {110}
Say: ‘Supplicate to Allah or supplicate to the Beneficent. Whichever (Name) you supplicate with, so for Him are the most excellent Names. And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110]
Names of Allah-azwj
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ اسْماً بِالْحُرُوفِ غَيْرَ مُتَصَوَّتٍ وَ بِاللَّفْظِ غَيْرَ مُنْطَقٍ وَ بِالشَّخْصِ غَيْرَ مُجَسَّدٍ وَ بِالتَّشْبِيهِ غَيْرَ مَوْصُوفٍ وَ بِاللَّوْنِ غَيْرَ مَصْبُوغٍ مَنْفِيٌّ عَنْهُ الْأَقْطَارُ مُبَعَّدٌ عَنْهُ الْحُدُودُ مَحْجُوبٌ عَنْهُ حِسُّ كُلِّ مُتَوَهِّمٍ مُسْتَتِرٌ غَيْرُ مَسْتُورٍ
Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim Bin Umar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Blessed and High Created the Names with the Letters without sounds, and with the words without speaking, and with the personality without a body, and with its resemblance without attributes, and with the colour without colouring. The lines are negated from Him-azwj. Remote from Him-azwj are the limitations, veiled from Him-azwj. He-azwj Senses every veiled whim without a veil.
فَجَعَلَهُ كَلِمَةً تَامَّةً عَلَى أَرْبَعَةِ أَجْزَاءٍ مَعاً لَيْسَ مِنْهَا وَاحِدٌ قَبْلَ الْآخَرِ فَأَظْهَرَ مِنْهَا ثَلَاثَةَ أَسْمَاءٍ لِفَاقَةِ الْخَلْقِ إِلَيْهَا وَ حَجَبَ مِنْهَا وَاحِداً وَ هُوَ الِاسْمُ الْمَكْنُونُ الْمَخْزُونُ فَهَذِهِ الْأَسْمَاءُ الَّتِي ظَهَرَتْ فَالظَّاهِرُ هُوَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ سَخَّرَ سُبْحَانَهُ لِكُلِّ اسْمٍ مِنْ هَذِهِ الْأَسْمَاءِ أَرْبَعَةَ أَرْكَانٍ فَذَلِكَ اثْنَا عَشَرَ رُكْناً
He-azwj Made it to be a complete word upon four parts, along with that there is not one from these which is before the other. So He-azwj Manifested three Names from these for the desperation of the creatures towards these, and Veiled one of these, and it is the Hidden Name, the Treasured. Thus, these are the Names which are Manifest. So the Manifested is Allah-azwj, Blessed, and Exalted. And He-azwj the Glorious, Subjected four elements to every Name from these Names. So that (makes it as) twelve elements.
ثُمَّ خَلَقَ لِكُلِّ رُكْنٍ مِنْهَا ثَلَاثِينَ اسْماً فِعْلًا مَنْسُوباً إِلَيْهَا فَهُوَ الرَّحْمَنُ الرَّحِيمُ الْمَلِكُ الْقُدُّوسُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَ لَا نَوْمٌ الْعَلِيمُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْحَكِيمُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ الْعَلِيُّ الْعَظِيمُ الْمُقْتَدِرُ الْقَادِرُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْبَارِئُ الْمُنْشِئُ الْبَدِيعُ الرَّفِيعُ الْجَلِيلُ الْكَرِيمُ الرَّازِقُ الْمُحْيِي الْمُمِيتُ الْبَاعِثُ الْوَارِثُ
Then He-azwj Created for every element from these, thirty Names, a deed linked to these. So He-azwj is the Beneficent, the Merciful, the King, the Holy, the Creator, the Maker, the Fashioner, the Living, the Eternal. Neither does slumber seize Him-azwj nor sleep. The Knower, the Aware, the Hearing, the Seeing, the Wise, the Mighty, the Compeller, the Supreme, the Exalted, the Magnificent, the Dominant, the Powerful, the Grantor of safety, the Securer, the Controller, the Maker, the Builder, the Initiator, the Lofty, the Majestic, the Benevolent, the Sustainer, the Life-Giver, the Causer of death, the Resurrector, the Inheritor.
فَهَذِهِ الْأَسْمَاءُ وَ مَا كَانَ مِنَ الْأَسْمَاءِ الْحُسْنَى حَتَّى تَتِمَّ ثَلَاثَ مِائَةٍ وَ سِتِّينَ اسْماً فَهِيَ نِسْبَةٌ لِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ وَ هَذِهِ الْأَسْمَاءُ الثَّلَاثَةُ أَرْكَانٌ وَ حَجَبَ الِاسْمَ الْوَاحِدَ الْمَكْنُونَ الْمَخْزُونَ بِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ وَ ذَلِكَ قَوْلُهُ تَعَالَى قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الْأَسْماءُ الْحُسْنى .
These are the Names, and whatever was from the Good Names until three hundred and sixty (360) Names are complete. So it is a link to these three Names, and these Names are (of) three elements, and One Name is Veiled, the Hidden, the Treasured by these three Names; and these are the Words of the Exalted: Say: ‘Supplicate to Allah or supplicate to the Beneficent. Whichever (Name) you supplicate with, so for Him are the most excellent Names. [17:110]’.[63]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَسْمَاءِ اللَّهِ وَ اشْتِقَاقِهَا اللَّهُ مِمَّا هُوَ مُشْتَقٌّ قَالَ فَقَالَ لِي يَا هِشَامُ اللَّهُ مُشْتَقٌّ مِنْ إِلَهٍ وَ الْإِلَهُ يَقْتَضِي مَأْلُوهاً وَ الِاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ لَمْ يَعْبُدْ شَيْئاً وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ كَفَرَ وَ عَبَدَ اثْنَيْنِ وَ مَنْ عَبَدَ الْمَعْنَى دُونَ الِاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ
Ali Bin Ibrahim, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Al Hakam,
‘He asked Abu Abdullah-asws about the Names of Allah-azwj and their deriving Allah-azwj from what He-azwj is Derived’. So he-asws said to me: ‘O Hisham! Allah-azwj is derived from ‘God’ and ‘The God’, it requires its worshipper. And the name is other than the named. So the one who worships the Name besides the Meaning, so he has blasphemed and has not worshipped anything; and the one who worships the Name and the Meaning, so he has blasphemed and has worshipped two; and the one who worships the Meaning besides the Name, so that is the Tawheed (Oneness). Do you understand, O Hisham?’
قَالَ فَقُلْتُ زِدْنِي قَالَ إِنَّ لِلَّهِ تِسْعَةً وَ تِسْعِينَ اسْماً فَلَوْ كَانَ الِاسْمُ هُوَ الْمُسَمَّى لَكَانَ كُلُّ اسْمٍ مِنْهَا إِلَهاً وَ لَكِنَّ اللَّهَ مَعْنًى يُدَلُّ عَلَيْهِ بِهَذِهِ الْأَسْمَاءِ وَ كُلُّهَا غَيْرُهُ يَا هِشَامُ الْخُبْزُ اسْمٌ لِلْمَأْكُولِ وَ الْمَاءُ اسْمٌ لِلْمَشْرُوبِ وَ الثَّوْبُ اسْمٌ لِلْمَلْبُوسِ وَ النَّارُ اسْمٌ لِلْمُحْرِقِ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ وَ تُنَاضِلُ بِهِ أَعْدَاءَنَا وَ الْمُتَّخِذِينَ مَعَ اللَّهِ جَلَّ وَ عَزَّ غَيْرَهُ قُلْتُ نَعَمْ
He (Hisham) said, ‘So I said, ‘Increase it for me’. He-asws said: ‘For Allah-azwj there are ninety nine Names, and if it was such that the Name was the Named, it would be so that every Name from these would be a God. But, Allah-azwj is the Meaning which these Names Indicate upon, and all of these are other than Him-azwj. O Hisham! The bread is a name of the food, and the water is a name of the drink, and the cloth is a name of the garment, and the fire is a name of the incinerator. Do you understand, O Hisham? (It is) an understanding you can repulse and fight our-asws enemies with it and the ones who taking others along with Allah-azwj Majestic and Mighty’. I said, ‘Yes’.
قَالَ فَقَالَ نَفَعَكَ اللَّهُ بِهِ وَ ثَبَّتَكَ يَا هِشَامُ
He (Hisham) said, ‘So he-asws said: ‘May Allah-azwj Benefit you with it and Affirm you, O Hisham!’.
قَالَ هِشَامٌ فَوَ اللَّهِ مَا قَهَرَنِي أَحَدٌ فِي التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا
Hisham said, ‘So, by Allah-azwj! No one was able to subdue me regarding the Tawheed (Oneness) until I rose to this status of mine’.[64]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَوْ قُلْتُ لَهُ جَعَلَنِي اللَّهُ فِدَاكَ نَعْبُدُ الرَّحْمَنَ الرَّحِيمَ الْوَاحِدَ الْأَحَدَ الصَّمَدَ قَالَ فَقَالَ إِنَّ مَنْ عَبَدَ الِاسْمَ دُونَ الْمُسَمَّى بِالْأَسْمَاءِ أَشْرَكَ وَ كَفَرَ وَ جَحَدَ وَ لَمْ يَعْبُدْ شَيْئاً بَلِ اعْبُدِ اللَّهَ الْوَاحِدَ الْأَحَدَ الصَّمَدَ الْمُسَمَّى بِهَذِهِ الْأَسْمَاءِ دُونَ الْأَسْمَاءِ إِنَّ الْأَسْمَاءَ صِفَاتٌ وَصَفَ بِهَا نَفْسَهُ
Ali Bin Ibrahim, from Al Abbas Bin Marouf, from Abdul Rahman Bin Abu Najran who said,
‘I wrote to Abu Ja’far-asws, or said to him-asws, ‘May I be sacrificed for you-asws! We worship the Beneficent, the Merciful, the One, the First, the Last’. So he-asws said: ‘Surely, the one who worships the Name besides the One Named by the Names has associated (committed Shirk), and blasphemed, and denied and did not worship anything. But worship the One, the First, the Last, the Named One by these Names, besides the Names. The Name is an attribute by which He-azwj Describes Himself’.[65]
The silent and the loudness – The apparent Salat
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها قَالَ الْمُخَافَتَةُ مَا دُونَ سَمْعِكَ وَ الْجَهْرُ أَنْ تَرْفَعَ صَوْتَكَ شَدِيداً
And from him, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,
‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic: And neither be loud with your Salat nor be silent with it [17:110]. He-asws said: ‘The ‘silent’ is what is less than what you can hear (yourself), and the ‘loudly’ is that you raise your voice intensely’.[66]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى الْإِمَامِ أَنْ يُسْمِعَ مَنْ خَلْفَهُ وَ إِنْ كَثُرُوا فَقَالَ لِيَقْرَأْ قِرَاءَةً وَسَطاً يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘Is it upon the prayer leader that the ones behind him should hear, even though they may be numerous?’ So he-asws said: ‘Let him recite a moderate recitation. The Blessed and Exalted is Saying: And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110]’.[67]
علي بن إبراهيم: عن أبيه، عن الصباح، عن إسحاق بن عمار، عن أبي عبد الله (عليه السلام) في قوله: وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها، قال: «الجهر بها: رفع الصوت، و التخافت: ما لم تسمع بأذنك، و اقرأ ما بين ذل
Ali Bin Ibrahim, from his father, from Al Sabaah, from Is’haq Bin Amaar,
(It has been narrated) from Abu Abdullah-asws regarding His-azwj Words: And neither be loud with your Salat nor be silent with it [17:110]. He-asws said: ‘The loudness of it is the raising of the voice, and the silent (recitation) is what your own ears cannot hear it. And recite what is in between that’.[68]
عن زرارة و حمران و محمد بن مسلم، عن أبي جعفر و أبي عبد الله (عليهما السلام): في قوله تعالى: وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا، قال: «كان رسول الله (صلى الله عليه و آله) إذا كان بمكة جهر بصوته، فيعلم بمكانه المشركون، فكانوا يؤذونه، فأنزلت هذه الآية عند ذلك
From Zarara, and Hamran, and Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws regarding the Words of the Exalted: And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110]. He-asws said: ‘When Rasool-Allah-saww was at Makkah, he-saww used to recite with a raised voice. So the Polytheists came to know of his-saww whereabouts, and they used to hurt him-saww. Thus, Allah-azwj Revealed this Verse, due to that’.[69]
The silent and the loudness – The Wilayah of Ali-asws
عن أبي حمزة الثمالي، عن أبي جعفر (عليه السلام) قال: سألته عن قول الله: وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا، قال: تفسيرها: و لا تجهر بولاية علي (عليه السلام) و لا بما أكرمته به حتى آمرك بذلك وَ لا تُخافِتْ بِها يعني و لا تكتمها عليا (عليه السلام) و أعلمه بما أكرمته به
From Abu Hamza Al Sumaly,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj: And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110]. He-asws said: ‘Its explanation is – And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110]’.[70]
محمد بن الحسين عن النضر بن سويد عن خالد بن حماد ومحمد بن الفضيل عن ابى حمزة الثمالى عن ابى جعفر عليه السلام قال سئلت عن قول الله عزوجل ولا تجهر بصلاتك ولا تخافت بها وابتغ بين ذلك سبيلا قال تفسيرها ولا تجهر بولاية على ولا بما اكرمته به حتى نأمرك بذلك ولا تخافت بها يعنى ولا تكتمها عليا عليه السلام واعلمه وما اكرمته به
Muhammad Bin Al-Husayn, from Al-Nazar Bin Suweyd, from Khalid Bin Hamaad and Muhammad Bin Al-Fazeyl, form Abu Hamza Al-Thumaly who has said:
I asked Abu Ja’far-asws about the Statement of Allah-azwj Mighty and Majestic: And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110], he-asws said: ‘Its interpretation is, do not speak the Wilayah of Ali-asws or of its prestige until We-azwj Order you-saww to do so, nor be silent with it, meaning do not hide it from Ali-asws and let him-asws know what he-asws has been Made prestigious with.
واما قوله وابتغ بين ذلك سبيلا فانه يعنى اطلب إلى وسلنى ان أذن لك ان تجهر بولاية على وادع الناس إليها فاذن له يوم غدير خم
And as for His-azwj Words: and seek a way between that’ [17:110] – meaning, he-saww sought to speak aloud of the Wilayah of Ali-asws and call to the people towards it, and was authorised to do so on the day of Ghadeer Khumm.’[71]
عن جابر، عن أبي جعفر (عليه السلام) قال: سألته عن تفسير هذه الآية في قول الله وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا
From Jabir,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the explanation of this Verse regarding the Words of Allah-azwj: And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110].
قال: «لا تجهر بولاية علي (عليه السلام) فهو الصلاة، و لا بما أكرمته به حتى انزل به، و ذلك قوله: وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا
He-asws said: ‘Do not speak loudly with the Wilayah of Ali-asws as he-asws is the Salat, nor with what he-asws has been Honoured with until it is Revealed unto you-saww. And these are His-azwj Words: And neither be loud with your Salat nor be silent with it, and seek a way between that’ [17:110]’.
و أما قوله: وَ لا تُخافِتْ بِها فإنه يقول: و لا تكتم ذلك عليا (عليه السلام)، يقول: أعلمه بما أكرمته به
And as for His-azwj Words: nor be silent with it, He-azwj is Saying: “Do not conceal that from Ali-asws. Make it known to him-asws what he-asws had been Honoured with.
فأما قوله: وَ ابْتَغِ بَيْنَ ذلِكَ سَبِيلًا، يقول: تسألني أن آذن لك أن تجهر بأمر علي (عليه السلام)، بولايته. فأذن له بإظهار ذلك يوم غدير خم
And as for His-azwj Words and seek a way between that’ [17:110] – He-azwj is Saying: “Ask Me-azwj that I-azwj should Permit that for you-saww to speak loudly the matter of Ali-asws, of his-asws Wilayah”. So He-azwj Permitted it for him-saww to manifest that on the Day of Ghadeer Khumm.
فهو قوله يومئذ: اللهم من كنت مولاه فعلي مولاه، اللهم وال من والاه و عاد من عاداه
Thus, it is his-saww speech on that Day: ‘Our Allah-azwj! The one whom I-saww was the Master of, so Ali-asws is his Master! Our Allah-azwj! Befriend the one who befriends him-asws, and be Inimical to the one who is inimical to him-asws’.[72]
The Abrogated Verse
العياشي: عن أبي بصير، عن أبي جعفر (عليه السلام) في قوله: وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها، قال: «نسختها فَاصْدَعْ بِما تُؤْمَرُ
Al Ayyashi, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws regarding His-azwj Words: And neither be loud with your Salat nor be silent with it [17:110]. He-asws said: ‘It is Abrogated by So proclaim what you are Commanded with [15:94]’.[73]
VERSE 111
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا {111}
And say: ‘The Praise is for Allah, Who did not Take a son, and there does not happen to be an associate for Him in the Kingdom, and there does not happen to be a Guardian for Him from the disgrace, and exclaim His Greatness with exclamations’ [17:111]
العياشي: عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه (عليهما السلام) قال: «قال النبي (صلى الله عليه و آله) و قد فقد رجلا، فقال: ما أبطأ بك عنا؟ فقال: السقم و العيال
Al Ayyashi, from Al Nowfaly, from Al Sakuny,
(It has been narrated) from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘The Prophet-saww said: ‘A man was lost (absent for a long time), so he-asws said: ‘What made you to be delayed (to come and see) us-asws?’ So he said, ‘Illness, and the dependants’.
فقال: ألا أعلمك بكلمات تدعو بهن، و يذهب الله عنك السقم و ينفي عنك الفقر؟ تقول: لا حول و لا قوة إلا بالله العلي العظيم، توكلت على الحي الذي لا يموت، و الحمد لله الذي لم يتخذ ولدا و لم يكن له شريك في الملك، و لم يكن له ولي من الذل و كبره تكبيرا
He-asws said: ‘Shall I-asws teach you certain Words which, if you were to supplicate with, Allah-azwj would Make the illness to go away, and banish the poverty away from you? You should say, ‘There is no Might and no Strength except by Allah-azwj, the Exalted, the Magnificent. I rely upon the Living Who does not die. ‘The Praise is for Allah, Who did not Take a sin, and there does not happen to be an associate for Him in the Kingdom, and there does not happen to be a Guardian for Him from the disgrace, and exclaim His Greatness with exclamations’ [17:111]’.[74]
عن عبد الله بن سنان، قال: شكوت إلى أبي عبد الله (عليه السلام) فقال: «ألا أعلمك شيئا إذا قلته قضى الله دينك و أنعشك و أنعش حالك؟» فقلت: ما أحوجني إلى ذلك
From Abdullah Bin Sinan who said,
‘I complained to Abu Abdullah-asws, so he-asws said: ‘Shall I-asws teach you something, when you say it, Allah-azwj would Pay off your debts, and Revive you, and Revive your condition?’ I said, ‘What is more needful to me than that’.
فعلمه هذا الدعاء: «قل في دبر صلاة الفجر: توكلت على الحي الذي لا يموت، و الحمد لله الذي لم يتخذ ولدا و لم يكن له شريك في الملك، و لم يكن له ولي من الذل و كبره تكبيرا، اللهم إني أعوذ بك من البؤس و الفقر، و من غلبة الدين و السقم، و أسألك أن تعينني على أداء حقك إليك و إلى الناس
He-asws taught him this supplication: ‘Say after the Fajr Salat, ‘I rely upon the Living Who does not die. ‘The Praise is for Allah, Who did not Take a sin, and there does not happen to be an associate for Him in the Kingdom, and there does not happen to be a Guardian for Him from the disgrace, and exclaim His Greatness with exclamations’ [17:111]. O Allah-azwj! I seek Refuge with You-azwj from the misery and the poverty, and from being overwhelmed by the debts and the illness. And I ask You-azwj to Support me upon the fulfilling of Your-azwj Right, and to the people’.[75]
مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنِ السَّيَّارِيِّ عَنْ مُحَمَّدِ بْنِ بَكْرٍ عَنْ أَبِي الْجَارُودِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( صلوات الله عليه ) أَنَّهُ قَالَ وَ الَّذِي بَعَثَ مُحَمَّداً ( صلى الله عليه وآله ) بِالْحَقِّ وَ أَكْرَمَ أَهْلَ بَيْتِهِ مَا مِنْ شَيْءٍ تَطْلُبُونَهُ مِنْ حِرْزٍ مِنْ حَرَقٍ أَوْ غَرَقٍ أَوْ سَرَقٍ أَوْ إِفْلَاتِ دَابَّةٍ مِنْ صَاحِبِهَا أَوْ ضَالَّةٍ أَوْ آبِقٍ إِلَّا وَ هُوَ فِي الْقُرْآنِ فَمَنْ أَرَادَ ذَلِكَ فَلْيَسْأَلْنِي عَنْهُ
Muhammad Bin Yahya, from Abdullah Bin Ja’far, from Al Sayyari, from Muhammad Bin Bakr, from Abu Al Jaroud, from Al Asbagh Bin Nubata,
(It has been narrated) from Amir Al-Momineen-asws having said: ‘By the One-azwj Who Sent Muhammad-saww with the Truth, and Honoured the People-asws of his-saww Household, there is nothing you would be seeking from a protective charm (amulet), from burning, or drowning, or theft, or fleeing of an animal from its owner, or straying, or an absconding one (slave), except that it is in the Quran. Therefore, the one who wants that, so let him ask me-asws about it’.
ثُمَّ قَامَ إِلَيْهِ آخَرُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ السَّرَقِ فَإِنَّهُ لَا يَزَالُ قَدْ يُسْرَقُ لِيَ الشَّيْءُ بَعْدَ الشَّيْءِ لَيْلًا فَقَالَ لَهُ اقْرَأْ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا إِلَى قَوْلِهِ وَ كَبِّرْهُ تَكْبِيراً
Then another stood up to him-asws and he said, ‘O Amir Al-Momineen-asws! Inform me about the theft, for I have not ceased to be stolen from, something after something, at nights’. So he-asws said to him: ‘Recite whenever you go to your bed, Say: ‘Supplicate to Allah or supplicate to the Beneficent. Whichever (Name) you supplicate with, [17:110] – up to His-azwj Words: and exclaim His Greatness with Exclamations [17:111]’. [76]
[1] . تفسير العيّاشي 2: 315/ 155.
[2] تأويل الآيات 1: 290/ 29.
[3] تأويل الآيات 1: 290/ 28.
[4] تفسير العياشي 2: 315/ 154
[5] Tafseer Imam Hassan Al Askariasws – S 13 (Extract)
[6] Tafseer Imam Hassan Al Askariasws – S 297 (Extract)
[7] Tafseer Imam Hassan Al Askariasws – S 348 (Extract)
[8] تفسير الصافي، ج3، ص: 213
[9] تفسير الصافي، ج3، ص: 213
[10] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 7
[11] Al Kafi – H 2454 (Extract)
[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 25
[13] الكافي 2: 13/ 4.
[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 43 H 5
[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 4
[16] تفسير القمّي 2: 26
[17] تفسير العيّاشي 2: 316/ 157.
[18] تفسير القمي 2: 166
[19] تفسير العيّاشي 2: 317/ 164.
[20] Al Kafi V 1 – The Book Of Divine Authority CH 56 H 4
[21] Basaair Al Darajaat – P 9 Ch 18 H 5
[22] الكافي 1: 215/ 6.
[23] Al Kafi V 1 – The Book Of Divine Authority CH 56 H 3
[24] الاحتجاج: 66.
[25] المناقب 3: 26.
[26] تفسير العيّاشي 2: 141/ 10، شواهد التنزيل 1: 272/ 368 (Extract)
[27] تفسير العيّاشي 2: 317/ 163.
[28] ( 4) الاحتجاج/ 349- 350.
[29] Basaair Al Darajaat – P 9 CH 18 H 2
[30] تفسير العيّاشي 2: 316/ 159
[31] التوحيد 451.
[32] مجمع البيان 6: 676
[33] Tafseer Imam Hassan Al Askariasws – S 32 (Extract)
[34] تفسير نور الثقلين، ج3، ص: 221 – H 444
[35] الكافي 1: 351/ 64.
[36] تأويل الآيات 1: 290/ 30، شواهد التنزيل 1: 353/ 482.
[37] Tafseer Abu Hamza Al Sumaly – H 189
[38] Tafseer Imam Hassan Al Askariasws – S 314
[39] تفسير القمّي 2: 26.
[40] تفسير العيّاشي 2: 317/ 167.
[41] تفسير العيّاشي 2: 318/ 168.
[42] تفسير الصافي، ج3، ص: 224
[43] تفسير القمّي 2: 29
[44] تفسير العيّاشي 2: 318/ 169.
[45] تفسير نور الثقلين، ج3، ص: 228 – H 453
[46] تفسير نور الثقلين، ج3، ص: 228 – H 454 (Extract)
[47] الأمالي 1: 18.
[48] تفسير العيّاشي 2: 296/ 89.
[49] Al Kafi V 2 – The Book Of Belief and Disbelief CH 50 H 5
[50] Kitab Al Zohad – Ch 11 H 180
[51] Kitab Al Zohad – Ch 19 H 274
[52] الخصال: 423/ 25.
[53] قرب الاسناد: 133.
[54] تفسير العيّاشي 2: 318/ 171
[55] تفسير القمّي 2: 29.
[56] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 1 H 23
[57] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 1 H 19
[58] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 4 H 27
[59] Bashaarat Al Mustafasaww Li Shia Al Murtazaasws – P 4 H 31
[60] Al Illal Al Sharaie – V 1 Ch 106 H 1
[61] تفسير القمّي 2: 3
[62] Al Kafi V 3 – The Book of Salāt CH 28 H 6
[63] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 15 H 1
[64] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 5 H 2
[65] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 5 H 3
[66] Al Kafi V 3 – The Book of Salāt CH 21 H 21
[67] Al Kafi V 3 – The Book of Salāt CH 21 H 27
[68] تفسير القمّي 2: 30.
[69] تفسير العيّاشي 2: 318/ 175.
[70] تفسير العيّاشي 2: 319/ 178.
[71] Basaair Al Darajaat – P 2 CH 10 (Rarities) H 8
[72] تفسير العيّاشي 2: 319/ 180.
[73] تفسير العيّاشي 2: 252/ 45
[74] تفسير العيّاشي 2: 320/ 181.
[75] تفسير العيّاشي 2: 320/ 182
[76] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 21 (Extract)