CHAPTER 21
AL-ANBIYA
(Prophets)
(112 VERSES)
VERSES 1 – 50
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
Brief Introduction of Al-Anbiya (21):
Sura Al-Anbiyaa (112 verses) was revealed in Makkkah.[1] Naming of 21st Sura as Al-Anbiya’ (Prophets) is due to mentioning the names of sixteen Prophets-as in Al-Anbiya.
Abu Ja’far-asws was asked about the Words of Allah-azwj: ‘On the Day the earth would be changed to another earth, [14:48], he-asws said: ‘Changed to pure bread. The people would eat until they are free from the Reckoning. Allah-azwj the Exalted says: And We did not Make them as bodies not eating the food, [21:8]’’.[2]
Abu Ja’far-asws said, regarding: ‘And they are saying, ‘The Beneficent has Taken a son!’ Glorious is He! But, they (Prophets) are honoured servants [21:26]’, and he-asws gestured by his-asws hand towards his-asws chest and said: ‘They do not precede Him in speech [21:27] – up to His-azwj Words: and they are trembling from His fear [21:28]’’.[3]
He (Al-Mufazzal) said, ‘So I said to him-asws, ‘O son-asws of Rasool-Allah-saww! So how did the Imamate come to be in the sons-asws of Al-Husayn-asws besides the sons-asws of Al-Hassan-asws, and they-asws both are the sons-asws of Rasool-Allah-saww and his-saww grandsons-asws, and the Chiefs of the youths of the people of the Paradise?’
He-asws said: ‘Musa-as and Haroun-as were both Prophets-as, Rasools-as, brothers. So Allah-azwj Made the Prophet-hood to be in the posterity of Haroun-as beside the posterity of Musa-as, and it was not for anyone to ask, ‘Why did Allah-azwj do that?’
And the Imamate is the Caliphate of Allah-azwj Mighty and Majestic, and it is not for anyone that he should be saying, ‘Why did He-azwj Make it to be in the posterity of Al-Husayn-asws besides the posterity of Al-Hassan-asws?’ This is because He-azwj is Allah-azwj. He-azwj is the Wise in His-azwj Deeds: He cannot be questioned concerning what He Does and they shall be questioned’ [21:23]’’.[4]
‘From Ali-asws Bin Al-Husayn-asws among what he-asws used to advise with, he-asws said: ‘Then refer to the Words from Allah-azwj in His-azwj Book against the people of disobedience and the sins. Allah-azwj Mighty and Majestic Said: And if a blast of the Punishment of your Lord were to touch them, they would be saying, ‘O woe be unto us! Surely we were unjust!’ [21:46].
If you were to say that Allah-azwj Mighty and Majestic has Meant by this the Polytheists, so how can that be and He-azwj is Saying: And We will Set up scales of fairness on the Day of Judgment, therefore do not wrong a soul of anything. And even if it was the weight of a mustard seed, We will Come with it; and suffice with Us as the Reckoners [21:47].
Know, O servants of Allah-azwj, that the Polytheists will not have a Scale up for them nor will their Register (of deeds) be Published and they will be herded to Hell in groups, but rather the Scale and the Publishing of the Register (of deeds) will be for the people of Al-Islam’’.[5]
‘It was said to Abu Ja’far-asws that Salim Bin Abu Hafs is reporting from you-asws that you-asws tend to speak upon seventy aspects, there (still to) be the way out for you-asws (from each of these)’’. So, he-asws said: ‘What does Salim want from me-asws? Does he want that I-asws come with the Angels? By Allah-azwj, (even) the Prophets-as did not come with this! And Ibrahim-as said: So he said: ‘I feel sick’ [37:89], and he-as was not sick and he-as did not lie. And Ibrahim-as has said: He said: ‘But their biggest one did this, so ask them if they could speak’ [21:63], and he (their biggest idol) had not done it, and he-as did not lie’. And Yusuf-as has said: ‘O caravan! You are stealing!’ [12:70], by Allah-azwj they had not stolen, and he-as had not lied’’.[6]
Imam Al-Sadiq-asws (6th Imam) said: ‘When it will be just before the Day of Qiyamah during the end of times, that dam will be demolished, and Yajouj and Majouj will come out to the world and devour the people, and it is His-azwj Word: ‘Until when Yajouj and Majouj are released, and they would be descending from every elevation [21:96]’.[7]
(In a lengthy Hadeeth it is mentioned): The Friend-as (Prophet Ibrahim) swore by Allah-azwj: ‘And, by Allah! I have a plan against your idols [21:57], and Allah-azwj Swore by the Beloved-saww (Prophet Mohammed) By your life (O Muhammad)! [15:72].[8]
It is reported that Amro Bin Ubeyd led a delegation to Muhammad-asws Bin Ali Al-Baqir-asws to test him-asws with the questions, and said to him-asws, ‘What is the meaning of the Words of the Exalted: Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? [21:30], what is this joining the separating?’
Abu Ja’far-asws said: ‘The sky was joined up, not sending down a drop, and the earth was joined up, no vegetation came out, so Allah-azwj Split the sky with the drops, and Split the earth with the vegetation’.
Amro went and could not find any objection, then returned to him-asws, ‘May I be sacrificed for you-asws! Inform me about the Words of the Exalted: And the one My Wrath is Released upon, so he has perished [20:81], and what is Wrath of Allah-azwj?’ Abu Ja’far-asws said: ‘Wrath of Allah-azwj the Exalted is His-azwj Punishment. O Amro! One who thinks that Allah-azwj changes by something, so he has committed Kufr’’.[9]
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I said to him-asws, ‘Does the Ancient One-azwj Know the thing which has yet to exist that if it were to exist, how it would happen to be?’
He-asws said: ‘Woe be unto you! Your question is problematic. Have you not heard Allah-azwj Saying: If there had been a god in them (skies and the earth) except Allah, it (universe) would have been spoilt. [21:22]? And His-azwj Words: and some of them would have been higher over the others. [23:91].
And Said: Relating the Words of the people of the Fire: ‘Our Lord! Return us. We will do righteous deeds, other than which we used to do!’ [35:37]; and Said: And if they were to be returned, they would repeat what they had been Forbidden from [6:28]. So, He-azwj has Known the thing which had not yet happened that if it were to happen how it would be happening’’.[10]
‘From Abu Abdullah-asws regarding the Words of Allah-azwj the Exalted: We said: “O fire! Become cool and safe upon Ibrahim!” [21:69]. The first catapult to be made in the world was the catapult made for (throwing) Ibrahim-as at a bridge of Al Kufa by a river called Kowsy, and in a town called Qantana’.
He-asws said: ‘Iblees-la made the catapult and got Ibrahim-as to sit in it and wanted it to throw him-as in its fire. Jibraeel-as came to him-as and said: ‘The greetings be unto you-as, O Ibrahim-as, and the Mercy of Allah-azwj and His-azwj Blessings! Is there for you-as any need?’ He-as said: ‘There is no need for me-as to you-as’. After it, Allah-azwj the Exalted: We said: “O fire! Become cool and safe upon Ibrahim!” [21:69]’’.[11]
‘From Abu Abdullah-asws having said: ‘When Ibrahim-as was thrown into the fire, Allah-azwj Mighty and Majestic Revealed to it: “By My-azwj Might and My-azwj Majesty! If you harm him-as I-azwj will Punish you!”
And he-asws said: ‘When Allah-azwj Mighty and Majestic Said: “O fire! Become cool and safe upon Ibrahim!” [21:69], no one benefited by it for three days, and their shelters were not warmed’’.[12]
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘The Imams in the Book of Allah-azwj are two (types of) Imams. And We made them as Imams guiding by Our Command [21:73] not by the orders of the people. They are placing forward the Commands of Allah-azwj before their-asws own orders, and the Decision of Allah-azwj before their-asws own decisions.
He-azwj Said: And We Made them imams calling to the Fire [28:41]. They are placing forwards their own orders before the Commands of Allah-azwj, and their own decisions before the Decision of Allah-azwj, and they are taking to their own desires in opposition to what is in the Book of Allah-azwj Mighty and Majestic’’.[13]
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: and We Gave him (back) his family and the like of them along with them, [21:84]. He-asws said: ‘Allah-azwj Revived for him-as, his-as family those who existed before the afflictions, and Revived for him-as his-as family, those who had died while he was in the afflictions’’.[14]
‘From Abu Abdullah-asws regarding the Statement of Allah-azwj Mighty and Majestic: and We Gave him (back) his family and the like of them along with them, [21:84]. I said, ‘His (Prophet Ayoub-as) children, how was he-as given the like of them, along with them?’
He-asws said: ‘He-azwj Revived for him-as from his-as children who had died before that of natural causes, and the like (number) of those who had died in those days’’.[15]
Al-Mamoun said, ‘For Allah-azwj is (to Grant) realisation, O Abu Al-Hassan-asws! Inform me about the Words of Allah-azwj Mighty and Majestic: And the one with the whale (Yunus), when he went away in anger, so he thought that We will never be Able upon him [21:87].
Al-Reza-asws said: ‘That was Yunus Bin Matta-as: when he went away in anger [21:87] to his-as people, so he thought – meaning, (he was) convinced, that We will never be Able upon him – i.e., We would not Straiten his-as sustenance.
And from it are His-azwj Words: And when He Tries him and Straitens his sustenance upon him [89:16], i.e., Straitens, and Reduces. and he called out in the darkness [21:87] – i.e., the darkness of the night, and the darkness of the sea, and the darkness of the belly of the whale, ‘There is no god except Allah! Glorious are You, I was of the unjust ones!’ [21:87], for having left the like of this worship, so I-as hope for it in the belly of the whale. [16]
From Abu Al-Jaroud, from Al-Baqir-asws: Surely this community of yours is one community, [21:92]. He-asws said: ‘Progeny-asws of Muhammad-saww’’.[17]
‘I said to Abu Ja’far-asws, ‘May Allah-azwj Make me to be sacrificed for you-asws! When it will be the Day of Judgment, where would Rassol-Allah-saww and Amir Al-Momineen-asws and his-asws Shias happen to be?’
Abu Ja’far-asws said: ‘Rasool-Allah-saww, and Ali-asws and his-asws Shias would be upon dunes of strong musk, upon pulpits of light. The people would grieve and they will not be grieving, and the people would panic and they will not be panicking’.
Then he-asws recited this Verse: ‘One who comes with the good deed, for him would be better than it, and they would be secure from the panic of that Day [27:89]. So, the good deed, by Allah-azwj, it is the Wilayah of Ali-asws’.
Then he-asws said: ‘The great terror shall not grieve them, and the Angels would meet them: ‘This is your Day which you were Promised’ [21:103]’’.[18]
‘From Abu Ja’far-asws having said in a Hadeeth: ‘Rasool-Allah-saww said: ‘On the Day of Qiyamah, Ali-asws and his-asws Shias would be upon dunes of yellow musk. The people will panic and they will not be panicking, and the people will grieve and they will not be grieving, and it is the Word of Allah-azwj Mighty and Majestic: The great terror shall not grieve them, and the Angels would meet them: ‘This is your Day which you were Promised’ [21:103]’’.[19]
‘Abu Abdullah-asws said: ‘Allah-azwj would Resurrect our-asws Shias on the Day of Judgment upon what is in them from sins or something else. Their faces whitened, their nakedness veiled, their awe secured, their resources eased for them, and the difficulties having gone away from them.
They would be riding camels of rubies, and they will not cease to be circling in the midst of the Paradise. Upon them would be shoelaces of shiny pearls. The meals would be placed for them, and they will not cease being fed, and the people will be in the Reckoning, and it is the Word of Allah-azwj Blessed and Exalted: Surely those for whom the good has preceded from Us, they would be remote from it [21:101] They will not be hearing its slightest sound, and they would be in what their souls desire, for eternity [21:102]’’.[20]
‘From Abu Abdullah-asws having said: ‘One who clothes his brother with a clothing of winter or summer, would have a right upon Allah-azwj that He-azwj Clothes him from clothing of Paradise, and that He-azwj Eases upon him the pangs of death, and that He-azwj Expands upon him in his grave, and that He-azwj Makes the Angels to meet him with the glad tidings when he comes out from his grave, and it is the Word of Allah-azwj Mighty and Majestic in His-azwj Book: and the Angels would meet them: ‘This is your Day which you were Promised’ [21:103]’’.[21]
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: And We will Place scales of fairness on the Day of Judgment, therefore do not wrong a soul of anything [21:47]. He-asws said: ‘They (the soul) are the Prophets-as and the successors-as’’.[22]
‘From Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘When Allah-azwj Blessed and Exalted Gathers the people on the Day of Judgment, and I-saww shall approach the Praiseworthy place (Al-Maqam Al-Mahmoud), and He-azwj will Fulfil it for me-saww with it.
When it will be the Day of Judgment, a pulpit would be set up for me-saww having a thousand steps for it until I-saww go to its top, and Jibraeel-as would come to me-saww with the flag of Praise and place it in my-saww hand, and he-as will be saying: ‘O Muhammad-saww! This is the praiseworthy place (Al-Maqam Al-Mahmoud) which Allah-azwj the Exalted Promised you’.
I-saww shall say to Ali-asws: ‘Ascend!’, and he-asws would come to be lower than me-saww by a step, and I-saww will place the flag of Praise in his-asws hand. Then Rizwaan would come with keys of the Paradise and he will say: ‘O Muhammad-saww! This is the praiseworthy place which Allah-azwj the Exalted Promised you, and he would place these in my-saww hand, and I-saww will place these in the lap of Ali-asws Bin Abu Talib-asws.
Then Maalik warden of the Fire will come and he will say: ‘O Muhammad-saww! This is the praiseworthy place which your-saww Lord-azwj the Exalted Promised you! These are the keys of the Fire. Enter your-saww enemies and enemies of your-saww community into the Fire’. So, I-saww shall take these and place them in the lap of Ali-asws Bin Abu Talib-asws.
So, the Fire and the Paradise on that Day would be more listening to me-saww and to Ali-asws than the newly-wedded bride is to her husband, and it is the Word of Allah-azwj the Exalted: Both (of you), throw into Hell every stubborn Kafir! [50:24]. Throw, O Muhammad-saww, O Ali-asws, your-asws enemies into the Fire!’
Then I-saww shall stand and extol upon Allah-azwj no one would have extolled Him-azwj such before me-saww. Then I-saww shall extol upon the Angels of Proximity, then I-saww shall extol upon the Prophets-as and the Mursils-as, then I-saww shall extol upon the communities of the righteous ones. Then I-saww will sit down.
Then Allah-azwj Extol upon me-saww, and His-azwj Angels would extol upon me-saww, and His-azwj Prophets-as and His-azwj Mursils-as would extol upon me-saww, and the communities of the righteous ones would extol upon me-saww.
Then a Caller will Call out from the interior of the Throne: ‘O community of creatures! Shut your eyes until the daughter-asws of the Beloved of Allah-azwj passes to go to her-asws castle!’ So, (Syeda) Fatima-asws, my-saww daughter-asws will pass, two green flags (being waves) upon her-asws, and around her-asws would be seventy thousand Houries.
When she-asws reaches to the door of her-asws castle she-asws will find Al-Hassan-asws standing and Al-Husayn-asws being of cut head, and she-asws will be saying to Al-Hassan-asws?’ He-asws will say: ‘This is my-asws brother-asws. The community of your-asws father-saww killed him-asws and cut off his-asws head’.
A Call would come to her-asws from the Presence of Allah-azwj: “O daughter-asws of the Beloved of Allah-azwj! But rather, I-azwj Showed you-asws what the community of your-asws father-saww did with him-asws, because I-azwj have Collected for you with Me-azwj a condolence (Majlis) of your-asws difficulties regarding him-asws. I-azwj have Made for your-asws condolences of your-asws difficulties, that I-azwj will not Look into the accounting of the servants until you-asws enter the Paradise, you-asws and your-asws offspring, and your-asws Shias, and from your-asws well-known children from the ones who isn’t from your-asws Shias, before I-azwj Look into the accounting of the servants.
So, Fatima-asws, my-saww daughter-asws will enter the Paradise, and her-asws offspring, and her-asws Shias, and ones who befriended her-asws goodly from the ones who wasn’t from her-asws Shias, and it is the Word of Allah-azwj the Exalted in His-azwj Book: The great terror shall not grieve them [21:103]’.
He-saww said: ‘It is the Day of Judgment, and they would be in what their souls desire, for eternity [21:102]’, by Allah-azwj it is Fatima-asws and her-asws offspring, and her-asws Shias, and the ones who befriended them-asws goodly from the one who wasn’t from her-asws Shias’’.[23]
‘From Abu Ja’far-asws having said: ‘the earth, My righteous servants shall inherit it [21:105], they-asws are Progeny-asws of Muhammad-saww’’.[24]
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic: And We had Written in the Psalms from after the Zikr, that the earth, My righteous servants shall inherit it [21:105]. He-asws said: ‘They-asws are us-asws’.
He (the narrator) said, ‘I said, ‘(What about) Surely, in this there is a Message for a worshipping people [21:106]?’ He-asws said: ‘They are our-asws Shias’’.[25]
‘From Abu Al-Hassan Musa-asws Bin Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic: And We had Written in the Psalms from after the Zikr, that the earth, My righteous servants shall inherit it [21:105], he-asws said: ‘The Progeny-asws of Muhammad-saww and those that follow them-asws upon their-asws Manifesto. And the earth, it is the land of the Paradise’’.[26]
MERITS
ابن بابويه: بإسناده المتقدم في سورة الكهف، عن الحسن، عن يحيى بن مساور، عن فضيل الرسان عن أبي عبد الله (عليه السلام) قال: «من قرأ سورة الأنبياء حبا لها كان كمن رافق النبيين أجمعين في جنات النعيم، و كان مهيبا في أعين الناس حياة الدنيا
Ibn Babuways, by his chain which preceded in Surah Al Kahf (Chapter 18), from Al Hassan, from Yahya Bin Masawir, from Fazeyl Al Rasaan,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who recites Surah Al-Anbiyaa, having love for it would be like the one who was a friend of all the Prophets-as in the Gardens of Bliss, and would be beloved in the eyes of the people in the life of the world’.[27]
و من خواص القرآن: روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة حاسبه الله حسابا يسيرا، و صافحه و سلم عليه كل نبي ذكر فيها
And from Khawas Al-Quran –
‘It has been reported from the Prophet-saww having said: ‘The one who recites this Chapter (Surah Al-Anbiyaa), Allah-azwj would Reckon him with an easy Reckoning, and every Prophet-as Mentioned in it would shake hands with him and greet him.
و من كتبها في رق ظبي و جعلها في وسطه و نام، لم يستيقظ من رقاده إلا و قد رأى عجائب مما يسر بها قلبه بإذن الله تعالى
And the one who writes it in a parchment of an antelope (skin) and makes it to be upon his mid-section and sleeps, would not wake up except that he would see from the wonders which would cheer his heart, by the Permission of Allah-azwj the Exalted’.[28]
ثو، ثواب الأعمال بِالْإِسْنَادِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ يَحْيَى بْنِ مُسَاوِرٍ عَنْ فُضَيْلٍ الرَّسَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَرَأَ سُورَةَ الْأَنْبِيَاءِ حُبّاً لَهَا كَانَ مِمَّنْ رَافَقَ النَّبِيِّينَ أَجْمَعِينَ فِي جَنَّاتِ النَّعِيمِ وَ كَانَ مَهِيباً فِي أَعْيُنِ النَّاسِ حَيَاةَ الدُّنْيَا
(The book) ‘Sawaab Al Amaal’ – By the chain from Ibn Al Batainy, from Yahya Bin Musawir, from Fuzeyl al Rassan,
‘From Abu Abdullah-asws having said: ‘One who recites Surah Al Anbiya-as in love for it would be from the ones who are friends of the Prophets-as in their entirety in the Gardens of Bliss, and he would be beloved in eyes of the people for the lifetime of the world’’.[29]
VERSES 1 – 3
اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ {1}
It has drawn near to the people, their Reckoning, and they in their heedlessness, are turning aside [21:1]
مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ {2}
There does not come to them a new (Message) from their Lord but they are hearing in while they are playing around [21:2]
لَاهِيَةً قُلُوبُهُمْ ۗ وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ ۖ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ {3}
Their hearts are distracted, and they consulted in secret, those who are unjust, ‘Is this one except a human being like you all? Will you be going to the sorcery while you are seeing?’ [21:3]
في مجمع البيان وانما وصف بالقرب لان أحد أشراط الساعة مبعث رسول الله صلى الله عليه واله، فقد قال: بعثت أنا والساعة كهاتين
In Majma Al Bayan –
‘But rather, the description (of the Reckoning) by its nearness is because it is one of the conditions of the ‘Hour’ which Rasool-Allah-saww has been Sent with, so he-saww said: ‘I-saww and the Hour have been Sent like these two (together)’.[30]
في جوامع الجامع وفى كلام أمير المؤمنين صلوات الله عليه: ان الدنيا قد ولت حذاء ولم يبق منها الا صبابة كصبابة الاناء
In Jawame’a A lJame’a –
‘And in the speech of Amir-Al-Momineen-asws: ‘The world would quickly go away (be over), and there will not remain from it anything except for the remnants like the left-overs in a container (after a meal)’.[31]
محمد بن العباس، قال: حدثنا محمد بن القاسم، عن أحمد بن محمد السياري، عن محمد بن خالد البرقي، عن محمد بن علي، عن علي بن حماد الأزدي، عن عمرو بن شمر، عن جابر، عن أبي عبد الله (عليه السلام) في قوله عز و جل: وَ أَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا، قال: «الذين ظلموا آل محمد (عليهم السلام) حقهم
Muhammad Bin Al Abas, from Muhammad Bin Al Qasim, from Ahmad Bin Muhammad Al Sayyari, from Muhammad Bin Khalid Al Barqy, from Muhammad Bin Ali, from Ali Bin Hamaad Al Azdy, from Amro Bin Shimr, from Jabir,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Mighty and Majestic: and they consulted in secret, those who are unjust [21:3], he-asws said: ‘The ones who are unjust to the Progeny-asws of Muhammad-saww of their-asws rights’.[32]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عليه السلام) فَقَالَ الْمُنَافِقُونَ عِنْدَ ذَلِكَ بَعْضُهُمْ لِبَعْضٍ أَ مَا يَكْفِي مُحَمَّداً أَنْ يَكُونَ قَهَرَنَا عِشْرِينَ سَنَةً حَتَّى يُرِيدُ أَنْ يُحَمِّلَ أَهْلَ بَيْتِهِ عَلَى رِقَابِنَا فَقَالُوا مَا أَنْزَلَ اللَّهُ هَذَا وَ مَا هُوَ إِلَّا شَيْءٌ يَتَقَوَّلُهُ يُرِيدُ أَنْ يَرْفَعَ أَهْلَ بَيْتِهِ عَلَى رِقَابِنَا وَ لَئِنْ قُتِلَ مُحَمَّدٌ أَوْ مَاتَ لَنَنْزِعَنَّهَا مِنْ أَهْلِ بَيْتِهِ ثُمَّ لَا نُعِيدُهَا فِيهِمْ أَبَداً
Ali Bin Muhammad, from Ali Bin Al-Abbas, from Ali Bin Hammad, from Amro Bin Shimr, from Jabir, who has narrated the following:
From Abu Ja’far-asws: ‘So the hypocrites said to each other, with regards to that, ‘But it did not suffice Muhammad-saww after having conquered us for twenty years, to the extent that he-saww now wants to burden us with the People-asws of his-saww Household upon our necks’. And they said, ‘Allah-azwj has not Revealed this, nor is it anything except for his-saww own words, intending to raise the People-asws of his-saww Household upon our necks, and if Muhammad-saww were to be killed or dies, we would take it (rule) away from the People-asws of his-saww Household, then we would not let it return to be among them ever!’
وَ أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُعْلِمَ نَبِيَّهُ ( صلى الله عليه وآله ) الَّذِي أَخْفَوْا فِي صُدُورِهِمْ وَ أَسَرُّوا بِهِ فَقَالَ فِي كِتَابِهِ عَزَّ وَ جَلَّ أَمْ يَقُولُونَ افْتَرى عَلَى اللَّهِ كَذِباً فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلى قَلْبِكَ يَقُولُ لَوْ شِئْتُ حَبَسْتُ عَنْكَ الْوَحْيَ فَلَمْ تَكَلَّمْ بِفَضْلِ أَهْلِ بَيْتِكَ وَ لَا بِمَوَدَّتِهِمْ
And Allah-azwj Wanted to let His-azwj Prophet-saww know of that which was hidden in their chests and what they were keeping as a secret, so He-azwj Said in His-azwj Book: Or are they saying, He has fabricated a lie upon Allah? But if Allah so Desires, He would Seal upon your heart [42:24]. He-azwj is Saying: “Had I-azwj so Liked to, I-azwj would have Stopped the Revelation, so you-saww would not have been able to speak of the virtues of the People-asws of your-saww Household, or of their cordiality”.
وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ يَمْحُ اللَّهُ الْباطِلَ وَ يُحِقُّ الْحَقَّ بِكَلِماتِهِ يَقُولُ الْحَقُّ لِأَهْلِ بَيْتِكَ الْوَلَايَةُ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ وَ يَقُولُ بِمَا أَلْقَوْهُ فِي صُدُورِهِمْ مِنَ الْعَدَاوَةِ لِأَهْلِ بَيْتِكَ وَ الظُّلْمِ بَعْدَكَ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ أَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هذا إِلَّا بَشَرٌ مِثْلُكُمْ أَ فَتَأْتُونَ السِّحْرَ وَ أَنْتُمْ تُبْصِرُونَ
And Allah-azwj has Said: and Allah Deletes the falsehood and Confirms the Truth with His Word [42:24] – He-azwj is Saying that the Truth is the Wilayah for the People-asws of the Household, He is All-Knowing with the contents of the chests [42:24], and is Speaking of what is attached in their chests from the enmity towards the People-asws of the Household, and the injustices (to be committed) after you-saww, and these are the Words of Allah-azwj Mighty and Majestic: and they consulted in secret, those who are unjust, ‘Is this one except a human being like you all? Will you be going to the sorcery while you are seeing?’ [21:3]’.[33]
محمد بن العباس، قال: حدثنا محمد بن القاسم، عن أحمد بن محمد السياري، عن محمد بن خالد البرقي، عن محمد بن علي، عن علي بن حماد الأزدي، عن عمرو بن شمر، عن جابر، عن أبي عبد الله (عليه السلام) في قوله عز و جل: وَ أَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا، قال: «الذين ظلموا آل محمد (عليهم السلام) حقهم
Muhammad Bin Al Abbas, from Muhammad Bin Al Qasim, from Ahmad Bin Muhammad Al Sayyari, from Muhammad Bin Khalid Al Barqy, from Muhammad Bin Ali, from Ali Bin Hamad Al Azdy, from Amro Bin Shimr, from Jabir,
‘From Abu Abdullah-asws regarding the Words of the Mighty and Majestic: and they consulted in secret, those who are unjust [21:3]. He-asws said: ‘Those who were unjust to the Progeny-asws of Muhammad-saww of their-asws rights’’.[34]
فِي كِتَابِ الْإِحْتِجَاجِ لِلطَّبْرِسِيِّ رَحِمَهُ اللَّهُ وَ رَوَى عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: قَالَ أَبُو الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ لِأَبِي قُرَّةَ صَاحِبِ شُبْرُمَةَ: التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْفُرْقَانُ وَ كُلُّ كِتَابٍ أُنْزِلَ كَانَ كَلَامَ اللَّهِ أَنْزَلَهُ لِلْعَالَمِينَ نُوراً وَ هُدًى، وَ هِيَ كُلُّهَا مُحْدَثَةٌ، وَ هِيَ غَيْرُ اللَّهِ حَيْثُ يَقُولُ: «أَوْ يُحْدِثُ لَهُمْ ذِكْراً
In the book Al Ihtijaj of Al Tabarsy, and reported from Safwan Bin Yahya who said,
‘Abu Al-Hassan Al-Reza-asws said to Abu Qurrat, companions of Shubrama (the judge): ‘The Torah, and the Evangel, and the Psalms, and the Furqan, and every Revealed Book is the Speech of Allah-azwj. He-azwj Revealed it to the worlds as a Light and Guidance, and all these are occurrences and these are other than Allah-azwj, where He-azwj is Saying: ‘or a Zikr would occur for them [20:113].
وَ قَالَ: وَ ما يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَ هُمْ يَلْعَبُونَ وَ اللَّهِ أَحْدَثَ الْكُتُبَ كُلَّهَا الَّذِي أَنْزَلَهَا
And He-azwj Said: ‘There does not come to them a new (Message) from their Lord but they are hearing in while they are playing around [21:2]. And Allah-azwj Brought into being the Books, all of them which He-azwj Revealed’.[35]
فَقَالَ أَبُو قُرَّةَ: فَهَلْ يَفْنَى؟ فَقَالَ أَبُو الْحَسَنِ عَلَيْهِ السَّلَامُ: أَجْمَعَ الْمُسْلِمُونَ عَلَى أَنَّ مَا سِوَى اللَّهِ فِعْلُ اللَّهِ، وَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْفُرْقَانُ فِعْلُ اللَّهِ، أَ لَمْ تَسْمَعِ النَّاسَ يَقُولُونَ: رَبُّ الْقُرْآنِ، وَ أَنَ الْقُرْآنَ يَقُولُ يَوْمَ الْقِيَامَةِ: يَا رَبِّ هَذَا فُلَانٌ وَ هُوَ أَعْرَفُ بِهِ مِنْهُ، قَدْ أَظْمَأْتُ نَهَارَهُ وَ أَسْهَرْتُ لَيْلَهُ، فَشَفِّعْنِي فِيهِ
So Abu Qurra said, ‘So would these (ever) perish?’ Abu Al-Hassan-asws said: ‘The Muslims have formed a consensus upon that whatever is besides Allah-azwj, is the Deed of Allah-azwj, and the Torah, and the Evangel, and the Psalms, and the Furqan are Deeds of Allah-azwj. Have you not heard the people saying, ‘Lord-azwj of the Quran’? And the Quran would be saying on the Day of Judgment: ‘O Lord-azwj! This is so and so’, and He-azwj would be more Knowing with him and it, ‘He was thirsty by his days and held vigil by his night, therefore I intercede regarding him’.
وَ كَذَلِكَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ كُلُّهَا مُحْدَثَةٌ مَرْبُوبَةٌ أَحْدَثَهَا مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ هُدًى لِقَوْمٍ يَعْقِلُونَ، فَمَنْ زَعَمَ أَنَّهُنَّ لَمْ يَزَلْنَ فَقَدْ أَظْهَرَ أَنَّ اللَّهَ لَيْسَ بِأَوَّلِ قَدِيمٍ وَ لَا وَاحِدٍ وَ أَنَّ الْكَلَامَ لَمْ يَزَلْ مَعَهُ وَ لَيْسَ لَهُ بَدْوٌ، وَ لَيْسَ بِإِلَه
And similar to that would be the Torah, and the Evangel, and the Psalms. All of these are creations Confirmed by the One-azwj, there isn’t anything resembling Him-azwj, being a Guidance for a people using their intellects. Thus, the one who alleges that He-azwj did not Reveal these would have manifested that Allah-azwj isn’t the First, the Ancient, nor One, and that the Speech does not cease with Him-azwj, and there isn’t a beginning for it, and it isn’t a god’.[36]
VERSES 4 – 6
قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاءِ وَالْأَرْضِ ۖ وَهُوَ السَّمِيعُ الْعَلِيمُ {4}
He said: ‘My Lord Knows the speech in the sky and the earth, and He is the Hearing, the Knowing’ [21:4]
بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الْأَوَّلُونَ {5}
But, they said, ‘Confused dreams. But, he fabricated it. But, he is a poet. So let him come to us with a Sign just as the former ones were Sent (with)’ [21:5]
مَا آمَنَتْ قَبْلَهُمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا ۖ أَفَهُمْ يُؤْمِنُونَ {6}
There did not believe before them a town We Destroyed. So will they believe? [21:6]
The misconception of poetry
ابن بابويه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين بن أبي الخطاب، عن الحسن بن محبوب، عن حماد بن عثمان، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ، قال: «هل رأيت شاعرا يتبعه أحد؟! إنما هم قوم تفقهوا لغير الدين، فضلوا و أضلوا
Ibn Babuwayh said, ‘My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al-Khattab, from Al-Hassan Bin Mahboub, from Hamaad Bin Usman,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic: And as for the poets, the deviators follow them [26:224], he-asws said: ‘Have you seen anyone follow the poets? But rather, they are a people who think in the religion other than the Religion, (they make use of analogy). So they go astray and lead others astray (in the religion)’.[37]
شرف الدين النجفي: عن محمد بن جمهور بإسناده، يرفعه إلى أبي عبد الله (عليه السلام)، في قول الله عز و جل: وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ، فقال: «من رأيتم من الشعراء يتبع؟ إنما عنى هؤلاء الفقهاء الذين يشعرون قلوب الناس بالباطل، فهم الشعراء الذين يتبعون
Sharaf Al-Deen Al-Najafy, from Muhammad Bin Jamhour, by his chain, raising it to
Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: And as for the poets, the deviators follow them [26:224], so he-asws said: ‘Who has ever seen the poets being followed? But rather, it Means those Jurists (الفقهاء) who notify (يشعرون) the hearts of the people with the falsehood. So they are the ‘Shuara’ (publicisers) (الشعراء) who are being followed’.[38]
وقال رسول الله (صلى الله عليه وآله): ثم كل معروف بعد ذلك، وما وقيتم به أعراضكم وصنتموها عن ألسنة كلاب الناس، كالشعراء الوقاعين في الاعراض، تكفونهم فهو محسوب لكم في الصدقات
And Rasool-Allah-saww said: ‘Then all your good (deeds) after that which you do to preserve your honour, and then you give for the tongues of the dogs of the people, like the poets who praise people. Refrain from them, for it will be Reckoned for you, regarding the charities.’[39]
VERSE 7
وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ {7}
And We did not Send before you except men We Revealed unto them, therefore ask the people of Al-Zikr if you don’t know [21:7]
Al-Zikr and Ahl Al-Zikr
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الذِّكْرُ أَنَا وَ الْأَئِمَّةُ أَهْلُ الذِّكْرِ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Abdullah Bin Ajlan,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic: therefore ask the people of Al-Zikr if you don’t know [21:7]. He-asws said: ‘Rasool-Allah-saww is Al-Zikr, I-asws and the Imams-asws are the people of Al-Zikr [16:43]’.[40]
حدثنا عبد الله بن جعفر عن محمد بن عيسى عن محمد بن سنان عن اسمعيل بن جابر وعبد الكريم عن عبد الحميد بن ابى الديلم عن ابى عبد الله عليه السلام في قول الله تعالى فاسئلوا اهل الذكر ان كنتم لا تعلمون قال كتاب الله الذكر واهله آل محمد الذين امر الله بسئوالهم ولم يؤمروا بسؤال الجهال
Narrated to us Abdullah Bin Ja’far, from Muhammad Bin Isa, from Muhammad Bin Sinan, from Ismail Bin Jaabir and Abdul Kareem, from Abdul Hameed Bin Abu Al-Dalam who has reported the following:
Abu Abdullah-asws regarding the Words of Allah-azwj the Exalted: therefore ask the people of Al-Zikr if you don’t know [21:7]. He-asws said: ‘The Book of Allah-azwj is Al-Zikr, and its People-asws are the Progeny-asws of Muhammad-saww are the ones whom Allah-azwj has Commanded to ask them-asws and did not Command to ask the ignorant ones.
وسمى الله القرآن ذكرا فقال وانزلنا اليك الذكر لتبين للناس ما نزل إليهم ولعلهم يتفكرون
and Allah-azwj has Named the Quran as the ‘Reminder’ (Zikr) and Said: With the clear proofs and the Scriptures, and We Sent Al Zikr to you in order to clarify to the people what has been Sent to them, and perhaps they would be thinking [16:44]’.[41]
The Ahl Al-Zikr are not Jews and Christians
حدثنا احمد بن محمد عن الحسين بن سعيد عن صفوان عن ابى عثمان عن المعلى بن خنيس عن ابى عبد الله عليه السلام في قول الله تعالى فاسئلوا اهل الذكر ان كنتم لا تعلمون قال هم آل محمد
Narrated to us Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Safwaan, from Abu Usman, from Al-Moala Bin Khunays who has reported the following:
Abu Abdullah-asws regarding the Words of Allah-azwj the Exalted: therefore ask the people of Al-Zikr if you don’t know [21:7], said: ‘They are the Progeny-asws of Muhammad-saww.’
فذكرنا له حديث الكلبى انه قال هي في اهل الكتاب قال فلعنه وكذبه
We mentioned to him-asws the narration of Al-Kalby that he said that this is regarding the People of the Book (Jews and Christians). He (the narrator) said that he-asws cursed them and belied them.’[42]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ مَنْ عِنْدَنَا يَزْعُمُونَ أَنَّ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ أَنَّهُمُ الْيَهُودُ وَ النَّصَارَى قَالَ إِذاً يَدْعُونَكُمْ إِلَى دِينِهِمْ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws, said, ‘There are ones with us who are alleging that the Words of Allah-azwj Mighty and Majestic: therefore ask the people of Al Zikr if you don’t know [21:7], they are the Jews and the Christians’. He-asws said: ‘Then they would be calling you to their religion’.
قَالَ قَالَ بِيَدِهِ إِلَى صَدْرِهِ نَحْنُ أَهْلُ الذِّكْرِ وَ نَحْنُ الْمَسْئُولُونَ
He (the narrator) said, ‘He-asws said by (placing) his-asws hand upon his-asws chest: ‘We-asws are the people of Al Zikr [21:7], and we-asws are to be asked’.[43]
ابن بابويه، قال: حدثنا علي بن الحسين بن شاذويه المؤدب و جعفر بن محمد بن مسرور (رضي الله عنهما)، قالا: حدثنا محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن الريان بن الصلت، قال: حضر الرضا (عليه السلام) مجلس المأمون بمرو و قد اجتمع في مجلسه جماعة من علماء العراق و خراسان، و ذكر الحديث إلى أن قال فيه الرضا (عليه السلام): «نحن أهل الذكر الذين قال الله في كتابه: فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ فنحن أهل الذكر، فاسألونا إن كنتم لا تعلمون
Ibn Babuwayh said, ‘Ali Bin Al Husayn Bin Shazawiya Al Mo’dab and Ja’far Bin Muhammad Bin Masroor narrated to us, from Muhammad Bin Abdullah Bin Ja’far Al Humeyri, from his father, from Al Rayaan Bin Al Salt who said,
‘Al-Reza-asws was present at a gathering of Al-Mamoun at Merv, and there had gathered in his gathering, from the scholars of Al Iraq and Khurasan’, and he mentioned the Hadeeth until Al Reza-asws said: ‘We-asws are the People-asws of the Reminder whom Allah-azwj has Mentioned in His-azwj Book: therefore ask the people of Al-Zikr if you don’t know [21:7]. So we-asws are the people of Al-Zikr, so you all should be asking us-asws if you do not know’.
فقالت العلماء: إنما عنى الله بذلك اليهود و النصارى. فقال أبو الحسن (عليه السلام): «سبحان الله، و هل يجوز ذلك؟ إذن يدعونا إلى دينهم، و يقولون: هو أفضل من دين الإسلام
The scholars said, ‘But rather, what Allah-azwj has Meant by that are the Jews and the Christians!’ So Abu Al-Hassan-asws said: ‘Glory be to Allah-azwj! And is that possible? Then we all are being called to their Religions, and they would be saying that it is higher than the Religion of Al-Islam!’
فقال المأمون: فهل عندك في ذلك شرح بخلاف ما قالوا، يا أبا الحسن؟
Al-Mamoun said, ‘So is there an explanation with you-asws which is different from what they are saying, O Abu Al-Hassan-asws?’
فقال (عليه السلام): «نعم، الذكر: رسول الله (صلى الله عليه و آله) و نحن أهله، و ذلك بين في كتاب الله تعالى حيث يقول في سورة الطلاق: فَاتَّقُوا اللَّهَ يا أُولِي الْأَلْبابِ الَّذِينَ آمَنُوا قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ مُبَيِّناتٍ فالذكر: رسول الله، و نحن أهله
He-asws said: ‘Yes. Al-Zikr is Rasool-Allah-saww, and we-asws are its People-asws. And that is explained in the Book of Allah-azwj where He-azwj is Saying in Surah Al Talaaq: therefore fear Allah, O ones of understanding, those who are believing! Allah has Sent down to you a Zikr [65:10] A Rasool [65:11]. So the Reminder is Rasool-Allah-saww, and we-asws are its People-asws’.[44]
The ones to ask from
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ قَالَ الذِّكْرُ مُحَمَّدٌ ( صلى الله عليه وآله ) وَ نَحْنُ أَهْلُهُ الْمَسْئُولُونَ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Awrama, from Ali Bin Hassan, from his uncle Abdul Rahman Bin Kaseer who said,
‘I said to Abu Abdullah-asws, ‘therefore ask the people of Al Zikr if you don’t know [21:7]. He-asws said: ‘Al-Zikr is Muhammad-saww, and we-asws are his-saww people, the ones-asws to be asked’.[45]
Asking the Imams-asws is an Obligation, their-asws replying to us is not
حدثنا محمد بن الحسين عن محمد بن اسمعيل عن منصور بن يونس عن ابى بكر الحضرمي قال كنت عند ابى جعفر عليه السلام ودخل عليه الورد اخو الكميت فقال جعلني الله فداك اخترت لك سبعين مسألة ما يحضرني مسألة واحدة منها قال ولا واحدة ياورد قال بلى قد حضرني واحدة قال وما هي قال قول الله تبارك وتعالى فسئلوا اهل الذكر ان كنتم لا تعلمون
Narrated to us Muhammad Bin Al-Husayn, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Abu Bakr Al-Hazramy who said:
‘I was with Abu Ja’far-asws when Al-Warad the brother of Al-Kumeyt entered. He said, ‘May Allah-azwj Make me to be sacrificed for you-asws, I had chosen seventy questions for you-asws, but I can only recall one of them.’ He-asws said: ‘And no another one, O Warad?’ He said, ‘Yes, I recall (only).’ He-asws said: ‘And which one is that?’ He said, ‘The Words of Allah-azwj Blessed and Exalted: therefore ask the people of Al Zikr if you don’t know [21:7]’.
قال ياورد امركم الله تبارك وتعالى ان تسئلونا ولنا ان شئنا اجبناكم وان شئنا لم نجبكم
He-asws said: ‘O Warad, Allah-azwj Blessed and Exalted Commanded you to ask from us-asws (we-asws are the Ahl Al-Zikr) and it is up to us-asws, if we-asws like, we-asws answer you, but if we-asws find it inappropriate, we-asws don’t (reply).’[46]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) عَلَى الْأَئِمَّةِ مِنَ الْفَرْضِ مَا لَيْسَ عَلَى شِيعَتِهِمْ وَ عَلَى شِيعَتِنَا مَا لَيْسَ عَلَيْنَا
A number of our companions, from Ahmad Bin Muhammad, from Al Washa,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I heard him-asws saying: ‘Ali-asws Bin Al-Husayn-asws said: ‘Certain obligations for ‘Aimmah’-asws are not obligatory upon their-asws followers and certain obligations of our-asws followers are not obligatory for us. It is from the Imposition upon the Imams-asws what isn’t upon their-asws Shias, and upon our-asws Shia what isn’t upon us-asws.
أَمَرَهُمُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَسْأَلُونَا قَالَ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ فَأَمَرَهُمْ أَنْ يَسْأَلُونَا وَ لَيْسَ عَلَيْنَا الْجَوَابُ إِنْ شِئْنَا أَجَبْنَا وَ إِنْ شِئْنَا أَمْسَكْنَا
Allah-azwj Mighty and Majestic Commanded them that they should be asking us-asws, so He-azwj Said: therefore ask the people of Al Zikr if you don’t know [21:7]. So He-azwj Commanded them that they should ask us-asws, and the answering isn’t upon us-asws. If we-asws so desire to, we-asws will answer, and if we-asws so desire, we-asws will not answer’.[47]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha who said,
‘I asked Al-Reza-asws, so I said to him-asws, ‘May I be sacrificed for you-asws! (What about the Verse): therefore ask the people of Al Zikr if you don’t know [21:7]?’
فَقَالَ نَحْنُ أَهْلُ الذِّكْرِ وَ نَحْنُ الْمَسْئُولُونَ قُلْتُ فَأَنْتُمُ الْمَسْئُولُونَ وَ نَحْنُ السَّائِلُونَ قَالَ نَعَمْ قُلْتُ حَقّاً عَلَيْنَا أَنْ نَسْأَلَكُمْ قَالَ نَعَمْ قُلْتُ حَقّاً عَلَيْكُمْ أَنْ تُجِيبُونَا
He-asws said: ‘We-asws are the people of Al-Zikr, and we-asws are the ones to be asked’. I said, ‘So you (Imams-asws) would be answering to (all) of our questions?’ He-asws said: ‘Yes’. I said, ‘It is a right (Obligation) upon us that we ask you-asws All?’ He-asws said: ‘Yes’. I said, ‘Is it a right (Obligation) upon you-asws that you-asws should answer us?’
قَالَ لَا ذَاكَ إِلَيْنَا إِنْ شِئْنَا فَعَلْنَا وَ إِنْ شِئْنَا لَمْ نَفْعَلْ أَ مَا تَسْمَعُ قَوْلَ اللَّهِ تَبَارَكَ وَ تَعَالَى هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ
He-asws said: ‘No. That is up to us-asws. If we-asws so desire to, we would do so, and if we-asws desire, we-asws would not do so. Have you not heard the Words of Allah-azwj Blessed and Exalted: This is Our Gift, so either confer or withhold, without a Reckoning [38:39]?’[48]
Why ask the Imams-asws
مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ أَنَّهُ عَرَضَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَعْضَ خُطَبِ أَبِيهِ حَتَّى إِذَا بَلَغَ مَوْضِعاً مِنْهَا قَالَ لَهُ كُفَّ وَ اسْكُتْ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَسَعُكُمْ فِيمَا يَنْزِلُ بِكُمْ مِمَّا لَا تَعْلَمُونَ إِلَّا الْكَفُّ عَنْهُ وَ التَّثَبُّتُ وَ الرَّدُّ إِلَى أَئِمَّةِ الْهُدَى حَتَّى يَحْمِلُوكُمْ فِيهِ عَلَى الْقَصْدِ وَ يَجْلُوا عَنْكُمْ فِيهِ الْعَمَى وَ يُعَرِّفُوكُمْ فِيهِ الْحَقَّ قَالَ اللَّهُ تَعَالَى فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
Muhammad, from Ahmad, from Ibn Fazzal, from Ibn Bukeyr, from Hamza Bin Al Tayyar that,
‘He presented to Abu Abdullah-asws some of the sermons of his father, until when he reached a subject from it, he-asws said to him: ‘Stop, and be silent’. Then Abu Abdullah-asws said: ‘There is no leeway for you regarding what comes to you from what you do not know except to pause at that, and affirming, and referring it back to the Imams-asws of the Guidance, until they-asws deliver to you the purpose (of it), and they-asws isolate from you the blindness in (that where you are going), and they-asws make you recognise the truth in it. Allah-azwj the Exalted Said: therefore ask the people of Al Zikr if you don’t know [21:7]’.[49]
عنه، عن أبيه، عمن حدثه رفعه إلى أبي عبد الله عليه السلام قال: إنه لا يسعكم فيما ينزل بكم مما لا تعملون إلا الكف عنه والتثبت فيه والرد إلى أئمة المسلمين حتى يعرفوكم فيه الحق ويحملوكم فيه على القصد، قال الله عزوجل: ” فاسئلوا أهل الذكر إن كنتم لا تعلمون
From him, from his father, from the one who narrated it,
Abu Abdullah-asws having said: ‘There is no leeway for you with regards to what descends by you from what you do not know except for the restraint from it, and the verification regarding it, and the referring to the Imams-asws of the Muslims until you understand the Truth regarding it, and it carries you upon the intended way. Allah-azwj Mighty and Majestic Says: therefore ask the people of Al Zikr if you don’t know [21:7]’.[50]
Circumstances of the Revelation
ابن شهر آشوب في (المناقب): قال في تفسير يوسف القطان، عن وكيع، عن الثوري، عن السدي، قال: كنت عند عمر بن الخطاب إذ أقبل عليه كعب بن الأشرف و مالك بن الصيف و حيي بن أخطب، فقالوا: إن في كتابكم جنة عرضها السماوات و الأرض، إذا كانت سعة جنة واحدة كسبع سماوات و سبع أرضين، فالجنان كلها يوم القيامة أين تكون؟ فقال عمر: لا أدري
Ibn Shehr Ashub in Al Manaqib said, ‘In the Tafseer of Yusuf Al Qataan (Non Shia source), from Waki’e, from Al Sowry, from Al Sady who said,
‘I was in the presence of Umar Bin Al-Khattab when Ka’ab Al-Ashraf and Malik Bin Al-Sayf, and Hayy Bin Al-Akhtab (Jews) came to him, so they said, ‘In your Book is a Garden as wide as the skies and the earth. When the width of one Garden is like the seven skies and the seven firmaments, so then all of the Gardens on the Day of Judgement, where would they be?’ So Umar said, ‘I don’t know’.
فبينما هم في ذلك إذ دخل علي (عليه السلام) فقال: «في أي شيء أنتم»؟ فألقى اليهودي المسألة عليه. فقال (عليه السلام) لهم: «خبروني أن النهار إذا أقبل الليل أين يكون [و الليل إذا أقبل النهار أين يكون]؟» قالوا له: في علم الله تعالى يكون. فقال علي (عليه السلام): «كذلك الجنان تكون في علم الله تعالى
So, whilst they were in the midst of that, Ali-asws entered, and he-asws said: ‘In what thing are you in (discussing)?’ So, the Jew cast the question to him-asws. So he-asws said to them: ‘Inform me-asws that the day, when the night comes about, where does it go, and (about) the night, when the day comes about, where does it go?’ So they said to him-asws: ‘It is in the Knowledge of Allah-azwj the High, where they go’. So Ali-asws said: ‘Similar to that are the Gardens, they would be in the Knowledge of Allah-azwj the High’.
فجاء علي (عليه السلام). إلى النبي (صلى الله عليه و آله) و أخبره بذلك، فنزل فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
Then Ali-asws came to the Prophet-saww and informed him-saww of that. Thus, it was Revealed: therefore ask the people of Al-Zikr if you don’t know [21:7]’.[51]
VERSES 8 & 9
وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ {8}
And We did not Make them as bodies not eating the food, and they were not supposed to be immortal [21:8]
ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ {9}
Then We Ratified Our Promise to them, so We Delivered them and ones We so Desired to, and We Destroyed the extravagant ones [21:9]
فِي تَفْسِيرِ الْعَيَّاشِيِّ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ عَنْ قَوْلِ اللَّهِ: «يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ» يُعْنَى تُبَدَّلُ خُبْزَةً نَقِيَّةً يَأْكُلُ النَّاسُ مِنْهَا حَتَّى يَفْرُغَ مِنَ الْحِسَابِ؟ قَالَ اللَّهُ: «وَ ما جَعَلْناهُمْ جَسَداً لا يَأْكُلُونَ الطَّعامَ
In Tafseer Al Ayyashi, (reported by) Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked Abu Ja’far-asws about the Words of Allah-azwj: On the Day the earth would be changed to another earth, [14:48] – it means it would change into pure bread. The people would be eating from it until they are free from the Reckoning. Allah-azwj Says: ‘And We did not Make them as bodies not eating the food, and they were not supposed to be immortal [21:8]’’.[52]
VERSE 10
لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ {10}
We have Revealed to you a Book in which is your Zikr. So, are you not using your intellects? [21:10]
محمد بن العباس، قال: حدثنا محمد بن همام، عن محمد بن إسماعيل، عن عيسى بن داود النجار، عن أبي الحسن موسى بن جعفر (عليهما السلام)، في قول الله عز و جل: لَقَدْ أَنْزَلْنا إِلَيْكُمْ كِتاباً فِيهِ ذِكْرُكُمْ أَ فَلا تَعْقِلُونَ، قال: «الطاعة للإمام بعد النبي (صلى الله عليه و آله)
Muhammad Bin Al Abbas, from Muhammad Bin Hamam, from Muhammad Bin Ismail, from isa Bin Dawood Al Najjar,
(It has been narrated) from Abu Al-Hassan Musa Bin Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic: We have Revealed to you a Book in which is your Zikr. So, are you not using your intellects? [21:10]. He-asws said: ‘The obedience to the Imam-asws after the Prophet-saww’.[53]
VERSES 11 – 15
وَكَمْ قَصَمْنَا مِنْ قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنْشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ {11}
And how many a town did We Shatter which was unjust, and We Raised after it another people? [21:11]
فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُمْ مِنْهَا يَرْكُضُونَ {12}
When they do sense Our Punishment, then they are fleeing from it [21:12]
لَا تَرْكُضُوا وَارْجِعُوا إِلَىٰ مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ {13}
“Do not be fleeing and return to what luxuries you were given therein, and your dwellings, perhaps you would be questioned!” [21:13]
قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ {14}
They say, ‘O woe be unto us! Surely we were unjust!’ [21:14]
فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ حَتَّىٰ جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ {15}
So that would not cease to be their call until We Make them to be as harvest cut down, motionless [21:15]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ بَدْرِ بْنِ الْخَلِيلِ الْأَسَدِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عليه السلام) يَقُولُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلَمَّا أَحَسُّوا بَأْسَنا إِذا هُمْ مِنْها يَرْكُضُونَ لا تَرْكُضُوا وَ ارْجِعُوا إِلى ما أُتْرِفْتُمْ فِيهِ وَ مَساكِنِكُمْ لَعَلَّكُمْ تُسْئَلُونَ قَالَ إِذَا قَامَ الْقَائِمُ وَ بَعَثَ إِلَى بَنِي أُمَيَّةَ بِالشَّامِ فَهَرَبُوا إِلَى الرُّومِ
Ali Bin Ibrahim, from his father, from Ibn Fazaal, from Sa’albat Bin Maymoun, from Badr Bin Al-Khaleel Al-Asady who said:
‘I heard Abu Ja’far-asws saying regarding the Words of Allah-azwj Mighty and Majestic: So when they do sense Our Punishment, then they are fleeing from it [21:12] “Do not be fleeing and return to what luxuries you were given therein, and your dwellings, perhaps you would be questioned!” [21:13]. He-asws said: ‘When Al-Qaim-asws makes the stand, and sends (an army) against the clan of Umayya in Syria, then they will flee to Rome.
فَيَقُولُ لَهُمُ الرُّومُ لَا نُدْخِلَنَّكُمْ حَتَّى تَتَنَصَّرُوا فَيُعَلِّقُونَ فِي أَعْنَاقِهِمُ الصُّلْبَانَ فَيُدْخِلُونَهُمْ فَإِذَا نَزَلَ بِحَضْرَتِهِمْ أَصْحَابُ الْقَائِمِ طَلَبُوا الْأَمَانَ وَ الصُّلْحَ فَيَقُولُ أَصْحَابُ الْقَائِمِ لَا نَفْعَلُ حَتَّى تَدْفَعُوا إِلَيْنَا مَنْ قِبَلَكُمْ مِنَّا قَالَ فَيَدْفَعُونَهُمْ إِلَيْهِمْ
But the Romans will say to them, ‘We will not let you enter until you become Christians’. So they will hang crosses upon their necks and allow them to enter. Then when the companions of Al-Qaim-asws descend upon them, they (Romans) will seek security and reconciliation. The companions of Al-Qaim-asws will say, ‘We will not do that until you hand over to us the ones who came to you before from us’. So they will hand them over.
فَذَلِكَ قَوْلُهُ لا تَرْكُضُوا وَ ارْجِعُوا إِلى ما أُتْرِفْتُمْ فِيهِ وَ مَساكِنِكُمْ لَعَلَّكُمْ تُسْئَلُونَ قَالَ يَسْأَلُهُمُ الْكُنُوزَ وَ هُوَ أَعْلَمُ بِهَا قَالَ فَيَقُولُونَ يا وَيْلَنا إِنَّا كُنَّا ظالِمِينَ فَما زاَلَتْ تِلْكَ دَعْواهُمْ حَتَّى جَعَلْناهُمْ حَصِيداً خامِدِينَ بِالسَّيْفِ
Thus, these are His-azwj Words: “Do not be fleeing and return to what luxuries you were given therein, and your dwellings, perhaps you would be questioned!” [21:13]’. He-asws said: ‘So he-asws will question them about the treasure although he-asws would be knowing more than them about it. So they will say, ‘‘O woe be unto us! Surely we were unjust!’ [21:14] So that would not cease to be their call until We Make them to be as harvest cut down – by the sword, motionless [21:15]’.[54]
العياشي: عن عبد الأعلى الحلبي، قال: قال أبو جعفر (عليه السلام) في حديث يذكر فيه خروج القائم (عليه السلام): «لكأني أنظر إليهم- يعني القائم (عليه السلام) و أصحابه- مصعدين من نجف الكوفة ثلاثمائة و بضعة عشر رجلا كأن قلوبهم زبر الحديد، جبرئيل عن يمينه و ميكائيل عن يساره، يسير الرعب أمامه شهرا و خلفه شهرا
Al Ayyashi, from Abdul A’la Al Halby who said,
‘Abu Ja’far-asws said in a Hadeeth mentioning in it the rising of Al-Qaim-asws: ‘It is as if I-asws am looking at them – meaning Al-Qaim-asws and his-asws companions – going up to Najaf, Al-Kufa. Three hundred and some ten men, with their hearts being like blocks of iron. Jibraeel-as being on their right and Mikaeel-as on their left. The fear moving in front of them widespread, and behind them widespread.
أمده الله بخمسة آلاف من الملائكة مسومين، حتى إذا صعد النجف قال لأصحابه: تعبدوا ليلتكم هذه، فيبيتون بين راكع و ساجد يتضرعون إلى الله، حتى إذا أصبح قال: خذوا بنا طريق النخيلة، و على الكوفة جند مجندة
Allah-azwj will Help him-asws with five thousand from the Angels with a terrifying onslaught, until they overcome Al-Najaf, he-asws would say to his-asws companions: ‘(Perform acts of) worship in this night of yours’. So they would be in between performing Rukus and Sajdahs, appealing to Allah-azwj until the morning, ‘Take with us-asws the Al-Nakheela way to Al-Kufa with the recruit army’.
قلت: و جند مجندة؟ قال: «إي و الله، حتى ينتهي إلى مسجد إبراهيم (عليه السلام) بالنخيلة، فيصلي فيه ركعتين، فيخرج إليه من كان بالكوفة من مرجئيها و غيرهم من جيش السفياني، فيقول لأصحابه: استطردوا لهم. ثم يقول: كروا عليهم،- قال أبو جعفر (عليه السلام)- و لا يجوز- و الله- الخندق منهم مخبر
I said, ‘And the recruit army?’ He-asws said: ‘Yes, by Allah-azwj, until he-asws ends up at Masjid Ibrahim-as at Al-Nakheela, so he-asws would pray two Cycles Salat in it. Then there would come out against him-asws from those who were at Al-Kufa from the Murjiites and others from the army of Al-Sufyani, so he-asws would say to his-asws companions: ‘Deal with them!’ Then he-asws would say: ‘Attack them!’ By Allah-azwj! It is not permissible for an informant from them to cross over the ditch’.
ثم يدخل الكوفة فلا يبقى مؤمن إلا كان فيها، أوحن إليها، و هو قول أمير المؤمنين (عليه السلام)، ثم يقول لأصحابه: سيروا إلى هذا الطاغية، فيدعوه إلى كتاب الله و سنة نبيه (صلى الله عليه و آله) فيعطيه السفياني من البيعة مسلما
Then he-asws would enter Al-Kufa. So there would not remain a Momin except that he would be in it, or yearn for it, and it is the speech of Amir-Al-Momineen-asws. Then he-asws would be saying to his-asws companions: ‘Go to this tyrant, and call him to the Book of Allah-azwj and the Sunnah of His-azwj Prophet-saww’. So they (the Momineen) would be coming to him for the pledge of allegiance in submission (Imam-asws).
فيقول له كلب، و هم أخواله: ما هذا الذي صنعت؟ و الله ما نبايعك على هذا أبدا. فيقول ما أصنع؟ فيقولون: استقبله فيستقبله، ثم يقول له القائم (عليه السلام): خذ حذرك فإنني أديت إليك، و أنا مقاتلك
A dog (an uncle of Sufyani) would say to him (Sufyani), ‘What is this which you are (intending to) do? By Allah-azwj! We would never pledge allegiance to them (believers) upon this, ever!’ So he (Al-Sufyani) would be saying, ‘What shall I do?’ They would be saying, ‘Accept him-asws so that he-asws would accept you’. Then Al-Qaim-asws would say to him: ‘Take a warning, for I-asws have wergild against you, and I-asws shall be fighting against you’.
فيصبح فيقاتلهم فيمنحه الله أكتافهم، و يأخذ السفياني أسيرا، فينطلق به و يذبحه بيده. ثم يرسل جريدة خيل إلى الروم فيستحذرون بقية بني امية، فإذا انتهوا إلى الروم قالوا: أخرجوا إلينا أهل ملتنا عندكم
It would become such that he-asws would fight against them and Allah-azwj would grant him-asws victory and Al-Sufyani would be taken as a captive. Then he-asws would go to him and slaughter him with his-asws own hands. Then he-asws would sent his-asws cavalry to Rome, and they would caution the remainder of the clan of Umayya when they end up at Rome, saying, ‘Bring out to us the people of our Religion who are with you!’
فيأبون، و يقولون: و الله لا نفعل: فيقول الجريدة: و الله لو أمرنا لقاتلناكم، ثم ينطلقون إلى صاحبهم فيعرضون ذلك عليه، فيقول انطلقوا فأخرجوا إليهم أصحابهم، فإن هؤلاء قد أتوا بسلطان
They (Romans) would refuse, and would be saying, ‘By Allah-azwj! We will not do it!’ So the cavalry would say, ‘By Allah-azwj! If only we had been ordered to fight you!’ Then they would rush to their companions and present it (the whole affair) to them, so they would be saying, ‘Quickly, bring their companions out to them, for they have come with an authority’.
و هو قول الله عز و جل: فَلَمَّا أَحَسُّوا بَأْسَنا إِذا هُمْ مِنْها يَرْكُضُونَ لا تَرْكُضُوا وَ ارْجِعُوا إِلى ما أُتْرِفْتُمْ فِيهِ وَ مَساكِنِكُمْ لَعَلَّكُمْ تُسْئَلُونَ قال: يعني الكنوز التي كنتم تكنزون
And these are the Words of Allah-azwj Mighty and Majestic: So when they do sense Our Punishment, then they are fleeing from it [21:12] “Do not be fleeing and return to what luxuries you were given therein, and your dwellings, perhaps you would be questioned!” [21:13]. He-asws said: ‘It Means the treasures which you all have been hoarding.
قالُوا يا وَيْلَنا إِنَّا كُنَّا ظالِمِينَ فَما زالَتْ تِلْكَ دَعْواهُمْ حَتَّى جَعَلْناهُمْ حَصِيداً خامِدِينَ لا يبقى منهم مخبر
They would say: ‘O woe be unto us! Surely we were unjust!’ [21:14] So that would not cease to be their call until We Make them to be as harvest cut down, motionless [21:15]. There would not remain (alive) an informant among them’.[55]
و عنه، قال: حدثنا الحسين بن أحمد، عن محمد بن عيسى، عن يونس، عن منصور، عن إسماعيل بن جابر، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: فَلَمَّا أَحَسُّوا بَأْسَنا، قال: «و ذلك عند قيام القائم (عليه السلام)، إِذا هُمْ مِنْها يَرْكُضُونَ
And from him (Sharaf al Deen Al Najafi) who said, ‘It was narrated to us by Al Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus, from Mansour, from Ismail Bin Jabir,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: So when they do sense Our Punishment [21:12]. He-asws said: ‘And that is during the Rising of Al Qaim-asws, then they are fleeing from it [21:12].
قال: «الكنوز التي كانوا يكنزون قالُوا يا وَيْلَنا إِنَّا كُنَّا ظالِمِينَ فَما زالَتْ تِلْكَ دَعْواهُمْ حَتَّى جَعَلْناهُمْ حَصِيداً. بالسيف خامِدِينَ لا تبقى منهم عين تطرف
He-asws said: ‘The treasures which they were hoarding, They said, ‘O woe be unto us! Surely we were unjust!’ [21:14] So that did not cease to be their call until We Made as mowed down harvest – with the sword, motionless [21:15]. There would not remain from them an eye (still) blinking’’.[56]
VERSES 16 – 18
وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ {16}
And We did not Create the sky and the earth and what is between the two for sport [21:16]
لَوْ أَرَدْنَا أَنْ نَتَّخِذَ لَهْوًا لَاتَّخَذْنَاهُ مِنْ لَدُنَّا إِنْ كُنَّا فَاعِلِينَ {17}
Had We Wanted to Take to sport, We would have Taken to it from Ourselves if We Wanted to Do so [21:17]
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ {18}
But, We Hurl the Truth upon the falsehood, so it confutes it, and then it vanishes. And for you is the woe from what you are ascribing [21:18]
محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن يونس بن يعقوب، عن عبد الأعلى، قال: سألت أبا عبد الله (عليه السلام) عن الغناء، و قلت: إنهم يزعمون أن رسول الله (صلى الله عليه و آله) رخص في أن يقال: جيناكم جيناكم، حيونا حيونا نحييكم؟
Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazaal, from Yunus Bin yaqoub, from Abdul A’ala who said,
‘I asked Abu Abdullah-asws about the singing, and I said, ‘They are alleging that Rasool-Allah-saww allowed it (singing) when he-saww said: ‘We-saww have come to you, we-saww have come to you. You greet us-saww, you greet us-saww, so we-saww greet you’.
فقال: «كذبوا، إن الله عز و جل يقول: وَ ما خَلَقْنَا السَّماءَ وَ الْأَرْضَ وَ ما بَيْنَهُما لاعِبِينَ لَوْ أَرَدْنا أَنْ نَتَّخِذَ لَهْواً لَاتَّخَذْناهُ مِنْ لَدُنَّا إِنْ كُنَّا فاعِلِينَ بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْباطِلِ فَيَدْمَغُهُ فَإِذا هُوَ زاهِقٌ وَ لَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ»، ثم قال: «ويل لفلان مما يصف»- رجل لم يحضر المجلس
He-asws said: ‘They are lying! Allah-azwj Mighty and Majestic is Saying: And We did not Create the sky and the earth and what is between the two for sport [21:16] Had We Wanted to Take to sport, We would have Taken to it from Ourselves if We Wanted to Do so [21:17] But, We Hurl the Truth upon the falsehood, so it confutes it, and then it vanishes. And for you is the woe from what you are ascribing [21:18]’. Then he-asws said: ‘Woe be unto so and so from what he ascribes!’ – A man who was not present in the gathering’.[57]
عَنْهُ عَنْ أَبِيهِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) لَيْسَ مِنْ بَاطِلٍ يَقُومُ بِإِزَاءِ الْحَقِّ إِلَّا غَلَبَ الْحَقُّ الْبَاطِلَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْباطِلِ فَيَدْمَغُهُ فَإِذا هُوَ زاهِقٌ
From him, from his father, from Yunus Bin Abdul Rahmaan with an unbroken chain, said:
Abu Abdullah-asws said: ‘There is nothing from the falsehood which can stand up to the truth, but the truth will overcome the falsehood, and these are the Words of the Mighty and Majestic: But, We Hurl the Truth upon the falsehood, so it confutes it, and then it vanishes. And for you is the woe from what you are ascribing [21:18]’.[58]
أحمد بن محمد بن خالد البرقي: عن أبيه، عن يونس بن عبد الرحمن، رفعه، قال: قال أبو عبد الله (عليه السلام): «ليس من باطل يقوم بإزاء الحق إلا غلب الحق الباطل، و ذلك قوله تعالى: بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْباطِلِ فَيَدْمَغُهُ فَإِذا هُوَ زاهِقٌ
Ahmad Bin Muhammad Bin Khalid Al Barqy, from his father, from Yunus bin Abdul Rahman, raising it, said,
‘Abu Abdullah-asws said: ‘There is no falsehood which confronts the Truth except that the Truth overcomes the falsehood, and that is in the Words of the Exalted: But, We Hurl the Truth upon the falsehood, so it confutes it, and then it vanishes. And for you is the woe from what you are ascribing [21:18]’.[59]
و عنه: عن يعقوب بن يزيد، عن رجل، عن الحكم بن مسكين، عن أيوب بن الحر بياع الهروي قال: قال لي أبو عبد الله (عليه السلام): «يا أيوب، ما من أحد إلا و قد يرد عليه الحق حتى يصدع قلبه، قبله أم تركه، و ذلك قول الله عز و جل في كتابه: بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْباطِلِ فَيَدْمَغُهُ فَإِذا هُوَ زاهِقٌ وَ لَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ
And from him, from Yaqoub Bin Yazeed, from a man, from Al Hakam Bin Maskeyn, from Ayoub Bin Al Hur who said,
‘Abu Abdullah-asws said to me: ‘O Ayoub! There is no one against whom the Truth emerges until it hits his heart whether he should accept it or leave it, and that is in the Words of Allah-azwj Mighty and Majestic in His-azwj Book: But, We Hurl the Truth upon the falsehood, so it confutes it, and then it vanishes. And for you is the woe from what you are ascribing [21:18]’.[60]
VERSES 19 & 20
وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَنْ عِنْدَهُ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُونَ {19}
And for him are the ones in the skies and the earth; and the ones in His Presence are neither being arrogant from worshipping Him nor are they tiring [21:19]
يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ {20}
They are Glorifying by the night and the day. They are not slackening [21:20]
ابن بابويه، قال: حدثنا أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد ابن عيسى، عن العباس بن موسى الوراق، عن يونس بن عبد الرحمن، عن داود بن فرقد العطار، قال: قال لي بعض أصحابنا: أخبرني عن الملائكة، أ ينامون؟ فقلت: لا أدري. فقال: يقول الله عز و جل: يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ
Ibn Babuwayh said, ‘My father narrated to us, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Ibn Isa, from Al Abbas Bin Musa Al Waraaq, from Yunus Bin Abdul Rahman, from Dawood Bin Farqad Al Ataar who said,
‘One of our companions said to me, ‘Inform me about the Angels, do they sleep?’ So I said, ‘I do not know’. He said, ‘Allah-azwj Mighty and Majestic is Saying: They are Glorifying by the night and the day. They are not slackening [21:19]’.
ثم قال: ألا أطرفك عن أبي عبد الله (عليه السلام) فيه بشيء؟ قال: قلت: بلى. فقال: سئل عن ذلك، فقال: «ما من حي إلا و ينام ما خلا الله وحده عز و جل، و الملائكة ينامون
Then he said, ‘Have you got anything with regards to this from Abu Abdullah-asws?’ I said, ‘Yes. I asked him-asws about that, so he-asws said: ‘There is no one alive except that he sleeps, apart from Allah-azwj Alone, Mighty and Majestic, and the Angels do sleep’.
فقلت: يقول الله عز و جل: يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ؟ قال: «أنفاسهم تسبيح
I said, ‘Allah-azwj Mighty and Majestic is Saying [21:20] They are Glorifying Him night and day; and are not slowing down?’ He-asws said: ‘Their breathing is Glorification’.[61]
في تفسير على بن ابراهيم حديث طويل عن النبي صلى الله عليه واله في ذكر ما راى في المعراج وفيه قال صلى الله عليه واله: ثم مررنا بملائكة من ملائكة الله عزوجل خلقهم الله كيف شاء، ووضع وجوههم كيف شاء، ليس شئ من أطباق أجسادهم الا وهو يسبح الله ويحمده من كل ناحية بأصوات مختلفة، أصواتهم مرتفعة بالتحميد والبكاء من خشية الله
In Tafseer of Ali Ibn Ibrahim (Qummi) –
‘In a lengthy Hadeeth from the Prophet-saww regarding the mention of what he-saww saw during the Ascension, and in it he-saww said: ‘Then we passed by certain Angels from the Angels of Allah-azwj Mighty and Majestic. Allah-azwj had Created them howsoever He-azwj Desired to, and Placed their faces howsoever He-azwj Desired to. There was nothing from the layers of their bodies except that it was Glorifying Allah-azwj, and Praising Him-azwj from every area by different sounds. Their voices were rising with the Praise, and the wailing from fear of Allah-azwj.
فسألت جبرئيل عنهم فقال: كما ترى خلقوا، ان الملك منهم الى جنب صاحبه ما كلمه قط، ولا رفعوا رؤسهم الى ما فوقها، ولا حفظوها ! الى ما تحتها خوفا وخشوعا، فسلمت عليهم فردوا على ايماءا برؤوسهم، ولا ينظرون الى من الخشوع
I-saww asked Jibraeel-as about them, so he-as said: ‘They have been Created as you-saww see them to be. An Angel from them does not speak to his companion by the side of him, nor does he raise his head to what is above him, nor to look below him out of fear and humbleness. I-saww greeted them, and they responded by nodding their heads, and did not look at me-saww out of the fear.
فقال لهم جبرئيل: هذا محمد نبى الرحمة أرسله الله الى العباد رسولا ونبيا، وهو خاتم النبيين وسيدهم أفلا تكلموه ؟ قال: فلما سمعوا ذلك من جبرئيل أقبلوا على بالسلام وأكرمونى وبشرونى بالخير لى ولامتى
Then Jibraeel-as said to them: ‘This is Muhammad-saww, the Prophet-saww of Mercy. Allah-azwj Sent him-saww to the servants as a Rasool-saww, and a Prophet-saww, and he-saww is the final of the Prophets-as, and their-as Chief. Will you all not speak to him-saww?’ So when they heard that from Jibraeel-as, they welcomed me-saww with the greetings, and honoured me-saww, and gave me the good news with the goodness, and were not blamed for it’.[62]
VERSES 21 – 23
أَمِ اتَّخَذُوا آلِهَةً مِنَ الْأَرْضِ هُمْ يُنْشِرُونَ {21}
Or are they taking gods from the earth who are raising (the dead)? [21:21]
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ {22}
If there had been a god in them (skies and the earth) except Allah, it (universe) would have been spoilt. Therefore, Glorious is Allah, Lord of the Throne, from what they are ascribing [21:22]
لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ {23}
He cannot be questioned about what He Does, and they would be Questioned [21:23]
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن العباس بن عمرو الفقيمي، عن هشام بن الحكم، في حديث الزنديق الذي أتى أبا عبد الله (عليه السلام)، و كان من قول أبي عبد الله (عليه السلام): «لا يخلو، قولك: إنهما اثنان من أن يكونا قد يمين قويين، أو يكونا ضعيفين، أو يكون أحدهما قويا و الآخر ضعيفا، فإن كانا قويين فلم لا يدفع كل واحد منهما صاحبه و يتفرد بالتدبير؟ و إن زعمت أن أحدهما قوي و الآخر ضعيف، ثبت أنه واحد كما نقول، للعجز الظاهر في الثاني
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Al Abbas Bin Amro Al Faqeymi, from Hisham Bin Al Hakam,
‘In a Hadeeth of the Atheist who came to Abu Abdullah-asws, and what was from the speech of Abu Abdullah-asws: ‘Your words, ‘There are two (gods)’ are empty (meaningless). Are they both strong, or are they both weak, or is one of them strong and the other one is weak? So if both of them are strong, so why does not each one of them repel his companion and be the sole planner? And if you are alleging that one of them is strong and the other one is weak, it establishes that there is one, which is what we-asws are saying, for the frustration is apparent in the second one.
فإن قلت: إنهما اثنان لم يخل من أن يكونا متفقين من كل جهة، أو متفرقين من كل جهة، فلما رأينا الخلق منتظما، و الفلك جاريا، و التدبير واحدا، و الليل و النهار و الشمس و القمر، دل صحة الأمر و التدبير و ائتلاف الأمر على أن المدبر واحد
So, if you say that there are two, then either they are both in full agreement in every matter, or they are differing in them. So when we see the administration of the creation, and the orbits are flowing, and the planning is one, and the night and the day, and the sun and the moon, points to the healthiness of the organisation and the harmony of the matters that the Planner is One.
ثم يلزمك إن ادعيت اثنين، فرجة ما بينهما، حتى يكونا اثنين، فصارت الفرجة ثالثا بينهما، قديما معهما فيلزمك ثلاثة، فإن ادعيت ثلاثة لزمك ما قلت في الاثنين حتى تكون بينهم فرجة فيكونوا خمسة، ثم يتناهى في العدد إلى ما لا نهاية له في الكثرة
Then it would necessitate in your claim of two (gods), for there to be a gap in between the two, in order for them to become two. So that would become a third (entity) between the two, being eternal with the two of them, and thus necessitate a third. So if you claim there are three (gods), it would necessitate you what I-asws said with regards to the two, until there comes to be between them a gap, so these would become five. Then there would be an indefinite number which would never end in its abundance’.
قال هشام: فكان من سؤال الزنديق أن قال: فما الدليل عليه؟ فقال أبو عبد الله (عليه السلام): «وجود الأفاعيل دلت على أن صانعا صنعها، ألا ترى أنك إذا نظرت إلى بناء مشيد مبني، علمت أن له بانيا، و إن كنت لم تر الباني و لم تشاهده؟
Hisham said, ‘So, from among the questions of the atheist is that he said, ‘So what is the evidence upon His-azwj (Existence)?’ So Abu Abdullah-asws said: ‘The existence of the deeds evidences upon it that there is a Doer who is Doing it. Have you not seen that when you look at a constructed building, you come to know that there is a builder for it, even though you have neither seen the builder, nor witnessed it (its construction)?’
قال: فما هو؟ قال: شيء بخلاف الأشياء، ارجع بقولي إلى إثبات معنى، و أنه شيء بحقيقة الشيئية، غير أنه لا جسم و لا صورة و لا يحس و لا يجس و لا يدرك بالحواس الخمس، لا تدركه الأوهام، و لا تنقصه الدهور، و لا تغيره الأزمان
He said, ‘So what is He-azwj?’ He-asws said: ‘A thing which is different to the things. I-asws return to my-asws words to establish the meaning. He-azwj is a Thing by the reality of the things, apart from the fact that He-azwj neither a body, nor an image, nor can be felt, nor reflected, nor can He-azwj be sensed by the five sensory perceptions, nor can He-azwj be comprehended by the imaginations, nor can the (passage of) time reduce Him-azwj, nor can the eras change Him-azwj’.[63]
ابن بابويه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد (رحمه الله)، قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن محمد بن أبي عمير، عن هشام بن الحكم، قال: قلت لأبي عبد الله (عليه السلام): ما الدليل عن أن الله واحد؟ قال: اتصال التدبير، و تمام الصنع، كما قال الله عز و جل: لَوْ كانَ فِيهِما آلِهَةٌ إِلَّا اللَّ لَفَسَدَت
Ibn Babuwayh, from Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Muhammad bin Abu Umeyr, from Hisham Bin Al Hakam who said,
‘I said to Abu Abdullah-asws, ‘What is the evidence that Allah-azwj is One?’ He-asws said: ‘The connection of the Planning, and the completeness of the Making, as Allah-azwj Mighty and Majestic Says: If there had been a god in them (skies and the earth) except Allah, it (universe) would have been spoilt. [21:22]’.[64]
ابن بابويه، قال: حدثنا عبد الله بن محمد بن عبد الوهاب ، قال: أخبرنا أبو الحسن أحمد بن عبد الله بن حمزة الشعراني العماري من ولد عمار بن ياسر، قال: حدثنا أبو محمد عبيد الله بن يحيى بن عبد الباقي الأذني، بأذنة، قال: حدثنا علي بن الحسن المعاني، قال: حدثنا عبد الله بن يزيد، عن يحيى بن عقبة بن أبي العيزار، قال: حدثنا محمد بن حجار، عن يزيد بن الأصم، قال: سأل رجل عمر بن الخطاب، فقال: يا أمير المؤمنين، ما تفسير (سبحان الله)؟ قال: إن في هذا الحائط رجلا إذا سئل أنبأ، و إذا سكت ابتدأ
Ibn Babuwayh, from Abdullah Bin Muhammad Bin Abdu Al Wahab, from Abu Al Hassan Ahmad Bin Abdullah Bin Hamza Al Sha’rany Al Amary from the children of Ammar Bin Yaasir, from Abu Muhammad Ubeydullah Bin yahya Bin Abdul Baqy Al Azny, from Ali Bin Al Hassan Al Ma’any, from Abdullah Bin Yazeed, from Yahya Bin Uqba Bin Abu Al Ayzaar, from Muhammad Bin hajaar, from Yazeed Bin Al Asam who said,
‘A man asked Umar Bin Al-Khattab, ‘O commander of the faithful, what is the explanation of ‘Glory be to Allah-azwj’?’ He said, ‘Upon this wall there is a man, if you were to ask him-asws, he-asws would tell you, and if you are silent, he-asws would initiate’.
فدخل الرجل فإذا هو علي بن أبي طالب (عليه السلام)، فقال: يا أبا الحسن، ما تفسير (سبحان الله)؟ قال: «هو تعظيم الله عز و جل و تنزيهه عما قال فيه كل مشرك، فإذا قالها العبد صلى عليه كل ملك
The man came up, and there was Ali-asws Bin Abu Talib-asws, so he said, ‘O Abu Al-Hassan-asws! What is the explanation of (the phrase) Glorious is Allah ?’ He-asws said: ‘It is the Magnification of Allah-azwj Mighty and Majestic and His-azwj Elevation from what every Polytheist says about Him-azwj. So when the servant says it, every Angel sends Blessings upon him’.[65]
VERSE 24
أَمِ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً ۖ قُلْ هَاتُوا بُرْهَانَكُمْ ۖ هَٰذَا ذِكْرُ مَنْ مَعِيَ وَذِكْرُ مَنْ قَبْلِي ۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقَّ ۖ فَهُمْ مُعْرِضُونَ {24}
Or, are they taking god from besides Him? Say: ‘Bring your proof! This is a Zikr of the one (who is) with me, and a Zikr of the ones (who were) before me. But, most of them are not knowing the Truth, so they are turning aside’ [21:24]
محمد بن العباس، قال: حدثنا محمد بن همام، عن محمد بن إسماعيل العلوي، عن عيسى بن داود النجار، عن مولانا أبي الحسن موسى بن جعفر (عليهما السلام) في قوله عز و جل: هذا ذِكْرُ مَنْ مَعِيَ وَ ذِكْرُ مَنْ قَبْلِي، قال: «ذكر من معي: علي بن أبي طالب (عليه السلام)، و ذكر من قبلي: الأنبياء و الأوصياء (عليهم السلام)
Muhammad Bin Al Abbas, from Muhammad Bin Hamam, from Muhammad Bin Ismail Al Alawy, from Isa Bin Dawood Al Najaar,
(It has been narrated) from our Master Abu Al-Hassan Musa-asws Bin Ja’far-asws regarding the Words of the Mighty and Majestic: This is a Zikr of the one (who is) with me, and a Zikr of the ones (who were) before me [21:24], he-asws said: ‘Zikr of the one (who is) with me – Ali-asws Bin Abu Talib-asws, and a Zikr of the ones (who were) before me – The Prophets-as and the successors-as’.[66]
[فُرَاتٌ] قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ أَحْمَدَ مُعَنْعَناً عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِنَّ النَّبِيَّ ص أُوتِيَ عِلْمَ النَّبِيِّينَ وَ عِلْمَ الْوَصِيِّينَ وَ عِلْمَ مَا هُوَ كَائِنٌ إِلَى أَنْ تَقُومَ السَّاعَةُ ثُمَّ تَلَا هَذِهِ الْآيَةَ يَقُولُ اللَّهُ [تَعَالَى] لِنَبِيِّهِ [ص] هذا ذِكْرُ مَنْ مَعِيَ وَ ذِكْرُ مَنْ قَبْلِي
Furat said, ‘It was narrated to me by Muhammad Bin Ahmad,
‘From Abu Ja’far-asws having said: ‘Amir Al Momineen Ali Bin Abu Talib-asws said: ‘The Prophet-saww was Given the knowledge of the Prophets-as and the knowledge of the succesors-as, and knowledge of what would be happening up to the Establishment of the Hour’. Then he-asws recited this Verse, (where) Allah-azwj the Exalted is Saying to His-azwj Prophet-saww: This is a Zikr of the one (who is) with me, and a Zikr of the ones (who were) before me [21:24]’’.[67]
قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: يَعْنِي بِذِكْرِ مَنْ مَعِيَ مَا هُوَ كَائِنٌ، وَ بِذِكْرِ مَنْ قَبْلِي مَا قَدْ كَانَ
Abu Abdullah-asws said: ‘It means by a Zikr of the one (who is) with me [21:24] – what is going to happen, and by Zikr of the ones (who were) before me [21:24] – what has already happened’’.[68]
VERSES 25 – 28
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ {25}
And We did not Send before you any Rasool except We Revealed unto him that: “There is no god except Me, therefore worship Me!” [21:25]
وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا ۗ سُبْحَانَهُ ۚ بَلْ عِبَادٌ مُكْرَمُونَ {26}
And they are saying, ‘The Beneficent has Taken a son!’ Glorious is He! But, they (Prophets) are honoured servants [21:26]
لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ {27}
They do not precede Him in speech and they are only acting by His Command [21:27]
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ {28}
He Knows what is in front of them and what is behind them, and they will not be interceding except for the one He Approves of, and they are trembling from His fear [21:28]
ثُمَّ خَلَقَ سُبْحَانَهُ لاِاسْكَانِ سَمَاوَاتِهِ، وَعِمَارَةِ الصَّفِيحِ الاْاعْلَى مِنْ مَلَكُوتِهِ، خَلْقاً بَدِيعاً مِنْ مَلاَئِكَتِهِ، وَمَلاَا بهِمْ فُرُوجَ فِجَاجِهَا، وَحَشَا بِهِمْ فُتُوقَ أَجْوَائِهَا، وَبَيْنَ فَجَوَاتِ تِلْكَ الْفُرُوجِ زَجَلُ الْمُسَبِّحِينَ مِنْهُمْ فِي حَظَائِرِ الْقُدُسِ، وَسُتُرَاتِ الْحُجُبِ، وَسُرَادِقَاتِ الْـمَجْدِ، وَوَرَاءَذلِكَ الرَّجِيجِ الَّذِي تَسْتَكُّ مِنْهُ الاْاسْمَاعُ سُبُحَاتُ نُور تَرْدَعُ الاْابْصَارَ عَنْ بُلُوغِهَا، فَتَقِفُ خَاسِئَةً عَلَى حُدُودِهَا
Then Allah-azwj, the Glorified, Created for the inhabitation of His-azwj skies and populating the higher strata of His-azwj realm, new (variety of) creatures namely the Angels. With them He-azwj Filled the openings of its cavities and Populated with them the vastness of it circumference. In between the openings of these cavities there resounds the voices of Angels Glorifying Him-azwj in the enclosures of the Holiness, (behind) Curtains of concealment and in Veils of His-azwj Greatness. And behind this resounding, which deafens the ears, there is the effulgence of Light, which defies the approach of sight to it, and consequently the sight stands, disappointed at its limitation.
أَنْشَأَهُمْ عَلَى صُوَر مُخْتَلِفَات، وَأَقْدَار مُتَفَاوِتَات، (أُولِي أَجْنِحَة مَثْنَى وَثُلاَثَ) تُسَبِّحُ جَلاَلَ عِزَّتِهِ، لاَ يَنْتَحِلُونَ مَا ظَهَرَ فِي الْخَلْقِ مِنْ صُنْعِهِ، وَلاَ يَدَّعُونَ أَنَّهُمْ يَخْلُقُونَ شَيْئاً مَعَهُ مِمَّا انْفَرَدَ بِهِ، (بَلْ عِبَادٌ مُكْرَمُونَ * لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأمْرِهِ يَعْمَلُونَ)
He-azwj Created them in different shapes and with diverse characteristics – two-winged, and three, and four [35:1]. They Glorify the Majesty of His-azwj Honour. They do not appropriate to themselves His-azwj Skill that shows itself in creation, nor do they claim to create anything in which He-azwj is unparalleled. And they are saying, ‘The Beneficent has Taken a son!’ Glorious is He! But, they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27]’’.[69]
قَالَ أَبُو يَعْقُوبَ وَ أَبُو الْحَسَنِ: قُلْنَا لِلْحَسَنِ أَبِي الْقَائِمِ ع: فَإِنَّ قَوْماً عِنْدَنَا يَزْعُمُونَ أَنَّ هَارُوتَ وَ مَارُوتَ مَلَكَانِ- اخْتَارَتْهُمَا الْمَلَائِكَةُ لَمَّا كَثُرَ عِصْيَانُ بَنِي آدَمَ، وَ أَنْزَلَهُمَا اللَّهُ مَعَ ثَالِثٍ لَهُمَا إِلَى الدُّنْيَا، وَ أَنَّهُمَا افْتَتَنَا بِالزُّهُرَةِ، وَ أَرَادَا الزِّنَا بِهَا، وَ شَرِبَا الْخَمْرَ، وَ قَتَلَا النَّفْسَ الْمُحَرَّمَةَ، وَ أَنَّ اللَّهَ تَعَالَى يُعَذِّبُهُمُا بِبَابِلَ، وَ أَنَّ السَّحَرَةَ مِنْهُمَا يَتَعَلَّمُونَ السِّحْرَ وَ أَنَّ اللَّهَ تَعَالِي مَسَخَ تِلْكَ الْمَرْأَةَ- هَذَا الْكَوْكَبَ الَّذِي هُوَ الزُّهَرَةُ
Abu Yaqoub and Abu Al-Hassan (the two reporters of this Tafseer of Imam Hassan Al Askari-asws) said, ‘We said to Al-Hassan-asws, father of Al-Qaim-asws, ‘But there is a group with us who are alleging that Harut and Marut are two Angels. These two Angels were Chosen when disobedience of the Children of Adam-as was widespread, and Allah-azwj Sent them down along with a third for them to the world, and these two were tempted by Al-Zuhra, and intended the adultery with her, and drinking the wine, and killing prohibited souls, and that Allah-azwj the Exalted Punished them both at Babel (Iraq), and that the sorcery is from both of them. They were teaching the sorcery, and Allah-azwj the Exalted Transformed that woman – (to be) this star which is Al-Zuhra (the planet Venus)’.
فَقَالَ الْإِمَامُ ع: مَعَاذَ اللَّهِ مِنْ ذَلِكَ، إِنَّ مَلَائِكَةَ اللَّهِ تَعَالَى مَعْصُومُونَ [مِنَ الْخَطَإِ] مَحْفُوظُونَ مِنَ الْكُفْرِ وَ الْقَبَائِحِ بِأَلْطَافِ اللَّهِ تَعَالَى، فَقَالَ اللَّهُ عَزَّ وَ جَلَّ فِيهِمْ: لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
The Imam (Hassan Al-Askari-asws) said: ‘I-asws seek Refuge with Allah-azwj from that! The Angels of Allah-azwj the Exalted are infallible from mistakes. They are protected from the Kufr and ugliness by the Kindness of Allah-azwj the Exalted. Allah-azwj Mighty and Majestic Says regarding them: not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6].
وَ قَالَ تَعَالَى: وَ لَهُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ وَ مَنْ عِنْدَهُ يَعْنِي الْمَلَائِكَةَ لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ وَ لا يَسْتَحْسِرُونَ. يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ
And Allah-azwj the Exalted Said: And for him are the ones in the skies and the earth; and the ones in His Presence – Meaning the Angels, are neither being arrogant from worshipping Him nor are they tiring [21:19] They are Glorifying by the night and the day. They are not slackening [21:20].
وَ قَالَ فِي الْمَلَائِكَةِ بَلْ عِبادٌ مُكْرَمُونَ. لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ إِلَى قَوْلِهِ وَ هُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ
And He-azwj Said regarding the Angels: But, they are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27] – up to His-azwj Words – and they are trembling from His fear [21:28]’.
ثُمَّ قَالَ: لَوْ كَانَ كَمَا يَقُولُونَ- كَانَ اللَّهُ قَدْ جَعَلَ هَؤُلَاءِ الْمَلَائِكَةَ خُلَفَاءَهُ عَلَى الْأَرْضِ وَ كَانُوا كَالْأَنْبِيَاءِ فِي الدُّنْيَا وَ كَالْأَئِمَّةِ، فَيَكُونُ مِنَ الْأَنْبِيَاءِ وَ الْأَئِمَّةِ قَتْلُ النَّفْسِ وَ فِعْلُ الزِّنَا
Then he-asws said: ‘Had it been as they are saying – it would be that Allah-azwj has Made the Angels as the Caliphs upon the earth, and they would be like the Prophets-as in the world and like the Imams-asws. So, being from the Prophets-as and the Imams-asws, (Would) they-asws kill the soul and commit the adultery?’
ثُمَّ قَالَ: أَ وَ لَسْتَ تَعْلَمُ أَنَّ اللَّهَ تَعَالَى لَمْ يُخْلِ الدُّنْيَا قَطُّ- مِنْ نَبِيٍّ أَوْ إِمَامٍ مِنَ الْبَشَرِ أَ وَ لَيْسَ اللَّهُ يَقُولُ: وَ ما أَرْسَلْنا مِنْ قَبْلِكَ يَعْنِي إِلَى الْخَلْقِ إِلَّا رِجالًا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرى فَأَخْبَرَ اللَّهُ أَنَّهُ لَمْ يَبْعَثِ الْمَلَائِكَةَ إِلَى الْأَرْضِ- لِيَكُونُوا أَئِمَّةً وَ حُكَّاماً، وَ إِنَّمَا أَرْسَلُوا إِلَى أَنْبِيَاءِ اللَّهِ
Then he-asws said: ‘Didn’t I-asws teach that Allah-azwj the Exalted does not Leave the world empty at all from a Prophet-as or an Imam-as from the humans? Or isn’t Allah-azwj Saying: And We did not Send from before you – meaning to the people, except men We Revealed unto, from the people of the towns [12:109]. So Allah-azwj Informed that He-azwj does not Send the Angels to the earth for them to become Imams-asws and rulers, and rather, they are Sent to the Prophets-as of Allah-azwj’.
قَالا: قُلْنَا لَهُ ع: فَعَلَى هَذَا لَمْ يَكُنْ إِبْلِيسُ أَيْضاً مَلَكاً
They both (Abu Yaqoub and Abu Al-Hassan – the two reporters of this Tafseer) said, ‘We said to him-asws, ‘Then based upon this, Iblees-la cannot happen to be from the Angels as well’.
فَقَالَ: لَا، بَلْ كَانَ مِنَ الْجِنِّ، أَ مَا تَسْمَعَانِ أَنَّ اللَّهَ تَعَالَى يَقُولُ: وَ إِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِ. فَأَخْبَرَ أَنَّهُ كَانَ مِنَ الْجِنِّ، وَ هُوَ الَّذِي قَالَ اللَّهُ تَعَالَى: وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ
He-asws said: ‘No, but he-la was from the Jinn. Have you two not heard Allah-azwj the Exalted Saying: And when We Said to the Angels: “Do Sajdah to Adam!” So they did Sajdah, except for Iblees. He was from the Jinn [18:50]? Thus, He-azwj Informed that he-la was from the Jinn, and he-la is for whom Allah-azwj the Exalted Said: And the Jaan, We Created him from before, from the toxic fire [15:27]’.[70]
قال: «فوصي نبيكم أكرم من وصي سليمان، و إنما كان عند وصي سليمان من اسم الله الأعظم حرف واحد، فسأل الله جل اسمه، فخسف له الأرض ما بينه و بين سرير بلقيس، فتناوله في أقل من طرف العين، و عندنا من اسم الله الأعظم اثنان و سبعون حرفا، و حرف عند الله تعالى، استأثر به دون خلقه
He-asws (Amir-Al-Momineen-asws) said: ‘So the successor-asws of your Prophet-saww is more honourable than the successor-as of Suleyman-as. But rather, in the possession of the successor-as of Suleyman-as was one letter from the Magnificent Name of Allah-azwj. He-as asked Allah-azwj by His-azwj Name, and the earth submerged what is between him and between the throne of Bilquis, and he-as grabbed it in less than the blink of an eye. And in our-asws possession are seventy-two Letters from the Magnificent Name of Allah-azwj, and there is one Letter with Allah-azwj the Exalted, Accounting by it, apart from His-azwj Creatures’.
فقالوا: يا أمير المؤمنين، فإذا كان هذا عندك، فما حاجتك إلى الأنصار في قتال معاوية و غيره، و استنفارك الناس إلى حربه ثانية؟
They said, ‘O Amir-ul-Momineen-asws! So if this is with you-asws, then what is your-asws need to the Helpers in fighting against Muawiya and others, and you-asws are alerting the people to a second war against him?’
فقال: بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ إنما أدعو هؤلاء القوم إلى قتاله لثبوت الحجة، و كمال المحنة، و لو اذن لي في إهلاكه لما تأخر، لكن الله تعالى يمتحن خلقه بما شاء». قالوا: فنهضنا من حوله، و نحن نعظم ما أتى به (عليه السلام)
He-asws said: They do not precede Him in speech and they are only acting by His Command [21:27]. But rather, I-asws am calling these people to fight against him in order to prove the argument and complete the ordeal. Had I-asws been Permitted with regards to their destruction, I-asws would not have delayed it, but Allah-azwj the High Tests His-azwj creatures with whatsoever He-azwj so Desires to’. They said, ‘We arose from around him-asws, and we magnified what he-asws came with’.[71]
و عنه، قال: حدثنا أبي (رحمه الله) قال: حدثنا سعد بن عبد الله، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن علي بن معبد، عن الحسين بن خالد، عن علي بن موسى الرضا، عن أبيه، عن آبائه، عن أمير المؤمنين (صلوات الله عليهم)، قال: «قال رسول الله (صلى الله عليه و آله): من لم يؤمن بحوضي فلا أورده الله حوضي، و من لم يؤمن بشفاعتي فلا أناله الله شفاعتي
And from him, from his father, from Sa’ad Bin Abdullah, from Ali Bin Ibrahim Bin Hashim, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid,
(It has been narrated) from Ali-asws Bin Musa Al-Reza-asws, from his-asws father-asws, from his-asws forefathers-asws, from Amir-Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘The one who does not believe in my-saww Fountain, Allah-azwj will not Return him to my-saww Fountain. And the one who does not believe in my-saww intercession, Allah-azwj will not Let him attain my-saww intercession’.
ثم قال (صلى الله عليه و آله)- إنما شفاعتي لأهل الكبائر من امتي، فأما المحسنون فما عليهم من سبيل
Then he-saww said: ‘But rather, my-saww intercession is for the people (who commit) major sins, from my-saww community. So, as for the good doers, so there is no way against them’.
قال: الحسين بن خالد: فقلت للرضا (عليه السلام): يا بن رسول الله، فما معنى قول الله عز و جل: وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى؟ قال: «لا يشفعون إلا لمن ارتضى الله دينه
Al-Husayn Bin Khalid (the narrator) said, ‘So I said to Al-Reza-asws, ‘O son-asws of Rasool-Allah-saww, so what is the Meaning of the Words of Allah-azwj Mighty and Majestic: and they will not be interceding except for the one He Approves of [21:28]?’ He-asws said: ‘They-asws will not be interceding except for the ones whose Religion Allah-azwj Approves of’.[72]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَمَّنْ حَدَّثَهُ عَنِ الصَّادِقِ أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) قَالَ يَقُولُ السَّلَامُ عَلَيْكَ يَا وَلِيَّ اللَّهِ أَنْتَ أَوَّلُ مَظْلُومٍ وَ أَوَّلُ مَنْ غُصِبَ حَقُّهُ صَبَرْتَ وَ احْتَسَبْتَ حَتَّى أَتَاكَ الْيَقِينُ فَأَشْهَدُ أَنَّكَ لَقِيتَ اللَّهَ وَ أَنْتَ شَهِيدٌ عَذَّبَ اللَّهُ قَاتِلَكَ بِأَنْوَاعِ الْعَذَابِ وَ جَدَّدَ عَلَيْهِ الْعَذَابَ
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Awrama, from the one who narrated it,
(It has been narrated) from Al-Sadiq Abu Al-Hassan-asws the 3rd having said: ‘You should be saying, ‘The greetings be upon you-asws, O Guardian (from) Allah-azwj! You-asws are the first oppressed one, and the first one whose rights were usurped, and you-asws were patient and reckoned until the conviction (death) came to you-asws. I hereby testify that You-asws met Allah-azwj, and you-asws were a martyr. May Allah-azwj Punish your-asws murderer with the varieties of the Punishments, and Renew the Punishments upon him.
جِئْتُكَ عَارِفاً بِحَقِّكَ مُسْتَبْصِراً بِشَأْنِكَ مُعَادِياً لِأَعْدَائِكَ وَ مَنْ ظَلَمَكَ أَلْقَى عَلَى ذَلِكَ رَبِّي إِنْ شَاءَ اللَّهُ يَا وَلِيَّ اللَّهِ إِنَّ لِي ذُنُوباً كَثِيرَةً فَاشْفَعْ لِي إِلَى رَبِّكَ فَإِنَّ لَكَ عِنْدَ اللَّهِ مَقَاماً مَحْمُوداً مَعْلُوماً وَ إِنَّ لَكَ عِنْدَ اللَّهِ جَاهاً وَ شَفَاعَةً وَ قَدْ قَالَ تَعَالَى وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى
I come to you having recognised your-asws right, with an insight concerning you-asws, and enemy to your-asws enemies and the ones who oppressed you-asws. I shall meet my Lord-azwj being upon that, Allah-azwj Willing. O Guardian-asws of Allah-azwj! There are numerous sins for me, therefore intercede for me to your-asws Lord-azwj, there is a praiseworthy status for you-asws in the Presence of Allah-azwj, well-known, and that for you-asws, in the Presence of Allah-azwj, is a prestige and (right of) intercession, and Allah-azwj the Exalted has Said: and they will not be interceding except for the one He Approves of [21:28]’.[73]
و عنه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني (رضي الله عنه)، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن محمد بن أبي عمير، قال: سمعت موسى بن جعفر (عليهما السلام) يقول: «لا يخلد الله في النار إلا أهل الكفر و الجحود و أهل الضلال و أهل الشرك، و من اجتنب الكبائر من المؤمنين لم يسأل عن الصغائر، قال الله تبارك و تعالى: إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئاتِكُمْ وَ نُدْخِلْكُمْ مُدْخَلًا كَرِيماً
And from him, from Ahmad Bin Ziyad Bin Ja’far Al Hamdany, from Ali Bin Ibrahim Bin Hashim, from his father, from Muhammad Bin Abu Umeyr who said,
‘I heard Musa-asws Bin Ja’far-asws saying: ‘Allah-azwj will not Keep eternally in the Fire any except for the people of disbelief, and the people of Kufr, and the people of straying, and the people of Shirk. And the ones from the Momineen who keep away from the major sins, would not be questioned about the minor sins. Allah-azwj Blessed and Exalted Said: If you shun the major sins which you are Forbidden from, We will Remove your (small) sins and Cause you to enter an honourable place of entering [4:31]’.
قال: فقلت له: يا بن رسول الله، فالشفاعة لمن تجب من المؤمنين؟ فقال: «حدثني أبي، عن آبائه، عن علي (عليهم السلام) قال: سمعت رسول الله (صلى الله عليه و آله) يقول: إنما شفاعتي لأهل الكبائر من امتي، فأما المحسنون منهم فما عليهم من سبيل
I said, ‘O son-asws of Rasool-Allah-saww! Then the intercession is for the one who must be from the Momineen?’ He-asws said: ‘My-asws father-asws narrated to me-asws, from his -asws forefathers-asws, from Ali-asws having said: ‘I-asws heard Rasool-Allah-saww saying: ‘But rather, my-saww intercession is for the people (who commit) major sins, from my-saww community. So, as for the good doers, so there is no way against them’.
قال ابن أبي عمير: فقلت له: يا بن رسول الله، فيكف تكون الشفاعة لأهل الكبائر، و الله تعالى ذكره يقول: وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى و من يرتكب الكبائر لا يكون مرتضى به؟
Ali Bin Abu Umeyr (the narrator) said, ‘So I said to him-asws, ‘O son-asws of Rasool-Allah-saww! How can the intercession come to be for the people who commit major sins, and Allah-azwj, Elevated is His-azwj Mention, is Saying: and they will not be interceding except for the one He Approves of [21:28], and the one who indulges in major sins, would not be of the ones whom He-azwj Approves of?’
فقال: «يا أبا أحمد، ما من مؤمن يرتكب ذنبا إلا ساءه ذلك، و ندم عليه، و قد قال النبي (صلى الله عليه و آله): كفى بالندم توبة
He-asws said: ‘O Abu Ahmad! There is none from the Momineen who indulges in a sin except that he is displeased with that and regrets upon it. And the Prophet-saww has said: ‘Sufficient is the regret as a repentance’.
و قال (عليه السلام): من سرته حسنته و ساءته سيئته فهو مؤمن. فمن لم يندم على ذنب يرتكبه فليس بمؤمن، و لم تجب له الشفاعة، و كان ظالما، و الله- تعالى ذكره- يقول: ما لِلظَّالِمِينَ مِنْ حَمِيمٍ وَ لا شَفِيعٍ يُطاعُ
And he-asws said: ‘The one who improves upon his good deeds and is displeased with his sins is a believer. So the one who does not regret upon his sin which he has indulged in, so he is not a Believer, and the intercession would not be Obligated upon him, and he would be an unjust one. And Allah-azwj, Elevated is His-azwj Mention, is Saying: There would neither be a friend for the unjust one nor an intercessor who complies [40:18]’.
فقلت له: يا بن رسول الله، و كيف لا يكون مؤمنا من لم يندم على ذنب يرتكبه؟
I said to him-asws, ‘O son-asws of Rasool-Allah-saww! And how can he not be a Momin, the one who does not regret upon a sin which he has indulged in?’
فقال: «يا أبا أحمد، ما من أحد يرتكب كبيرة من المعاصي، و هو يعلم أنه سيعاقب عليها إلا ندم على ما ارتكب، و متى ندم كان تائبا مستحقا للشفاعة، و متى لم يندم عليها كان مصرا، و المصر لا يغفر له لأنه غير مؤمن بعقوبة ما ارتكب، و لو كان مؤمنا بالعقوبة لندم، و قد قال النبي (صلى الله عليه و آله): لا كبيرة مع الاستغفار، و لا صغيرة مع الإصرار
He-asws said: ‘O Abu Ahmad! There is no one who indulges in a major sin, and he knows that he would be Punished for it, except that he regrets upon what he has indulged in. And when he regrets, he would be repentant and be deserving of the intercession. And when he does not regret it, he would be persistent, and for the persistent, there is no Forgiveness for him because he is not a believer in the Punishment of what he has indulged in. And had he been a believer of the Punishment, he would have regretted it. And the Prophet-saww has said: ‘There is no major sin with the repentance, and no minor sin with the persistence’.
و أما قول الله عز و جل: وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى، فإنهم لا يشفعون إلا لمن ارتضى الله دينه، و الدين: الإقرار بالجزاء على الحسنات و السيئات، فمن ارتضى الله دينه ندم على ما ارتكبه من الذنوب لمعرفته بمعاقبته في القيامة
And as for the Words of the Mighty and Majestic: and they will not be interceding except for the one He Approves of [21:28], so they-asws would not be interceding for the one except the one whose Religion Allah-azwj Approves of. And the Religion – it is the acceptance of the Recompense of the good deeds and the sins. So the one whose Religion Allah-azwj Approves of, would regret upon the indulgence in the sins due to his recognition of his Punishment during the Day of Judgement’.[74]
VERSE 29
وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَٰهٌ مِنْ دُونِهِ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ ۚ كَذَٰلِكَ نَجْزِي الظَّالِمِينَ {29}
And one from them who says, ‘I am a god besides Him’, so that one We will Recompense him with Hell. Like that do We Recompense the unjust one [21:29]
علي بن إبراهيم: قوله تعالى: أَ فَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ، نزلت في قريش، و جرت بعد رسول الله (صلى الله عليه و آله) في أصحابه الذين غصبوا أمير المؤمنين (عليه السلام)، و اتخذوا إماما بأهوائهم، و الدليل على ذلك قوله تعالى: وَ مَنْ يَقُلْ مِنْهُمْ إِنِّي إِلهٌ مِنْ دُونِهِ ، قال: من زعم أنه إمام و ليس هو بإمام، فمن اتخذ إماما ففضله على علي (عليه السلام)
Ali Bin Ibrahim –
The Words of the Exalted: So, do you see one who takes his desires as a god [45:23] – were Revealed regarding the Quraysh, and after Rasool-Allah-saww it flowed in his-saww companions who usurped (the rights of) Amir-Al-Momineen-asws, and took an Imam by their own desires. And the evidence to that are the Words of the Exalted: And one from them who says, ‘I am a god besides Him’ [21:29]. The one who claims that he is an Imam, although he is not an Imam-asws, and so the one who takes him to be an Imam has given him preference over Ali-asws’.[75]
VERSE 30
أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ۖ وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ ۖ أَفَلَا يُؤْمِنُونَ {30}
Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? And We Made from the water, all living things, so will they not believe? [21:30]
المفيد في (الاختصاص) قال: حدثنا عبد الرحمن بن إبراهيم، قال: حدثنا الحسين بن مهران، قال: حدثني الحسين بن عبد الله، عن أبيه، عن جده، عن جعفر بن محمد، عن أبيه، عن جده الحسين بن علي بن أبي طالب (صلوات الله عليهم)، قال: «جاء يهودي إلى النبي (صلى الله عليه و آله) فقال: يا محمد، أنت الذي تزعم أنك رسول الله، و أنه أوحى إليك كما أوحى إلى موسى بن عمران؟
Al Mufeed in Al Ikhtisaas, said, ‘Abdul Rahman Bin Ibrahim narrated to us, from Al Husayn Bin Mahran, from Al Husayn Bin Abdullah, from his father, from his grandfather,
(It has been narrated) from Ja’far Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws having said: ‘A Jew came up to the Prophet-saww, so he said, ‘O Muhammad-saww! You-saww are the one who is claiming that you-saww are Rasool-Allah-saww, and that He-azwj has Revealed unto you-saww just as He-azwj Revealed unto Musa Bin Imran-as?’
قال: نعم، أنا سيد ولد آدم و لا فخر، أنا خاتم النبيين، و إمام المتقين، و رسول رب العالمين
He-saww said: ‘Yes. I-saww and the Chief of the sons of Adam-as without pride, and I-saww am the last of the Prophets-as, and Imam-saww of the pious, and Rasool-saww of the Lord-azwj of the worlds’.
فقال: يا محمد، إلى العرب أرسلت، أم إلى العجم، أم إلينا؟ قال رسول الله (صلى الله عليه و آله): إني رسول الله إلى الناس كافة. و سأله اليهودي عن مسائل، و أجابه (صلى الله عليه و آله) عنها، و في كل جواب مسألة يقول اليهودي له: صدقت
He said, ‘O Muhammad-saww! Have you-saww been Sent to the Arabs or to the non-Arabs, or to us?’ Rasool-Allah-saww said: ‘I-saww am Rasool-Allah-saww to all of the people’. And the Jew asked (some) questions, and he-saww answered him, and in every answer to the question, the Jew was saying to him-saww, ‘You-saww have spoken the truth’.
فكان فيما سأله أن قال: أخبرني عن فضلك على النبيين، و فضل عشيرتك على الناس
With regards to what he asked him-saww was that he said, ‘Inform me about your-saww merits over the (rest of the) Prophets-as, and the merits of your-saww relatives over the (rest of the) people’.
فقال النبي (صلى الله عليه و آله): أما فضلي على النبيين فما من نبي إلا دعا على قومه، و أنا أخرت دعوتي شفاعة لامتي يوم القيامة
The Prophet-saww said: ‘As for my-saww merits over the (rest of the) Prophets-as is that there is none from the Prophets-as except that he-as supplicated against his-as people, whilst I-saww delayed my-saww supplication for the intercession for my-saww community on the Day of Judgement.
و أما فضل عشيرتي و أهل بيتي و ذريتي كفضل الماء على كل شيء، و بالماء يبقى كل شيء، و يحيا، كما قال ربي تبارك و تعالى: وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍّ أَ فَلا يُؤْمِنُونَ، و بمحبة أهل بيتي و عشيرتي و ذريتي يستكمل الدين
And as for my-saww relatives and the People-asws of my-saww Household, and my-saww offspring, their merit is like the water over everything. And it is due to the water that everything remains, and is alive, just as my-saww Lord-azwj Blessed and Exalted Says: And We Made from the water, all living things, so will they not believe? [21:30] And by the love of the People-asws of my-saww Household, and for my-saww relatives, and for my-saww offspring, the Religion is completed’.
قال: صدقت يا محمد
He said, ‘You-saww have spoken the truth, O Muhammad-saww’.[76]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ دَاوُدَ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ (عليه السلام) مِنْ أَهْلِ الشَّامِ مِنْ عُلَمَائِهِمْ فَقَالَ يَا أَبَا جَعْفَرٍ جِئْتُ أَسْأَلُكَ عَنْ مَسْأَلَةٍ قَدْ أَعْيَتْ عَلَيَّ أَنْ أَجِدَ أَحَداً يُفَسِّرُهَا وَ قَدْ سَأَلْتُ عَنْهَا ثَلَاثَةَ أَصْنَافٍ مِنَ النَّاسِ فَقَالَ كُلُّ صِنْفٍ مِنْهُمْ شَيْئاً غَيْرَ الَّذِي قَالَ الصِّنْفُ الْآخَرُ
From him, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Muhammad Bin Dawood from Muhammad Bin Atiyya who said:
‘A man from the scholars of the people of Syria came up to Abu Ja’far-asws. He said, ‘O Abu Ja’far-asws, I have come to ask you-asws a question which has exhausted me in finding one who could explain it to me, and I have asked three kinds of the people about it, so each type from them said something other than what the other one said’.
فَقَالَ لَهُ أَبُو جَعْفَرٍ (عليه السلام) مَا ذَاكَ
Abu Ja’far-asws said to him: ‘What would that be?’
قَالَ فَإِنِّي أَسْأَلُكَ عَنْ أَوَّلِ مَا خَلَقَ اللَّهُ مِنْ خَلْقِهِ فَإِنَّ بَعْضَ مَنْ سَأَلْتُهُ قَالَ الْقَدَرُ وَ قَالَ بَعْضُهُمُ الْقَلَمُ وَ قَالَ بَعْضُهُمُ الرُّوحُ
He said, ‘I ask you-asws about the first thing what Allah-azwj Created from His-azwj creatures, for some of the ones I asked said it was the Destiny, and some of them said it was the Pen, and some of them said it was the Spirit’.
فَقَالَ أَبُو جَعْفَرٍ (عليه السلام) مَا قَالُوا شَيْئاً أُخْبِرُكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَانَ وَ لَا شَيْءَ غَيْرَهُ وَ كَانَ عَزِيزاً وَ لَا أَحَدَ كَانَ قَبْلَ عِزِّهِ وَ ذَلِكَ قَوْلُهُ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ كَانَ الْخَالِقُ قَبْلَ الْمَخْلُوقِ وَ لَوْ كَانَ أَوَّلُ مَا خَلَقَ مِنْ خَلْقِهِ الشَّيْءَ مِنَ الشَّيْءِ إِذاً لَمْ يَكُنْ لَهُ انْقِطَاعٌ أَبَداً وَ لَمْ يَزَلِ اللَّهُ إِذاً وَ مَعَهُ شَيْءٌ لَيْسَ هُوَ يَتَقَدَّمُهُ وَ لَكِنَّهُ كَانَ إِذْ لَا شَيْءَ غَيْرَهُ
Abu Ja’far-asws said: ‘They have not said anything. I-asws hereby inform you that Allah-azwj Blessed and Exalted Existed and there was nothing other than Him-azwj, and He-azwj was Mighty and there was no one who was mighty before Him-azwj, and these are is His-azwj Words: Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180], and He-azwj was the Creator before the creation, and Had He-azwj Created something from His-azwj Creation, something from something, then there would be no termination from it (the chain) ever, and it would never cease if Allah-azwj had something with Him-azwj and He-azwj did not precede it. But He-azwj Existed when there was nothing other than Him-azwj.
وَ خَلَقَ الشَّيْءَ الَّذِي جَمِيعُ الْأَشْيَاءِ مِنْهُ وَ هُوَ الْمَاءُ الَّذِي خَلَقَ الْأَشْيَاءَ مِنْهُ فَجَعَلَ نَسَبَ كُلِّ شَيْءٍ إِلَى الْمَاءِ وَ لَمْ يَجْعَلْ لِلْمَاءِ نَسَباً يُضَافُ إِلَيْهِ وَ خَلَقَ الرِّيحَ مِنَ الْمَاءِ ثُمَّ سَلَّطَ الرِّيحَ عَلَى الْمَاءِ فَشَقَّقَتِ الرِّيحُ مَتْنَ الْمَاءِ حَتَّى ثَارَ مِنَ الْمَاءِ زَبَدٌ عَلَى قَدْرِ مَا شَاءَ أَنْ يَثُورَ فَخَلَقَ مِنْ ذَلِكَ الزَّبَدِ أَرْضاً بَيْضَاءَ نَقِيَّةً لَيْسَ فِيهَا صَدْعٌ وَ لَا ثَقْبٌ وَ لَا صُعُودٌ وَ لَا هُبُوطٌ وَ لَا شَجَرَةٌ ثُمَّ طَوَاهَا فَوَضَعَهَا فَوْقَ الْمَاءِ
And He-azwj Created the thing from which are all things, and it is the water from which He-azwj Created the things. So He-azwj Lineaged everything to the water and did not Make a lineage for the water to which it can be ascribed. And He-azwj Created the wind from the water, then Made the wind to overcome the water. So the wind sent down into the body of the water until foam swirled from the water in accordance with what He-azwj so Desired it to swirl. So He-azwj Created from that foam, pure white land with no crack in it, nor any holes, neither ascending nor descending, and no tree. Then He-azwj Folded it, so He-azwj Placed it on top of the water.
ثُمَّ خَلَقَ اللَّهُ النَّارَ مِنَ الْمَاءِ فَشَقَّقَتِ النَّارُ مَتْنَ الْمَاءِ حَتَّى ثَارَ مِنَ الْمَاءِ دُخَانٌ عَلَى قَدْرِ مَا شَاءَ اللَّهُ أَنْ يَثُورَ فَخَلَقَ مِنْ ذَلِكَ الدُّخَانِ سَمَاءً صَافِيَةً نَقِيَّةً لَيْسَ فِيهَا صَدْعٌ وَ لَا ثَقْبٌ وَ ذَلِكَ قَوْلُهُ السَّماءُ بَناها رَفَعَ سَمْكَها فَسَوَّاها وَ أَغْطَشَ لَيْلَها وَ أَخْرَجَ ضُحاها
Then Allah-azwj Created the fire from the water, so the fire bust out of the body of the water until smoke arose from the water in accordance with Allah-azwj so Desired it to rise. So He-azwj Created from that smoke, clear and pure sky in which there were no cracks nor any holes, and these are His-azwj Words: Surely in that is a lesson for one who fears [79:26] Are you the harder to create or the sky? He Built it [79:27] He Raised its ceiling, then Evened it [79:28] And He Covered its night and Extracted its brightness [79:29].
قَالَ وَ لَا شَمْسٌ وَ لَا قَمَرٌ وَ لَا نُجُومٌ وَ لَا سَحَابٌ ثُمَّ طَوَاهَا فَوَضَعَهَا فَوْقَ الْأَرْضِ ثُمَّ نَسَبَ الْخَلِيقَتَيْنِ فَرَفَعَ السَّمَاءَ قَبْلَ الْأَرْضِ فَذَلِكَ قَوْلُهُ عَزَّ ذِكْرُهُ وَ الْأَرْضَ بَعْدَ ذلِكَ دَحاها يَقُولُ بَسَطَهَا
He-asws said: ‘And there was neither a sun, nor a moon, nor stars nor clouds. Then He-azwj Folded it and Placed it upon the earth, then Established two creations. Then He-azwj Raised the sky before the earth, so that is His-azwj Words, Mighty is His-azwj Mention: And the earth, He Expanded it after that [79:30] . He-azwj is Saying that He-azwj Spread it out’.
فَقَالَ لَهُ الشَّامِيُّ يَا أَبَا جَعْفَرٍ قَوْلُ اللَّهِ تَعَالَى أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما
The Syrian said to him-asws, ‘O Abu Ja’far-asws, the Words of Allah-azwj the Exalted: Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? [21:30]’.
فَقَالَ لَهُ أَبُو جَعْفَرٍ (عليه السلام) فَلَعَلَّكَ تَزْعُمُ أَنَّهُمَا كَانَتَا رَتْقاً مُلْتَزِقَتَيْنِ مُلْتَصِقَتَيْنِ فَفُتِقَتْ إِحْدَاهُمَا مِنَ الْأُخْرَى فَقَالَ نَعَمْ فَقَالَ أَبُو جَعْفَرٍ (عليه السلام) اسْتَغْفِرْ رَبَّكَ فَإِنَّ قَوْلَ اللَّهِ جَلَّ وَ عَزَّ كانَتا رَتْقاً يَقُولُ كَانَتِ السَّمَاءُ رَتْقاً لَا تُنْزِلُ الْمَطَرَ وَ كَانَتِ الْأَرْضُ رَتْقاً لَا تُنْبِتُ الْحَبَّ فَلَمَّا خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَلْقَ وَ بَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ فَتَقَ السَّمَاءَ بِالْمَطَرِ وَ الْأَرْضَ بِنَبَاتِ الْحَبِّ
Abu Ja’far-asws said: ‘Perhaps you think that these two used to be stuck together and there were separated from each other?’ He said, ‘Yes’. Abu Ja’far-asws said: ‘Seek Forgiveness from your Lord-azwj, for it is in the Words Allah-azwj Mighty and Majestic that they were closed up, meaning that the sky used to be closed up and no rain descended from it, and the earth was closed up and did not grow any seed (vegetation). So when Allah-azwj Blessed and Exalted Created the creatures, He-azwj Spread therein all kinds of animals. He-azwj Opened up the sky by the rain and the earth by the seed’.
فَقَالَ الشَّامِيُّ أَشْهَدُ أَنَّكَ مِنْ وُلْدِ الْأَنْبِيَاءِ وَ أَنَّ عِلْمَكَ عِلْمُهُمْ
The Syrian said, ‘I testify that you-asws are from the children of the Prophets-as and that your-asws knowledge is their-as knowledge’.[77]
For pain relief
في كتاب طب الائمة عليهم السلام عبد الله بن بسطام قال: حدثنا ابن اسحق ابن ابراهيم عن أبى الحسن العسكري عليه السلام قال: حضرته يوما وقد شكى إليه بعض، اخواننا، فقال: يا ابن رسول الله ان أهلى كثيرا يصيبهم هذا الوجع الملعون، قال: وما هو ؟ قال: وجع الرأس
In the Book Tibb Al Aimma-asws – Abdullah Bin Bustan said, ‘Is’haq Bin Ibrahim narrated to us,
(It has been narrated) from Abu Al-Hassan Al-Askari-asws having said: ‘I was in his-asws presence one day when one of our brothers complained to him-asws, ‘O son-asws of Rasool-Allah-saww! A lot of my family members have been struck by this accursed pain’. He-asws said: ‘And what is it?’ He said, ‘Pain of the head (headache)’.
قال: خذ قدحا من ماء واقرأ عليه: ” أو لم ير الذين كفروا ان السموات والارض كانتا رتقا ففتقناهما وجعلنا من الماء كل شئ حى أفلا يؤمنون ” ثم اشر به فانه لا يضره انشاء الله تعالى
He-asws said: ‘Take a cup of water and recite over it: Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? And We Made from the water, all living things, so will they not believe? [21:30]. Then drink it, so you would not be hurt by it, if Allah-azwj the Exalted so Desires it’.[78]
وباسناده الى حماد بن عيسى يرفعه الى أمير المؤمنين عليه السلام قال: إذا شكى احدكم وجع الفخذين فيلجلس في تور كبير وطست، في الماء المسخن، وليضع يده عليه وليقرأ: ” أو لم ير الذين كفروا ان السماوات والارض كانتا رتقا ففتقناهما وجعلنا من الماء كل شئ حى أفلا يؤمنون
And by his chain going up to Hamaad Bin Isa who (says) when being asked:
Amir-Al-Momineen-asws has said: ‘When one of you complains about soreness of the two thighs, so he should sit himself in a large basin of heated water, and place his hand upon it and recite: Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? And We Made from the water, all living things, so will they not believe? [21:30]’[79]
Water – the basis of life
عبد الله بن جعفر الحميري: بإسناده عن الحسين بن علوان، عن جعفر (عليه السلام)، قال: كنت عنده جالسا إذ جاء رجل فسأله عن طعم الماء، و كانوا يظنون أنه زنديق
Abdullah Bin Ja’far Al Humeyri, by his chain from Al Husayn Bin Alwan,
‘From Ja’far-asws, he (the narrator) said, ‘We were seated in his-asws presence when a man came over and asked him-asws about the taste of water, and we were guessing that he was an atheist.
فأقبل أبو عبد الله (عليه السلام) يصوب فيه و يصعد، ثم قال له: «ويلك، طعم الماء طعم الحياة، إن الله عز و جل يقول: وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍّ أَ فَلا يُؤْمِنُونَ
Abu Abdullah-asws went on to lower his-asws head during it and raised it, then said to him: ‘Woe be unto you! The taste of water is the taste of life! Allah-azwj Mighty and Majestic is Saying: And We Made from the water, all living things, so will they not believe? [21:30]’’.[80]
VERSES 31 – 35
وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ {31}
And We Made stable mountains in the earth lest it might shake with them, and We have made therein wide ways perhaps they would be guided [21:31]
وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ {32}
And We Made the sky a guarding ceiling, and (yet) they are turning aside from its Signs [21:32]
Need Ahadith here,
وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ {33}
And He is the One Who Created the night and the day, and the sun and the moon; all floating in their orbits [21:33]
وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ ۖ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ {34}
And We did Make the immortality for any human from before you. So if you die, then would they be living eternally? [21:34]
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ {35}
Every self shall taste the death, and We Try you with the evil and the good as a Fitna, and to Us you shall be returning [21:35]
في تفسير العياشي عن زرارة قال: كرهت ان أسأل أبا جعفر عليه السلام عن الرجعة واستخفيت ذلك قلت: لاسئلن مسألة لطيفة ابلغ فيها حاجتى، فقلت: أخبرني عمن قتل أمات ؟
In Tafseer Qummi, from Zurara who said,
‘I disliked that I should ask Abu Ja’far-asws about the Return (الرجعة), and I concealed that. I said (to myself), ‘I will ask him-asws a subtle question from which my needs would be achieved’, so I said, ‘Inform me about the one who is killed has he died (a natural death)?’
قال: لا، الموت موت والقتل قتل، قلت: ما أحد يقتل الا وقد مات ؟
He-asws said: ‘No. The death is death, and the killing is killing’. I said, ‘(But), there is none who is killed except that he has died?’
فقال: قول الله أصدق من قولك، فرق بينهما في القرآن فقال: (أفان مات أو قتل) وقال (لئن متم أو قتلتم لالى الله تحشرون) وليس كما قلت يا زرارة، الموت موت والقتل قتل قلت
He-asws said: ‘The Words of Allah-azwj are Truer than your words. There is a difference between the two in the Quran. He-azwj Said: so if he dies or is killed [3:144], and Said: And whether you die or you are killed, it is to Allah you shall be Gathered [3:158], and it is not as you have said, O Zurara. The death is death, and the killing, is killing’.
فان الله يقول: (كل نفس ذائقة الموت) ؟ قال: من قتل لم يذق الموت، ثم قال: لابد من ان يرجع حتى يذوق الموت
I said, ‘But, surely Allah-azwj is Saying: Every self shall taste the death [21:35]?’ The one who is killed did not taste the death’. Then he-asws said: ‘It is inevitable that one would return until he tastes the death’.[81]
ابن بابويه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن حفص بن قرط، عن أبي عبد الله (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): من زعم أن الله تبارك و تعالى يأمر بالسوء و الفحشاء فقد كذب على الله، و من زعم أن الخير و الشر بغير مشيئة الله فقد أخرج الله من سلطانه، و من زعم أن المعاصي بغير قوة الله فقد كذب على الله، و من كذب على الله أدخله الله النار». يعني بالخير و الشر: الصحة و المرض، و ذلك قوله عز و جل: وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً
Ibn Babuwayh said, ‘My father narrated to us, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Hafs Bin Qara,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one who thinks that Allah-azwj Blessed and Exalted has Commanded for the evil and the immoralities, so he has lied against Allah-azwj. And the one who thinks that the good and the evil are without the Desire of Allah-azwj, so he has taken Allah-azwj out from His-azwj Authority. And the one who thinks that the disobedience is without the Strength of Allah-azwj, so he has lied against Allah-azwj. And the one who lies against Allah-azwj, Allah-azwj would Enter him into the Fire’. What it is Meant by the good and the evil is the good health and the illness, and these are the Words of the Mighty and Majestic: and We Try you with the evil and the good as a Fitna [21:35]’.[82]
الطبرسي: روي عن أبي عبد الله (عليه السلام): «أن أمير المؤمنين (عليه السلام) مرض، فعاده إخوانه، فقالوا كيف تجدك، يا أمير المؤمنين؟ فقال: بشر. فقالوا: ما هذا كلام مثلك
Al Tabarsy –
It has been reported from Abu Abdullah-asws that: ‘Amir-Al-Momineen-asws was ill, so his-asws brothers visited him-asws. They said, ‘How do you-asws find yourself-asws to be, O Amir-Al-Momineen-asws?’ So he-asws said: ‘A mortal’. They said, ‘This is not a talk like you-asws (normally talk like)’.
فقال: إن الله تعالى يقول: وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً فالخير: الصحة و الغنى، و الشر: المرض و الفقر
So he-asws said: ‘Allah-azwj is Saying: and We Try you with the evil and the good as a Fitna [21:35]. So the good is the good health and the (financial) self-sufficiency; and the evil is the illness and the poverty’.[83]
علي بن إبراهيم: قال: و أما قوله: وَ ما جَعَلْنا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَ فَإِنْ مِتَّ فَهُمُ الْخالِدُونَ، فانه لما أخبر الله نبيه (صلى الله عليه و آله) بما يصيب أهل بيته من بعده، و ادعاء من ادعى الخلافة دونهم، اغتم رسول الله (صلى الله عليه و آله)
Ali Bin Ibrahim said,
‘And as for His-azwj Words: And We did Make the immortality for any human from before you. So if you die, then they would be living eternally? [21:34], so it was when Allah-azwj Informed His-azwj Prophet-saww with what the People-asws of his-saww Household would face from after him-saww, and he will claim, the one who claimed the Caliphate from after him-saww, Rasool-Allah-saww became gloomy.
فأنزل الله عز و جل: وَ ما جَعَلْنا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَ فَإِنْ مِتَّ فَهُمُ الْخالِدُونَ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً أي نختبركم وَ إِلَيْنا تُرْجَعُونَ فأعلم ذلك رسول الله (صلى الله عليه و آله)، أنه لا بد أن تموت كل نفس
Thus, Allah-azwj Mighty and Majestic Revealed: And We did Make the immortality for any human from before you. So if you die, then would they be living eternally? [21:34] Every self shall taste the death, and We Try you with the evil and the good as a Fitna, and to Us you shall be returning [21:35]. So Rasool-Allah-saww knew that it is inevitable that every self would be dying.
وقال أمير المؤمنين (عليه السلام) يوما، و قد تبع جنازة فسمع رجلا يضحك، فقال: «كأن الموت فيها على غيرنا كتب، و كأن الحق فيها على غيرنا وجب، و كأن الذين نشيع من الأموات سفرعما قليل إلينا راجعون. ننزلهم أجداثهم، و نأكل تراثهم، كأنا مخلدون بعدهم، قد نسينا كل واعظة، و رمينا بكل جائحة
And Amir Al-Momineen-asws said one day, and he-asws had followed a funeral and heard a man laughing: ‘As if the death in it has been Ordained upon others (only), and as if the Truth in it has been Obligated upon others (only), and as if those whom we escort from the deceased are travelling away from us for a little while, then to us they would be returning. Their lodgings are their graves, and we consume their inheritances. It is as if they (others) would be living eternally after them. We has forgotten every advice, and thrown away every affliction.
أيها الناس، طوبى لمن شغله عيبه عن عيوب الناس، و تواضع من غير منقصة، و جالس أهل الفقه و الرحمة، و خالط أهل الذل و المسكنة، و أنفق مالا جمعه في غير معصية
O you people! Beatitude is for one who is too pre-occupied from his own faults from the faults of the people, and is humble from without being deficient, and sits with the people of understanding and the mercy, and mingles with the humiliated people and the poor, and spends wealth he amassed in other than (acts of) disobedience.
أيها الناس، طوبى لمن ذلت نفسه، و طاب كسبه، و صلحت سريرته، و حسنت خليقته، و أنفق الفضل من ما له، و أمسك الفضل من كلامه، و عدل عن الناس شره، و وسعته السنة، و لم يتعد إلى البدعة
O you people! Beatitude is for one who humbles himself, and his earnings are good, and prepares his bed, and his morals are excellent, and he spends the excess from his wealth, and withholds the excess from his speech, and restrains his evil from the people, and expands his capacity, and does not exceed to the innovation.
أيها الناس، طوبى لمن لزم بيته، و أكل كسرته، و بكى على خطيئته، و كان من نفسه في تعب، و الناس منه في راحة
O you people! Beatitude is for one who necessitates (stays in) his house, and eats his crumbs, and weeps upon his mistakes, and he was tiring his self, and the people are at rest from him’’.[84]
VERSES 36 & 37
وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَٰنِ هُمْ كَافِرُونَ {36}
And when those who commit Kufr see you they are not taking you except as a mockery, ‘Is this the one who mentions your gods?’ And they, with the Zikr of the Beneficent, they are committing Kufr [21:36]
خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ ۚ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ {37}
The human being is Created of hasty (temperament); I shall Show you My Signs, therefore do not hasten [21:37]
علي بن إبراهيم، قال: لما أجرى الله عز و جل في آدم روحه من قدميه فبلغت ركبتيه، أراد أن يقوم فلم يقدر، فقال عز و جل: خُلِقَ الْإِنْسانُ مِنْ عَجَلٍ
Ali Bin Ibrahim said,
‘When Allah-azwj Mighty and Majestic Made His-azwj Spirit to Flow in Adam-as from his-as feet, so it reached his-as knees, and he-as wanted to stand up but he-as was not able to. So Allah-azwj Mighty and Majestic Said: The human being is Created of hasty (temperament) [21:37]’.[85]
VERSES 38 – 44
وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ {38}
And they are saying, ‘When would this Threat occur if you are truthful?’ [21:38]
لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ وَلَا هُمْ يُنْصَرُونَ {39}
If only they had known, those who commit Kufr, where they will not be able to stop the Fire from their faces nor from their back, nor will they be helped [21:39]
بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنْظَرُونَ {40}
But, it will come to them suddenly, and it would stun them, so they would neither be able to repel it nor would they be Respited [21:40]
وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {41}
And there was mockery with Rasools from before you, then it encompassed those of them who were mocking, what they had been mocking [21:41]
قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ وَالنَّهَارِ مِنَ الرَّحْمَٰنِ ۗ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُعْرِضُونَ {42}
Say: ‘Who can protect you by the night and the day from the Beneficent? But, they, from the Zikr of their Lord, are turning aside [21:42]
أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُمْ مِنْ دُونِنَا ۚ لَا يَسْتَطِيعُونَ نَصْرَ أَنْفُسِهِمْ وَلَا هُمْ مِنَّا يُصْحَبُونَ {43}
Or, are there gods for them defending them from besides Us? They are not even able to help themselves nor can they be defended from Us [21:43]
بَلْ مَتَّعْنَا هَٰؤُلَاءِ وَآبَاءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ الْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا ۚ أَفَهُمُ الْغَالِبُونَ {44}
But, We Provided them and their forefathers until the life was prolonged upon them. So, do they not see us Coming to the earth, Reducing it from its ends? Can they be the victorious ones? [21:44]
ابن بابويه في (الفقيه) مرسلا: عن الصادق (عليه السلام) أنه سئل عن قول الله عز و جل: أَ وَ لَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُها مِنْ أَطْرافِها فقال: «فقد العلماء
Ibn Babuwayh, in Al Faqeeh, with an unbroken chain,
(It has been narrated) from Al-Sadiq-asws having been asked about the Words of Allah-azwj Mighty and Majestic: So, do they not see us Coming to the earth, Reducing it from its ends? Can they be the victorious ones? [21:44], so he-asws said: ‘Bereavement of the Knowledgeable ones-asws’.[86]
الطبرسي: عن أبي عبد الله (عليه السلام): «ننقصها بذهاب علمائها و فقهائها و خيار أهلها
Al Tabarsy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Reducing it [21:44] – is the going away of the Knowledgeable ones-asws, and the understanding ones-asws, and the best of its people’.[87]
VERSES 45 – 47
قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ ۚ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنْذَرُونَ {45}
Say: ‘But rather, I warn you by the Revelation, and the deaf do not hear the call whenever they are warned’ [21:45]
وَلَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ {46}
And if a blast of the Punishment of your Lord were to touch them, they would be saying, ‘O woe be unto us! Surely we were unjust!’ [21:46]
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ {47}
And We will Place scales of fairness on the Day of Judgment, therefore do not wrong a soul of anything. And even if it was the weight of a mustard seed, We will Come with it; and suffice with Us as the Reckoners [21:47]
حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ الْأَسَدِيِّ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَعِظُ النَّاسَ وَ يُزَهِّدُهُمْ فِي الدُّنْيَا وَ يُرَغِّبُهُمْ فِي أَعْمَالِ الْآخِرَةِ بِهَذَا الْكَلَامِ فِي كُلِّ جُمُعَةٍ فِي مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ حُفِظَ عَنْهُ وَ كُتِبَ
Narrated to me Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father altogether from Al-Hassan Bin Mahboub, from Abdullah Bin Ghalib Al-Asady from his father, from Saeed Bin Al-Musayyab who said:
‘Ali-asws Bin Al-Husayn-asws used to advise the people and to make them to be ascetic in this world and incline them towards the deeds for the Hereafter by this speech in every Friday in the Masjid of Rasool-Allah-saww which was preserved and written down.
وَ ايْمُ اللَّهِ إِنَّ هَذِهِ عِظَةٌ لَكُمْ وَ تَخْوِيفٌ إِنِ اتَّعَظْتُمْ وَ خِفْتُمْ ثُمَّ رَجَعَ الْقَوْلُ مِنَ اللَّهِ فِي الْكِتَابِ عَلَى أَهْلِ الْمَعَاصِي وَ الذُّنُوبِ فَقَالَ عَزَّ وَ جَلَّ وَ لَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذابِ رَبِّكَ لَيَقُولُنَّ يا وَيْلَنا إِنَّا كُنَّا ظالِمِينَ
He-asws said: ‘By Allah-azwj, let this be an Advice for you and a Warning that you should heed and fear. Then refer to the Words from Allah-azwj in His-azwj Book against the people of disobedience and the sins. Allah-azwj Mighty and Majestic Said: And if a blast of the Punishment of your Lord were to touch them, they would be saying, ‘O woe be unto us! Surely we were unjust!’ [21:46].
فَإِنْ قُلْتُمْ أَيُّهَا النَّاسُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا عَنَى بِهَذَا أَهْلَ الشِّرْكِ فَكَيْفَ ذَلِكَ وَ هُوَ يَقُولُ وَ نَضَعُ الْمَوازِينَ الْقِسْطَ لِيَوْمِ الْقِيامَةِ فَلا تُظْلَمُ نَفْسٌ شَيْئاً وَ إِنْ كانَ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنا بِها وَ كَفى بِنا حاسِبِينَ
If you were to say that Allah-azwj Mighty and Majestic has Meant by this the Polytheists, so how can that be and He-azwj is Saying: And We will Set up an And We will Place scales of fairness on the Day of Judgment, therefore do not wrong a soul of anything. And even if it was the weight of a mustard seed, We will Come with it; and suffice with Us as the Reckoners [21:47].
اعْلَمُوا عِبَادَ اللَّهِ أَنَّ أَهْلَ الشِّرْكِ لَا يُنْصَبُ لَهُمُ الْمَوَازِينُ وَ لَا يُنْشَرُ لَهُمُ الدَّوَاوِينُ وَ إِنَّمَا يُحْشَرُونَ إِلَى جَهَنَّمَ زُمَراً وَ إِنَّمَا نَصْبُ الْمَوَازِينِ وَ نَشْرُ الدَّوَاوِينِ لِأَهْلِ الْإِسْلَامِ
Know, O servants of Allah-azwj, that the Polytheists will not have a Scale up for them nor will their Register (of deeds) be Published and they will be herded to Hell in groups, but rather the Scale and the Publishing of the Register (of deeds) will be for the people of Al-Islam.
فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ اعْلَمُوا أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُحِبَّ زَهْرَةَ الدُّنْيَا وَ عَاجِلَهَا لِأَحَدٍ مِنْ أَوْلِيَائِهِ وَ لَمْ يُرَغِّبْهُمْ فِيهَا وَ فِي عَاجِلِ زَهْرَتِهَا وَ ظَاهِرِ بَهْجَتِهَا وَ إِنَّمَا خَلَقَ الدُّنْيَا وَ خَلَقَ أَهْلَهَا لِيَبْلُوَهُمْ فِيهَا أَيُّهُمْ أَحْسَنُ عَمَلًا لآِخِرَتِهِ وَ ايْمُ اللَّهِ لَقَدْ ضَرَبَ لَكُمْ فِيهِ الْأَمْثَالَ وَ صَرَّفَ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
Fear Allah-azwj, O servants of Allah-azwj and know that Allah-azwj Mighty and Majestic does not Love the blossoms of the world and its temporal matters for anyone of His-azwj friends and does not Encourage them with regards to it and regarding its temporary blossoms and apparent delights. But rather, He-azwj Created the world and Created its people so that they may be Tested therein as to which one of them is good in deeds for his Hereafter. And by Allah-azwj, He-azwj has Struck examples for you with regards to it and Presented Signs-asws for the people of intellect, and there is no Strength except by Allah-azwj.[88]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ الْهَمَذَانِيِّ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ تَعَالَى وَ نَضَعُ الْمَوازِينَ الْقِسْطَ لِيَوْمِ الْقِيامَةِ قَالَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ ( عليهم السلام )
A number of our companions, from Ahmad Bin Muhammad, from Ibrahim Al Hamdany,
(It has been narrated) raising it to Abu Abdullah-asws regarding the Words of the Exalted: And We will Set up an And We will Place scales of fairness on the Day of Judgment [21:47]. He-asws said: ‘The Prophets-as and the successors-asws’.[89]
ابن شهر آشوب: عن ابن دراج، عن أبي عبد الله (عليه السلام)، في قوله تعالى: وَ نَضَعُ الْمَوازِينَ الْقِسْطَ لِيَوْمِ الْقِيامَةِ. قال: «الرسل، و الأئمة من آل بيت محمد (عليهم السلام)
Ibn Shehr Ashub, from Ibn Daraaj,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Exalted: And We will Set up an And We will Place scales of fairness on the Day of Judgment [21:47]. He-asws said: ‘(The scales of fairness are) the Rasools-as and the Imams-asws from the Progeny-asws of the Household of Muhammad-saww’.[90]
الطبرسي في (الإحتجاج): عن الصادق (عليه السلام)، و قد سأله سائل، قال: أ و ليس توزن الأعمال؟ قال (عليه السلام): «لا، إن الأعمال ليست بأجسام، و إنما هي صفة ما عملوا، و إنما يحتاج إلى وزن الشيء من جهل عدد الأشياء، و لا يعرف ثقلها أو خفتها، و إن الله لا يخفى عليه شيء
Al Tabarsy in Al Ihtijaj,
(It has been narrated) from Al-Sadiq-asws, and a questioner had asked him-asws saying, ‘Won’t the deeds be weighed?’ He-asws said: ‘No. The deeds do not have a body (physical form), but rather it is a description of what is done. But rather, the one who needs to weigh something is the one who is ignorant of the number of things, and does not know its heaviness or its lightness. And Allah-azwj, there is nothing hidden from Him-azwj’.
قال: فما معنى الميزان؟ قال (عليه السلام): «العدل
He said, ‘So what is the meaning of the ‘Scale’?’ He-asws said: ‘The justice’.[91]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ (عليه السلام) يُحَدِّثُ فِي مَسْجِدِ رَسُولِ اللَّهِ (صلى الله عليه وآله) قَالَ حَدَّثَنِي أَبِي أَنَّهُ سَمِعَ أَبَاهُ عَلِيَّ بْنَ أَبِي طَالِبٍ (عليه السلام) يُحَدِّثُ النَّاسَ قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ بَعَثَ اللَّهُ تَبَارَكَ وَ تَعَالَى النَّاسَ مِنْ حُفَرِهِمْ عُزْلًا بُهْماً جُرْداً مُرْداً فِي صَعِيدٍ وَاحِدٍ يَسُوقُهُمُ النُّورُ وَ تَجْمَعُهُمُ الظُّلْمَةُ حَتَّى يَقِفُوا عَلَى عَقَبَةِ الْمَحْشَرِ
A number of our companions, from Sahl Bin Ziyad, from Al-Hassan Bin Mahboub, from Ali Bin Ra’ib, from Abu Ubeyda Al-Haza’a, from Suweyr Bin Abu Fakhta who said:
I heard Ali-asws Bin Al-Husayn-asws narrating in the Masjid of the Rasool-saww Allah-azwj saying: ‘Narrated to me-asws by my-asws father-asws, and he-asws heard it from his-asws father-asws Ali-asws Bin Abu Talib-asws narrating to the people saying: ‘When it will be the Day of Judgement, Allah-azwj will Resurrect the people from their graves in their isolation, without beards, in one plane, being driven by the light, and Gather them in the darkness until they are paused upon the hurdle on the Place of Resurrection.
فَيَرْكَبُ بَعْضُهُمْ بَعْضاً وَ يَزْدَحِمُونَ دُونَهَا فَيُمْنَعُونَ مِنَ الْمُضِيِّ فَتَشْتَدُّ أَنْفَاسُهُمْ وَ يَكْثُرُ عَرَقُهُمْ وَ تَضِيقُ بِهِمْ أُمُورُهُمْ وَ يَشْتَدُّ ضَجِيجُهُمْ وَ تَرْتَفِعُ أَصْوَاتُهُمْ قَالَ وَ هُوَ أَوَّلُ هَوْلٍ مِنْ أَهْوَالِ يَوْمِ الْقِيَامَةِ
Some of them would climb upon the others, becoming over crowded. They will be prevented from passing. Their breathing will be heavy and they will sweat profusely, and their affairs would be constricted, their noises would intensify, and their voices would be raised. He-asws said: ‘This will be the first horror from the horrors of the Day of Judgement’.
قَالَ فَيُشْرِفُ الْجَبَّارُ تَبَارَكَ وَ تَعَالَى عَلَيْهِمْ مِنْ فَوْقِ عَرْشِهِ فِي ظِلَالٍ مِنَ الْمَلَائِكَةِ فَيَأْمُرُ مَلَكاً مِنَ الْمَلَائِكَةِ فَيُنَادِي فِيهِمْ يَا مَعْشَرَ الْخَلَائِقِ أَنْصِتُوا وَ اسْتَمِعُوا مُنَادِيَ الْجَبَّارِ قَالَ فَيَسْمَعُ آخِرُهُمْ كَمَا يَسْمَعُ أَوَّلُهُمْ
He-asws said: ‘The Compeller-azwj, Blessed and Exalted will Attend to them from above His-azwj Throne in the shadow of the Angels, so He-azwj would Command an Angel from the Angels who would call out among them: ‘O group of creatures! Listen, and listen intently to the Caller of the Compeller-azwj’. He-asws said: ‘The last of them would hear it just as the first of them’.
قَالَ فَتَنْكَسِرُ أَصْوَاتُهُمْ عِنْدَ ذَلِكَ وَ تَخْشَعُ أَبْصَارُهُمْ وَ تَضْطَرِبُ فَرَائِصُهُمْ وَ تَفْزَعُ قُلُوبُهُمْ وَ يَرْفَعُونَ رُءُوسَهُمْ إِلَى نَاحِيَةِ الصَّوْتِ مُهْطِعِينَ إِلَى الدَّاعِ قَالَ فَعِنْدَ ذَلِكَ يَقُولُ الْكَافِرُ هذا يَوْمٌ عَسِرٌ
He-asws said: ‘Their voices would break up due to that, and they will anxiously look around and their body parts would become restless, and their hearts would be in a panic, and they will be raising their heads towards the direction of the voice hastening to the Caller’. He-asws said: ‘So when that happens, the Kafir would say, ‘This is a difficult day’.
قَالَ فَيُشْرِفُ الْجَبَّارُ عَزَّ وَ جَلَّ الْحَكَمُ الْعَدْلُ عَلَيْهِمْ فَيَقُولُ أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا الْحَكَمُ الْعَدْلُ الَّذِي لَا يَجُورُ الْيَوْمَ أَحْكُمُ بَيْنَكُمْ بِعَدْلِي وَ قِسْطِي لَا يُظْلَمُ الْيَوْمَ عِنْدِي أَحَدٌ الْيَوْمَ
He-asws said: ‘So the Compeller-azwj Mighty and Majestic would Attend to be the Judge over them, and He-azwj will Say to them: “I-azwj am Allah-azwj. There is no god except for Me-azwj. I-azwj am the Equitable Judge Whom will not Let any injustice be done today. I-azwj Shall Judge between you all with Justice and Equity. No one will be done injustice in My-azwj Presence today.
آخُذُ لِلضَّعِيفِ مِنَ الْقَوِيِّ بِحَقِّهِ وَ لِصَاحِبِ الْمَظْلِمَةِ بِالْمَظْلِمَةِ بِالْقِصَاصِ مِنَ الْحَسَنَاتِ وَ السَّيِّئَاتِ وَ أُثِيبُ عَلَى الْهِبَاتِ وَ لَا يَجُوزُ هَذِهِ الْعَقَبَةَ الْيَوْمَ عِنْدِي ظَالِمٌ وَ لِأَحَدٍ عِنْدَهُ مَظْلِمَةٌ إِلَّا مَظْلِمَةً يَهَبُهَا صَاحِبُهَا وَ أُثِيبُهُ عَلَيْهَا وَ آخُذُ لَهُ بِهَا عِنْدَ الْحِسَابِ فَتَلَازَمُوا
I-azwj shall Take the rights for weak ones from the strong ones and for those who have suffered injustices will be retaliation from the good deeds and the sins as compensation and be Rewarded for the gifts. And no one will be Permitted today in My-azwj Presence, as an unjust one or one to whom injustice has been done except if he waives his right against the other one, and I-azwj shall Take from him (the unjust one) during the Accounting correlated.
أَيُّهَا الْخَلَائِقُ وَ اطْلُبُوا مَظَالِمَكُمْ عِنْدَ مَنْ ظَلَمَكُمْ بِهَا فِي الدُّنْيَا وَ أَنَا شَاهِدٌ لَكُمْ عَلَيْهِمْ وَ كَفَى بِي شَهِيداً
O you creatures! And seek what is due to you from the one who was unjust to you for it in the world, and I-azwj am a Witness for you against them, and I-azwj am sufficient as a Witness’.
قَالَ فَيَتَعَارَفُونَ وَ يَتَلَازَمُونَ فَلَا يَبْقَى أَحَدٌ لَهُ عِنْدَ أَحَدٍ مَظْلِمَةٌ أَوْ حَقٌّ إِلَّا لَزِمَهُ بِهَا قَالَ فَيَمْكُثُونَ مَا شَاءَ اللَّهُ فَيَشْتَدُّ حَالُهُمْ وَ يَكْثُرُ عَرَقُهُمْ وَ يَشْتَدُّ غَمُّهُمْ وَ تَرْتَفِعُ أَصْوَاتُهُمْ بِضَجِيجٍ شَدِيدٍ فَيَتَمَنَّوْنَ الْمَخْلَصَ مِنْهُ بِتَرْكِ مَظَالِمِهِمْ لِأَهْلِهَا
He-asws said: ‘So they will recognise each other and seize the opportunity. Thus no one would remain for whom there would be anything from the unjust one any right except that he would claim for it’. He-asws said: ‘They would do that for as long as Allah-azwj so Desires. Their condition would become difficult, and they will sweat profusely, and their grief would intensify, and they would be raising their voices by intense noise, and they would wish to be finished from it by letting go of their rights and not bother to claim for it from the unjust ones’.
قَالَ وَ يَطَّلِعُ اللَّهُ عَزَّ وَ جَلَّ عَلَى جَهْدِهِمْ فَيُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ تَبَارَكَ وَ تَعَالَى يُسْمِعُ آخِرَهُمْ كَمَا يُسْمِعُ أَوَّلَهُمْ يَا مَعْشَرَ الْخَلَائِقِ أَنْصِتُوا لِدَاعِي اللَّهِ تَبَارَكَ وَ تَعَالَى وَ اسْمَعُوا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ [لَكُمْ] أَنَا الْوَهَّابُ إِنْ أَحْبَبْتُمْ أَنْ تَوَاهَبُوا فَتَوَاهَبُوا وَ إِنْ لَمْ تَوَاهَبُوا أَخَذْتُ لَكُمْ بِمَظَالِمِكُمْ
He-asws said: ‘And Allah-azwj would Know of their struggles, so a Caller would Call out from the Presence of Allah-azwj Blessed and Exalted which the last of them would hear as well as the first of them: ‘O group of creatures, listen intently to the Caller of Allah-azwj Blessed and High, and listen to what Allah-azwj Blessed and Exalted is Saying to you all: ‘I-azwj Am the Bestower and would Love it if you would gift (forego) each other and if you do not then I-azwj will Take it for you from the one who was unjust to you’.
قَالَ فَيَفْرَحُونَ بِذَلِكَ لِشِدَّةِ جَهْدِهِمْ وَ ضِيقِ مَسْلَكِهِمْ وَ تَزَاحُمِهِمْ قَالَ فَيَهَبُ بَعْضُهُمْ مَظَالِمَهُمْ رَجَاءَ أَنْ يَتَخَلَّصُوا مِمَّا هُمْ فِيهِ وَ يَبْقَى بَعْضُهُمْ فَيَقُولُ يَا رَبِّ مَظَالِمُنَا أَعْظَمُ مِنْ أَنْ نَهَبَهَا
He-asws said: ‘So they would become happy with that due to their difficult struggles, and constriction, and their behaviour and contention’. He-asws said: ‘So some of them would forego their rights in the hope that it would finish them from the situation that they would be in, and there would remain some of them who would say, ‘O Lord-azwj, our rights are greater than us being able to forego them’.
قَالَ فَيُنَادِي مُنَادٍ مِنْ تِلْقَاءِ الْعَرْشِ أَيْنَ رِضْوَانُ خَازِنُ الْجِنَانِ جِنَانِ الْفِرْدَوْسِ قَالَ فَيَأْمُرُهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُطْلِعَ مِنَ الْفِرْدَوْسِ قَصْراً مِنْ فِضَّةٍ بِمَا فِيهِ مِنَ الْأَبْنِيَةِ وَ الْخَدَمِ قَالَ فَيُطْلِعُهُ عَلَيْهِمْ فِي حِفَافَةِ الْقَصْرِ الْوَصَائِفُ وَ الْخَدَمُ
He-asws said: ‘So a Caller would Call out from beside the Throne: ‘Where is Rizwaan, the keeper of the Gardens of Al-Firdows?’ He-asws said: ‘So Allah-azwj Mighty and Majestic will Command him to display from Al-Firdows a castle of silver with whatever is inside it from the construction and the servants’. He-asws said: ‘The butlers and the servants would be seen on the grounds of the castle’.
قَالَ فَيُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ تَبَارَكَ وَ تَعَالَى يَا مَعْشَرَ الْخَلَائِقِ ارْفَعُوا رُءُوسَكُمْ فَانْظُرُوا إِلَى هَذَا الْقَصْرِ قَالَ فَيَرْفَعُونَ رُءُوسَهُمْ فَكُلُّهُمْ يَتَمَنَّاهُ
He-asws said: ‘Then a Caller would Call out from the Presence of Allah-azwj Blessed and Exalted: “O group of creatures! Raise your heads and look at this castle’. He-asws said: ‘So they will be raising their heads, and each one of them would wish for it’.
قَالَ فَيُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ تَعَالَى يَا مَعْشَرَ الْخَلَائِقِ هَذَا لِكُلِّ مَنْ عَفَا عَنْ مُؤْمِنٍ قَالَ فَيَعْفُونَ كُلُّهُمْ إِلَّا الْقَلِيلَ
He-asws said: ‘Then a Caller will Call out from the Presence of Allah-azwj: “O group of creatures! This is for everyone forgives a Momin’. He-asws said: ‘So all of them would be forgiving except for a few’.
قَالَ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَا يَجُوزُ إِلَى جَنَّتِيَ الْيَوْمَ ظَالِمٌ وَ لَا يَجُوزُ إِلَى نَارِيَ الْيَوْمَ ظَالِمٌ وَ لِأَحَدٍ مِنَ الْمُسْلِمِينَ عِنْدَهُ مَظْلِمَةٌ حَتَّى يَأْخُذَهَا مِنْهُ عِنْدَ الْحِسَابِ أَيُّهَا الْخَلَائِقُ اسْتَعِدُّوا لِلْحِسَابِ
He-asws said: ‘Then Allah-azwj Mighty and Majestic will Say: “There is no Permission to My-azwj Paradise today for the unjust one, and there is no Permission today to the Fire today for the one who was oppressed, or anyone from the Muslims who has in his possession somebody’s rights until it will be Taken from him during the Accounting. O you creatures! Be prepared for the Accounting’.
قَالَ ثُمَّ يُخَلَّى سَبِيلُهُمْ فَيَنْطَلِقُونَ إِلَى الْعَقَبَةِ يَكْرُدُ بَعْضُهُمْ بَعْضاً حَتَّى يَنْتَهُوا إِلَى الْعَرْصَةِ وَ الْجَبَّارُ تَبَارَكَ وَ تَعَالَى عَلَى الْعَرْشِ قَدْ نُشِرَتِ الدَّوَاوِينُ وَ نُصِبَتِ الْمَوَازِينُ وَ أُحْضِرَ النَّبِيُّونَ وَ الشُّهَدَاءُ وَ هُمُ الْأَئِمَّةُ يَشْهَدُ كُلُّ إِمَامٍ عَلَى أَهْلِ عَالَمِهِ بِأَنَّهُ قَدْ قَامَ فِيهِمْ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ وَ دَعَاهُمْ إِلَى سَبِيلِ اللَّهِ
He-asws said: ‘Then their way would be cleared for them, and they would be moving to the next stage preparing one another until they end up at the Plains, and the Compeller-azwj Blessed and Exalted would be upon the Throne. The registers (of deeds) would have been published, the scales set, and the Prophets-as, and the witnesses-asws, and these would be the Imams-asws would be present. Each Imam-asws testifying over the people of his-asws era, having stood among them by the Command of Allah-azwj Mighty and Majestic, and called them to the Way of Allah-azwj’.
قَالَ فَقَالَ لَهُ رَجُلٌ مِنْ قُرَيْشٍ يَا ابْنَ رَسُولِ اللَّهِ إِذَا كَانَ لِلرَّجُلِ الْمُؤْمِنِ عِنْدَ الرَّجُلِ الْكَافِرِ مَظْلِمَةٌ أَيَّ شَيْءٍ يَأْخُذُ مِنَ الْكَافِرِ وَ هُوَ مِنْ أَهْلِ النَّارِ
He-asws said: ‘So a man from Quraysh said to him-asws, ‘O son-asws of the Rasool-saww Allah-azwj, if there is a Momin man who has a claim against a Kafir man, which thing would be taken from the Kafir, and he is from the inhabitants of the Fire?’
قَالَ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ (عليه السلام) يُطْرَحُ عَنِ الْمُسْلِمِ مِنْ سَيِّئَاتِهِ بِقَدْرِ مَا لَهُ عَلَى الْكَافِرِ فَيُعَذَّبُ الْكَافِرُ بِهَا مَعَ عَذَابِهِ بِكُفْرِهِ عَذَاباً بِقَدْرِ مَا لِلْمُسْلِمِ قِبَلَهُ مِنْ مَظْلِمَةٍ
He-asws said: ‘Ali-asws Bin Al-Husayn-asws said to him: ‘The sins of the Muslim would be taken from him in accordance with what is due to him from the Kafir, and the Kafir would be Punished by it along with his Punishment for his Kufr in accordance with what was for the Muslim before that right’.
قَالَ فَقَالَ لَهُ الْقُرَشِيُّ فَإِذَا كَانَتِ الْمَظْلِمَةُ لِلْمُسْلِمِ عِنْدَ مُسْلِمٍ كَيْفَ تُؤْخَذُ مَظْلِمَتُهُ مِنَ الْمُسْلِمِ
He-asws said: ‘So the Qurayshi said to him-asws, ‘So if there was a right for a Muslim against a Muslim, how would it be taken from a Muslim?’
قَالَ يُؤْخَذُ لِلْمَظْلُومِ مِنَ الظَّالِمِ مِنْ حَسَنَاتِهِ بِقَدْرِ حَقِّ الْمَظْلُومِ فَتُزَادُ عَلَى حَسَنَاتِ الْمَظْلُومِ
He-asws said: ‘The good deeds would be taken for the oppressed against the oppressor in accordance with the right of the oppressed and it would increase the good deeds of the oppressed one’.
قَالَ فَقَالَ لَهُ الْقُرَشِيُّ فَإِنْ لَمْ يَكُنْ لِلظَّالِمِ حَسَنَاتٌ قَالَ إِنْ لَمْ يَكُنْ لِلظَّالِمِ حَسَنَاتٌ فَإِنَّ لِلْمَظْلُومِ سَيِّئَاتٍ يُؤْخَذُ مِنْ سَيِّئَاتِ الْمَظْلُومِ فَتُزَادُ عَلَى سَيِّئَاتِ الظَّالِمِ
He-asws said: ‘The Qurayshi said to him-asws: ‘If the oppressor does not have any good deeds to his credit?’ He-asws said: ‘If the oppressor does not have any good deeds to his credit, the sins of the oppressed would be taken from him so it would increase the sins of the unjust one’.[92]
VERSES 48 – 50
وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ {48}
And We had Given the Furqan to Musa and Haroun as an illumination and a Zikr for the pious [21:48]
الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ {49}
Those who are fearing their Lord in the hidden, and are in awe from the Hour [21:49]
وَهَٰذَا ذِكْرٌ مُبَارَكٌ أَنْزَلْنَاهُ ۚ أَفَأَنْتُمْ لَهُ مُنْكِرُونَ {50}
And this is a Blessed Zikr We Revealed, so are you deniers of it? [21:50]
The Furqan (Decisive) Given to Musa-as
قَالَ الْإِمَامُ ع: وَ اذْكُرُوا إِذْ آتَيْنَا مُوسَى الْكِتَابَ- وَ هُوَ التَّوْرَاةُ الَّذِي أَخَذَ عَلَى بَنِي إِسْرَائِيلَ الْإِيمَانَ بِهِ، وَ الِانْقِيَادَ لِمَا يُوجِبُهُ، وَ الْفُرْقَانَ آتَيْنَاهُ أَيْضاً فَرَّقَ بِهِ [مَا] بَيْنَ الْحَقِّ وَ الْبَاطِلِ، وَ فَرَّقَ [مَا] بَيْنَ الْمُحِقِّينَ وَ الْمُبْطِلِينَ
Then Allah-azwj Mighty and Majestic Said: The Imam (Hassan Al-Askari-asws) said: ‘And when We gave Musa the Book so that you might be rightly Guided [2:53] – and it is the Torah which was Taken upon the Children of Israel to believe in it, and the submission to what it Obligated; and the Furqan [2:53] (Criterion), We-azwj Gave it as well to differentiate by it what is between the Truth and the falsehood, and differentiate what is between the people of the Truth and the people of the falsehood.
وَ ذَلِكَ أَنَّهُ لَمَّا أَكْرَمَهُمُ اللَّهُ تَعَالَى بِالْكِتَابِ وَ الْإِيمَانِ بِهِ، وَ الِانْقِيَادِ لَهُ، أَوْحَى اللَّهُ بَعْدَ ذَلِكَ إِلَى مُوسَى ع: يَا مُوسَى هَذَا الْكِتَابُ قَدْ أَقَرُّوا بِهِ، وَ قَدْ بَقِيَ الْفُرْقَانُ، فَرَّقَ مَا بَيْنَ الْمُؤْمِنِينَ وَ الْكَافِرِينَ، وَ الْمُحِقِّينَ وَ الْمُبْطِلِينَ، فَجَدِّدْ عَلَيْهِمُ الْعَهْدَ بِهِ، فَإِنِّي قَدْ آلَيْتُ عَلَى نَفْسِي قَسَماً حَقّاً- لَا أَتَقَبَّلُ مِنْ أَحَدٍ إِيمَاناً وَ لَا عَمَلًا إِلَّا مَعَ الْإِيمَانِ بِهِ
And that is, when Allah-azwj the Exalted had Honoured them with the Book and the belief in it, and the submission to it, Allah-azwj Revealed after that unto Musa-as: “O Musa-as! This is the Book you have accepted it, and there remains the Furqan, differentiating what is between the Momineen and the Kafirs, and the people of the Truth and the people of the falsehood. Therefore, renew the pact upon them-asws with it, for I-azwj have Sworn upon Myself-azwj a Vow that I-azwj will not Accept from anyone, neither belief nor a deed, except along with the Eman in it.
قَالَ مُوسَى ع: مَا هُوَ يَا رَبِّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُوسَى تَأْخُذُ عَلَى بَنِي إِسْرَائِيلَ: أَنَّ مُحَمَّداً خَيْرُ الْبَشَرِ وَ سَيِّدُ الْمُرْسَلِينَ. وَ أَنَّ أَخَاهُ وَ وَصِيَّهُ عَلِيّاً خَيْرُ الْوَصِيِّينَ. وَ أَنَّ أَوْلِيَاءَهُ الَّذِينَ يُقِيمُهُمْ سَادَةُ الْخَلْقِ. وَ أَنَّ شِيعَتَهُ الْمُنْقَادِينَ لَهُ، الْمُسَلِّمِينَ لَهُ وَ لِأَوَامِرِهِ وَ نَوَاهِيهِ وَ لِخُلَفَائِهِ، نُجُومُ الْفِرْدَوْسِ الْأَعْلَى وَ مُلُوكُ جَنَّاتِ عَدْنٍ
Musa-as said: ‘What is it (the Furqan), O Lord-azwj!’ Allah-azwj Mighty and Majestic Said: “O Musa-as! Take to the Children of Israel that – Muhammad-saww is the best of the people and the Chief of the Mursils-as; and that his-saww brother and his-saww successor-asws Ali-asws is the best of the successors-as; and that His-azwj Guardians-asws, those whom He-azwj Established, are the chiefs of the people; and that the Shias are the ones obedient to him-saww, the submitters to him-saww and to his-saww orders, and to his-saww prohibitions, and to his-saww Caliphs. They-asws are the lofty stars of Al-Firdows (Paradise), and kings of the Gardens of Eden.
قَالَ: فَأَخَذَ عَلَيْهِمْ مُوسَى ع ذَلِكَ، فَمِنْهُمْ مَنِ اعْتَقَدَهُ حَقّاً، وَ مِنْهُمْ مَنْ أَعْطَاهُ بِلِسَانِهِ دُونَ قَلْبِهِ، فَكَانَ الْمُعْتَقِدُ مِنْهُمْ حَقّاً يَلُوحُ عَلَى جَبِينِهِ نُورٌ مُبِينٌ وَ مَنْ أَعْطَى بِلِسَانِهِ دُونَ قَلْبِهِ لَيْسَ لَهُ ذَلِكَ النُّورُ
He-asws said: ‘So Musa-as took that (Furqan/Criterion) to them, and from them was one who believed in it as true, and from them was one who gave him-as (acceptance) by his tongue besides his heart. It was so that the one from them who believed in it as true had a shining light manifesting upon his forehead, and the one who accepted by his tongue besides his heart, that light wasn’t for him.
فَذَلِكَ الْفُرْقَانُ الَّذِي أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ مُوسَى ع وَ هُوَ فَرَّقَ [مَا] بَيْنَ الْمُحِقِّينَ وَ الْمُبْطِلِينَ
Thus, that was the Criterion (الْفُرْقَانُ), which Allah-azwj Mighty and Majestic Gave Musa-as, and it differentiates (فَرَّقَ) what is between the people of the Truth and the people of the falsehood.[93]
قَالَ [الْإِمَامُ ع:] وَ ذَلِكَ أَنَّ مُوسَى ع لَمَّا أَرَادَ أَنْ يَأْخُذَ عَلَيْهِمْ عَهْداً بِالْفُرْقَانِ [فَرَّقَ] مَا بَيْنَ الْمُحِقِّينَ وَ الْمُبْطِلِينَ لِمُحَمَّدٍ ص بِنُبُوَّتِهِ- وَ لِعَلِيٍّ ع بِإِمَامَتِهِ، وَ لِلْأَئِمَّةِ الطَّاهِرِينَ بِإِمَامَتِهِمْ، قَالُوا: لَنْ نُؤْمِنَ لَكَ أَنَّ هَذَا أَمْرُ رَبِّكَ حَتَّى نَرَى اللَّهَ جَهْرَةً عِيَاناً يُخْبِرُنَا بِذَلِكَ. فَأَخَذَتْهُمُ الصَّاعِقَةُ مُعَايَنَةً- وَ هُمْ يَنْظُرُونَ إِلَى الصَّاعِقَةِ تَنْزِلُ عَلَيْهِمْ
The Imam (Hassan Al-Askari-asws) said: ‘And that was because when Musa-as intended to take the pact upon them (Children of Israel), a Covenant with the Furqan (Criterion), differentiating between what is between the ratifiers and the falsifiers to Muhammad-saww with his-saww Prophet-hood, and to Ali-asws with his-asws Imamate, and to the Pure Imams-asws with their-asws Imamate.[94]
قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ: وَ [اذْكُرُوا] إِذْ أَخَذْنا مِيثاقَكُمْ وَ عُهُودَكُمْ أَنْ تَعْمَلُوا بِمَا فِي التَّوْرَاةِ، وَ مَا فِي الْفُرْقَانِ الَّذِي أَعْطَيْتُهُ مُوسَى مَعَ الْكِتَابِ الْمَخْصُوصِ بِذِكْرِ مُحَمَّدٍ وَ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِمَا، بِأَنَّهُمْ سَادَةُ الْخَلْقِ، وَ الْقَوَّامُونَ بِالْحَقِّ
The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said to them (the Children of Israel) – And recall –And when We Took a Covenant from you [2:63], and your pacts, that you would be performing with whatever is in the Torah and what is in the Furqan (Criterion) which I-azwj Gave to Musa-as along with the Book, particularised with the mention of Muhammad-saww and Ali-asws, and the goodly from their-asws Progeny-asws, that they-asws are the Chiefs of the people, and the ones standing by the Truth.[95]
[1] تفسير القمي، ج2، ص: 67
[2] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 5 H 40
[3] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 33 H 10
[4] Bihar Al-Anwaar – V 12, The book of Prophet-hood, Ch 3 H 12
[5] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 10 H 8
[6] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 26 H 99
[7] Bihar Al-Anwaar – V 12, The book of Prophet-hood, Ch 8 H 5
[8] Bihar Al Anwaar – V 2, The book of our Prophet-saww, Ch 12 H 1
[9] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 10
[10] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 10
[11] Bihar Al-Anwaar – V 12, The book of Prophet-hood, Ch 2 H 14
[12] Bihar Al-Anwaar – V 12, The book of Prophet-hood, Ch 2 H 22
[13] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 46 H 13
[14] Bihar Al-Anwaar – V 12 The book of Prophet-hood, Ch 10 H 6
[15] Bihar Al-Anwaar – V 12 The book of Prophet-hood, Ch 10 H 7
[16] Bihar Al-Anwaar – V 11, The book of Prophet-hood, S 1 Ch 4 H 8
[17] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 46 H 9
[18] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 8 H 6
[19] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 63 H 42
[20] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 8 H 35
[21] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 8 H 72
[22] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 10 H 6
[23] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 17 H 21
[24] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 67 H 78
[25] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 67 H 79
[26] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 67 H 80
[27] ثواب الأعمال: 018.
[28] مجمع البيان 7: 61 «قطعة منه»
[29] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 46 H 1
[30] Tafseer Noor Al Saqalayn – Ch 21 H 4
[31] Tafseer Noor Al Saqalayn – Ch 21 H 4
[32] تأويل الآيات 1: 324/ 1
[33] Al Kafi – H 15021 (Extract)
[34] تأويل الآيات 1: 324/ 1
[35] تفسير نور الثقلين، ج3، ص: 413 – H 6
[36] تفسير نور الثقلين، ج3، ص: 413
[37] معاني الأخبار: 385/ 19.
[38] تأويل الآيات 1: 399/ 28
[39] Tafseer Imam Hassan Al Askariasws– S 40
[40] الكافي 1: 163/ 1. (Extract)
[41] Basaair Al Darajaat – P 1 Ch 19 H 19
[42] Basaair Al Darajaat – P 1 Ch 19 H 15
[43] Al Kafi V 1 – The Book Of Divine Authority CH 20 H 7
[44] عيون أخبار الرّضا (عليه السّلام) 1: 228/ 1
[45] Al Kafi V 1 – The Book Of Divine Authority CH 20 H 2 (Extract)
[46] Basaair Al Darajaat – P 1 Ch 19 H 1
[47] Al Kafi V 1 – The Book Of Divine Authority CH 20 H 8
[48] Al Kafi V 1 – The Book Of Divine Authority CH 20 H 3
[49] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 16 H 10
[50] Al Mahaasin – V 1 Bk 5 H 103
[51] المناقب 2: 352.
[52] تفسير نور الثقلين، ج3، ص: 414 – H 12
[53] تأويل الآيات 1: 325/ 5
[54] الكافي 8: 51/ 15.
[55] تفسير العيّاشي 2: 56/ 49
[56] تأويل الآيات 1: 326/ 7.
[57] الكافي 6: 433/ 12.
[58] Al Kafi – V 8 H 14782
[59] المحاسن: 226/ 152
[60] المحاسن: 276/ 391.
[61] كمال الدين و تمام النعمة: 666/ 8.
[62] Tafseer Noor Al Saqalayn – Ch 21 H 23 & كمال الدين و تمام النعمة: 666/ 8.
[63] الكافي 1: 63/ 5.
[64] التوحيد: 250/ 2
[65] معاني الأخبار: 9/ 3.
[66] تأويل الآيات 1: 327/ 9.
[67] تفسير فرات الكوفي، ص: 263
[68] تفسير نور الثقلين، ج3، ص: 421
[69] Nahj Al-Balagah – Sermon No. 90 (Extract)
[70] Tafseer Imam Hassan Al Askariasws – S 304 (Extract)
[71] خصائص الأئمة: 46
[72] عيون أخبار الرّضا (عليه السّلام) 1: 136/ 35.
[73] Al Kafi – V 4 – The Book of Hajj Ch 226 H 1
[74] التوحيد: 407/ 6
[75] تفسير القمّي 2: 294
[76] الاختصاص: 33
[77] Al Kafi – V 8 H 14515
[78] Tafseer Noor Al Saqalayn – Ch 21 H 57
[79] Tafseer Noor Al Saqlayn – Ch 21 H 58
[80] قرب الإسناد: 55
[81] Tafseer Noor Al Saqalayn – Ch 21 H 67
[82] التوحيد: 359/ 2
[83] مجمع البيان 7: 74
[84] تفسير القمّي 2: 70.
[85] تفسير القمّي 2: 71.
[86] من لا يحضره الفقيه 1: 118/ 560.
[87] مجمع البيان 6: 461.
[88] Al Kafi – H 14477 (Extract)
[89] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 36
[90] المناقب 2: 151
[91] الاحتجاج: 351.
[92] الكافي 8: 104/ 79
[93] Tafseer Imam Hassan Al Askariasws – S 123 (Extract)
[94] Tafseer Imam Hassan Al Askariasws – S 125 (Extract)
[95] Tafseer Imam Hassan Al Askariasws – S 134 (Extract)