Bihar Al-Anwaar Volume 54 Part 2

بحار الأنوار

BIHAR AL-ANWAAR

الجزء الرابع و الخمسون‏

Volume 54

Part 2 out of 2

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

Miscellaneous Ahadeeth utilised by Al-Majlisi in his explanations:

رُوِيَ عَنْ سَيِّدِ الْمُرْسَلِينَ ص‏ إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ وَ إِلَّا فَعَلَيْهِ‏ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ‏.

It is reported from chief of the Messengers^-saww: ‘When the innovations appear in my^-saww community, so let the scholar reveal his knowledge or else upon him is the Cure of Allah^-azwj, and the Angels, and the people altogether’’.[1]

وَ يُؤَيِّدُهُ مَا رُوِيَ فِي الْكَافِي وَ غَيْرِهِ فِي حَدِيثِ الْفُرْجَةِ عَنِ الصَّادِقِ ع‏ حَيْثُ قَالَ لِلزِّنْدِيقِ ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ فُرْجَةٌ مَا بَيْنَهُمَا حَتَّى يَكُونَا اثْنَيْنِ فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلَاثَةٌ الْخَبَرَ.

And it is supported by what is reported in (the book) ‘Al-Kafi’ and others in a Hadeeth ‘the gap’ when he^-asws said to the atheist, ‘Then it would necessitate you to be claiming two (gods), there being a gap what is between the two until they become two. So the gap (itself) would be a third (entity) between the two, being ancient with the two. Therefore it would necessitate you three’ – the Hadeeth’’.[2]

و يدل عليه‏ مَا رُوِيَ عَنِ الرِّضَا ع‏ أَنَّهُ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا الدَّلِيلُ عَلَى حُدُوثِ الْعَالَمِ قَالَ إِنَّكَ لَمْ تَكُنْ ثُمَّ كُنْتَ وَ قَدْ عَلِمْتَ أَنَّكَ لَمْ تُكَوِّنْ نَفْسَكَ وَ لَا كَوَّنَكَ مَنْ هُوَ مِثْلُكَ.

And it is evidenced upon by what is reported from Al-Reza^-asws when a man entered to see him^-asws. He said, ‘O son^-asws of Rasool-Allah^-saww! What is the evidence upon occurrence of the world?’ He^-asws said: ‘You did not exist, then existed, and you have known that you did not create yourself nor were you created the one who is like you’’.[3]

وَ قَدْ رُوِيَ فِي الْإِحْتِجَاجِ‏ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ الصَّادِقَ ع عَنْ مَسَائِلَ أَنَّهُ قَالَ فَيَتَلَاشَى‏ الرُّوحُ بَعْدَ خُرُوجِهِ عَنْ قَالَبِهِ أَمْ هُوَ بَاقٍ

And it has been reported in (the book) ‘Al Ihtijaj’ in a Hadeeth of the atheist who had asked Al-Sadiq^-asws about issues. He said, ‘Does the soul fade away after it’s exit from its mould, or does it remain?’

قَالَ ع بَلْ بَاقٍ إِلَى وَقْتِ يُنْفَخُ فِي الصُّورِ فَعِنْدَ ذَلِكَ تَبْطُلُ الْأَشْيَاءُ وَ تَفْنَى فَلَا حِسٌّ يَبْقَى وَ لَا مَحْسُوسٌ ثُمَّ أُعِيدَتِ الْأَشْيَاءُ كَمَا بَدَأَهَا يُدَبِّرُهَا وَ ذَلِكَ أَرْبَعُمِائَةِ سَنَةٍ يَثْبُتُ فِيهَا الْخَلْقُ وَ ذَلِكَ بَيْنَ النَّفْخَتَيْنِ.

He^-asws said: ‘But it remains up to the time the Trumpet would be blown into. During that the things would be invalidated and be annihilated. There will neither remain a hiss nor any feeling (being felt). Then the things would be returned just as they had begun, He^-azwj would Manage these, and that would be four hundred years in which the creation would be established, and that would be between the two blowing(s) (of the Trumpet)’’.[4]

مَا رَوَاهُ الصَّدُوقُ عَنِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُوصَفُ بِزَمَانٍ وَ لَا مَكَانٍ وَ لَا حَرَكَةٍ وَ لَا انْتِقَالٍ وَ لَا سُكُونٍ بَلْ هُوَ خَالِقُ الزَّمَانِ وَ الْمَكَانِ وَ الْحَرَكَةِ وَ السُّكُونِ تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً.

What is reported by Al-Sadouq from Al-Sadiq^-asws having said: ‘Allah^-azwj Blessed and Exalted cannot be described by time, nor place, nor movement, nor transfer, nor stillness. But He^‑azwj the Creator of the times, and the place, and the movement, and the stillness. Exalted is He^‑azwj from what the unjust ones are saying, Lofty, Great!’’[5]

وَ مَا رَوَاهُ عَنْ أَبِي إِبْرَاهِيمَ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ بِلَا زَمَانٍ وَ لَا مَكَانٍ وَ هُوَ الْآنَ كَمَا كَانَ الْخَبَرَ.

And what is reported from Abu Ibrahim^-asws having said: ‘Allah^-azwj Blessed and Exalted did not cease to be without time, nor place, and He^-azwj is now just as He^-azwj has been’ – the Hadeeth’’.[6]

وَ فِي خَبَرٍ آخَرَ عَنْهُ‏ إِنَّ اللَّهَ لَا يُوصَفُ بِمَكَانٍ وَ لَا يَجْرِي عَلَيْهِ زَمَانٌ.

And in another Hadeeth from him^-asws: ‘Allah^-azwj Cannot be describe by a place, not do the times flow upon Him^-azwj’’.[7]

وَ فِي الْكَافِي وَ غَيْرِهِ فِي أَخْبَارٍ كَثِيرَةٍ وَ اللَّهُ لَا يُوصَفُ بِخَلْقِهِ.

And in (the book) ‘Al-Kafi’ and others in many Ahadeeth: ‘And Allah^-azwj cannot be described by His^-azwj created beings’’.[8]

وَ رُوِيَ عَنْ سَيِّدِ الشُّهَدَاءِ ع فِي بَعْضِ خُطَبِهِ‏ لَيْسَ عَنِ الدَّهْرِ قِدَمُهُ.

And it is reported from chief of the Martyrs^-asws in one of his^-asws sermons: ‘His^-azwj ancientness isn’t from the times’’.[9]

قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع‏ الَّذِي لَيْسَ لَهُ وَقْتٌ مَحْدُودٌ وَ لَا أَجَلٌ مَمْدُودٌ وَ لَا نَعْتٌ مَحْدُودٌ.

Words of Amir Al-Momineen^-asws: ‘The One^-azwj there isn’t for Him^-azwj any limitation of time, nor an extension of term, nor limitation of attributes’’.[10]

وَ فِي النَّهْجِ‏ لَمْ يَسْبِقْ لَهُ حَالٌ حَالًا فَيَكُونَ أَوَّلًا قَبْلَ أَنْ يَكُونَ آخِراً وَ يَكُونَ ظَاهِراً قَبْلَ أَنْ يَكُونَ بَاطِناً.

And in (the book) ‘Al-Nahaj’: ‘No state by state has preceded for Him^-azwj so He^-azwj would be first before becoming last, and He^-azwj would be apparent before becoming hidden’’.[11]

و قد مر قَوْلُهُ ع‏ لَا تَصْحَبُهُ الْأَوْقَاتُ وَ قَوْلُهُ ع مَا اخْتَلَفَ عَلَيْهِ دَهْرٌ فَيَخْتَلِفَ مِنْهُ الْحَالُ وَ قَوْلُهُ ع لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ وَ لَا نَعْتٌ مَوْجُودٌ وَ لَا وَقْتٌ مَعْدُودٌ وَ لَا أَجَلٌ مَمْدُودٌ.

And it has passed, his^-asws words: ‘The timings do not accompany Him^-azwj’. And his^-asws words: ‘The times do not interchange upon Him^-azwj so the situation from Him^-azwj would change’. And his^-asws words: ‘There is no limitation limiting His^-azwj description, nor any existing attribute, nor any counted time, nor any extended term’’.[12]

وَ فِي التَّوْحِيدِ عَنِ الْكَاظِمِ ع‏ أَنَّ اللَّهَ لَا يُوصَفُ بِزَمَانٍ وَ لَا مَكَانٍ.

And in (the book) ‘Al-Tawheed’ from Al-Kazim^-asws: ‘Allah^-azwj can neither be described by time nor place’’.[13]

وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ لَمْ يَخْتَلِفْ عَلَيْهِ حُقْبُ اللَّيَالِي وَ الْأَيَّامِ.

And Amir Al-Momineen^-asws: ‘The eras of the nights and the days do not interchange upon Him^-azwj’’.[14]

وَ عَنْهُ ع‏ لَا يَزَالُ وَحْدَانِيّاً أَزَلِيّاً قَبْلَ بَدْوِ الدُّهُورِ وَ بَعْدَ صَرْفِ الْأُمُورِ.

And from him^-asws: ‘He^-azwj did not cease to be One, eternal, before the beginning of the times, and after the turning of the affairs’’.[15]

وَ قَدْ مَرَّ أَيْضاً قَوْلُهُ ع‏ إِنَّهُ يَعُودُ بَعْدَ فَنَاءِ الدُّنْيَا وَحْدَهُ لَا شَيْ‏ءَ مَعَهُ كَمَا كَانَ قَبْلَ ابْتِدَائِهَا كَذَلِكَ يَكُونُ بَعْدَ فَنَائِهَا بِلَا وَقْتٍ وَ لَا مَكَانٍ وَ لَا حِينٍ وَ لَا زَمَانٍ.

And it has passed as well, his^-asws words: ‘He^-azwj would return to be Alone after the annihilation of the world, there not being anything with Him^-azwj just as He^-azwj used to be before having Initiated these, like that He^-azwj will be after it’s annihilation, without a time, nor place, nor moment, nor eras’’.[16]

وَ قَدْ مَرَّ أَيْضاً فِي حَدِيثِ ذِعْلِبٍ‏ لَا تَضْمَنُهُ الْأَوْقَاتُ إِلَى قَوْلِهِ مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لَا وَقْتَ لِمُوَقِّتِهَا وَ فِي خُطْبَةٍ أُخْرَى سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الِابْتِدَاءَ أَزَلُهُ إِلَى قَوْلِهِ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ وَ فِي خُطْبَةٍ أُخْرَى لَا يُقَالُ لَهُ مَتَى وَ لَا يُضْرَبُ لَهُ أَمَدٌ بِحَتَّى.

And it has passed as well in a Hadeeth of Zi’lab, ‘The timings do not contain Him^-azwj’ – up to his^-asws words: ‘Informed of their timings, that there is no time for their timings’. And in another sermon: ‘His^-azwj existence and beginning of His^-azwj eternality preceded the timings’ – up to his^-asws words: ‘How can it flow upon Him^-azwj what He^-azwj is the Causer of its flow’. And in another sermon: ‘It cannot be said for Him^-azwj, ‘When’, nor can ‘Until’ be struck for Him^-azwj’’.[17]

وَ قَدْ مَرَّ فِي خُطْبَةِ الرِّضَا ع‏ لَا تَصْحَبُهُ الْأَوْقَاتُ إِلَى قَوْلِهِ فَفَرَّقَ بِهَا بَيْنَ قَبْلٍ وَ بَعْدٍ لِيُعْلَمَ أَنْ لَا قَبْلَ لَهُ وَ لَا بَعْدَ إِلَى قَوْلِهِ مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لَا وَقْتَ لِمُوَقِّتِهَا إِلَى قَوْلِهِ وَ لَا تُوَقِّتُهُ مَتَى وَ لَا تَشْمَلُهُ حِينَ وَ لَا تُقَارِنُهُ مَعَ إِلَى قَوْلِهِ فَكُلُّ مَا فِي الْخَلْقِ لَا يُوجَدُ فِي خَالِقِهِ وَ كُلُّ مَا يُمْكِنُ فِيهِ يَمْتَنِعُ مِنْ صَانِعِهِ وَ لَا تَجْرِي عَلَيْهِ الْحَرَكَةُ وَ السُّكُونُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ وَ يَعُودُ فِيهِ مَا هُوَ ابْتَدَأَهُ.

And it has passed in a sermon of Al-Reza^-asws: ‘The timings do not accompany Him^-azwj’ – up to his^-asws words: ‘So He^-azwj Differentiated by it between ‘before’ and ‘after’ for it to be known that there is no ‘before’ for Him^-azwj, nor any ‘after’’ – up to his^-asws words: ‘Informed of its timing that there is no time for its timings’ – up to his^-asws words: ‘(The concept of) ‘when’ cannot time Him^-azwj, nor can ‘where’ contain Him^-azwj, nor can ‘with’ pair Him^-azwj’ – up to his^‑asws words: ‘So all what is in the creation cannot be found in its Creator, and all what is possible in it is prevented from its Maker, and the movement and the stillness do not flow upon Him^-azwj, and how can it flow upon Him^-azwj what He^-azwj is it’s flower, and He^-azwj shall Repeat in it what He^-azwj had Begun it’’.[18]

وَ عَنِ الْبَاقِرِ ع‏ لَمْ يَكُنْ لَهُ كَانَ.

And from Al-Baqir^-asws: ‘(The concept of) ‘was’ cannot be for Him^-azwj’’.[19]

مَا رَوَاهُ الْكُلَيْنِيُّ وَ الصَّدُوقُ فِي الْكَافِي وَ الْمَجَالِسِ بِإِسْنَادِهِمَا عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَنَّهُ قَالَ فِي خُطْبَةِ الْوَسِيلَةِ إِنْ قِيلَ كَانَ فَعَلَى تَأْوِيلِ أَزَلِيَّةِ الْوُجُودِ وَ إِنْ قِيلَ لَمْ يَزَلْ فَعَلَى تَأْوِيلِ نَفْيِ الْعَدَمِ.

And what is reported by Al-Kulayni and Al-Sadouq, in (the books) ‘Al-Kafi’ and ‘Al-Majaalis’, by their chains from Amir Al-Momineen^-asws having said in the sermon ‘Al-Waseela’: ‘If it is said, ‘was’, so it would be based upon interpretation eternal existence, and if it is said, ‘He^‑azwj did not cease to be’, it would be based upon interpretation of negation of non-existence’’.[20]

وَ فِي الْكَافِي فِي خُطْبَةٍ لَهُ ع‏ أَزَلُهُ نُهْيَةٌ لِمَجَاوِلِ الْأَفْكَارِ وَ دَوَامُهُ رَدْعٌ لِطَامِحَاتِ الْعُقُولِ قَدْ حَسَرَ كُنْهُهُ نَوَافِذَ الْأَبْصَارِ وَ قَمَعَ وُجُودُهُ جَوَائِلَ الْأَوْهَامِ.

And in (the book) ‘Al-Kafi’ in a sermon of his^-asws: ‘His^azwj eternality is an endpoint for the aims of thought, and His^azwj, and His^azwj Permanence is a determent to the enthusiasms of the intellects. His^azwj Being has blinded the windows of the sights, and His^azwj Existence has suppressed the wanderings of the imaginations’’.[21]

وَ قَدْ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ بَعْدَ عَدِّ أَجْسَامِ الْعَالَمِ‏ وَ لَا وَرَاءَ ذَلِكَ سَعَةٌ وَ لَا ضِيقٌ وَ لَا شَيْ‏ءٌ يُتَوَهَّمُ.

And it has been reported from Al-Sadiq^-asws having said after counting bodies of the world: ‘And there is no capacity behind that, nor any narrowness, nor anything imaginable’’.[22]

فِي بَعْضِ الْأَخْبَارِ الْعَامِّيَّةِ عَنِ النَّبِيِّ ص‏ أَوَلُّ مَا خَلَقَ اللَّهُ رُوحِي.

In one of the Ahadeeth of the general Muslims, from the Prophet^-saww: ‘The first of what Allah^‑azwj Created, was my^-saww Noor’’.[23]

وَ رَوَى الْكُلَيْنِيُّ وَ غَيْرُهُ بِأَسَانِيدِهِمُ الْكَثِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ خَلَقَ الْعَقْلَ وَ هُوَ أَوَّلُ خَلْقٍ مِنَ الرُّوحَانِيِّينَ عَنْ يَمِينِ الْعَرْشِ مِنْ نُورِهِ الْخَبَرَ.

And it is reported by Al-Kulayni and others with their many chains, from Abu Abdullah^-asws having said: ‘Allah^-azwj Created the intellect, and it is the first creation from the spiritual ones, from the right of the Throne, from His^-azwj Noor’ – the Hadeeth’’.[24]

و قال ابن الأثير في الكامل‏ صَحَّ فِي الْخَبَرِ عَنْ رَسُولِ اللَّهِ ص فِيمَا رَوَاهُ عَنْهُ عِبَادَةُ بْنُ الصَّامِتِ أَنَّهُ سَمِعَهُ يَقُولُ‏ إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ الْقَلَمُ فَقَالَ لَهُ اكْتُبْ فَجَرَى فِي تِلْكَ السَّاعَةِ بِمَا هُوَ كَائِنٌ.

And Ibn Al-Aseer said in (the book) ‘Al-Kamil’ – It is correct in the Hadeeth from Rasool-Allah^‑saww among what is reported from him^-saww by Ibada Bin Al-Samit having heard him^‑saww saying, ‘The first of what Allah^-azwj Created was the Pen. He^-azwj Said to it: “Write!” It flowed in that time with whatever was going to transpire’’.[25]

باب 2 العوالم و من كان في الأرض قبل خلق آدم ع و من يكون فيها بعد انقضاء القيامة و أحوال جابلقا و جابرسا

CHAPTER 2 – THE WORLDS AND THE ONES WHO WERE IN THE EARTH BEFORE CREATION OF ADAM^-as AND THE ONES WHO WOULD BE IN IT AFTER THE TERMINATION OF (DAY OF) QIYAMAH, AND SITUATIONS OF JABALQA AND JABARSA

The Verses:

الآيات الفاتحة رَبِّ الْعالَمِينَ‏

(Surah Al Fatiha) – Lord of the Worlds [1:2]. 

الأعراف‏ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ‏

(Surah Al A’raaf) – And from the people of Musa there is a community is guiding with the Truth and by it they are dispensing justice [7:159].

و قال تعالى‏ وَ مِمَّنْ خَلَقْنا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ

And the Exalted Said: And from the ones We Created a community Guiding with the Truth and by it they are dispensing justice [7:181].

تفسير جمع العالمين يومئ إلى تعدد العوالم كما سيأتي و إن أول بأن الجمعية باعتبار ما تحته من الأجناس المختلفة

Interpretation – The plural ‘Worlds’ gestures to a number of worlds just as I (Majlisi) shall be coming with, and that the first is that the plural consider the various species which are under it.

وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ قال الطبرسي ره أي جماعة يَهْدُونَ بِالْحَقِ‏ أي يدعون إلى الحق و يرشدون إليه‏ وَ بِهِ يَعْدِلُونَ‏ أي و بالحق يحكمون و يعدلون في حكمهم و اختلف في هذه الأمة من هم على أقوال.

And from the people of Musa there is a community – Al-Tabarsi said, ‘I.e., a group – is guiding with the Truth – i.e., they are calling to the truth and are guiding to it – and by it they are dispensing justice [7:159] – i.e., and with the truth they are judging, and they are dispensing justice in their judgments. And there is a differing in this community about who they are based upon (various) words.

أحدها أنهم قوم من وراء الصين بينهم و بين الصين واد جار من الرمل لم يغيروا و لم يبدلوا عن ابن عباس و السدي و الربيع و الضحاك و عطاء و هو المروي عن أبي جعفر ع.

One of these is, they are a people from behind China. Between them and China there is a valley of sand. They are not changing and are not replacing – From Ibn Abbas, and Al-Sudy, and Al-Rabie, and Al-Zahhak, and Ata’a, and it is reported from Abu Ja’far^-asws.

قالوا و ليس لأحد منهم مال دون صاحبه يمطرون بالليل و يضحون بالنهار و يزرعون لا يصل إليهم منا أحد و لا منهم إلينا و هم على الحق.

They said, ‘And it isn’t for anyone of them has any wealth besides his companion. They are being rained upon at night and are bright at daytime, and they are farming. Not one of us can arrive to them, nor can any one of them arrive to us, and they are upon the truth’.

قال ابن جريح بلغني أن بني إسرائيل لما قتلوا أنبياءهم و كفروا و كانوا اثني عشر سبطا تبرأ سبط منهم مما صنعوا و اعتذروا و سألوا الله أن يفرق بينهم و بينهم ففتح الله لهم نفقا من الأرض فساروا فيه سنة و نصف سنة حتى خرجوا من وراء الصين فهم هناك حنفاء مسلمين يستقبلون قبلتنا.

Ibn Jareeh said, ‘It has reached me that the children of Israel, when they had killed their Prophets^-as and disbelieved, and they were twelve tribes, one tribe from them disavowed from what they had done and they apologised, and they asked Allah^-azwj to Separate between them and them. So Allah^-azwj Opened a tunnel from the earth and they travelled in it for a year and a half until they exit from behind China. So they, over there, are upright Muslims, facing towards our Qiblah’.

و قيل‏ إن جبرئيل‏انطلق بالنبي ليلة المعراج إليهم فقرأ عليهم من القرآن عشر سور نزلت بمكة فآمنوا به و صدقوه و أمرهم أن يقيموا مكانهم و يتركوا السبت و أمرهم بالصلاة و الزكاة و لم يكن نزلت فريضة غيرهما ففعلوا.

And it is said, ‘Jibraeel^-as went with the Prophet^-saww on the night of the Ascension. He^-saww recited to them twelve Chapters which had been Revealed from the Quran at Makkah. They believed in him^-saww and ratified him^-saww, and he^-saww instructed them to be staying in their places and leave the Sabbath, and he^-saww instructed them with the Salat, and the Zakat, and no other Obligation had been Revealed other than these two, so they did so’.

قال ابن عباس و ذلك قوله‏ وَ قُلْنا مِنْ بَعْدِهِ لِبَنِي إِسْرائِيلَ اسْكُنُوا الْأَرْضَ فَإِذا جاءَ وَعْدُ الْآخِرَةِ جِئْنا بِكُمْ لَفِيفاً يعني عيسى ابن مريم يخرجون معه‏

Ibn Abbas said, ‘And that is His^-azwj Word: And We Said to the Children of Israel from after it: “Settle in the land. So when the Promise of the Hereafter comes (true), We will Come with you all as a group” [17:104] – meaning Isa^-as Bin Maryam^-as. They would be emerging with him^-as’.

و روى أصحابنا أنهم يخرجون مع قائم آل محمد ص.

And it is reported by our companions, they would be emerging with Qaim^-ajfj of Progeny^-asws of Muhammad^-saww.

و روي أن ذا القرنين رآهم فقال لو أمرت بالمقام لسرني أن أقيم بين أظهركم.

And it is reported that Zulqarnain^-ra saw them. He^-ra said: ‘Had I^-ra been Commanded with the staying, it would have cheered me^-ra to be staying in your midst’’.

و ثانيها أنهم قوم من بني إسرائيل تمسكوا بالحق و بشريعة موسى ع في وقت ضلالة القوم و قتلهم أنبياءهم و كان ذلك قبل نسخ شريعتهم بشريعة عيسى ع فيكون تقدير الآية و من قوم موسى أمة كانوا يهدون بالحق عن الجبائي.

And it’s second is, they are a people from the children of Israel, holding on to the truth and the Law of Musa^-as during the time of the straying of the people and their killing their Prophet^-as, and that was before the abrogation of their Law with the Law of Isa^-as, so they would be the determination of the Verse, and from the people of Musa^-as there is a community who were guiding with the truth – from Al-Jabaie.

و ثالثها أنهم الذين آمنوا بالنبي ص مثل عبد الله بن سلام و ابن صوريا و غيرهما

And it’s third is, those who had believed in the Prophet^-saww, like Abdullah Bin Salam and Ibn Sowriya, and others.[26]

وَ فِي حَدِيثِ أَبِي حَمْزَةَ الثُّمَالِيِّ وَ الْحَكَمِ بْنِ ظَهِيرٍ أَنَّ مُوسَى لَمَّا أَخَذَ الْأَلْوَاحَ قَالَ رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ‏ أُمَّةً هِيَ خَيْرُ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ‏ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ فَاجْعَلْهُمْ أُمَّتِي

And in a Hadeeth of Abu Hamza Al-Sumali and Al-Hakam Bin Zaheer, ‘When Musa^-as held the Tablets, he^-as said: ‘Lord^-azwj! I^-as find in the Tablets, a community which is the best of the communities raised up for the people; [3:110]. They would be instructing with the good and forbidding from the evil. So Make them to be my^-as community!’

قَالَ تِلْكَ أُمَّةُ أَحْمَدَ

He^-azwj Said: “That is the community of Ahmad^-saww!”

قَالَ رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً هُمُ الْآخِرُونَ فِي الْخَلْقِ السَّابِقُونَ فِي دُخُولِ الْجَنَّةِ فَاجْعَلْهُمْ أُمَّتِي

He^-as said: ‘Lord^-azwj! I^-as find in the Tablets a community, they are last in the creation and first in entering the Paradise. Make them to be my^-as community!’

قَالَ تِلْكَ أُمَّةُ أَحْمَدَ

He^-azwj Said: “That is the community of Ahmad^-saww!”

قَالَ رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أَنَّهُ كُتُبُهُمْ فِي صُدُورِهِمْ يَقْرَءُونَهَا فَاجْعَلْهُمْ أُمَّتِي

He^-as said: ‘Lord^-azwj! I^-as find in the Tablets, it would be written in their chests, so Make them to be my^-as community!’

قَالَ تِلْكَ أُمَّةُ أَحْمَدَ

He^-azwj Said: “That is the community of Ahmad^-saww!”

قَالَ رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً إِذَا هَمَّ أَحَدُهُمْ بِحَسَنَةٍ ثُمَّ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةٌ وَ إِنْ عَمِلَهَا كُتِبَتْ لَهُ عَشْرُ أَمْثَالِهَا وَ إِنْ هَمَّ بِسَيِّئَةٍ وَ لَمْ يَعْمَلْهَا لَمْ تُكْتَبْ عَلَيْهِ وَ إِنْ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةٌ وَاحِدَةٌ فَاجْعَلْهُمْ أُمَّتِي

He^-as said: ‘Lord^-azwj! I^-as find in the Tablets a community, when one of them thinks of doing a good deed then he does not do it, a good deed would be written for him, and if he does it, ten the likes of it would be written for him, and if he were to think of an evil deed and does not do it, it would not be written against him, and if he does it, one evil deed would be written against him. Make them to be my^-as community!’

قَالَ تِلْكَ أُمَّةُ أَحْمَدَ

He^-azwj Said: “That is the community of Ahmad^-saww!”

قَالَ رَبِّ إِنِّي أَجِدُ فِي‏ الْأَلْوَاحِ أُمَّةً يُؤْمِنُونَ بِالْكِتَابِ الْأَوَّلِ وَ الْكِتَابِ الْآخِرِ وَ يُقَاتِلُونَ الْأَعْوَرَ الْكَذَّابَ فَاجْعَلْهُمْ أُمَّتِي

He^-as said: ‘Lord^-azwj! I^-as find in the Tablets a community believing in the first Book and the last Book, and they would be battling the lying one-eyed, so make them to be my^-as community!’

قَالَ تِلْكَ أُمَّةُ أَحْمَدَ

He^-azwj Said: “That is the community of Ahmad^-saww!”

قَالَ رَبِّ إِنِّي أَجِدُ فِي الْأَلْوَاحِ أُمَّةً هُمُ الشَّافِعُونَ وَ هُمُ الْمَشْفُوعُ لَهُمْ فَاجْعَلْهُمْ أُمَّتِي

He^-as said: ‘Lord^-azwj! I^-as find in the Tablets, a community, they would be interceding, and they would be interceded for, Make them to be my^-as community!’

قَالَ تِلْكَ أُمَّةُ أَحْمَدَ

He^-azwj Said: “That is the community of Ahmad^-saww!”

قَالَ مُوسَى ع رَبِّ اجْعَلْنِي مِنْ أُمَّةِ أَحْمَدَ.

Musa^-as said: ‘Lord^-azwj! Make me^-as to be from the community of Ahmad^-saww!’’

قال أبو حمزة فأعطي موسى آيتين لم يعطوها يعني أمة أحمد قال الله‏ يا مُوسى‏ إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسالاتِي وَ بِكَلامِي‏ قال‏ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ‏ قال فرضي موسى كل الرضا.

Abu Hamza said, ‘Musa^-as was Given two signs which they would not be Given, meaning community of Ahmad^-saww. Allah^-azwj Said: “O Musa! I hereby Choose you over the people with My Messages and with My Speech, [7:144]. He^-azwj Said: And from the people of Musa there is a community is guiding with the Truth and by it they are dispensing justice [7:159]. He said, ‘Musa^-as was pleased with every pleasure’’.

وَ فِي حَدِيثِ غَيْرِ أَبِي حَمْزَةَ قَالَ: إِنَّ النَّبِيَّ ص لَمَّا قَرَأَ وَ مِمَّنْ خَلَقْنا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ‏ قَالَ هَذِهِ لَكُمْ وَ قَدْ أُعْطِيَ‏ قَوْمُ مُوسَى مِثْلَهَا انْتَهَى‏.

And in a Hadeeth of other than Abu Hamza, he said, ‘When the Prophet^-saww recited: And from the ones We Created there is a community Guiding with the Truth and by it they are dispensing justice [7:181], he^-saww said: ‘This is for you (Muslims), and the people of Musa^-as had been Given similar to it’’.

و أما الآية الثانية فالمشهور أنها لهذه الأمة و دلت الأخبار الكثيرة على أن المراد بهم الأئمة و شيعتهم كما مر في كتاب الإمامة

And as for the second Verse, it is well known that this is for this community (Muslims), and many Ahadeeth have pointed upon that the intent with them are the Imams^-asws and their^-asws Shias, just as has passed in the Book of Imamate.

وَ قَالَ الطَّبْرِسِيُّ ره قَالَ الرَّبِيعُ بْنُ أَنَسٍ‏ قَرَأَ النَّبِيُّ ص هَذِهِ الْآيَةَ فَقَالَ إِنَّ مِنْ أُمَّتِي قَوْماً عَلَى الْحَقِّ حَتَّى يَنْزِلَ عِيسَى ابْنُ مَرْيَمَ.

And Tabarsi said, ‘Al-Rabie Bin Anas said, ‘The Prophet^-saww recited this Verse. He^-saww said: ‘From my^-saww community there is a group who would be upon the truth until Isa^-as Ibn Maryam^-as descends’’.[27]

وَ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: وَ الَّذِي نَفْسِي بِيَدِهِ لَتَفْتَرِقَنَّ هَذِهِ الْأُمَّةُ عَلَى ثَلَاثٍ وَ سَبْعِينَ فِرْقَةً كُلُّهَا فِي النَّارِ إِلَّا فِرْقَةٌ وَاحِدَةٌ وَ مِمَّنْ خَلَقْنا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ‏ فَهَذِهِ الَّتِي تَنْجُو.

And it is reported by Al-Ayyashi by his chain, from Amir Al-Momineen^-asws having said: ‘By the One^-azwj in Whose Hand is my^-asws soul! This community shall divide into seventy-three sects. All of them would be in the Fire except one sect, And from the ones We Created there is a community Guiding with the Truth and by it they are dispensing justice [7:181]. So this is which will attain salvation’’.[28]

وَ رُوِيَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهَما قَالا نَحْنُ هُمْ انْتَهَى‏.

And it is reported from Abu Ja’far^-asws and Abu Abdullah^-asws, they^-asws both said: ‘We^-asws are they’ – end’’.[29]

و أقول‏ قَالَ الرَّازِيُّ فِي تَفْسِيرِهِ رُوِيَ‏ أَنَّ بَنِي آدَمَ عُشْرُ الْجِنِّ وَ الْجِنُّ وَ بَنُو آدَمَ عُشْرُ حَيَوَانَاتِ الْبَرِّ وَ هَؤُلَاءِ كُلُّهُمْ عُشْرُ الطُّيُورِ وَ هَؤُلَاءِ كُلُّهُمْ عُشْرُ حَيَوَانَاتِ الْبَحْرِ وَ هَؤُلَاءِ كُلُّهُمْ عُشْرُ مَلَائِكَةِ الْأَرْضِ الْمُوَكَّلِينَ بِهَا وَ كُلُّ هَؤُلَاءِ عُشْرُ مَلَائِكَةِ السَّمَاءِ الدُّنْيَا وَ كُلُّ هَؤُلَاءِ عُشْرُ مَلَائِكَةِ السَّمَاءِ الثَّانِيَةِ وَ عَلَى هَذَا التَّرْتِيبِ إِلَى السَّمَاءِ السَّابِعَةِ

And I (Majlisi) am saying, ‘Al-Razi said in his Tafseer, ‘It is reported that the sons of Adam^-as are a tenth of the Jinn, and the Jinn and the sons of Adam^-as are a tenth of the animals of the land, and all of them are a tenth of the birds, and all of them are a tenth of the creatures of the sea, and all of they are a tenth of the Angels of the earth allocated with it, and all of them are a tenth of the Angels of the sky of the world, and all of them are a tenth of the Angels of the second sky – and based upon this order, up to the seventh sky.

ثُمَّ الْكُلُّ فِي مُقَابَلَةِ مَلَائِكَةِ الْكُرْسِيِّ نَزْرٌ قَلِيلٌ ثُمَّ كُلُّ هَؤُلَاءِ عُشْرُ مَلَائِكَةِ سُرَادِقِ وَاحِدٍ مِنْ سُرَادِقَاتِ الْعَرْشِ الَّتِي عَدَدُهَا سِتُّمِائَةِ أَلْفٍ طُولُ كُلِّ سُرَادِقٍ وَ عَرْضُهُ وَ سَمْكُهُ إِذَا قُوبِلَتْ بِهِ السَّمَاوَاتُ وَ الْأَرَضُونَ وَ مَا فِيهِمَا وَ مَا بَيْنَهُمَا فَإِنَّهَا كُلُّهَا تَكُونُ شَيْئاً يَسِيراً وَ قَدْراً صَغِيراً

Then all in comparison to the Angels of the Chair, are insignificantly few. Then, all of them are a tenth of the Angels of one pavilion from the pavilions of the Throne, the number of which are six hundred thousand. Then length of each pavilion and its width, and it’s expanse when compared with the skies and the earth and whatever is in these and whatever is between these, so all of them would be a small thing and of a small measurement.

وَ مَا مِنْ مِقْدَارِ مَوْضِعِ قَدَمٍ إِلَّا وَ فِيهِ مَلَكٌ سَاجِدٌ أَوْ رَاكِعٌ أَوْ قَائِمٌ لَهُمْ زَجَلٌ بِالتَّسْبِيحِ وَ التَّقْدِيسِ ثُمَّ كُلُّ هَؤُلَاءِ فِي مُقَابَلَةِ الْمَلَائِكَةِ الَّذِينَ يَحُومُونَ حَوْلَ الْعَرْشِ كَالْقَطْرَةِ فِي الْبَحْرِ وَ لَا يَعْرِفُ‏ عَدَدَهُمْ إِلَّا اللَّهُ

And there is no measurement of a place of a foot, except and in it there is an Angel performing Sajdah or ruk’u or standing. For them, there is a buzz with the glorifications and the extollations of Holiness. Then all of them in comparison to the Angels, the ones who are hovering around the Throne are like the drop in the ocean, and their number is not known except by Allah^-azwj.

ثُمَّ مَعَ هَؤُلَاءِ مَلَائِكَةُ اللَّوْحِ الَّذِينَ هُمْ أَشْيَاعُ إِسْرَافِيلَ ع وَ الْمَلَائِكَةُ الَّذِينَ هُمْ جُنُودُ جَبْرَئِيلَ ع وَ هُمْ كُلُّهُمْ سَامِعُونَ مُطِيعُونَ لَا يَفْتُرُونَ مُشْتَغِلُونَ بِعِبَادَتِهِ سُبْحَانَهُ رِطَابُ الْأَلْسِنَةِ بِذِكْرِهِ وَ تَعْظِيمِهِ يَتَسَابَقُونَ فِي ذَلِكَ مُنْذُ خَلَقَهُمْ

Then with these Angels there is the Tablet, they who are the escorts of Israfeel^-as, and the Angels, those who are the armies of Jibraeel^-as, and they, all of them are listeners, obedient, not taking a break, busy with worshipping Him^-azwj, praising Him^-azwj, wetting the tongues with His^-azwj Mention, and they are revering Him^-azwj, preceding in that since He^-azwj had Created them.

لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ آنَاءَ اللَّيْلِ وَ النَّهَارِ وَ لَا يَسْأَمُونَ لَا تُحْصَى أَجْنَاسُهُمْ وَ لَا مُدَّةُ أَعْمَارِهِمْ وَ لَا كَيْفِيَّةُ عِبَادَاتِهِمْ‏ وَ هَذَا تَحْقِيقُ حَقِيقَةِ مَلَكُوتِهِ جَلَّ جَلَالُهُ عَلَى مَا قَالَ‏ وَ ما يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ.

They are not being arrogant from worshipping Him^-azwj throughout the night and the day, and they are neither getting weary nor can their species (types) be counted, not can their ages be extended, nor the quality state of their worship. And this is a research of the reality of His^-azwj Kingdom, Majestic is His^-azwj Majesty, based upon what He^-azwj Said: And none know the armies of your Lord except Him, and it is not, except a Zikr for the humans [74:31]’’.[30]

1- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ لَقَدْ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ فِي الْأَرْضِ مُنْذُ خَلَقَهَا سَبْعَةَ عَالَمِينَ لَيْسَ هُمْ مِنْ وُلْدِ آدَمَ خَلَقَهُمْ مِنْ أَدِيمِ الْأَرْضِ فَأَسْكَنَهُمْ فِيهَا وَاحِداً بَعْدَ وَاحِدٍ مَعَ عَالَمِهِ

(The book) ‘Al Khisaal’ – From Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Muhammad Bin Abdullah Bin Hilal, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^-asws saying: ‘Allah^-azwj Mighty and Majestic Created in the earth, since He^‑azwj had Created it, seven worlds. They aren’t from the sons of Adam^-as. He^-azwj Created them from the surface of the earth and Settled them in it one after one along with his world.

ثُمَّ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ آدَمَ أَبَا الْبَشَرِ وَ خَلَقَ ذُرِّيَّتَهُ مِنْهُ وَ لَا وَ اللَّهِ مَا خَلَتِ الْجَنَّةُ مِنْ أَرْوَاحِ الْمُؤْمِنِينَ مُنْذُ خَلَقَهَا وَ لَا خَلَتِ النَّارُ مِنْ أَرْوَاحِ الْكُفَّارِ وَ الْعُصَاةِ مُنْذُ خَلَقَهَا عَزَّ وَ جَلَّ

Then Allah^-azwj Mighty and Majestic Created Adam^-as, father^-as of the (these) mortals, and He^‑azwj Created his^-as offspring from him^-as, and no, by Allah^-azwj, neither has His^-azwj Paradise been vacant from the souls of the Momineen since He^-azwj Created it nor has His^-azwj Fire been vacant from the souls of the Kafirs and the disobedience ones since the Mighty and Majestic Created it.

لَعَلَّكُمْ تَرَوْنَ أَنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ صَيَّرَ اللَّهُ أَبْدَانَ أَهْلِ الْجَنَّةِ مَعَ أَرْوَاحِهِمْ فِي الْجَنَّةِ وَ صَيَّرَ أَبْدَانَ أَهْلِ النَّارِ مَعَ أَرْوَاحِهِمْ فِي النَّارِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُعْبَدُ فِي بِلَادِهِ وَ لَا يَخْلُقُ خَلْقاً يَعْبُدُونَهُ وَ يُوَحِّدُونَهُ

Perhaps you are viewing that when it will be the Day of Qiyamah, and Allah^-azwj Makes the bodies of the inhabitants of the Paradise to be with their souls in the Paradise, and Makes the bodies of the inhabitants of the Fire to be with their souls in the Fire, Allah^-azwj Blessed and Exalted would not be worshipped in His^-azwj country, and He^-azwj has not Created creatures who are worshipping Him^-azwj and professing His^-azwj Oneness?

بَلَى وَ اللَّهِ لَيَخْلُقَنَّ اللَّهُ خَلْقاً مِنْ غَيْرِ فُحُولَةٍ وَ لَا إِنَاثٍ يَعْبُدُونَهُ وَ يُوَحِّدُونَهُ وَ يُعَظِّمُونَهُ وَ يَخْلُقُ لَهُمْ أَرْضاً تَحْمِلُهُمْ وَ سَمَاءً تُظِلُّهُمْ

But, by Allah^-azwj! Allah^-azwj has Created creatures from without stallions, nor females. They are worshipping Him^-azwj and professing His^-azwj Oneness, and revering Him^-azwj, and He^-azwj has Created an earth for them to carry them, and a sky to shade them.

أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ‏ يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَ السَّماواتُ‏ وَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ أَ فَعَيِينا بِالْخَلْقِ الْأَوَّلِ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ.

Isn’t Allah^-azwj Mighty and Majestic Saying: On the Day the earth would be changed to another earth, and (so will) the skies, [14:48]? And Allah^-azwj Mighty and Majestic Said: Were We Fatigued with the first creation? But they are in doubt of a new creation [50:15]’’.[31]

2- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ‏ عَبْدِ الصَّمَدِ عَنِ الْحَسَنِ بْنِ أَبِي عُثْمَانَ قَالَ حَدَّثَنَا الْعِبَادِيُّ بْنُ عَبْدِ الْخَالِقِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ اثْنَيْ عَشَرَ أَلْفَ عَالَمٍ كُلُّ عَالَمٍ مِنْهُمْ أَكْبَرُ مِنْ سَبْعِ سَمَاوَاتٍ وَ سَبْعِ أَرَضِينَ مَا يَرَى عَالَمٌ مِنْهُمْ أَنَّ لِلَّهِ عَزَّ وَ جَلَّ عَالَماً غَيْرَهُمْ وَ إِنِّي الْحُجَّةُ عَلَيْهِمُ‏.

(The book) ‘Al Khisaal – From his father, from Sa’ad Bin Abdullah, from Al Hassan Bin Abdul Samad, from Al Hassan Bin Abu Usman who said, ‘It is narrated to us by Al Ibady Bin Abdul Khaliq, from the one who narrated it,

‘From Abu Abdullah^-asws having said: ‘From Allah^-azwj Mighty and Majestic, there are twenty thousand world. Each world from them is larger than seven skies and seven earths, No world from them has been seen. For Allah^-azwj Mighty and Majestic there are worlds other than these, and I^-asws am a Divine Authority upon them (all)’’.[32]

3- التَّوْحِيدُ، وَ الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ أَ فَعَيِينا بِالْخَلْقِ الْأَوَّلِ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ

(The books) ‘Al Tawheed’ and ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Amro Bin Shimr, from Jabir Bin Yazeed who said,

‘I asked Abu Ja’far^-asws about Words of Allah^-azwj Mighty and Majestic: Were We Fatigued with the first creation? But they are in doubt of a new creation [50:15].

فَقَالَ يَا جَابِرُ تَأْوِيلُ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَفْنَى هَذَا الْخَلْقَ وَ هَذَا الْعَالَمَ وَ سَكَنَ‏ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَ أَهْلُ النَّارِ النَّارَ جَدَّدَ اللَّهُ عَزَّ وَ جَلَّ عَالَماً غَيْرَ هَذَا الْعَالَمِ وَ جَدَّدَ عَالَماً مِنْ غَيْرِ فُحُولَةٍ وَ لَا إِنَاثٍ

He^-asws said: ‘O Jabir! The interpretation of that is that when Allah^-azwj Mighty and Majestic Annihilates this creation and this world, and Settles the people of Paradise into the Paradise, and the people of the Fire into the Fire, Allah^-azwj Mighty and Majestic would Renew a world other than this world, and Renew a world from other than stallions (males) nor females.

يَعْبُدُونَهُ وَ يُوَحِّدُونَهُ وَ يَخْلُقُ‏ لَهُمْ أَرْضاً غَيْرَ هَذِهِ الْأَرْضِ تَحْمِلُهُمْ وَ سَمَاءً غَيْرَ هَذِهِ السَّمَاءِ تُظِلُّهُمْ

They would worship Him^-azwj and profess His^-azwj Oneness, and He^-azwj will Create an earth for them other than this earth to carry them, and a sky other than this sky to shade them.

لَعَلَّكَ تَرَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا خَلَقَ هَذَا الْعَالَمَ الْوَاحِدَ أَوْ تَرَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَخْلُقْ بَشَراً غَيْرَكُمْ

Perhaps you are of the view that Allah^-azwj Mighty and Majestic has rather Created this one world? Or do you view that Allah^-azwj Mighty and Majestic has not Created any mortals other than you all (human beings)?

بَلَى وَ اللَّهِ لَقَدْ خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى أَلْفَ أَلْفِ عَالَمٍ وَ أَلْفَ أَلْفِ آدَمٍ وَ أَنْتَ‏ فِي آخِرِ تِلْكَ الْعَوَالِمِ وَ أُولَئِكَ الْآدَمِيِّينَ‏.

But by Allah^-azwj! Allah^-azwj Blessed and Exalted had Created thousands and thousands of worlds, and thousands and thousands of Adams^-as, and you are in the last of those worlds, and those were Adamites (children of their Adam^-as)’’.[33]

4- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ سَعِيدِ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ سَهْلٍ عَنْ عَبْدِ الْغَنِيِّ بْنِ سَعِيدٍ عَنْ مُوسَى بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ جَرِيجٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ‏ رَبِّ الْعالَمِينَ‏ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ ثَلَاثَمِائَةِ عَالَمٍ وَ بِضْعَةَ عَشَرَ عَالَماً خَلْفَ قَافٍ وَ خَلْفَ الْبِحَارِ السَّبْعَةِ لَمْ يَعْصُوا اللَّهَ طَرْفَةَ عَيْنٍ قَطُّ وَ لَمْ يَعْرِفُوا آدَمَ وَ لَا وُلْدَهُ كُلُّ عَالَمٍ مِنْهُمْ يَزِيدُ مِنْ‏ ثَلَاثِمِائَةٍ وَ ثَلَاثَةَ عَشَرَ مِثْلَ آدَمَ وَ مَا وَلَدَ فَذَلِكَ‏ قَوْلُهُ‏ إِلَّا أَنْ يَشاءَ اللَّهُ رَبُّ الْعالَمِينَ‏.

Tafseef of Ali Bin Ibrahim – From Saeed Bin Muhammad, from Bakr Bin Sahl, from Abdul Ghany Bin Saeed, from Musa Bin Abdul Rahman Bin Ibn Khareej, from Ata’a,

‘From Ibn Abbas regarding His^-azwj Words: (Surah Al Fatiha) – Lord of the Worlds [1:2].  He said, ‘Allah^-azwj Mighty and Majestic Created three hundred and some ten worlds behind Qaf! [50:1], and behind the seven oceans. They do not disobey Allah^-azwj for the blink of an eye at all, and they do not know Adam^-as nor his^-as children. Each world from them has more than three hundred and thirteen the likes of Adam^-as and what he^-as begot. So that is His^-azwj Word: except if Allah so Desires, Lord of the worlds [81:29]’’.[34] (This is not a Hadith)

5- قِصَصُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ مَعاً عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع هَلْ كَانَ فِي الْأَرْضِ خَلْقٌ مِنْ خَلْقِ اللَّهِ تَعَالَى يَعْبُدُونَ اللَّهَ قَبْلَ آدَمَ وَ ذُرِّيَّتِهِ

(The book) ‘Qisas’ of Al Rawandy – By his chain to Al-Sadouq, from his father, and Muhammad Bin Al Hassan Bin Al Waleed, both together from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws was asked, ‘Were there creatures from the creatures of Allah^-azwj the Exalted worshipping Allah^-azwj before Adam^-as and his^-as offspring?’

فَقَالَ نَعَمْ قَدْ كَانَ فِي السَّمَاوَاتِ وَ الْأَرْضِ خَلْقٌ مِنْ خَلْقِ اللَّهِ يُقَدِّسُونَ اللَّهَ وَ يُسَبِّحُونَهُ وَ يُعَظِّمُونَهُ بِاللَّيْلِ وَ النَّهَارِ لا يَفْتُرُونَ‏

He^-asws said: ‘Yes! There were in the skies and the earth, creatures from the creatures of Allah^‑azwj, extolling the Holiness of Allah^-azwj, and glorifying Him^-azwj and revering Him^-azwj by the night and day, not taking a break.

فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْأَرَضِينَ خَلَقَهَا قَبْلَ السَّمَاوَاتِ ثُمَّ خَلَقَ الْمَلَائِكَةَ رُوحَانِيِّينَ لَهُمْ أَجْنِحَةٌ يَطِيرُونَ بِهَا حَيْثُ يَشَاءُ اللَّهُ فَأَسْكَنَهُمْ فِيمَا بَيْنَ أَطْبَاقِ السَّمَاوَاتِ يُقَدِّسُونَهُ اللَّيْلَ وَ النَّهَارَ وَ اصْطَفَى مِنْهُمْ إِسْرَافِيلَ وَ مِيكَائِيلَ وَ جَبْرَئِيلَ

When Allah^-azwj Mighty and Majestic Created the earths, He^-azwj Created these before the skies. Then He^-azwj Created the spiritual Angels. For them are wings they are flying with wherever Allah^-azwj so Desires. He^-azwj Settled them in between the layers of the skies, extolling His^‑azwj Holiness night and day, and He^-azwj Chose Israfeel^-as and Mikaeel^-as and Jibraeel^-as from them.

ثُمَّ خَلَقَ عَزَّ وَ جَلَّ فِي الْأَرْضِ الْجِنَّ رُوحَانِيِّينَ لَهُمْ أَجْنِحَةٌ فَخَلَقَهُمْ دُونَ خَلْقِ الْمَلَائِكَةِ وَ حَفِظَهُمْ أَنْ يَبْلُغُوا مَبْلَغَ الْمَلَائِكَةِ فِي الطَّيَرَانِ وَ غَيْرِ ذَلِكَ فَأَسْكَنَهُمْ فِيمَا بَيْنَ أَطْبَاقِ الْأَرَضِينَ السَّبْعِ وَ فَوْقَهُنَّ يُقَدِّسُونَ اللَّهَ‏ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ‏

Then He^-azwj Mighty and Majestic Created in the earth, the spiritual Jinn having wings for them. He^-azwj Created them below the creation of Angels and Protected them from reaching the extent of the Angels in the flying, and other than that. He^-azwj Settled them in between the layers of the seven earths and above these. They are extolling the Holiness of Allah^-azwj night and day and not taking a break.

ثُمَّ خَلَقَ خَلْقاً دُونَهُمْ لَهُمْ أَبْدَانٌ وَ أَرْوَاحٌ بِغَيْرِ أَجْنِحَةٍ يَأْكُلُونَ وَ يَشْرَبُونَ‏ نَسْنَاسٌ أَشْبَاهُ خَلْقِهِمْ وَ لَيْسُوا بِإِنْسٍ وَ أَسْكَنَهُمْ أَوْسَاطَ الْأَرْضِ عَلَى ظَهْرِ الْأَرْضِ مَعَ الْجِنِّ يُقَدِّسُونَ اللَّهَ‏ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ‏

Then He^-azwj Created creatures below them. For them are souls without wings. They are eating and drinking, humanoids (apes), resembling in their physiques, and they aren’t human beings, and He^-azwj Settled them in the middle earth upon the surface of the earth with the Jinn. They are extolling the Holiness of Allah^-azwj night and day, not taking a break’.

قَالَ وَ كَانَ الْجِنُّ تَطِيرُ فِي السَّمَاءِ فَتَلْقَى الْمَلَائِكَةَ فِي السَّمَاوَاتِ فَيُسَلِّمُونَ عَلَيْهِمْ وَ يَزُورُونَهُمْ وَ يَسْتَرِيحُونَ إِلَيْهِمْ وَ يَتَعَلَّمُونَ مِنْهُمُ الْخَبَرَ

He^-asws said: ‘And the Jinn used to fly in the sky. They would meet the Angels in the skies and greet unto them, and visit them, and they were resting to them, and learning the news from them.

ثُمَّ إِنَّ طَائِفَةً مِنَ الْجِنِّ وَ النَّسْنَاسِ الَّذِينَ خَلَقَهُمُ اللَّهُ وَ أَسْكَنَهُمْ أَوْسَاطَ الْأَرْضِ مَعَ الْجِنِّ تَمَرَّدُوا وَ عَتَوْا عَنْ أَمْرِ اللَّهِ فَمَرَحُوا وَ بَغَوْا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَ عَلَا بَعْضُهُمْ عَلَى بَعْضٍ فِي الْعُتُوِّ عَلَى اللَّهِ تَعَالَى‏ حَتَّى سَفَكُوا الدِّمَاءَ فِيمَا بَيْنَهُمْ وَ أَظْهَرُوا الْفَسَادَ وَ جَحَدُوا رُبُوبِيَّةَ اللَّهِ تَعَالَى

Then a party from the Jinn and the Nasnaas, those Allah^-azwj had Created them and Settled them in the middle earth along with the Jinn, rebelled and transgressed from the Commands of Allah^-azwj. They mutinied and rebelled in the earth without right, and some of them raised themselves above the others in the insolence against Allah^-azwj the Exalted, until they shed the blood in what is between them and the revealed the corruption (mischief), and they rejected the Lordship of Allah^-azwj the Exalted’.

قَالَ وَ أَقَامَتِ الطَّائِفَةُ الْمُطِيعُونَ مِنَ الْجِنِّ عَلَى رِضْوَانِ اللَّهِ وَ طَاعَتِهِ وَ بَايَنُوا الطَّائِفَتَيْنِ مِنَ الْجِنِّ وَ النَّسْنَاسِ الَّذِينَ عَتَوْا عَنْ أَمْرِ اللَّهِ تَعَالَى

He^-asws said: ‘And the party of the obedient ones from the Jinn stayed upon the Pleasure of Allah^-azwj and His^-azwj obedience, and they disassociated from the Jinn and the Nasnaas, those who had been insolent from the Commands of Allah^-azwj the Exalted’.

قَالَ فَحَطَّ اللَّهُ أَجْنِحَةَ الطَّائِفَةِ مِنَ الْجِنِّ الَّذِينَ عَتَوْا عَنْ أَمْرِ اللَّهِ وَ تَمَرَّدُوا فَكَانُوا لَا يَقْدِرُونَ عَلَى الطَّيَرَانِ إِلَى السَّمَاءِ وَ إِلَى مُلَاقَاةِ الْمَلَائِكَةِ لَمَّا ارْتَكَبُوا مِنَ الذُّنُوبِ وَ الْمَعَاصِي

He^-asws said: ‘Allah^-azwj Dropped off the wings of the party from the Jinn, those who were insolent from the Commands of Allah^-azwj and had mutinied, so they were no longer able upon flying to the sky and to meet the Angels, when they had perpetrated from the sins and the (acts of) disobedience’.

قَالَ وَ كَانَتِ الطَّائِفَةُ الْمُطِيعَةُ لِأَمْرِ اللَّهِ مِنَ الْجِنِّ تَطِيرُ إِلَى السَّمَاءِ اللَّيْلَ وَ النَّهَارَ عَلَى مَا كَانَتْ عَلَيْهِ وَ كَانَ إِبْلِيسُ وَ اسْمُهُ الْحَارِثُ يُظْهِرُ لِلْمَلَائِكَةِ أَنَّهُ مِنَ الطَّائِفَةِ الْمُطِيعَةِ

He^-asws said: ‘And the party of the ones from the Jinn obedient to the Commands of Allah^‑azwj, were flying to the sky night and day, due to what they had been upon, and Iblees^-la, and his^‑la name is ‘Al-Haris’, was manifesting to the Angels that he^-la was from the party of the obedient ones.

ثُمَّ خَلَقَ اللَّهُ تَعَالَى خَلْقاً عَلَى خِلَافِ خَلْقِ الْمَلَائِكَةِ وَ عَلَى خِلَافِ خَلْقِ الْجِنِّ وَ عَلَى خِلَافِ خَلْقِ النَّسْنَاسِ يَدِبُّونَ كَمَا يَدِبُّ الْهَوَامُّ فِي الْأَرْضِ يَأْكُلُونَ وَ يَشْرَبُونَ كَمَا تَأْكُلُ الْأَنْعَامُ مِنْ مَرَاعِي الْأَرْضِ كُلُّهُمْ ذُكْرَانٌ لَيْسَ فِيهِمْ إِنَاثٌ لَمْ يَجْعَلِ اللَّهُ فِيهِمْ شَهْوَةَ النِّسَاءِ وَ لَا حُبَّ الْأَوْلَادِ وَ لَا الْحِرْصَ وَ لَا طُولَ الْأَمَلِ وَ لَا لَذَّةَ عَيْشٍ لَا يُلْبِسُهُمُ اللَّيْلُ وَ لَا يَغْشَاهُمُ النَّهَارُ وَ لَيْسُوا بِبَهَائِمَ وَ لَا هَوَامَّ لِبَاسُهُمْ وَرَقُ الشَّجَرِ وَ شُرْبُهُمْ مِنَ الْعُيُونِ الْغِزَارِ وَ الْأَدْوِيَةِ الْكِبَارِ

Then Allah^-azwj the Exalted Created creatures different to the creation of the Angels, and different to the creation of the Jinn, and different to the creation of the Nasnaas (apes), walking around just like the animals crawling around just as the vermin crawl around in the earth, eating and drinking just as the animals eat from the pastures of the earth. All of them were males, there was not female among them. Allah^-azwj did not Make the desire for the women in them, nor any love for the children, nor greed, nor long hopes, nor pleasure of living, nor did the night clothe them, nor did the day overwhelm them, and they weren’t beasts nor vermin. Their clothing was leaves of the trees, and their drinks was from the profuse springs, and the great valleys.

ثُمَّ أَرَادَ اللَّهُ أَنْ يُفَرِّقَهُمْ فِرْقَتَيْنِ فَجَعَلَ فِرْقَةً خَلْفَ مَطْلِعِ الشَّمْسِ مِنْ وَرَاءِ الْبَحْرِ فَكَوَّنَ لَهُمْ مَدِينَةً أَنْشَأَهَا تُسَمَّى جَابَرْسَا طُولُهَا اثْنَا عَشَرَ أَلْفَ فَرْسَخٍ فِي اثْنَيْ عَشَرَ أَلْفَ فَرْسَخٍ وَ كَوَّنَ عَلَيْهَا سُوراً مِنْ حَدِيدٍ يَقْطَعُ الْأَرْضَ إِلَى السَّمَاءِ ثُمَّ أَسْكَنَهُمْ فِيهَا

Then Allah^-azwj Wanted to Separate them into two sects. He^-azwj Made one sect to be behind emergence of the sun, from behind the sea, and He^-azwj Brought into being a city for them named as Jabarsa. It’s length (area) is of twelve thousand Farsakhs by twelve thousand Farsakhs and Brought into being an iron bridge upon it cutting through the earth up to the sky. Then He^-azwj Settled them in it.

وَ أَسْكَنَ الْفِرْقَةَ الْأُخْرَى خَلْفَ مَغْرِبِ الشَّمْسِ مِنْ وَرَاءِ الْبَحْرِ وَ كَوَّنَ لَهُمْ مَدِينَةً أَنْشَأَهَا تُسَمَّى جَابَلْقَا طُولُهَا اثْنَا عَشَرَ أَلْفَ فَرْسَخٍ فِي اثْنَيْ عَشَرَ أَلْفَ فَرْسَخٍ وَ كَوَّنَ لَهُمْ سُوراً مِنْ حَدِيدٍ يَقْطَعُ إِلَى السَّمَاءِ فَأَسْكَنَ الْفِرْقَةَ الْأُخْرَى فِيهَا

And He^-azwj Settled the other sect behind the setting of the sun, from behind the sea, and Brought into being a city for them, Creating it, named as Jabalqa. It’s length (area) is of twelve thousand Farsakh by twelve thousand Farsakhs and Brought into being for them an iron bridge cutting through to the sky. He^-azwj Settled the other sect in it.

لَا يَعْلَمُ أَهْلُ جَابَرْسَا بِمَوْضِعِ أَهْلِ جَابَلْقَا وَ لَا يَعْلَمُ أَهْلُ جَابَلْقَا بِمَوْضِعِ أَهْلِ جَابَرْسَا وَ لَا يَعْلَمُ بِهِمْ أَهْلُ أَوْسَاطِ الْأَرْضِ مِنَ الْجِنِّ وَ النَّسْنَاسِ

The people of Jabarsa do not know of the place of the people of Jabalqa, nor do the people of Jabalqa know the place of the people of Jabarsa, and the people of the middle earth, from the Jinn and the Nasnaas (apes) do not know them.

فَكَانَتِ الشَّمْسُ تَطْلُعُ عَلَى أَهْلِ أَوْسَاطِ الْأَرَضِينَ مِنَ الْجِنِّ وَ النَّسْنَاسِ فَيَنْتَفِعُونَ بِحَرِّهَا وَ يَسْتَضِيئُونَ بِنُورِهَا ثُمَّ تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ فَلَا يَعْلَمُ بِهَا أَهْلُ جَابَلْقَا إِذَا غَرَبَتْ وَ لَا يَعْلَمُ بِهَا أَهْلُ جَابَرْسَا إِذَا طَلَعَتْ لِأَنَّهَا تَطْلُعُ مِنْ دُونِ جَابَرْسَا وَ تَغْرُبُ مِنْ دُونِ جَابَلْقَا

The sun rises upon the people of the middle earths, from the Jinn and the Nasnaas. So they benefit with its oceans and are illuminated with its rays, then it sets in a muddy volcanic spring. So the people of Jablaqa do not know when it has set, nor do the people of Jabara know when it has emerged, because it rises from below Jabarsa and sets from below Jabalqa’.

فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ فَكَيْفَ يُبْصِرُونَ وَ يَحْيَوْنَ وَ كَيْفَ يَأْكُلُونَ وَ يَشْرَبُونَ وَ لَيْسَ تَطْلُعُ الشَّمْسُ عَلَيْهِمْ

It was said, ‘So how are they seeing and living, and how are they eating and drinking, and the sun isn’t emerging upon them?’

فَقَالَ إِنَّهُمْ يَسْتَضِيئُونَ بِنُورِ اللَّهِ فَهُمْ فِي أَشَدِّ ضَوْءٍ مِنْ نُورِ الشَّمْسِ وَ لَا يَرَوْنَ أَنَّ اللَّهَ تَعَالَى خَلَقَ شَمْساً وَ لَا قَمَراً وَ لَا نُجُوماً وَ لَا كَوَاكِبَ وَ لَا يَعْرِفُونَ شَيْئاً غَيْرَهُ

He^-asws said: ‘They are illuminated by the Noor (Light) of Allah^-azwj, so they are in more intense illumination than the light of the sun, and they are not seeing that Allah^-azwj the Exalted has Created a sun, nor a moon, nor start, nor planets, nor are they understanding anything other than it’.

فَقِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ فَأَيْنَ إِبْلِيسُ عَنْهُمْ

It was said, ‘O Amir Al-Momineen^-asws! So where is Iblees^-la from them?’

قَالَ لَا يَعْرِفُونَ إِبْلِيسَ وَ لَا سَمِعُوا بِذِكْرِهِ لَا يَعْرِفُونَ إِلَّا اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ لَمْ يَكْتَسِبْ أَحَدٌ مِنْهُمْ قَطُّ خَطِيئَةً وَ لَمْ يَقْتَرِفْ إِثْماً لَا يَسْقُمُونَ وَ لَا يَهْرَمُونَ وَ لَا يَمُوتُونَ إِلَى يَوْمِ الْقِيَامَةِ يَعْبُدُونَ اللَّهَ‏ لا يَفْتُرُونَ‏ اللَّيْلُ وَ النَّهَارُ عِنْدَهُمْ سَوَاءٌ

He^-asws said: ‘They are not knowing Iblees^-la nor have they heard his^-la mention, nor are they knowing except that Allah^-azwj is One, there is no associate for Him^-azwj. Not one of them has committed any sin at all, nor are they acknowledging any sin. They are neither becoming sick nor getting old, nor will they be dying up to the Day of Qiyamah. They are worshipping Allah^‑azwj, not taking a break. The night and day in their presence is the same’.

وَ قَالَ إِنَّ اللَّهَ أَحَبَّ أَنْ يَخْلُقَ خَلْقاً وَ ذَلِكَ بَعْدَ مَا مَضَى لِلْجِنِّ وَ النَّسْنَاسِ سَبْعَةُ آلَافِ سَنَةٍ فَلَمَّا كَانَ مِنْ خَلْقِ‏ اللَّهِ أَنْ يَخْلُقَ آدَمَ لِلَّذِي أَرَادَ مِنَ التَّدْبِيرِ وَ التَّقْدِيرِ فِيمَا هُوَ مُكَوِّنُهُ فِي السَّمَاوَاتِ وَ الْأَرَضِينَ كَشَطَ عَنْ أَطْبَاقِ السَّمَاوَاتِ

And he^-asws said: ‘Allah^-azwj Loved to Create a (type of) creature, and that is after seven thousand years had passed for the Jinn and the Nasnaas. When it was from the creation of Allah^-azwj that He^-azwj Creates Adam^-as for which He^-azwj Wanted from the Management and the Pre-determination among what He^-azwj Brought into being in the skies and the earth, Scraped off from the layers of the skies.

ثُمَّ قَالَ لِلْمَلَائِكَةِ انْظُرُوا إِلَى أَهْلِ الْأَرْضِ مِنْ خَلْقِي مِنَ الْجِنِّ وَ النَّسْنَاسِ هَلْ تَرْضَوْنَ أَعْمَالَهُمْ وَ طَاعَتَهُمْ لِي

Then He^-azwj Said to the Angels: “Look at the people of the earth, from My^-azwj creatures from the Jinn and the Nasnaas. Are you pleased with their deeds and their obedience to Me^-azwj?”

فَاطَّلَعَتْ‏ وَ رَأَوْا مَا يَعْمَلُونَ فِيهَا مِنَ الْمَعَاصِي وَ سَفْكِ الدِّمَاءِ وَ الْفَسَادِ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أَعْظَمُوا ذَلِكَ وَ غَضِبُوا لِلَّهِ وَ أَسِفُوا عَلَى أَهْلِ الْأَرْضِ وَ لَمْ يَمْلِكُوا غَضَبَهُمْ

When they noticed and saw what acts of disobedience, they were doing in it and shedding the blood and the corruption in the earth without right, they considered that grievous and were angered for the Sake of Allah^-azwj and felt sorry upon the people of the earth and they could not control their anger.

وَ قَالُوا يَا رَبَّنَا أَنْتَ الْعَزِيزُ الْجَبَّارُ الْقَاهِرُ الْعَظِيمُ الشَّأْنِ وَ هَؤُلَاءِ كُلُّهُمْ خَلْقُكَ الضَّعِيفُ الذَّلِيلُ فِي أَرْضِكَ كُلُّهُمْ يَتَقَلَّبُونَ فِي قَبْضَتِكَ وَ يَعِيشُونَ بِرِزْقِكَ وَ يَتَمَتَّعُونَ بِعَافِيَتِكَ وَ هُمْ يَعْصُونَكَ‏ بِمِثْلِ هَذِهِ الذُّنُوبِ الْعِظَامِ لَا تَغْضَبُ وَ لَا تَنْتَقِمُ مِنْهُمْ لِنَفْسِكَ بِمَا تَسْمَعُ مِنْهُمْ وَ تَرَى وَ قَدْ عَظُمَ ذَلِكَ عَلَيْنَا وَ أَكْبَرْنَاهُ فِيكَ

And they said, ‘O our Lord^-azwj! You^-azwj are the Mighty, and Omnipotent, the Magnificent of the Glory, and they, all of them are Your^-azwj weak creatures, the disgraced in Your^-azwj earth. All of them are turning in Your^-azwj Grip and are living by Your^-azwj sustenance, and they are enjoying with Your^-azwj Given good health, and they are disobeying You^-azwj with the likes of these major sins and You^-azwj are not getting Angered nor are You^-azwj Avenging for Yourself^‑azwj with what You^-azwj are Hearing from them and Seeing, and that has been grievous upon us and we are considering it too big for Your^-azwj Sake’’.

قَالَ فَلَمَّا سَمِعَ اللَّهُ تَعَالَى مَقَالَةَ الْمَلَائِكَةِ قَالَ‏ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فَيَكُونُ حُجَّتِي عَلَى خَلْقِي فِي أَرْضِي

He^-asws said: ‘When Allah^-azwj the Exalted Heard the talk of the Angels, He^-azwj Said: “I am going to Make a Caliph in the earth. [2:30], so he^-as would be My^-azwj Divine Authority in My^‑azwj earth!”

فَقَالَتِ الْمَلَائِكَةُ سُبْحَانَكَ رَبَّنَا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ‏

The Angels said: ‘You^-azwj are Glorious, our Lord^-azwj! Are You going to Make in it one who will make mischief therein and shed the blood, and we Glorify with Your Praise and we extol Your Holiness? [2:30]’.

فَقَالَ اللَّهُ تَعَالَى يَا مَلَائِكَتِي‏ إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ‏ إِنِّي أَخْلُقُ خَلْقاً بِيَدِي وَ أَجْعَلُ مِنْ ذُرِّيَّتِهِ أَنْبِيَاءَ وَ مُرْسَلِينَ وَ عِبَاداً صَالِحِينَ وَ أَئِمَّةً مُهْتَدِينَ وَ أَجْعَلُهُمْ خُلَفَائِي عَلَى خَلْقِي فِي أَرْضِي يَنْهَوْنَهُمْ عَنْ مَعْصِيَتِي وَ يُنْذِرُونَهُمْ مِنْ عَذَابِي وَ يَهْدُونَهُمْ إِلَى طَاعَتِي وَ يَسْلُكُونَ بِهِمْ طَرِيقَ سَبِيلِي

Allah^-azwj the Exalted Said: “O My^-azwj Angels! I Know what you do not know [2:30]. I^-azwj shall Create a creature with My^-azwj Hands and Make Prophets^-as to be from his^-as offspring and Messengers^-as, and righteous servants, and guiding Imams^-asws, and Make them^-asws as My^‑azwj Caliphs upon My^-azwj creatures in My^-azwj earth, forbidding them from disobeying Me^-azwj and warning them of My^-azwj Punishment, and guiding them to obey Me^-azwj, and travelling with them the path of My^-azwj way.

أَجْعَلُهُمْ حُجَّةً لِي عُذْراً أَوْ نُذْراً وَ أَنْفِي الشَّيَاطِينَ مِنْ أَرْضِي وَ أُطَهِّرُهَا مِنْهُمْ فَأُسْكِنُهُمْ فِي الْهَوَاءِ وَ أَقْطَارِ الْأَرْضِ وَ فِي الْفَيَافِي فَلَا يَرَاهُمْ خَلْقِي‏ وَ لَا يَرَوْنَ شَخْصَهُمْ وَ لَا يُجَالِسُونَهُمْ وَ لَا يُخَالِطُونَهُمْ وَ لَا يُؤَاكِلُونَهُمْ وَ لَا يُشَارِبُونَهُمْ

I^-azwj shall Make them Divine Authorities of Mine^-azwj, excusing or warning, and I^-azwj shall Expel Satan^-la from My^-azwj earth and Purify it from them. I^-azwj shall Settle them in the earth and outskirts of the earth and in the wilderness, so My^-azwj creatures will not see them, nor will they see their persons, nor sit with them, nor mingle with them, nor eat with them, nor drink with them.

وَ أُنَفِّرُ مَرَدَةَ الْجِنِّ الْعُصَاةِ مِنْ نَسْلِ بَرِيَّتِي وَ خَلْقِي وَ خِيَرَتِي فَلَا يُجَاوِرُونَ خَلْقِي وَ أَجْعَلُ بَيْنَ خَلْقِي وَ بَيْنَ الْجَانِّ حِجَاباً

And I^-azwj shall Make the rebellious Jinn, the disobedient ones, to flee from the offspring of My^-azwj created beings and My^-azwj creatures and My^-azwj Chosen ones, so they will not be in the vicinity of My^-azwj creatures, and I^-azwj shall Make a veil to be between My^-azwj creatures and the Jaan (Jinn).

فَلَا يَرَى خَلْقِي‏ شَخْصَ الْجِنِّ وَ لَا يُجَالِسُونَهُمْ وَ لَا يُشَارِبُونَهُمْ وَ لَا يَتَهَجَّمُونَ تَهَجُّمَهُمْ وَ مَنْ عَصَانِي مِنْ نَسْلِ خَلْقِيَ الَّذِي عَظَّمْتُهُ وَ اصْطَفَيْتُهُ لِغَيْبِي أُسْكِنُهُمْ مَسَاكِنَ الْعُصَاةِ وَ أُورِدُهُمْ مَوْرِدَهُمْ وَ لَا أُبَالِي

So My^-azwj creatures will neither see the person of the Jinn, nor sit with them, nor consult them, nor crowd in their crowds. And the ones from the lineage of My^-azwj creatures were to disobey Me^-azwj, the ones I^-azwj am Revering, and Chose to My^-azwj hidden matters, I^-azwj shall Settle them in the dwellings of the disobedience ones and Turn them to their turning, and I^‑azwj will not Care!”

فَقَالَتِ الْمَلَائِكَةُ لا عِلْمَ لَنا إِلَّا ما عَلَّمْتَنا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ‏

The Angels said: There is no knowledge for us except what You Taught us; surely You are the Knowing, the Wise [2:31].

فَقَالَ لِلْمَلَائِكَةِ إِنِّي خالِقٌ بَشَراً مِنْ صَلْصالٍ مِنْ حَمَإٍ مَسْنُونٍ‏ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ‏

He^-azwj Said to the Angels: “I will Create a person from clay of matured mud, altered [15:28] So when I Complete him and Blow into him from My Spirit, then fall down towards him in Sajdah” [15:29]’.

قَالَ وَ كَانَ ذَلِكَ مِنَ اللَّهِ تَقْدِمَةً لِلْمَلَائِكَةِ قَبْلَ أَنْ يَخْلُقَهُ احْتِجَاجاً مِنْهُ عَلَيْهِمْ وَ مَا كَانَ اللَّهُ لِيُغَيِّرَ مَا بِقَوْمٍ إِلَّا بَعْدَ الْحُجَّةِ عُذْراً أَوْ نُذْراً

He^-asws said: ‘And that was an Introduction from Allah^-azwj to the Angels before He^-azwj had Created him^-as, as an Argument from Him^-azwj against them, and it was not for Allah^-azwj to Change what is with a people except after the Argument, excusing or warning.

فَأَمَرَ تَبَارَكَ وَ تَعَالَى مَلَكاً مِنَ الْمَلَائِكَةِ فَاغْتَرَفَ غُرْفَةً بِيَمِينِهِ فَصَلْصَلَهَا فِي كَفِّهِ فَجَمَدَتْ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ مِنْكَ أَخْلُقُ.

He^-azwj Blessed and Exalted Commanded an Angel from the Angels, so he scooped out a scoop with his right hand of matured mud in his palm. It froze, so Allah^-azwj Mighty and Majestic Said: “I^-azwj shall Create from you!”’[35]

6- الْبَصَائِرُ، عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِجَالِهِ عَنْ أَبِي‏ عَبْدِ اللَّهِ ع يَرْفَعُ الْحَدِيثَ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: إِنَّ لِلَّهِ مَدِينَتَيْنِ إِحْدَاهُمَا بِالْمَشْرِقِ وَ الْأُخْرَى بِالْمَغْرِبِ عَلَيْهِمَا سُورَانِ مِنْ حَدِيدٍ وَ عَلَى كُلِّ مَدِينَةٍ أَلْفُ أَلْفِ مِصْرَاعٍ مِنْ ذَهَبٍ وَ فِيهَا سَبْعِينَ‏ أَلْفَ أَلْفِ لُغَةٍ يَتَكَلَّمُ كُلٌّ لُغَةً بِخِلَافِ لُغَةِ صَاحِبِهِ وَ أَنَا أَعْرِفُ جَمِيعَ اللُّغَاتِ وَ مَا فِيهِمَا وَ مَا بَيْنَهُمَا وَ مَا عَلَيْهِمَا حُجَّةٌ غَيْرِي وَ الْحُسَيْنِ أَخِي‏.

(The book) ‘Al Basaair’ – From Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from his men,

‘From Abu Abdullah^-asws raising the Hadeeth up to Al Hassan Bin Ali^-asws having said: ‘For Allah^‑azwj there are two cities. One of them in the east and the other in the west. Upon them are two walls of iron, and upon each city there are thousands and thousands of shutters of gold, and therein are seventy thousand, thousand languages being spoken. Each language is different to the language of its counterpart, and I^-asws know entirety of the languages, and what is in them, and what is between them, and there is no Divine Authority upon them apart from me^-asws and my^-asws brother^-asws Al-Husayn^-asws’’.[36]

7- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ كَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ‏

And from him, from Muhammad Bin Al Musanna, from his father, from Usman Bin Zayd, from Jabir,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about Words of Allah^-azwj Mighty and Majestic: And like that We Showed Ibrahim the Kingdoms of the skies and the earth and for he to become from the convinced ones [6:75]’.

قَالَ فَكُنْتُ مُطْرِقاً إِلَى الْأَرْضِ فَرَفَعَ يَدَهُ إِلَى فَوْقٍ ثُمَّ قَالَ لِيَ ارْفَعْ رَأْسَكَ فَرَفَعْتُ رَأْسِي فَنَظَرْتُ إِلَى السَّقْفِ قَدِ انْفَجَرَ حَتَّى خَلَصَ بَصَرِي إِلَى نُورٍ سَاطِعٍ حَارَ بَصَرِي دُونَهُ

He (the narrator) said, ‘I had lowered my head to the ground. He^-asws raised his^-asws hand to above, then said to me: ‘Raise your head!’ I raised my head. I looked at the ceiling to have split up until my sight ended to a shining light which dazzled my sight below it’.

قَالَ ثُمَّ قَالَ لِي رَأَى إِبْرَاهِيمُ مَلَكُوتَ السَّمَاوَاتِ وَ الْأَرْضِ هَكَذَا

He (the narrator) said, ‘Then he^-asws said to me: ‘Ibrahim^-as saw the kingdoms of the skies and the earth like this’.

ثُمَّ قَالَ لِي أَطْرِقْ فَأَطْرَقْتُ ثُمَّ قَالَ لِيَ ارْفَعْ رَأْسَكَ فَرَفَعْتُ رَأْسِي فَإِذَا السَّقْفُ عَلَى حَالِهِ

Then he^-asws said to me: ‘Lower your head!’ Then he^-asws said to me: ‘Raise your head!’ I raised my head and there, the ceiling was upon its state.

قَالَ ثُمَّ أَخَذَ بِيَدِي وَ قَامَ وَ أَخْرَجَنِي مِنَ الْبَيْتِ الَّذِي كُنْتُ فِيهِ وَ أَدْخَلَنِي بَيْتاً آخَرَ فَخَلَعَ ثِيَابَهُ الَّتِي كَانَتْ عَلَيْهِ وَ لَبِسَ ثِيَاباً غَيْرَهَا ثُمَّ قَالَ لِي غُضَّ بَصَرَكَ فَغَضَضْتُ بَصَرِي وَ قَالَ لِي لَا تَفْتَحْ عَيْنَكَ فَلَبِثْتُ سَاعَةً ثُمَّ قَالَ لِي أَ تَدْرِي أَيْنَ أَنْتَ قُلْتُ لَا جُعِلْتُ فِدَاكَ

He (the narrator) said, ‘Then he^-asws held my hand and stood and took me out from the room which I was in, and entered me into another room. He^-asws took off his robe which was upon him^-asws and put on another robe, then said to me: ‘Close your eyes’. I closed my eyes, and he^-asws said to me: ‘Do not open your eyes’. I waited for a while, then he^-asws said to me: ‘Do you know where you are?’ I said, ‘No, may I be sacrificed for you^-asws!’

فَقَالَ لِي أَنْتَ فِي الظُّلْمَةِ الَّتِي سَلَكَهَا ذُو الْقَرْنَيْنِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ تَأْذَنُ لِي أَنْ أَفْتَحَ عَيْنِي فَقَالَ لِي افْتَحْ فَإِنَّكَ لَا تَرَى شَيْئاً فَفَتَحْتُ عَيْنِي فَإِذَا أَنَا فِي ظُلْمَةٍ لَا أُبْصِرُ فِيهَا مَوْضِعَ قَدَمَيَّ

He^-asws said to me: ‘You are in the darkness in which Zulqarnayyn travelled’. I said to him^-asws, ‘May I be sacrificed for you^-asws! Do you^-asws allow me to opening my eyes?’ He^-asws said to me: ‘Open, for you will not see anything’. I opened my eyes and there I was in darkness, not seeing in it the place of my feet’.

ثُمَّ صَارَ قَلِيلًا وَ وَقَفَ فَقَالَ لِي هَلْ تَدْرِي أَيْنَ أَنْتَ قُلْتُ لَا قَالَ أَنْتَ وَاقِفٌ عَلَى عَيْنِ الْحَيَاةِ الَّتِي شَرِبَ عَنْهَا الْخَضِرُ ع

Then he^-asws travelled a little and stopped. He^-asws said to me: ‘Do you know where you are?’ I said, ‘No’. I said, ‘No’. He^-asws said: ‘You are paused at the spring of life which Al-Khizr had drunk from’.

وَ خَرَجْنَا مِنْ ذَلِكَ الْعَالَمِ إِلَى عَالَمٍ آخَرَ فَسَلَكْنَا فِيهِ فَرَأَيْنَا كَهَيْئَةِ عَالَمِنَا فِي بِنَائِهِ وَ مَسَاكِنِهِ وَ أَهْلِهِ ثُمَّ خَرَجْنَا إِلَى عَالَمٍ ثَالِثٍ كَهَيْئَةِ الْأَوَّلِ وَ الثَّانِي حَتَّى وَرَدْنَا خَمْسَةَ عَوَالِمَ

And we came out from that world to another world and we travelled in it and we saw as if it is our world in its constructions and its dwelling and its people. Then we went out to a third world, as if it was like the first and the second, until we had passed into five worlds.

قَالَ ثُمَّ قَالَ هَذِهِ مَلَكُوتُ الْأَرْضِ وَ لَمْ يَرَهَا إِبْرَاهِيمُ وَ إِنَّمَا رَأَى مَلَكُوتَ السَّمَاوَاتِ وَ هِيَ اثْنَا عَشَرَ عَالَماً كُلُّ عَالَمٍ كَهَيْئَةِ مَا رَأَيْتَ كُلَّمَا مَضَى مِنَّا إِمَامٌ سَكَنَ أَحَدٌ هَذِهِ الْعَوَالِمَ حَتَّى يَكُونَ آخِرُهُمُ الْقَائِمَ فِي عَالَمِنَا الَّذِي نَحْنُ سَاكِنُوهُ

He (the narrator) said, ‘Then he^-asws said: ‘These are the kingdoms of the earth, and Ibrahim^‑as did not see these, and rather he^-as saw the kingdoms of the skies, and these are twelve worlds. Each world is like what you saw. Every time an Imam^-asws from us^-asws passes away, he^-asws settles into one of these worlds until the last of them^-asws happens to be Al-Qaim^-ajfj in our world which we are its dwellers’.

قَالَ ثُمَّ قَالَ غُضَّ بَصَرَكَ فَغَضَضْتُ بَصَرِي ثُمَّ أَخَذَ بِيَدِي فَإِذَا نَحْنُ بِالْبَيْتِ الَّذِي خَرَجْنَا مِنْهُ فَنَزَعَ تِلْكَ الثِّيَابَ وَ لَبِسَ الثِّيَابَ الَّتِي كَانَتْ عَلَيْهِ وَ عُدْنَا إِلَى مَجْلِسِنَا

He (the narrator) said, ‘Then he^-asws said: ‘Close your eyes’. I closed my eyes. Then he^-asws grabbed my hand, and there we were in the room which we had come out from it. He^-asws removed that robe and wore the robe which used to be upon him^-asws, and we returned to our seats.

فَقُلْتُ جُعِلْتُ فِدَاكَ كَمْ مَضَى مِنَ النَّهَارِ قَالَ ع ثَلَاثُ سَاعَاتٍ.

I said, ‘May I be sacrificed for you^-asws! How much of the day has passed?’ He^-asws said: ‘Three hours’’.[37]

8- الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَرَكَضَ بِرِجْلِهِ الْأَرْضَ فَإِذَا بَحْرٌ فِيهِ سُفُنٌ مِنْ فِضَّةٍ فَرَكِبَ وَ رَكِبْتُ مَعَهُ حَتَّى انْتَهَى إِلَى مَوْضِعٍ فِيهِ خِيَامٌ مِنْ فِضَّةٍ فَدَخَلَهَا ثُمَّ خَرَجَ

(The book) ‘Al Basaair’ – From Ahmad Bin Muhammad, from Ja’far Bin Muhammad Bin Malik Al Kufy, from Muhammad Bin Ammar, from Abu Baseer who said,

‘‘I was in the presence of Abu Abdullah^-asws, and he^-asws kicked the ground with his^-asws leg, and there was an ocean in it having a ship of silver. He^-asws sailed and I sailed with him^-asws until he^-asws ended up to a place wherein were tents of silver. He^-asws entered these, then came out.

فَقَالَ رَأَيْتَ الْخَيْمَةَ الَّتِي دَخَلْتُهَا أَوَّلًا فَقُلْتُ نَعَمْ قَالَ تِلْكَ خَيْمَةُ رَسُولِ اللَّهِ ص وَ الْأُخْرَى خَيْمَةُ أَمِيرِ الْمُؤْمِنِينَ ع وَ الثَّالِثَةُ خَيْمَةُ فَاطِمَةَ وَ الرَّابِعَةُ خَيْمَةُ خَدِيجَةَ وَ الْخَامِسَةُ خَيْمَةُ الْحَسَنِ وَ السَّادِسَةُ خَيْمَةُ الْحُسَيْنِ وَ السَّابِعَةُ خَيْمَةُ عَلِيِّ بْنِ الْحُسَيْنِ وَ الثَّامِنَةُ خَيْمَةُ أَبِي وَ التَّاسِعَةُ خَيْمَتِي وَ لَيْسَ أَحَدٌ مِنَّا يَمُوتُ إِلَّا وَ لَهُ خَيْمَةٌ يَسْكُنُ فِيهَا.

He^-asws said: ‘Did you see the first tent which we entered?’ I said, ‘Yes’ He^-asws said: ‘That is a tent of Rasool-Allah^saww, and the other is a tent of Amir Al-Momineen^-asws, and the third is a tent of (Syeda) Fatima^-asws, and the fourth is a tent of (Syeda) Khadeeja^-asws, and the fifth is a tent of Al-Hassan^-asws, and the sixth is a tent of Al-Husayn^-asws, and the seventh is a tent of Ali^‑asws Bin Al-Husayn^-asws, and the eight is a tent of my^-asws father^-asws, and the ninth is a tent is my^-asws tent, and there isn’t anyone from us^-asws passing away, except and for him^-asws is a tent to dwell in’’.[38]

9- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ يَا أَبَا الْفَضْلِ إِنِّي لَأَعْرِفُ رَجُلًا مِنَ الْمَدِينَةِ أُخِذَ قَبْلَ مَطْلِعِ الشَّمْسِ وَ قَبْلَ غُرُوبِهَا إِلَى الْفِئَةِ الَّتِي قَالَ اللَّهُ‏ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ‏ لِمُشَاجَرَةٍ كَانَتْ فِيمَا بَيْنَهُمْ فَأَصْلَحَ بَيْنَهُمْ.

And from him, from Abdullah Bin Muhammad Al Hajjal, from Al Hassan Bin Al-Husayn Al Luluie, from Muhammad Bin Sinan, from Ibn Muskan, from Sadeyr who said,

‘Abu Ja’far^-asws said: ‘O Abu Al-Fazl! I^-asws know of a man from Al-Medina who taken before rising of the sun and (returned) before it’s setting, to the party which Allah^-azwj Said: And from the people of Musa there is a community guiding with the Truth and by it they were dispensing justice [7:159], for a dispute which was between them, and he^-asws reconciled between them’’.[39]

10- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ‏ عَنْ عَمِّهِ عَبْدِ الصَّمَدِ بْنِ عَلِيٍّ قَالَ: دَخَلَ رَجُلٌ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ مَنْ أَنْتَ قَالَ أَنَا مُنَجِّمٌ قَالَ فَأَنْتَ عَرَّافٌ

And from it, from Muhammad Bin Abdullah, from Ismail Bin Musa, from his father, from his grandfather, from his uncle Abdul Samad Bin Ali who said,

‘A man entered to see Ali^-asws Bin Al-Husayn^-asws. Ali^-asws Bin Al-Husayn^-asws said to him: ‘Who are you?’ He said, ‘I am an astrologer’. He^-asws said, ‘So you are a fortune teller’.

قَالَ فَنَظَرَ إِلَيْهِ ثُمَّ قَالَ هَلْ أَدُلُّكَ عَلَى رَجُلٍ قَدِمَ مُذْ دَخَلْتَ عَلَيْنَا فِي أَرْبَعَةَ عَشَرَ عَالَماً كُلُّ عَالَمٍ أَكْبَرُ مِنَ الدُّنْيَا ثَلَاثَ مَرَّاتٍ لَمْ يَتَحَرَّكْ مِنْ مَكَانِهِ قَالَ مَنْ هُوَ قَالَ أَنَا وَ إِنْ شِئْتَ أَنْبَأْتُكَ بِمَا أَكَلْتَ وَ ادَّخَرْتَ فِي بَيْتِكَ.

He (the narrator) said, ‘He^-asws looked at him, then said: ‘Shall I^-asws point you to a man who, since you entered, has passed by fourteen worlds, each world being larger than the world three times over, not even having moved from his place?’ He said, ‘Who is he?’ He^-asws said: ‘I^-asws, and if you like I^-asws can inform you with what you have eaten and what you have stashed away in your house’’.[40]

11- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ لِلَّهِ بَلْدَةً خَلْفَ الْمَغْرِبِ يُقَالُ لَهَا جَابَلْقَا وَ فِي جَابَلْقَا سَبْعُونَ أَلْفَ أُمَّةٍ لَيْسَ مِنْهَا أُمَّةٌ إِلَّا مِثْلَ هَذِهِ الْأُمَّةِ فَمَا عَصَوُا اللَّهَ طَرْفَةَ عَيْنٍ فَمَا يَعْمَلُونَ عَمَلًا وَ لَا يَقُولُونَ قَوْلًا إِلَّا الدُّعَاءَ عَلَى الْأَوَّلَيْنِ‏ وَ الْبَرَاءَةَ مِنْهُمَا وَ الْوَلَايَةَ لِأَهْلِ بَيْتِ رَسُولِ اللَّهِ ص.

And from him, from Muhammad Bin Al-Husayn, from Safwan Bin Yahya, from one of his men,

‘From Abu Abdullah^-asws, from his^-asws father^-asws, from Ali Bin Al-Husayn^-asws, from Amir Al-Momineen^-asws having said: ‘For Allah^azwj there is a city behind the west called Jabalqa, and in Jabalqa there are seventy thousand communities. There isn’t any community from it except it is similar to this community. They do not disobey Allah^azwj for the blink of an eye. They do not do any deed nor say any word except the supplication against the two former ones (Abu Bakr and Umar), and the disownment from both of them, and the Wilayah for People^-asws of the Household of Rasool-Allah^saww’’.[41]

12- وَ مِنْهُ، عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ الْجَرِيرِيِّ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنِ الْحُسَيْنِ بْنِ الْجَارُودِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنْ وَرَاءِ أَرْضِكُمْ هَذِهِ أَرْضاً بَيْضَاءَ ضَوْؤُهَا مِنْهَا فِيهَا خَلْقٌ يَعْبُدُونَ اللَّهَ لَا يُشْرِكُونَ بِهِ شَيْئاً يَتَبَرَّءُونَ مِنْ فُلَانٍ وَ فُلَانٍ.

And from him, from Yaqoub Bin Is’haq Bin Ibrahi Al Jareery, from Abu Imran Al Armany, from Al-Husayn Bin Al Jaroud, from the one who narrated it,

‘From Abu Abdullah^-asws having said: ‘Behind this land of yours is a land having white illumination from it. Therein are people worshipping Allah^azwj, not associating anything with Him^azwj, disavowing from so and so, and so and so (Abu Bakr and Umar)’’.[42]

13- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُوسَى عَنِ الْحُسَيْنِ بْنِ مُوسَى الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحِيمِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنْ وَرَاءِ عَيْنِ شَمْسِكُمْ هَذِهِ أَرْبَعِينَ عَيْنَ شَمْسٍ فِيهَا خَلْقٌ كَثِيرٌ وَ إِنَّ مِنْ وَرَاءِ قَمَرِكُمْ أَرْبَعِينَ قَمَراً فِيهَا خَلْقٌ كَثِيرٌ لَا يَدْرُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ أَمْ لَمْ يَخْلُقْهُ أُلْهِمُوا إِلْهَاماً لَعْنَةَ فُلَانٍ وَ فُلَانٍ.

And from him, from Ahmad Bin Musa, from Al-Husayn Bin Musa Al Khashab, from Ali Bin Hassan, from Abdul Raheem Bin Kaseer,

‘From Abu Abdullah^-asws having said: ‘Behind the eye of this sun of yours there are forty eyes of the sun wherein are a lot of creatures, and from behind your moon that are forty moons wherein are a lot of creatures, not knowing whether Allah^azwj Created Adam^-as or did not Create him^-as. They are Inspired with Inspiration to curse so and so, and so and so (Abu Bakr and Umar)’’.[43]

14- وَ مِنْهُ، عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ سَمَاعَةَ يَرْفَعُهُ إِلَى الْحَسَنِ وَ أَبِي الْجَارُودِ وَ ذَكَرَاهُ عَنْ أَبِي سَعِيدٍ الْهَمْدَانِيِّ قَالَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ إِنَّ لِلَّهِ مَدِينَةً فِي الْمَشْرِقِ وَ مَدِينَةً فِي الْمَغْرِبِ عَلَى كُلِّ وَاحِدٍ سُورٌ مِنْ حَدِيدٍ فِي كُلِّ سُورٍ سَبْعُونَ أَلْفَ مِصْرَاعٍ يَدْخُلُ‏ مِنْ كُلِّ مِصْرَاعٍ سَبْعُونَ أَلْفَ لُغَةِ آدَمِيٍّ لَيْسَ مِنْهَا لُغَةٌ إِلَّا مُخَالِفُ الْأُخْرَى وَ مَا مِنْهَا لُغَةٌ إِلَّا وَ قَدْ عَلِمْنَاهَا وَ مَا فِيهِمَا وَ مَا بَيْنَهُمَا ابْنُ نَبِيٍّ غَيْرِي وَ غَيْرُ أَخِي وَ أَنَا الْحُجَّةُ عَلَيْهِمْ.

And from him, from Salama Bin Al Khattab, from Suleyman Bin Sama’at, and Abdullah Bin Muhammad, from Abdullah Bin Al Qasim, from Sama’at raising it to Al Hassan, and Abu Al Jaroud, and it is mentioned from Abu Saeed Al Hamdany who said,

‘Al-Hassan^-asws Bin Ali^-asws said: ‘For Allah^azwj there is a city in the east and a city in the west. Upon each one is an iron bridge; in each bridge are seventy thousand shutters. Seventy thousand languages enter from each shutter, there isn’t any language from it except it is different from the other, and there is no language in it except and we^-asws know it. And there is no son^-asws of a Prophet^saww in these two (cities) and between them, apart from me^-asws and my^-asws brother^-asws, and I^-asws am the Divine Authority of Allah^azwj upon them’’.[44]

15- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الزَّيَّاتِ‏ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ أَبِي الْحَسَنِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ لِلَّهِ خَلْفَ هَذَا النِّطَاقِ زَبَرْجَدَةً خَضْرَاءَ فَمِنْ خُضْرَتِهَا اخْضَرَّتِ السَّمَاءُ

And from him, from Ahmad Bin Al-Husayn, from Ali Bin Al Zayyat, from Ubedullah Bin Abdullah Al Dihqan,

‘From Abu Al Hassan^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘For Allah^-azwj, behind this range is green emerald. From its greenery the sky became green’.

قَالَ قُلْتُ وَ مَا النِّطَاقُ قَالَ الْحِجَابُ وَ لِلَّهِ وَرَاءَ ذَلِكَ سَبْعُونَ أَلْفَ عَالَمٍ أَكْثَرَ مِنْ عَدَدِ الْإِنْسِ وَ الْجِنِّ وَ كُلُّهُمْ يَلْعَنُ فُلَاناً وَ فُلَاناً.

He (the narrator) said, ‘I said, ‘And what is the ‘range’?’ He^-asws said: ‘The veil, and for Allah^‑azwj behind that there are seventy thousand veils, with more than the number of the humans and the Jinn, and all of them are cursing so and so and so and so (Abu Bakr and Umar)’’.[45]

16- جَامِعُ الْأَخْبَارِ، قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ مُوسَى سَأَلَ رَبَّهُ عَزَّ وَ جَلَ‏ أَنْ يُعَرِّفَهُ بَدْءَ الدُّنْيَا مُنْذُ كَمْ خُلِقَتْ فَأَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى تَسْأَلُنِي عَنْ غَوَامِضِ عِلْمِي فَقَالَ يَا رَبِّ أُحِبُّ أَنْ أَعْلَمَ ذَلِكَ

(The book) ‘Jamie Al-Akhbar’ –

‘Rasool-Allah^-saww said: ‘Musa^-as asked his^-as Lord^-azwj Mighty and Majestic to let him^-as know the beginning of the world, ‘Since how long has it been Created?’ Allah^-azwj Revealed to Musa^‑as: “You^-as are asking Me^-azwj about the obscure of My^-azwj Knowledge!” He^-as said: ‘O Lord^-azwj! I^-as would love to know that!’

فَقَالَ يَا مُوسَى خَلَقْتُ الدُّنْيَا مُنْذُ مِائَةِ أَلْفِ أَلْفِ عَامٍ عَشْرَ مَرَّاتٍ وَ كَانَتْ خَرَاباً خَمْسِينَ أَلْفَ عَامٍ ثُمَّ بَدَأْتُ فِي عِمَارَتِهَا فَعَمَرْتُهَا خَمْسِينَ أَلْفَ عَامٍ

He^-azwj Said: “I^-azwj Created the world one hundred thousand, thousand years ago ten times, and it was a ruing for fifty thousand years. Then I^-azwj Began in Building it, so I^-azwj Built it for fifty thousand years.

ثُمَّ خَلَقْتُ فِيهَا خَلْقاً عَلَى مِثَالِ الْبَقَرِ يَأْكُلُونَ رِزْقِي وَ يَعْبُدُونَ غَيْرِي خَمْسِينَ أَلْفَ عَامٍ ثُمَّ أَمَتُّهُمْ كُلَّهُمْ فِي سَاعَةٍ وَاحِدَةٍ

Then I^-azwj Created creatures in it upon an example of the cow, eating My^-azwj sustenance and they worshipped other than Me^-azwj for fifty thousand years. Then I^-azwj Killed them off, all of them in one time.

ثُمَّ خَرَّبْتُ الدُّنْيَا خَمْسِينَ أَلْفَ عَامٍ ثُمَّ بَدَأْتُ فِي عِمَارَتِهَا فَمَكَثَتْ عَامِرَةً خَمْسِينَ أَلْفَ عَامٍ ثُمَّ خَلَقْتُ فِيهَا بَحْراً فَمَكَثَ الْبَحْرُ خَمْسِينَ أَلْفَ عَامٍ لَا شَيْ‏ءٌ مَجَّاجاً مِنَ الدُّنْيَا يَشْرَبُ

Then the world was a ruin for fifty thousand years. Then I^-azwj Began in Building it. It remained built up for fifty thousand years. Then I^-azwj Created an ocean therein. The ocean remained for fifty thousand years, not a thing from the world drank it.

ثُمَّ خَلَقْتُ دَابَّةً وَ سَلَّطْتُهَا عَلَى ذَلِكَ الْبَحْرِ فَشَرِبَتْهُ بِنَفَسٍ وَاحِدٍ ثُمَّ خَلَقْتُ خَلْقاً أَصْغَرَ مِنَ الزُّنْبُورِ وَ أَكْبَرَ مِنَ الْبَقِّ فَسَلَّطْتُ ذَلِكَ الْخَلْقَ عَلَى هَذِهِ الدَّابَّةِ فَلَدَغَهَا وَ قَتَلَهَا

Then I^-azwj Created an animal and Caused it to overcome upon that ocean. It drank it in one breath. Then I^-azwj Created a creature smaller than the wasp and larger than the bug. I^‑azwj Caused that creature upon this animal. It stung it and killed it.

فَمَكَثَتِ الدُّنْيَا خَرَاباً خَمْسِينَ أَلْفَ عاما [عَامٍ‏] ثُمَّ بَدَأْتُ فِي عِمَارَتِهَا فَمَكَثَتْ خَمْسِينَ أَلْفَ سَنَةٍ ثُمَّ جَعَلْتُ الدُّنْيَا كُلَّهَا آجَامَ الْقَصَبِ وَ خَلَقْتُ السَّلَاحِفَ وَ سَلَّطْتُهَا عَلَيْهَا فَأَكَلَتْهَا حَتَّى لَمْ يَبْقَ شَيْ‏ءٌ ثُمَّ أَهْلَكْتُهَا فِي سَاعَةٍ وَاحِدَةٍ

The world remained a ruin for fifty thousand years. Then I^-azwj Began in building it. It remained for fifty thousand years. Then I^-azwj Made the world, all of it as bush reeds, and I^-azwj Created the tortoise and Caused it to overcome upon it. It devoured it until there did not remain anything. Then I^-azwj Destroyed it in one time.

فَمَكَثَتِ الدُّنْيَا خَرَاباً خَمْسِينَ أَلْفَ عَامٍ ثُمَّ بَدَأْتُ فِي عِمَارَتِهَا فَمَكَثَتْ عَامِرَةً خَمْسِينَ أَلْفَ عَامٍ ثُمَّ خَلَقْتُ ثَلَاثِينَ آدم آدَماً ثَلَاثِينَ أَلْفَ سَنَةٍ مِنْ آدَمٍ إِلَى آدَمٍ أَلْفُ سَنَةٍ فَأَفْنَيْتُهُمْ كُلَّهُمْ بِقَضَائِي وَ قَدَرِي

The world remain as ruin for fifty thousand years. Then I^-azwj Began in Building it. It remained built up for fifty thousand years. Then I^-azwj Created thirty Adams^-as – an Adam^-as of thirty thousand years, from an Adam^-as to an Adam^-as being a thousand years. I^-azwj Annihilated them, all of them by My^-azwj Decree and My^-azwj Power.

ثُمَّ خَلَقْتُ فِيهَا خَمْسِينَ أَلْفَ أَلْفِ مَدِينَةٍ مِنَ الْفِضَّةِ الْبَيْضَاءِ وَ خَلَقْتُ فِي كُلِّ مَدِينَةٍ مِائَةَ أَلْفِ أَلْفِ قَصْرٍ مِنَ الذَّهَبِ الْأَحْمَرِ فَمَلَأْتُ الْمُدُنَ خَرْدَلًا عِنْدَ الْهَوَاءِ يَوْمَئِذٍ أَلَذَّ مِنَ الشَّهْدِ وَ أَحْلَى مِنَ الْعَسَلِ وَ أَبْيَضَ مِنَ الثَّلْجِ

Then I^-azwj Created in it fifty thousand, thousand cities of white silver, and I^-azwj Created in every city, a thousand, thousand castles of red gold. I^-azwj Filled up the cities with seeds during the air on that that, being more pleasurable than the nectar and sweeter than the honey, and white than the snow.

ثُمَّ خَلَقْتُ طَيْراً وَاحِداً أَعْمَى وَ جَعَلْتُ طَعَامَهُ فِي كُلِّ أَلْفِ سَنَةٍ حَبَّةً مِنَ الْخَرْدَلِ أَكَلَهَا حَتَّى فَنِيَتْ ثُمَّ خَرَّبْتُهَا فَمَكَثَتْ خَرَاباً خَمْسِينَ أَلْفَ عَامٍ

Then I^-azwj Created one blind bird and Made its food to be one seed of mustard in every thousand years. It ate until I^-azwj Annihilated it. Then I^-azwj Ruined it (earth), so it remained a ruin for fifty thousand years.

ثُمَّ بَدَأْتُ فِي عِمَارَتِهَا فَمَكَثَتْ عَامِرَةً خَمْسِينَ أَلْفَ عَامٍ ثُمَّ خَلَقْتُ أَبَاكَ آدَمَ ع بِيَدِي يَوْمَ الْجُمُعَةِ وَقْتَ الظُّهْرِ وَ لَمْ أَخْلُقْ مِنَ الطِّينِ غَيْرَهُ وَ أَخْرَجْتُ مِنْ صُلْبِهِ النَّبِيَّ مُحَمَّداً.

Then I^-azwj Began in Building it. It remained built up for fifty thousand years. Then I^-azwj Created your^-saww father^-as Adam^-as with My^-azwj Hands on the day of Friday, at the time of Al Zohr (midday) and I^-azwj did not Create from clay, other than him^-as, and I^-azwj Extracted from his^‑as lineage, the Prophet^-saww Muhammad^-saww!”’[46]

بيان هذه من روايات المخالفين أوردها صاحب الجامع فأوردتها و لم أعتمد عليها.

Explanation: This is from the reports of the adversaries (non-Shias). The author of ‘Al Jamie’ has referred to it, so I (Majlisi) have referred to it, and I am not relying upon it.

17- كِتَابُ مُنْتَخَبِ الْبَصَائِرِ، وَ كِتَابُ الْمُحْتَضَرِ، عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ مِيرَاثِ الْعِلْمِ مَا مَبْلَغُهُ أَ جَوَامِعُ مَا هُوَ مِنْ هَذَا الْعِلْمِ أَمْ تَفْسِيرُ كُلِّ شَيْ‏ءٍ مِنْ هَذِهِ الْأُمُورِ الَّتِي نَتَكَلَّمُ فِيهَا

(The book) ‘Muntakhab Al Basaair’, and the book ‘Al Mukhtasar’, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, and Muhammad Bin Isa Al Yaqteeny, from Al-Husayn Bin Saeed, from Fazalat, from Al Qasim Bin Bureyd, from Muhammad Bin Muslim who said,

‘I asked him^-asws about the inheritance of knowledge, ‘What is its extent? Is it the summary of knowledge or interpretation of all things regarding these matter regarding which the people are speaking of?’

فَقَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ مَدِينَتَيْنِ مَدِينَةً بِالْمَشْرِقِ وَ مَدِينَةً بِالْمَغْرِبِ فِيهِمَا قَوْمٌ لَا يَعْرِفُونَ إِبْلِيسَ وَ لَا يَعْلَمُونَ بِخَلْقِ إِبْلِيسَ

He^-asws said: ‘From Allah^-azwj Mighty and Majestic there are two cities, a city in the east and a city in the west. In these two there are a people who are neither knowing Iblees^-la nor are they knowing the creation of Iblees^-la.

نَلْقَاهُمْ فِي كُلِّ حِينٍ فَيَسْأَلُونَّا عَمَّا يَحْتَاجُونَ إِلَيْهِ وَ يَسْأَلُونَّا عَنِ الدُّعَاءِ فَنُعَلِّمُهُمْ وَ يَسْأَلُونَّا عَنْ قَائِمِنَا مَتَى يَظْهَرُ وَ فِيهِمْ عِبَادَةٌ وَ اجْتِهَادٌ شَدِيدٌ وَ لِمَدِينَتِهِمْ أَبْوَابٌ مَا بَيْنَ الْمِصْرَاعِ إِلَى الْمِصْرَاعِ مِائَةُ فَرْسَخٍ

We^-asws meet them all the time, and they ask us^-asws about whatever they are needy to, and they ask us^-asws about the supplication, so we^-asws teach them, and they ask us^-asws about our^‑asws Qaim^-ajfj, when he^-ajfj shall appear, and in them is worship and intense struggle, and there are gates for their city, what the shutten to the shutten there (is a distance of) one hundred Farsakh.

لَهُمْ تَقْدِيسٌ وَ تَمْجِيدٌ وَ دُعَاءٌ وَ اجْتِهَادٌ شَدِيدٌ لَوْ رَأَيْتُمُوهُمْ لَاحْتَقَرْتُمْ عَمَلَكُمْ يُصَلِّي الرَّجُلُ مِنْهُمْ شَهْراً لَا يَرْفَعُ رَأْسَهُ مِنْ سَجْدَتِهِ طَعَامُهُمُ التَّسْبِيحُ وَ لِبَاسُهُمُ الْوَرَقُ وَ وُجُوهُهُمْ مُشْرِقَةٌ بِالنُّورِ

For them is extollations of Holiness, and praising, and supplication, and severe struggle, if you were to see them, you would belittle your own deeds. The man from them tends to pray Salat for a month, not raising his head from his Sajdah. Their food is the glorification, and their clothing are the leaves, and their faces are shining with the Noor (light).

إِذَا رَأَوْا مِنَّا وَاحِداً لَحَسُوهُ وَ اجْتَمَعُوا إِلَيْهِ وَ أَخَذُوا مِنْ أَثَرِهِ مِنَ الْأَرْضِ يَتَبَرَّكُونَ بِهِ لَهُمْ دَوِيٌّ إِذَا صَلَّوْا كَأَشَدَّ مِنْ دَوِيِّ الرِّيحِ الْعَاصِفِ مِنْهُمْ جَمَاعَةٌ لَمْ يَضَعُوا السِّلَاحَ مُنْذُ كَانُوا يَنْتَظِرُونَ قَائِمَنَا يَدْعُونَ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُرِيَهُمْ إِيَّاهُ وَ عُمُرُ أَحَدِهِمْ أَلْفُ سَنَةٍ

When they see one of us, they envy him and gather to him and take from his footsteps from the ground to be blessed by it. For them is a resounding sound when they pray Salat like the rumble of a stormy wind. From them there is a group who have not placed down the weapons since they have been waiting our^-asws Qaim^-ajfj, supplicating to Allah^-azwj Mighty and Majestic that they should see him^-ajfj, and the age of one of them is of a thousand years.

إِذَا رَأَيْتَهُمْ رَأَيْتَ الْخُشُوعَ وَ الِاسْتِكَانَةَ وَ طَلَبَ مَا يُقَرِّبُهُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ إِذَا احْتَبَسْنَا عَنْهُمْ ظَنُّوا أَنَّ ذَلِكَ مِنْ سَخَطٍ يَتَعَاهَدُونَ أَوْقَاتَنَا الَّتِي نَأْتِيهِمْ‏ فِيهَا لا يَسْأَمُونَ‏ وَ لا يَفْتُرُونَ

If you were to see them, you would see the humbleness and the submissiveness, and seeking what would draw them closer to Allah^-azwj Mighty and Majestic. If we^-asws withhold from them, they think that it is out of anger. They take care of our^-asws timings which we^-asws come to them. They are neither getting tired nor taking a break.

يَتْلُونَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ كَمَا عَلَّمْنَاهُمْ وَ إِنَّ فِيمَا نُعَلِّمُهُمْ مَا لَوْ تُلِيَ عَلَى النَّاسِ لَكَفَرُوا بِهِ وَ لَأَنْكَرُوهُ يَسْأَلُونَّا عَنِ الشَّيْ‏ءِ إِذَا وَرَدَ عَلَيْهِمْ مِنَ الْقُرْآنِ لَا يَعْرِفُونَهُ فَإِذَا أَخْبَرْنَاهُمْ بِهِ انْشَرَحَتْ صُدُورُهُمْ لِمَا يَسْتَمِعُونَ مِنَّا وَ سَأَلُوا لَنَا طُولَ الْبَقَاءِ‏ وَ أَنْ لَا يَفْقِدُونَا وَ يَعْلَمُونَ أَنَّ الْمِنَّةَ مِنَ اللَّهِ عَلَيْهِمْ فِيمَا نُعَلِّمُهُمْ عَظِيمَةٌ

They are reciting the Book of Allah^-azwj Mighty and Majestic just as we^-asws teach them, and that among what we^-asws teach them is what if it were to be recited to the people, they would disbelieve in it and deny it. They ask us^-asws about the thing from the Quran when it is referred to them which they do not understand it, so when we^-asws inform them with it, it expands their chests due to what they are listening from us^-asws, and they ask us^-asws for the prolonged life, and even if they do not miss us^-asws, and they are knowing that the Conferment is from Allah^‑azwj upon them in what we^-asws teach them, great.

وَ لَهُمْ خَرْجَةٌ مَعَ الْإِمَامِ إِذَا قَامَ يَسْبِقُونَ فِيهَا أَصْحَابَ السِّلَاحِ وَ يَدْعُونَ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَجْعَلَهُمْ مِمَّنْ يَنْتَصِرُ بِهِمْ لِدِينِهِ فِيهِمْ كُهُولٌ وَ شُبَّانٌ إِذَا رَأَى شَابٌّ مِنْهُمُ الْكَهْلَ جَلَسَ بَيْنَ يَدَيْهِ جِلْسَةَ الْعَبْدِ لَا يَقُومُ حَتَّى يَأْمُرَهُ

And for them is an outcry with the Imam^-asws when he^-ajfj stands the armoured ones would be competing in it, and they are supplicating to Allah^-azwj Mighty and Majestic to Make them to be from the ones awaiting with them for his^-ajfj religion. Among them are middle-aged and youths. When a youth from them seek the middle-aged, he sits in front of him the sitting of the slave, not standing until he instructs him so.

لَهُمْ طَرِيقٌ هُمْ أَعْلَمُ بِهِ مِنَ الْخَلْقِ إِلَى حَيْثُ يُرِيدُ الْإِمَامُ ع فَإِذَا أَمَرَهُمُ الْإِمَامُ بِأَمْرٍ قَامُوا عَلَيْهِ أَبَداً حَتَّى يَكُونَ هُوَ الَّذِي يَأْمُرُهُمْ بِغَيْرِهِ

For them is a path they are more knowing with than the people, to where the Imam^-asws wants. So when the Imam^-asws instructs them with an instruction, they stand to it for ever until he^‑asws happens to be the one who instructs them with something else.

لَوْ أَنَّهُمْ وَرَدُوا عَلَى مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ مِنَ الْخَلْقِ لَأَفْنَوْهُمْ فِي سَاعَةٍ وَاحِدَةٍ لَا يَخْتَلُّ فِيهِمُ الْحَدِيدُ لَهُمْ سُيُوفٌ مِنْ حَدِيدٍ غَيْرِ هَذَا الْحَدِيدِ لَوْ ضَرَبَ أَحَدُهُمْ بِسَيْفِهِ جَبَلًا لَقَدَّهُ حَتَّى يَفْصِلَهُ وَ يَغْزُو بِهِمُ الْإِمَامُ ع الْهِنْدَ وَ الدَّيْلَمَ وَ الْكُرْدَ وَ الرُّومَ وَ بَرْبَرَ وَ فَارِسَ

If they arrive to what is between the east and the west from the people, they will annihilate them in one time, the iron not even getting disturbed among them. For them are swords of iron other than this iron, if one of them were to strike a mountain with his sword it would crumble until it is separated, and the Imam^-ajfj would raid with them, India, and Al-Daylam, and the Kurds, and Rome, and Berbers, and Persia.

وَ بَيْنَ جَابَرْسَا إِلَى جَابَلْقَا وَ هُمَا مَدِينَتَانِ وَاحِدَةٌ بِالْمَشْرِقِ وَ وَاحِدَةٌ بِالْمَغْرِبِ لَا يَأْتُونَ عَلَى أَهْلِ دِينٍ إِلَّا دَعَوْهُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى الْإِسْلَامِ وَ الْإِقْرَارِ بِمُحَمَّدٍ ص وَ التَّوْحِيدِ وَ وَلَايَتِنَا أَهْلَ الْبَيْتِ

And between Jabarsa to Jabalqa, and these are two cities, one in the east and one in the west. They do not come to the people of religion except they call them to Allah^-azwj Mighty and Majestic and to Al Islam, and the acknowledgement with Muhammad^-saww, and the Tawheed, and our^-asws Wilayah, of People^-asws of the Household.

فَمَنْ أَجَابَ مِنْهُمْ وَ دَخَلَ فِي الْإِسْلَامِ تَرَكُوهُ وَ أَمَّرُوا عَلَيْهِ أَمِيراً مِنْهُمْ وَ مَنْ لَمْ يُجِبْ وَ لَمْ يُقِرَّ بِمُحَمَّدٍ ص وَ لَمْ يُقِرَّ بِالْإِسْلَامِ وَ لَمْ يُسْلِمْ قَتَلُوهُ حَتَّى لَا يَبْقَى بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَا دُونَ الْجَبَلِ أَحَدٌ إِلَّا آمَنَ.

So the one from them who answers and enters into Al Islam, they would leave him, and they would appoint a governor upon it from them, and the one who does not answer and does not acknowledge with Muhammad^-saww, and does not accept Al-Islam, and does not become a Muslim, they would kill him until there does not remain anyone between the east and the west and what is below the mountain, except he would have believed’’.[47]

18- الْبَصَائِرُ، لِلصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنْ عَمَّارٍ عَنْ إِبْرَاهِيمَ بْنِ الْحُسَيْنِ عَنْ بِسْطَامَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ هِشَامٍ الْجَوَالِيقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ مَدِينَةً خَلْفَ الْبَحْرِ سَعَتُهَا مَسِيرَةُ أَرْبَعِينَ يَوْماً لِلشَّمْسِ فِيهَا قَوْمٌ لَمْ يَعْصُوا اللَّهَ قَطُّ وَ لَا يَعْرِفُونَ إِبْلِيسَ إِلَى آخِرِ الْخَبَرِ.

(The book) ‘Al Basaair’ of Al Saffar, from Ahmad Bin Muhammad Bin Al-Husayn, from Ahmad Bin Ibrahim, from Ammar, from Ibrahim Bin Al-Husayn, from Bistam, from Abdullah Bin Bukeyr, from Umar Bin Yazeed, from Hisham Al Jawaleeqy,

‘From Abu Abdullah^-asws having said: ‘For Allah^-azwj there is a city behind the sea, it’s vastness is a travel distance of forty days of the sun wherein are a people who do not disobey Allah^‑azwj at all, nor do they know Iblees^-la’ – up the end of the Hadeeth’’.[48]

بيان كان حديث محمد بن مسلم حديثان سقط من الراوي أو الناسخ آخر الأول و أول الثاني‏ وَ آخِرُ الْأَوَّلِ مَا تَقَدَّمَ بِهَذَا السَّنَدِ فِي كِتَابِ الْإِمَامَةِ حَيْثُ قَالَ: مِنْ هَذِهِ الْأُمُورِ الَّتِي يَتَكَلَّمُ فِيهَا النَّاسُ مِنَ الطَّلَاقِ وَ الْفَرَائِضِ فَقَالَ إِنَّ عَلِيّاً ع كَتَبَ الْعِلْمَ كُلَّهُ الْقَضَاءَ وَ الْفَرَائِضَ فَلَوْ ظَهَرَ أَمْرُنَا فَلَمْ يَكُنْ شَيْ‏ءٌ إِلَّا وَ فِيهِ سُنَّةٌ نَمْضِيهَا.

Explanation: The Hadeeth of Muhammad Bin Muslim are two Ahadeeth. The reporter or the copier has dropped the end of the first or the beginning of the second, and the last of the first is what has preceded by this attribution in the book of Imamate when he said, ‘From these affairs is which the people are speaking regarding, from the divorce and the Obligations. He said, ‘Ali^-asws had written the knowledge, all of it, the decrees, and the Obligation. If our^‑asws matter were to appear, there would not be anything except and in it would be a Sunnah we^‑asws shall be implementing it’’.

19- مُنْتَخَبُ الْبَصَائِرِ، عَنْ سَعْدٍ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الصَّمَدِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْهَيْثَمِ خَالِدٍ الْأَرْمَنِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ مَدِينَةً بِالْمَشْرِقِ اسْمُهَا جَابَلْقَا لَهَا اثْنَا عَشَرَ أَلْفَ بَابٍ مِنْ ذَهَبٍ بَيْنَ كُلِّ بَابٍ إِلَى صَاحِبِهِ مَسِيرَةُ فَرْسَخٍ عَلَى كُلِّ بَابٍ بُرْجٌ فِيهِ اثْنَا عَشَرَ أَلْفَ مُقَاتِلٍ يَهْلُبُونَ الْخَيْلَ وَ يَشْحَذُونَ السُّيُوفَ وَ السِّلَاحَ يَنْتَظِرُونَ قِيَامَ قَائِمِنَا

(The book) ‘Muntakhab Al Basaair’ – From Sa’ad, from Al-Husayn Bin Abdul Samad, from Al Hassan Bin Ali, from Ibn Abu Umeyr, from Abu Al Haysam Khalid Al Armany, from Hisham Bin Salim,

‘From Abu Abdullah^-asws having said: ‘For Allah^-azwj Mighty and Majestic there is a city in the east, it’s name is Jabalqa. There are twelve thousand doors of gold for it. Between each door to its counterpart is a travel distance of a Farsakh, upon each door there is a two in which are twelve thousand fighters. They are preparing the horses and sharpening the swords and the weapons awaiting rising of our^-asws Qaim^-asws.

وَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ بِالْمَغْرِبِ مَدِينَةً يُقَالُ لَهَا جَابَرْسَا لَهَا اثْنَا عَشَرَ أَلْفَ بَابٍ مِنْ ذَهَبٍ بَيْنَ كُلِّ بَابٍ إِلَى صَاحِبِهِ مَسِيرَةُ فَرْسَخٍ عَلَى كُلِّ بَابٍ بُرْجٌ فِيهِ اثْنَا عَشَرَ أَلْفَ مُقَاتِلٍ يَهْلُبُونَ الْخَيْلَ وَ يَشْحَذُونَ السِّلَاحَ وَ السُّيُوفَ يَنْتَظِرُونَ قَائِمَنَا وَ أَنَا الْحُجَّةُ عَلَيْهِمْ.

And for Allah^-azwj Mighty and Majestic, there is a city in the west called Jabarsa having twelve thousand doors of gold. Between each doo to it’s counterpart there is a travel distance of a Farsakh, upon each door there is a tower wherein are twelve thousand fighters preparing the horses and sharpening the weapons and the swords awaiting our^-asws Qaim^-asws, and I^-asws am the Divine Authority upon them’’.[49]

20- الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ‏ عَنِ الْعَبَّاسِ بْنِ الْعَلَاءِ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنِ الْخَلْقِ فَقَالَ خَلَقَ اللَّهُ أَلْفاً وَ مِائَتَيْنِ فِي الْبَرِّ وَ أَلْفاً وَ مِائَتَيْنِ فِي الْبَحْرِ وَ أَجْنَاسُ بَنِي آدَمَ سَبْعُونَ جِنْساً وَ النَّاسُ وُلْدُ آدَمَ مَا خَلَا يَأْجُوجَ وَ مَأْجُوجَ‏.

(The book) ‘Al-Kafi’ – From Al-Husayn Bin Muhammad, from Al Moalla, from Ahmad Bin Muhammad Bin Abdullah, from Al Abbas Bin Al A’ala, from Mujahid, from Ibn Abbas who said,

‘Amir Al-Momineen^-asws was asked about the creatures. He^-asws said: ‘Allah^-azwj Created one thousand and two hundred in the land, and one thousand two hundred in the sea, and species of the sons of Adam^-as in seventy species, and the people are children of Adam^-saww apart from Yajouj and Majouj’’.[50]

21- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع لَيْلَةً وَ أَنَا عِنْدَهُ وَ نَظَرَ إِلَى السَّمَاءِ فَقَالَ يَا أَبَا حَمْزَةَ هَذِهِ قُبَّةُ أَبِينَا آدَمَ ع وَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ سِوَاهَا تِسْعاً وَ ثَلَاثِينَ قُبَّةً فِيهَا خَلْقٌ مَا عَصَوُا اللَّهَ طَرْفَةَ عَيْنٍ‏.

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Sinan, from Abu Hamza who said,

‘Abu Ja’far^-asws said to me one night and I was in his presence and looked at the sky. He^‑asws said: ‘O Abu Hamza! This is a dome of our father^-as Adam^-as, and for Allah^-azwj Mighty and Majestic, besides it, there are thirty-nine domes wherein are creatures who have not disobeyed Allah^-azwj for the blink of an eye’’.[51]

22- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ عَجْلَانَ بْنِ صَالِحٍ‏ قَالَ: دَخَلَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ جُعِلْتُ فِدَاكَ هَذِهِ قُبَّةُ آدَمَ

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abu Yahya Al Wasity, from Ajlan Bin Salih who said,

‘A man entered to see Abu Abdullah^-asws. He said to him^-asws, ‘May I be sacrificed for you^-asws! This is a dome of Adam^-as?’

قَالَ نَعَمْ وَ لِلَّهِ قِبَابٌ كَثِيرَةٌ أَلَا إِنَّ خَلْفَ مَغْرِبِكُمْ هَذَا تِسْعَةٌ وَ ثَلَاثُونَ مَغْرِباً أَرْضاً بَيْضَاءَ مَمْلُوَّةً خَلْقاً يَسْتَضِيئُونَ بِنُورِهِ لَمْ يَعْصُوا اللَّهَ عَزَّ وَ جَلَّ طَرْفَةَ عَيْنٍ مَا يَدْرُونَ خُلِقَ آدَمُ أَمْ لَمْ يُخْلَقْ يَبْرَءُونَ مِنْ فُلَانٍ وَ فُلَانٍ‏.

He^-asws said: ‘Yes, and for Allah^-azwj there are many domes. Indeed! Behind this west of yours there are thirty-nine western white lands filled with creatures being illuminated with its light, not having disobeyed Allah^-azwj Mighty and Majestic for the blink of an eye. They are not knowing Allah^-azwj had Created Adam^-as or not. They are disavowing from so and so, and so and so (Abu Bakr and Umar)’’.[52]

23- الْخَرَائِجُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ حَسَّانَ الْجَمَّالِ عَنْ أَبِي دَاوُدَ السَّبِيعِيِّ عَنْ بُرَيْدَةَ الْأَسْلَمِيِّ عَنْ رَسُولِ اللَّهِ‏ ص أَنَّهُ قَالَ: يَا عَلِيُّ إِنَّ اللَّهَ أَشْهَدَكَ مَعِي سَبْعَةَ مَوَاطِنَ

(The book) ‘Al Kharaij’ – By his chain, from Muhammad Bin Isa Bin Ubeyd, from Zakariya Al Momin, from Hassan Al Jammal, from Abu Dawood Al Sabie, from Bureyda Al Aslamy,

‘From Rasool-Allah^-saww having said: ‘O Ali^-asws! Allah^-azwj Kept you^-asws a witness with me^-saww in seven places’.

فَذَكَرَهَا حَتَّى الْمَوْطِنَ الثَّانِيَ فَقَالَ أَتَانِي جَبْرَئِيلُ فَأَسْرَى بِي إِلَى السَّمَاءِ فَقَالَ أَيْنَ أَخُوكَ

He^-saww mentioned these until the second place. He^-saww said: ‘Jibraeel^-as came to me^-saww and ascended with me^-saww to the sky. He^-as said: ‘Where is your^-saww brother^-asws?’

فَقُلْتُ أَوْدَعْتُهُ خَلْفِي فَقَالَ ادْعُ اللَّهَ أَنْ يَأْتِيَكَ بِهِ فَدَعَوْتُ اللَّهَ فَإِذَا أَنْتَ مَعِي

I^-saww said: ‘I^-saww have left him^-asws behind me^-saww. He^-as said: ‘Supplicate to Allah^-azwj to Come with him^-asws to you^-saww’. I^-saww supplicated to Allah^-azwj, and behold, there you^-asws were with me^-saww.

وَ كُشِطَ لِي عَنِ السَّمَاوَاتِ السَّبْعِ وَ الْأَرَضِينَ السَّبْعِ حَتَّى رَأَيْتُ سُكَّانَهَا وَ عُمَّارَهَا وَ مَوْضِعَ كُلِّ مَلَكٍ فِيهَا فَلَمْ أَرَ مِنْ ذَلِكَ شَيْئاً إِلَّا وَ قَدْ رَأَيْتُهُ.

And He^-azwj Scraped out from the seven skies for me^-saww and the seven earths until I^-saww saw their dwellings and their buildings and place of every Angel in it. I^-saww did not see anything from that except and you^-asws had seen it’’.[53]

24- أَقُولُ رَوَى الْبُرْسِيُّ فِي مَشَارِقِ الْأَنْوَارِ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ الطَّيِّبِينَ مِنْ ذُرِّيَّتِهِمَا مِنْ نُورِ عَظَمَتِهِ وَ أَقَامَهُمْ أَشْبَاحاً قَبْلَ الْمَخْلُوقَاتِ

I (Majlisi) am saying, ‘It is reported by Al Bursy in (the book) ‘Mashariq Al Anwaar’ from Al Sumali,

‘From Ali Bin Al-Husayn^-asws having said: ‘Allah^-azwj Created Muhammad^-saww and Ali^-asws, and the goodly ones from their^-asws offspring, from the Noor of His^-azwj Magnificence, and Made them^-asws stand as resemblances before (Creating) the created beings’.

ثُمَّ قَالَ أَ تَظُنُّ أَنَّ اللَّهَ لَمْ يَخْلُقْ خَلْقاً سِوَاكُمْ بَلَى وَ اللَّهِ لَقَدْ خَلَقَ اللَّهُ أَلْفَ أَلْفِ آدَمٍ وَ أَلْفَ أَلْفِ عَالَمٍ وَ أَنْتَ وَ اللَّهِ فِي آخِرِ تِلْكَ الْعَوَالِمِ.

Then he^-asws said: ‘Are you thinking that Allah^-azwj has not Created any creatures besides you (human beings)? By Allah^-azwj! Allah^-azwj had Created a thousand, thousand Adams, and a thousand, thousand worlds, and by Allah^-azwj, you are in the last of those worlds’’.[54]

25- وَ رُوِيَ مِنْ كِتَابِ الْوَاحِدَةِ عَنِ الصَّادِقِ ع‏ أَنَّ لِلَّهِ مَدِينَتَيْنِ إِحْدَاهُمَا بِالْمَغْرِبِ وَ الْأُخْرَى بِالْمَشْرِقِ يُقَالُ لَهُمَا جَابَلْقَا وَ جَابَرْسَا طُولُ كُلِّ مَدِينَةٍ مِنْهُمَا اثْنَا عَشَرَ أَلْفَ فَرْسَخٍ فِي كُلِّ فَرْسَخٍ بَابٌ يَدْخُلُونَ فِي كُلِّ يَوْمٍ مِنْ كُلِّ بَابٍ سَبْعُونَ أَلْفاً وَ يَخْرُجُ مِنْهَا مِثْلُ ذَلِكَ وَ لَا يَعُودُونَ إِلَى يَوْمِ الْقِيَامَةِ

And it is reported from the book ‘Al Wahida’,

‘From Al-Sadiq^-asws: ‘For Allah^-azwj there are two cities, one of them in the west and the other one in the east. They are called Jabalqa and Jabarsa. The length (area) of each city from these is of twelve thousand Farsakhs. In each Farsakh there is a door. In every door seventy thousand are entering during every day and exiting from it, similar to that, and they will not be repeating up to the Day of Qiyamah.

لَا يَعْلَمُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ وَ لَا إِبْلِيسَ وَ لَا شَمْسَ وَ لَا قَمَرَ هُمْ وَ اللَّهِ أَطْوَعُ لَنَا مِنْكُمْ يَأْتُونَّا بِالْفَاكِهَةِ فِي غَيْرِ أَوَانِهَا مُوَكَّلَيْنِ بِلَعْنَةِ فِرْعَوْنَ وَ هَامَانَ وَ قَارُونَ.

They are not knowing that Allah^-azwj had Created Adam^-as, nor Iblees^-la, nor a sun, nor a moon. By Allah^-azwj! They are more obedient to us^-asws than you are. They are coming to us^-asws with the fruits in out of their season. They have been allocated with cursing Pharaoh^-la (Abu Bakr), and Haman (Umar), and Qaroun (Usman)’’.[55]

26- وَ رُوِيَ عَنِ ابْنِ عَبَّاسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: إِنَّ مِنْ وَرَاءِ قَافٍ عَالَماً لَا يَصِلُ إِلَيْهِ أَحَدٌ غَيْرِي وَ أَنَا الْمُحِيطُ بِمَا وَرَاءَهُ وَ عِلْمِي بِهِ كَعِلْمِي بِدُنْيَاكُمْ هَذِهِ وَ أَنَا الْحَفِيظُ الشَّهِيدُ عَلَيْهَا

And it is reported from Ibn Abbas,

‘From Amir Al-Momineen^-asws having said: ‘From behind Qaf! [50:1], there is a world not one can arrive to it apart from me^-asws, and I^-asws am aware of what is behind it, and my^-asws knowledge with it is like my^-asws knowledge with this worlds of yours, and I^-asws am the protector, the witness upon it.

وَ لَوْ أَرَدْتُ أَنْ أَجُوبُ الدُّنْيَا بِأَسْرِهَا وَ السَّمَاوَاتِ السَّبْعَ وَ الْأَرَضِينَ فِي أَقَلَّ مِنْ طَرْفَةِ عَيْنٍ لَفَعَلْتُ لِمَا عِنْدِي مِنَ الِاسْمِ الْأَعْظَمِ وَ أَنَا الْآيَةُ الْعُظْمَى وَ الْمُعْجِزُ الْبَاهِرُ.

And if I^-asws wanted to respond to the world with all of them and the seven skies and the earths in less than the blink of an eye, I^-asws can do so due to what is in my^-asws possession of the Magnificent Name, and I^-asws am the Magnificent Sign, and the dazzling miracle’’.[56]

27- وَ رُوِيَ أَيْضاً قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ذَاتَ يَوْمٍ آهِ لَوْ أَجِدُ لَهُ حَمَلَةً

And it is reported as well, he (Ibn Abbas) said,

‘Amir Al-Momineen^-asws said one day: ‘Aah! If only I^-asws could find a bearer for it (knowledge)’.

قَالَ فَقَامَ إِلَيْهِ رَجُلٌ فِي عُنُقِهِ كِتَابٌ فَقَالَ رَافِعاً صَوْتَهُ أَيُّهَا الْمُدَّعِي مَا لَا يَعْلَمُ وَ الْمُتَقَلِّدُ مَا لَا يَفْهَمُ إِنِّي سَائِلُكَ فَأَجِبْ

He (the narrator) said, ‘A man stood up to him^-asws, having a book in his neck. He said raising his voice, ‘O you claimant of what he does not know, and the one collaring with what he does not understand! I shall ask you^-asws, so answer!’’

قَالَ فَوَثَبَ إِلَيْهِ أَصْحَابُ عَلِيٍّ ع لِيَقْتُلُوهُ فَقَالَ‏ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ع دَعُوهُ لِأَنَّ حُجَجَ اللَّهِ لَا تَقُومُ بِالطَّيْشِ وَ لَا بِالْبَاطِلِ تَظْهَرُ بَرَاهِينُ اللَّهِ ثُمَّ الْتَفَتَ إِلَى الرَّجُلِ وَ قَالَ سَلْ بِكُلِّ لِسَانِكَ فَإِنِّي مُجِيبٌ إِنْ شَاءَ اللَّهُ

He (the narrator) said, ‘The companions of Ali^-asws leapt up to him in order to kill him. Amir Al-Momineen^-asws said to them, ‘Leave him, for an Argument of Allah^-azwj cannot stand with the recklessness nor with the falsehood! Reveal the proofs of Allah^-azwj!’ Then he^-asws turned to the man and said: ‘Ask with all your tongue for I^-asws shall answer you, if Allah^-azwj so Desires!’

فَقَالَ كَمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَقَالَ مَسَافَةُ الْهَوَاءِ قَالَ فَكَمْ‏ مَسَافَةُ الْهَوَاءِ قَالَ دَوَرَانُ الْفَلَكِ فَقَالَ كَمْ دَوَرَانُ الْفَلَكِ قَالَ مَسِيرَةُ يَوْمٍ لِلشَّمْسِ

He said, ‘How much (distance) is there between the east and the west?’ He^-asws said: ‘A distance of the air’. He said, ‘And how much is the distance of air?’ He^-asws said: ‘Rotation of the planet’. He said, ‘How much is rotation of the planet?’ He^-asws said: ‘Travel distance of a day for the sun’.

قَالَ الرَّجُلُ صَدَقْتَ فَمَتَى الْقِيَامَةُ قَالَ عِنْدَ حُضُورِ الْمَنِيَّةِ وَ بُلُوغِ الْأَجَلِ

The man said, ‘You^-asws speak the truth. So when will be the (Day of) Qiyamah?’ He^-asws said: ‘At the presence of the human seed and reaching the term (death)’.

قَالَ صَدَقْتَ فَكَمْ عُمُرُ الدُّنْيَا قَالَ يُقَالُ سَبْعَةُ آلَافٍ ثُمَّ لَا تَحْدِيدَ

He said, ‘You^-asws speak the truth. So how much is the age of the world?’ He^-asws said: ‘It is said, seven thousand years, then there is no limit’.

قَالَ صَدَقْتَ فَأَيْنَ مَكَّةُ مِنْ بَكَّةَ قَالَ مَكَّةُ أَكْنَافُ الْحَرَمِ وَ بَكَّةُ مَكَانُ الْبَيْتِ

He said, ‘You^-asws speak the truth. So where is Makkah from Bakkah?’ He^-asws said: ‘Makkah is surrounding the Sanctuary and Bakkah is place of the House’.

قَالَ وَ لِمَ سُمِّيَتْ مَكَّةُ مَكَّةَ قَالَ لِأَنَّ اللَّهَ مَكَّ الْأَرْضَ مِنْ تَحْتِهَا أَيْ دَحَاهَا

He said, ‘And why has Makkah been named as ‘Makkah’?’ He^-asws said: ‘Because Allah^‑azwj ‘Maka’ the earth from beneath it, i.e. spread it out’.

قَالَ فَلِمَ سُمِّيَتْ بَكَّةَ قَالَ لِأَنَّهَا بَكَّتْ عُيُونَ الْجَبَّارِينَ وَ الْمُذْنِبِينَ‏ قَالَ صَدَقْتَ

He said, ‘So why has Bakkah been named as such?’ He^-asws said: ‘Because it cried (Bakat) over the eyes of the tyrants and the sinners’. He said, ‘You^-asws speak the truth!’

قَالَ وَ أَيْنَ كَانَ اللَّهُ قَبْلَ خَلْقِ عَرْشِهِ

He said, ‘And where was Allah^-azwj before He^-azwj Created His^-azwj Throne?’

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع سُبْحَانَ مَنْ لَا يُدْرِكُ كُنْهَ صِفَتِهِ حَمَلَةُ عَرْشِهِ عَلَى قُرْبِ زُمَرَاتِهِمْ مِنْ كَرَاسِيِّ كَرَامَتِهِ وَ لَا الْمَلَائِكَةُ الْمُقَرَّبُونَ مِنْ أَنْوَارِ سُبُحَاتِ جَلَالِهِ وَيْحَكَ لَا يُقَالُ لِمَ وَ لَا كَيْفَ وَ لَا أَيْنَ وَ لَا مَتَى وَ لَا بِمَ وَ لَا مِمَ‏ وَ لَا حَيْثُ وَ لَا أَنَّى

Amir Al-Momineen^-asws said: ‘Glorious is the One^-azwj Whose existence cannot be realised by Him^-azwj being described by bearers of His^-azwj Throne upon the nearness of their group from the chairs of His^-azwj Prestige, nor can the Angels of Proximity from the Noors (lights) swimming in His^-azwj Majesty. Woe be unto you! It cannot be said, ‘why’, nor ‘how’, nor ‘where’, nor ‘when’, nor ‘with what’, nor ‘from what’, nor ‘from where’, nor ‘how come’?’

فَقَالَ الرَّجُلُ صَدَقْتَ فَكَمْ مِقْدَارُ مَا لَبَّثَ الْعَرْشَ عَلَى الْمَاءِ قَبْلَ خَلْقِ الْأَرْضِ وَ السَّمَاءِ فَقَالَ أَ تُحْسِنُ أَنْ تَحْسُبَ فَقَالَ نَعَمْ‏

The man said, ‘You^-asws speak the truth. So, how much is the measurement of what the Throne had remain upon the water before He^-azwj had Created the earth and the sky?’ He^-asws said: ‘Are you good at calculating?’ He said, ‘Yes’.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَ فَرَأَيْتَ لَوْ صُبَّتْ فِي الْأَرْضِ خَرْدَلٌ حَتَّى سَدَّ الْهَوَاءَ وَ مَلَأَ مَا بَيْنَ الْأَرْضِ وَ السَّمَاءِ ثُمَّ أُذِنَ لَكَ عَلَى ضَعْفِكَ أَنْ تَنْقُلَهُ حَبَّةً حَبَّةً مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ ثُمَّ مُدَّ لَكَ فِي الْعُمُرِ حَتَّى نَقَلْتَهُ وَ أَحْصَيْتَهُ لَكَانَ ذَلِكَ أَيْسَرُ مِنْ إِحْصَاءِ مَا لَبَّثَ الْعَرْشَ عَلَى الْمَاءِ قَبْلَ خَلْقِ الْأَرْضِ وَ السَّمَاءِ

Amir Al-Momineen^-asws said: ‘What is your view if mustard seeds were to be poured in the earth until the air is blocked and whatever is between the earth and the sky is filled up, then it is permitted for you, based upon your weakness, that you transfer it, seed by seed, from the east to the west, then there is an extension for you in the age until you do transfer it and count it, that would be easier than counting what the Throne had remained upon the water before the creation of the earth and the sky.

وَ إِنَّمَا وَصَفْتُ لَكَ جُزْءاً مِنْ عُشْرِ عَشِيرِ مَا لَبَّثَ الْعَرْشَ عَلَى الْمَاءِ قَبْلَ خَلْقِ الْأَرْضِ وَ السَّمَاءِ وَ إِنَّمَا وَصَفْتُ لَكَ جُزْءاً مِنْ عُشْرِ عَشِيرٍ مِنْ جُزْءٍ مِنْ مِائَةِ أَلْفِ جُزْءٍ وَ أَسْتَغْفِرُ اللَّهَ مِنَ التَّقْلِيلِ فِي التَّحْدِيدِ

And rather I^-asws have only described to you a part from a tenth of a tenth of what the Throne had remained upon the water before creation of the earth and the sky, and rather I^-asws have only described for you a part of a tenth of a tenth from a part from one hundred thousand parts, and I^-asws seek Forgiveness of Allah^-azwj from having underestimated in the limitations’.

قَالَ فَحَرَّكَ الرَّجُلُ‏ رَأْسَهُ وَ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ.

He (the narrator) said, ‘The man moved (shook) his head and said, ‘I testify that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj’’.[57]

28- الْمُحْتَضَرُ، بِإِسْنَادِهِ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ سَلُونِي فَإِنِّي لَا أُسْأَلُ عَنْ شَيْ‏ءٍ دُونَ الْعَرْشِ إِلَّا أَجَبْتُ فِيهِ لَا يَقُولُهَا بَعْدِي إِلَّا جَاهِلٌ مُدَّعٍ أَوْ كَذَّابٌ مُفْتَرٍ فَقَامَ رَجُلٌ ثُمَّ ذَكَرَ نَحْوَهُ.

(The book) ‘Al Mukhtasar’ – By his chain, said,

‘Amir Al-Momineen^-asws preached a sermon. He^-asws said: ‘Ask me^-asws, for I^-asws will not be asked about anything below the Throne, except I^-asws shall answer regarding it. No one will say it after me^-asws except an ignorant claimant or a fabricating liar!’ So a man stood up’ – then he mentioned approximate to it’’.[58]

29- وَ قَالَ الْبُرْسِيُّ رَوَى الرَّازِيُّ فِي كِتَابِهِ الْمُسَمَّى بِمَفَاتِيحِ الْغَيْبِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَيْلَةَ أُسْرِيَ بِي إِلَى السَّمَاءِ رَأَيْتُ فِي السَّمَاءِ السَّابِعَةِ مَيَادِينَ كَمَيَادِينِ أَرْضِكُمْ هَذِهِ وَ رَأَيْتُ أَفْوَاجاً مِنَ الْمَلَائِكَةِ يَطِيرُونَ لَا يَقِفُ هَؤُلَاءِ لِهَؤُلَاءِ وَ لَا هَؤُلَاءِ لِهَؤُلَاءِ

And Al Bursy said, ‘It is reported by Al Razi in his book named as ‘Mafateeh Al Ghayb’ –

He said, ‘Rasool-Allah^-saww said: ‘On the night there was ascension with me^-saww to the sky, I saw in the seventh sky plains like the plains of this earth of yours, and I saw droves of Angels flying. Neither were these ones stopping for those, nor those for these’.

قَالَ فَقُلْتُ لِجَبْرَئِيلَ مَنْ هَؤُلَاءِ فَقَالَ لَا أَعْلَمُ فَقُلْتُ مِنْ أَيْنَ جَاءُوا فَقَالَ لَا أَعْلَمُ فَقُلْتُ وَ أَيْنَ يَمْضُونَ فَقَالَ لَا أَعْلَمُ فَقُلْتُ سَلْهُمْ فَقَالَ لَا أَقْدِرُ وَ لَكِنْ سَلْهُمْ أَنْتَ يَا حَبِيبَ اللَّهِ

He^-saww said: ‘I^-saww said to Jibraeel^-as: ‘Who are they?’ He^-as said: ‘I^-as don’t know’. I^-saww said: ‘Where are they coming from?’ He^-as said: ‘I^-as don’t know’. I^-saww said: ‘And where are they going?’ He^-as said: ‘I^-as don’t know’. I^-saww said: ‘Ask them!’ He^-as said: ‘I^-as am not able, but you^‑saww ask them, O beloved of Allah^-azwj’.

قَالَ فَاعْتَرَضْتُ مَلَكاً مِنْهُمْ فَقُلْتُ لَهُ مَا اسْمُكَ فَقَالَ كَيْكَائِيلُ فَقُلْتُ مِنْ أَيْنَ أَتَيْتَ فَقَالَ لَا أَعْلَمُ فَقُلْتُ وَ أَيْنَ تَمْضِي فَقَالَ لَا أَعْلَمُ فَقُلْتُ وَ كَمْ لَكَ فِي السَّيْرِ

He^-saww said: ‘I^-saww objected to an Angel from them. I^-saww said to him: ‘What is your name?’ He said: ‘Kikaeel’. I^-saww said: ‘Where are you coming from?’ He said, ‘I don’t know’. I^-saww said: ‘And where are you going?’ He said, ‘I don’t know’. I^-saww said: ‘And how much is for you in the travelling?’

فَقَالَ لَا أَعْلَمُ غَيْرَ أَنِّي يَا حَبِيبَ اللَّهِ أَعْلَمُ أَنَّ اللَّهَ سُبْحَانَهُ يَخْلُقُ فِي كُلِّ أَلْفِ سَنَةٍ كَوْكَباً وَ قَدْ رَأَيْتُ سِتَّةَ آلَافِ كَوْكَبٍ خُلِقْنَ وَ أَنَا فِي السَّيْرِ.

He said, ‘I don’t know, apart from that I, O beloved of Allah^-azwj, know that Allah^-azwj the Glorious Creates a planet during every thousand years, and I have seen six thousand planets being Created, and I am still in the journey’’.[59]

30- النُّجُومُ، قَالَ ذَكَرَ مُحَمَّدُ بْنُ عَلِيٍّ مُؤَلِّفُ كِتَابِ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ رُوِيَ‏ أَنَّ رَجُلًا أَتَى عَلِيَّ بْنَ الْحُسَيْنِ ع وَ عِنْدَهُ أَصْحَابُهُ فَقَالَ لَهُ مِمَّنِ الرَّجُلُ قَالَ أَنَا مُنَجِّمٌ قَائِفٌ عَرَّافٌ

(The book) ‘Al Nujoum’ – He said, ‘It is mentioned by Muhammad Bin Ali, compiler of the book ‘Al Anbiya Wa Al Awsiya’ reporting,

‘A man came to Ali^-asws Bin Al-Husayn^-asws and his^-asws companions were in his^-asws presence. He^-asws said to him: ‘Who is the man from?’ He said, ‘I am an astrologer, a fortune-teller’.

فَنَظَرَ إِلَيْهِ ثُمَّ قَالَ هَلْ أَدُلُّكَ عَلَى رَجُلٍ قَدْ مَرَّ مُنْذُ يَوْمَ دَخَلْتَ عَلَيْنَا فِي أَرْبَعَةِ آلَافِ عَالَمٍ قَالَ مَنْ هُوَ

He^-asws looked at him, then said: ‘Shall I^-asws point you to a man who, since the day you entered to see us, has passed in four thousand worlds?’ He said, ‘Who is he?’

قَالَ أَمَّا الرَّجُلُ فَلَا أَذْكُرُهُ وَ لَكِنْ إِنْ شِئْتَ أَخْبَرْتُكَ بِمَا أَكَلْتَ وَ ادَّخَرْتَ فِي بَيْتِكَ قَالَ نَبِّئْنِي قَالَ أَكَلْتَ فِي هَذَا الْيَوْمِ حَيْساً فَأَمَّا فِي بَيْتِكَ فَعِشْرُونَ دِينَاراً مِنْهَا ثَلَاثَةُ دَنَانِيرَ وَازِنَةٌ

He^-asws said: ‘As for the man, I^-asws will not mention him^-asws, but if you so desire, I can inform you with what you have eaten and have hoarded in your house’. He said, ‘Inform me’. He^-asws said: ‘In this day you have eaten ‘Heys’, and as for what is in your house, it is twenty Dinars, from these are three Dinars by weight’.

فَقَالَ لَهُ الرَّجُلُ أَشْهَدُ أَنَّكَ الْحُجَّةُ الْعُظْمَى وَ الْمَثَلُ الْأَعْلى‏ وَ كَلِمَةُ التَّقْوَى فَقَالَ لَهُ وَ أَنْتَ صِدِّيقٌ امْتَحَنَ اللَّهُ قَلْبَكَ بِالْإِيمَانِ وَ أَثْبَتَ.

The man said to him^-asws, ‘I testify that you^-asws are the mighty Divine Authority, and the lofty example, and the word of piety’. He^-asws said to him: ‘And you are truthful. Allah^-azwj has Tested your heart for the Eman and Affirmed’’.[60]

31- أَقُولُ وَجَدْتُ فِي كِتَابٍ مِنْ كُتُبِ قُدَمَاءِ الْأَصْحَابِ فِي نَوَادِرِ الْمُعْجِزَاتِ بِإِسْنَادِهِ إِلَى الصَّدُوقِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا عَنْ أَبِي الْمُعَافَا عَنْ وَكِيعٍ عَنْ زَاذَانَ عَنْ سَلْمَانَ قَالَ: كُنَّا مَعَ أَمِيرِ الْمُؤْمِنِينَ ع وَ نَحْنُ نَذْكُرُ شَيْئاً مِنْ مُعْجِزَاتِ الْأَنْبِيَاءِ فَقُلْتُ لَهُ يَا سَيِّدِي أُحِبُّ أَنْ تُرِيَنِي نَاقَةَ ثَمُودَ وَ شَيْئاً مِنْ مُعْجِزَاتِكَ

I (Majlisi) am saying, ‘I found in a book from the ancient books of the companions regarding the miscellaneous miracles, by his chain to Al-Sadouq, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Zakariya, from Abu Al Muafa, from Wakie, from Zazan,

‘From Salman^-ra having said: ‘We^-ra were with Amir Al-Momineen^-asws and we^-asws mentioned something from the miracles of the Prophets^-as. I^-ra said to him^-asws, ‘O my^-ra chief! I^-ra would love it if you^-asws could show me^-ra the she-camel of Samood, and something from your^-asws miracles’.

قَالَ أَفْعَلُ ثُمَّ وَثَبَ فَدَخَلَ مَنْزِلَهُ وَ خَرَجَ إِلَيَّ وَ تَحْتَهُ فَرَسٌ أَدْهَمُ وَ عَلَيْهِ قَبَاءٌ أَبْيَضُ وَ قَلَنْسُوَةٌ بَيْضَاءُ وَ نَادَى يَا قَنْبَرُ أَخْرِجْ إِلَيَّ ذَلِكَ الْفَرَسَ فَأَخْرَجَ فَرَساً أَغَرَّ أَدْهَمَ فَقَالَ لِيَ ارْكَبْ يَا أَبَا عَبْدِ اللَّهِ

He^-asws said: ‘I^-asws shall do so!’ Then he^-asws leapt up and entered his^-asws house and (then) came out to me^-ra, and under him^-asws was a pitch-black horse, and upon it was a white dome, and a white cap, and he^-asws called out: ‘O Qanbar! Bring the horse out to me^-asws!’ He brought out an honourable black horse. He^-asws said to me^-ra: ‘Ride, O Abu Abdullah^-ra!’

قَالَ سَلْمَانُ فَرَكِبْتُهُ فَإِذَا لَهُ جَنَاحَانِ مُلْتَصِقَانِ إِلَى جَنْبِهِ فَصَاحَ بِهِ الْإِمَامُ فَتَحَلَّقَ فِي الْهَوَاءِ وَ كُنْتُ أَسْمَعُ خَفِيقَ أَجْنِحَةِ الْمَلَائِكَةِ تَحْتَ الْعَرْشِ ثُمَّ خَطَرْنَا عَلَى سَاحِلِ بَحْرٍ عَجَّاجٍ مُغْطَمِطِ الْأَمْوَاجِ فَنَظَرَ إِلَيْهِ الْإِمَامُ شَزْراً فَسَكَنَ الْبَحْرُ

Salman^-ra said: ‘I^-ra rode it, and behold, there were two wings for it stuck to its sides. The Imam^‑asws shouted at it, so it rose in the air, and I^-ra was listening to the flapping of the wings of the Angels under the horse. Then we^-asws approached a coast of the rugged sea of rippling waves. The Imam^-asws looked at it sternly, so the sea calmed.

فَقُلْتُ يَا سَيِّدِي سَكَنَ الْبَحْرُ مِنْ غَلَيَانِهِ مِنْ نَظَرِكَ إِلَيْهِ فَقَالَ يَا سَلْمَانُ حَسِبَنِي أَنِّي آمُرُ فِيهِ بِأَمْرٍ

I^-ra said, ‘O my^-ra chief! The sea has calmed from its excitement from your^-asws looking at it!’ He^-asws said: ‘O Salman^-ra! It suffices me to order regarding it with an order’.

ثُمَّ قَبَضَ عَلَى يَدِي وَ سَارَ عَلَى وَجْهِ الْمَاءِ وَ الْفَرَسَانِ يَتْبَعَانِنَا لَا يَقُودُهُمَا أَحَدٌ فَوَ اللَّهِ مَا ابْتَلَّتْ أَقْدَامُنَا وَ لَا حَوَافِرُ الْخَيْلِ فَعَبَرْنَا ذَلِكَ الْبَحْرَ وَ وَقَعْنَا إِلَى جَزِيرَةٍ كَثِيرَةِ الْأَشْجَارِ وَ الْأَثْمَارِ وَ الْأَطْيَارِ وَ الْأَنْهَارِ وَ إِذَا شَجَرَةٌ عَظِيمَةٌ بِلَا ثَمَرٍ بَلْ وَرْدٍ وَ زَهْرٍ

Then he^-asws grabbed upon my^-ra hand and walked upon the surface of the water, and the two horses were following us, no one was leading them. By Allah^-azwj! Our^-asws feet neither got wet, nor were the hooves of the horses. We crossed over that sea and came to an island of many trees, and fruits, and birds, and rivers, and where was a large tree without any fruits, but it had roses and flowers.

فَهَزَّهَا بِقَضِيبٍ كَانَ فِي يَدِهِ فَانْشَقَّتْ وَ خَرَجَ مِنْهَا نَاقَةٌ طُولُهَا ثَمَانُونَ ذِرَاعاً وَ عَرْضُهَا أَرْبَعُونَ ذِرَاعاً خَلْفَهَا فَصِيلٌ

He^-asws shook it with a stick which was in his^-asws hand, it split up and a she-camel emerged from it, it’s length was of eight cubits, and it’s width was forty cubits. Behind it were (it’s) young ones’.

فَقَالَ لِيَ ادْنُ مِنْهَا وَ اشْرَبْ مِنْ لَبَنِهَا فَدَنَوْتُ وَ شَرِبْتُ حَتَّى رَوِيتُ وَ كَانَ أَعْذَبَ مِنَ الشَّهْدِ وَ أَلْيَنَ مِنَ الزُّبْدِ وَ قَدِ اكْتَفَيْتُ

He^-asws said to me^-ra: ‘Approach it and drink from it’s milk’. I^-ra approached and drank until I^‑ra was saturated, and it was sweeter than the nectar and softer than the butter, and I^-ra was satisfied.

قَالَ هَذَا حَسَنٌ قُلْتُ حَسَنٌ يَا سَيِّدِي قَالَ تُرِيدُ أَنْ أُرِيَكَ أَحْسَنَ مِنْهَا فَقُلْتُ نَعَمْ يَا سَيِّدِي قَالَ يَا سَلْمَانُ نَادِ اخْرُجِي يَا حَسْنَاءُ

He^-asws said: ‘Is this good?’ I^-ra said: ‘Good, O my^-ra chief!’ He^-asws said: ‘Do you^-ra want me^‑asws to show you^-ra better than it?’ I^-ra said: ‘Yes, O my^-ra chief!’ He^-asws said: ‘O Salman^-ra! Call out, ‘Emerge, O Hasana!’

فَنَادَيْتُ فَخَرَجَتْ نَاقَةٌ طُولُهَا مِائَةٌ وَ عِشْرُونَ ذِرَاعاً وَ عَرْضُهَا سِتُّونَ ذِرَاعاً مِنَ الْيَاقُوتِ الْأَحْمَرِ وَ زِمَامُهَا مِنَ الْيَاقُوتِ الْأَصْفَرِ وَ جَنْبُهَا الْأَيْمَنُ مِنَ الذَّهَبِ وَ جَنْبُهَا الْأَيْسَرُ مِنَ الْفِضَّةِ وَ ضَرْعُهَا مِنَ اللُّؤْلُؤِ الرَّطْبِ فَقَالَ يَا سَلْمَانُ‏ اشْرَبْ مِنْ لَبَنِهَا

I^-ra called out. There emerged a she-camel, it’s length was one hundred twenty cubits, and it’s width was of sixty cubits, being of red ruby, and it’s reins were from yellow sapphire, and it’s right side was of gold, and it’s left side was of silver, and it’s udders were of wet pearls. He^‑asws said: ‘O Salman^-ra! Drink from its milk!’

قَالَ سَلْمَانُ فَالْتَقَمْتُ الضَّرْعَ فَإِذَا هِيَ تَحْلُبُ عَسَلًا صَافِياً مَحْضاً فَقُلْتُ يَا سَيِّدِي هَذِهِ لِمَنْ قَالَ هَذِهِ لَكَ وَ لِسَائِرِ الشِّيعَةِ مِنْ أَوْلِيَائِي

Salman^-ra said: ‘I^-ra swallowed the udder, and behold, it was milk of clear honey purely. I^‑ra said: ‘O my^-asws chief! Who is this for?’ He^-asws said: ‘This is for you^-ra and for rest of the Shias from my^-asws friends’.

ثُمَّ قَالَ لَهَا ارْجِعِي فَرَجَعَتْ مِنَ الْوَقْتِ وَ سَارَ بِي فِي تِلْكَ الْجَزِيرَةِ حَتَّى وَرَدَ بِي إِلَى شَجَرَةٍ عَظِيمَةٍ وَ فِي أَصْلِهَا مَائِدَةٌ عَظِيمَةٌ عَلَيْهَا طَعَامٌ تَفُوحُ مِنْهُ رَائِحَةُ الْمِسْكِ وَ إِذَا بِطَائِرٍ فِي صُورَةِ النَّسْرِ الْعَظِيمِ

Then he^-asws said to it: ‘Return!’ It returned from the very times, and he^-asws travelled with me^‑ra in that island until he^-asws arrived with me^-ra to a large tree, and in its base was a large table having food upon it. The aroma of musk was diffusing from it. And there was a bird in the image of the large eagle.

قَالَ فَوَثَبَ ذَلِكَ الطَّيْرُ فَسَلَّمَ عَلَيْهِ وَ رَجَعَ إِلَى مَوْضِعِهِ فَقُلْتُ يَا سَيِّدِي مَا هَذِهِ الْمَائِدَةُ قَالَ هَذِهِ مَائِدَةٌ مَنْصُوبَةٌ فِي هَذَا الْمَوْضِعِ لِلشِّيعَةِ مِنْ مَوَالِيَّ إِلَى يَوْمِ الْقِيَامَةِ فَقُلْتُ مَا هَذَا الطَّائِرُ فَقَالَ مَلَكٌ مُوَكَّلٌ بِهَا فَقُلْتُ وَحْدَهُ يَا سَيِّدِي فَقَالَ يَجْتَازُ بِهِ الْخَضِرُ فِي كُلِّ يَوْمٍ مَرَّةً

He^-ra said: ‘That bird pounced and greeted unto him(a.s.) and returned to it’s place. I^-ra said: ‘O my^-ra chief! What is this table?’ He^-asws said: ‘This is a table installed in this place for the Shias from my^-asws friends up to the Day of Qiyamah’. I^-ra said: ‘What is this bird?’ He^-asws said: ‘An Angel allocated with it’. I^-ra said: ‘Alone, O my chief!’ He^-asws said: ‘Al-Khizr^-as passed by it once every day’.

ثُمَّ قَبَضَ عَلَى يَدِي فَسَارَ بِي إِلَى بَحْرٍ ثَانٍ فَعَبَرْنَا وَ إِذَا بِجَزِيرَةٍ عَظِيمَةٍ فِيهَا قَصْرٌ لَبِنَةٌ مِنَ الذَّهَبِ وَ لَبِنَةٌ مِنَ الْفِضَّةِ الْبَيْضَاءِ وَ شُرَفُهُ الْعَقِيقُ الْأَصْفَرُ وَ عَلَى كُلِّ رُكْنٍ مِنَ الْقَصْرِ سَبْعُونَ صِنْفاً مِنَ الْمَلَائِكَةِ فَجَلَسَ الْإِمَامُ عَلَى ذَلِكَ الرُّكْنِ وَ أَقْبَلَتِ الْمَلَائِكَةُ تَأْتِي وَ تُسَلِّمُ عَلَيْهِ ثُمَّ أَذِنَ لَهُمْ فَرَجَعُوا إِلَى مَوَاضِعِهِمْ

Then he^-asws grabbed upon my^-ra hand and travelled with me^-ra to a second sea. We^-asws crossed it, and there was a large island in it wherein were castles with bricks of gold, and bricks of white silver, and it’s terraces was of yellow sapphire, and upon each corner of the caster were seventy types of Angels. The Imam^-asws sat down at that corner and the Angels kept coming and greeting unto him^-asws. Then he^-asws permitted for them so they returned to their places.

قَالَ سَلْمَانُ ثُمَّ دَخَلَ ع إِلَى الْقَصْرِ فَإِذَا فِيهِ أَشْجَارٌ وَ أَنْهَارٌ وَ أَطْيَارٌ وَ أَلْوَانُ النَّبَاتِ فَجَعَلَ الْإِمَامُ يَمْشِي فِيهِ حَتَّى وَصَلَ إِلَى آخِرِهِ فَوَقَفَ عَلَى بِرْكَةٍ كَانَتْ فِي الْبُسْتَانِ ثُمَّ صَعِدَ إِلَى سَطْحِهِ فَإِذَا كَرَاسِيُّ مِنَ الذَّهَبِ الْأَحْمَرِ فَجَلَسَ عَلَيْهِ وَ أَشْرَفْنَا مِنْهُ

Salman^-ra said: ‘Then he^-asws entered into the castle. In it were trees, and rivers, and birds, and a variety of plants. The Imam^-asws went on to walk in it until he^-asws ended to it’s end. He^‑asws paused by a pond which was in the orchard. Then he^-asws climbed to it’s roof, and there were chairs of red gold. He^-asws sat upon it and we^-asws overlooked from it.

فَإِذَا بَحْرٌ أَسْوَدُ يُغَطْمِطُ بِأَمْوَاجِهِ كَالْجِبَالِ الرَّاسِيَاتِ فَنَظَرَ إِلَيْهِ شَزْراً فَسَكَنَ مِنْ غَلَيَانِهِ حَتَّى كَانَ كَالْمَذِيبِ

There was a black sea surging with its waves as if these were tall mountains. He^-asws looked at it sternly and it settled from its turbulence until it was like the melted.

فَقُلْتُ يَا سَيِّدِي سَكَنَ الْبَحْرُ مِنْ غَلَيَانِهِ لَمَّا نَظَرْتَ إِلَيْهِ

I^-ra said: ‘O my^-ra chief! The sea calmed from it’s turbulence when you^-asws looked at it!’

قَالَ حَسِبَنِي أَنِّي آمُرُ فِيهِ بِأَمْرٍ أَ تَدْرِي يَا سَلْمَانُ أَيُّ بَحْرٍ هَذَا فَقُلْتُ لَا يَا سَيِّدِي

He^-asws said: ‘It suffices me^-asws to order regarding it with an order. Do you^-ra know, O Salman^‑ra, which sea this is?’ I^-ra said: ‘No, my^-ra chief!’

فَقَالَ هَذَا الْبَحْرُ الَّذِي غَرِقَ فِيهِ فِرْعَوْنُ وَ قَوْمُهُ إِنَّ الْمَدِينَةَ حُمِلَتْ عَلَى مَعَاقِلِ جَنَاحِ جَبْرَئِيلَ ثُمَّ رَمَى بِهَا فِي هَذَا الْبَحْرِ فَهَوِيَتْ لَا تَبْلُغُ قَرَارَهُ إِلَى يَوْمِ الْقِيَامَةِ

He^-asws said: ‘This is the sea in which Pharoah^-la and his^-la people drowned. The city was carried upon the stronghold of the wings of Jibraeel^-as, then it was thrown with it in this sea. So it collapsed and will not reach it’s bottom up to the Day of Qiyamah’.

فَقُلْتُ يَا سَيِّدِي هَلْ سِرْنَا فَرْسَخَيْنِ فَقَالَ يَا سَلْمَانُ لَقَدْ سِرْتَ خَمْسِينَ أَلْفَ فَرْسَخٍ وَ دُرْتَ حَوْلَ الدُّنْيَا عِشْرِينَ مَرَّةً فَقُلْتُ يَا سَيِّدِي فَكَيْفَ‏ هَذَا

I said, ‘O my^-ra chief! Have we^-asws travelled two Farsakhs?’ He^-asws said: ‘O Salman^-ra! You^‑ra have travelled fifty thousand Farsakhs and have rotated around the world twenty times’. I^‑ra said: ‘O my^-ra chief! How can this be so?’

فَقَالَ يَا سَلْمَانُ إِذَا كَانَ ذُو الْقَرْنَيْنِ طَافَ‏ شَرْقَهَا وَ غَرْبَهَا وَ بَلَغَ إِلَى سَدِّ يَأْجُوجَ وَ مَأْجُوجَ فَأَنَّى يَتَعَذَّرُ عَلَيَّ وَ أَنَا أَخُو سَيِّدِ الْمُرْسَلِينَ وَ أَمِينُ رَبِّ الْعَالَمِينَ وَ حُجَّتُهُ عَلَى خَلْقِهِ أَجْمَعِينَ

He^-asws said: ‘O Salman^-ra! When Zulqarnain^-as had circles its east and its west and reached to the barrier of Yajouj and Majouj, so how can it be impossible for me^-asws and I^-asws a brother^‑asws of chief of the Messengers^-as and trustee of Lord^-azwj of the worlds and His^-azwj Divine Authority upon His^-azwj creatures in their entirety?

يَا سَلْمَانُ أَ مَا قَرَأْتَ قَوْلَ اللَّهِ تَعَالَى حَيْثُ قَالَ‏ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى‏ غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى‏ مِنْ رَسُولٍ‏ فَقُلْتُ بَلَى يَا سَيِّدِي

O Salman^-ra! Have you^-ra recited the Words of Allah^-azwj the Exalted where He^-azwj Said: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, for He would Make a guard to travel in front of him and from behind him [72:27]’. I^-ra said: ‘Yes, O my^-ra chief!’

فَقَالَ يَا سَلْمَانُ أَنَا الْمُرْتَضِي مِنَ الرَّسُولِ الَّذِي أَظْهَرَهُ عَلَى غَيْبِهِ أَنَا الْعَالِمُ الرَّبَّانِيُّ أَنَا الَّذِي هَوَّنَ اللَّهُ عَلَيَّ الشَّدَائِدَ وَ طَوَى لِيَ الْبَعِيدَ

He^-asws said: ‘O Salman^-ra! I^-asws am the chosen one from the Rasool^-saww who He^-azwj Revealed His^-azwj hidden matters to. I^-asws am the Divinity! I^-asws am the one, Allah^-azwj has Eased the difficulties unto me^-asws and Folded the remote for me^-asws’.

قَالَ سَلْمَانُ فَسَمِعْتُ صَائِحاً يَصِيحُ فِي السَّمَاءِ نَسْمَعُ الصَّوْتَ وَ لَا نَرَى الشَّخْصَ يَقُولُ صَدَقْتَ صَدَقْتَ أَنْتَ الصَّادِقُ الْمُصَدَّقُ

Salman^-ra said: ‘I^-ra heard a scream being shouted in the sky. We^-asws heard the voice and did not see the person, saying: ‘You^-asws speak the truth! You^-asws speak the truth! You^-asws are the truthful, the ratified!’

ثُمَّ وَثَبَ فَرَكِبَ الْفَرَسَ وَ رَكِبْتُ مَعَهُ وَ صَاحَ بِهِ فَتَحَلَّقَ فِي الْهَوَاءِ ثُمَّ حَضَرْنَا بِأَرْضِ الْكُوفَةِ هَذَا وَ مَا مَضَى مِنَ اللَّيْلِ ثَلَاثُ سَاعَاتٍ

Then he^-asws leapt up and rode the horse and I^-ra rode with him^-asws, and he^-asws shouted at it, and it rose in the air. Then we^-asws presented at this land of Al-Kufa, and (only) three hours from the night had passed by.

فَقَالَ يَا سَلْمَانُ الْوَيْلُ ثُمَّ الْوَيْلُ عَلَى مَنْ لَا يَعْرِفُنَا حَقَّ مَعْرِفَتِنَا وَ أَنْكَرَ وَلَايَتَنَا يَا سَلْمَانُ أَيُّمَا أَفْضَلُ مُحَمَّدٌ أَمْ سُلَيْمَانُ بْنُ دَاوُدَ قُلْتُ بَلْ مُحَمَّدٌ

He^-asws said: ‘O Salman^-ra! Then woe, then the woe be upon the one who does not recognise us^-asws as is the right of our^-asws recognition and denies our^-asws Wilayah. O Salman^-ra! Which of the two is superior, Muhammad^-saww or Suleyman^-as?’ I^-ra said: ‘But, Muhammad^-saww is’.

فَقَالَ يَا سَلْمَانُ فَهَذَا آصَفُ بْنُ بَرْخِيَا قَدَرَ أَنْ يَحْمِلَ عَرْشَ بِلْقِيسَ مِنَ الْيَمَنِ إِلَى بَيْتِ الْمَقْدِسِ فِي طَرْفَةِ عَيْنٍ وَ عِنْدَهُ عِلْمُ الْكِتَابِ وَ لَا أَفْعَلُ ذَلِكَ وَ عِنْدِي عِلْمُ مِائَةِ أَلْفِ كِتَابٍ وَ أَرْبَعَةٍ وَ عِشْرِينَ أَلْفَ كِتَابٍ أَنْزَلَ مِنْهَا عَلَى شَيْثِ بْنِ آدَمَ خَمْسِينَ صَحِيفَةً وَ عَلَى إِدْرِيسَ ثَلَاثِينَ صَحِيفَةً وَ عَلَى إِبْرَاهِيمَ عِشْرِينَ صَحِيفَةً وَ التَّوْرَاةَ وَ الْإِنْجِيلَ وَ الزَّبُورَ فَقُلْتُ صَدَقْتَ يَا سَيِّدِي

He^-asws said: ‘O Salman^-ra! So this is Aasif Bin Barkhiya^-as, able upon carrying the Throne of Bilquees from Al Yemen to Bayt Al-Maqdis in the blink of an eye, and in his^-as possession was knowledge of (part of) the Book, and I^-asws cannot do that, and in my^-asws possession is the knowledge of one hundred and twenty-four thousand Books? From these, fifty Books were Revealed unto Shees Bin Adam^-as, and thirty Books upon Idrees^-as, and twenty Books upon Ibrahim^-as, and the Torah, and the Evangel, and the Psalms’. I^-ra said: ‘You^-asws speak the truth, O my^-ra chief!’

قَالَ الْإِمَامُ ع اعْلَمْ يَا سَلْمَانُ أَنَّ الشَّاكَّ فِي أُمُورِنَا وَ عُلُومِنَا كَالْمُمْتَرِي فِي مَعْرِفَتِنَا وَ حُقُوقِنَا وَ قَدْ فَرَضَ اللَّهُ عَزَّ وَ جَلَّ وَلَايَتَنَا فِي كِتَابِهِ وَ بَيَّنَ فِيهِ مَا أَوْجَبَ الْعَمَلَ بِهِ وَ هُوَ غَيْرُ مَكْشُوفٍ.

The Imam^-asws said: ‘Know, O Salman^-ra! The doubter in our^-asws matters and our^‑asws knowledge(s) is like the one suspicious in our^-asws recognition and our^-asws rights, and Allah^‑azwj Mighty and Majestic has Obligated our^-asws Wilayah in His^-azwj Book and Explained in it what the deeds are Obligated with, and it is without doubt’’.[61]

32- الْبَصَائِرُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ سَعْدَانَ‏ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع حَيْثُ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ عُلَمَاءِ أَهْلِ الْيَمَنِ فَقَالَ أَبُو عَبْدِ اللَّهِ يَا يَمَانِيُّ أَ فِيكُمْ عُلَمَاءُ قَالَ نَعَمْ قَالَ فَأَيُّ شَيْ‏ءٍ يَبْلُغُ مِنْ عِلْمِ عُلَمَائِكُمْ

(The book) ‘Al Basaair’ – From Muhammad Bin Al-Husayn, from Ali Bin Sa’dan, from Abdullah Bin Al Qasim, from Umar Bin Aban Al Kalby, from Aban Bin Taghlib who said,

‘I was in the presence of Abu Abdullah^-asws when a man from the scholars of the people of Al-Yemen entered. Abu Abdullah^-asws said: ‘O Yemeni! Are there scholars among you?’ He said, ‘Yes’. He^-asws said: ‘So, which thing has reached from the knowledge of your scholars?’

قَالَ إِنَّهُ لَيَسِيرُ فِي لَيْلَةٍ وَاحِدَةٍ مَسِيرَةَ شَهْرَيْنِ يَزْجُرُ الطَّيْرَ وَ يَقْفُو الْآثَارَ

He said, ‘He tends to travels in one night a travel distance of two months of the flight of the bird and the effects would remain’.

فَقَالَ لَهُ فَعَالِمُ الْمَدِينَةِ أَعْلَمُ مِنْ عَالِمِكُمْ قَالَ فَأَيَّ شَيْ‏ءٍ يَبْلُغُ مِنْ عِلْمِ عَالِمِكُمْ بِالْمَدِينَةِ

He^-asws said to him: ‘A scholar^-asws of Al-Medina is more knowledgeable than your scholars’. He said, ‘And which thing has reached from the knowledge of your scholars at Al-Medina?’

قَالَ إِنَّهُ يَسِيرُ فِي صَبَاحٍ وَاحِدٍ مَسِيرَةَ سَنَةٍ كَالشَّمْسِ إِذَا أُمِرَتْ إِنَّهَا الْيَوْمَ غَيْرُ مَأْمُورَةٍ وَ لَكِنْ إِذَا أُمِرَتْ تَقْطَعُ اثْنَيْ عَشَرَ شَمْساً وَ اثْنَيْ عَشَرَ قَمَراً وَ اثْنَيْ عَشَرَ مَشْرِقاً وَ اثْنَيْ عَشَرَ مَغْرِباً وَ اثْنَيْ عَشَرَ بَرّاً وَ اثْنَيْ عَشَرَ بَحْراً وَ اثْنَيْ عَشَرَ عَالَماً

He^-asws said: ‘He^-asws travels in one morning the travel distance of a year, like the sun when Commanded. Today he^-asws is not Commanded, but when he^-asws is Commanded he^-asws would cut (the distance of) twelve suns, and twelve moons, and twelve East(s), and twelve West(s), and twelve lands, and twelve seas, and twelve worlds’.

قَالَ فَمَا بَقِيَ فِي يَدَيِ الْيَمَانِيِّ فَمَا دَرَى مَا يَقُولُ وَ كَفَّ أَبُو عَبْدِ اللَّهِ ع‏.

He (the narrator) said, ‘There did not remain in the hands of the Yemeni, and he did not know what he should be saying, and Abu Abdullah^-asws stopped’’.[62]

33- الْبَصَائِرُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ سَلَمَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ‏ بَقَّاحٍ‏ عَنِ ابْنِ جَبَلَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ لِي حَوْضٌ مَا بَيْنَ بُصْرَى إِلَى صَنْعَاءَ أَ تُحِبُّ أَنْ تَرَاهُ قُلْتُ نَعَمْ

(The book) ‘Al Basaair’ – From Al-Husayn Bin Ahmad, from Salama, from Al Hassan Bin Ali bin Baqam, from Ibn Jabala, from Abdullah Bin Sinan who said,

‘‘I asked Abu Abdullah^-asws about the Fountain. He^-asws said: ‘It is a fountain (its dimensions are) what is between Busra to Sana’a. Would you like to see it?’ I said to him^-asws, ‘Yes’.

قَالَ فَأَخَذَ بِيَدِي وَ أَخْرَجَنِي إِلَى ظَهْرِ الْمَدِينَةِ ثُمَّ ضَرَبَ بِرِجْلِهِ فَنَظَرْتُ إِلَى نَهَرٍ يَجْرِي مِنْ جَانِبِهِ هَذَا مَاءٌ أَبْيَضُ مِنَ الثَّلْجِ وَ مِنْ جَانِبِهِ هَذَا لَبَنٌ أَبْيَضُ‏ مِنَ الثَّلْجِ وَ فِي وَسَطِهِ خَمْرٌ أَحْسَنُ‏ مِنَ الْيَاقُوتِ فَمَا رَأَيْتُ شَيْئاً أَحْسَنَ مِنْ تِلْكَ الْخَمْرِ بَيْنَ اللَّبَنِ وَ الْمَاءِ

He (the narrator) said, ‘He^-asws grabbed my hand and brought me out to the back of Al-Medina, then kicked with his^-asws leg, and I looked at a river flowing from this side of his^-asws – water which was whiter than snow, and from this side of his^-asws was milk whiter than the snow, and it is middle was wine more beautiful that ruby. I had not seen anything more beautiful than that wine, between the milk and the water.

فَقُلْتُ جُعِلْتُ فِدَاكَ مِنْ أَيْنَ يَخْرُجُ هَذَا وَ مِنْ أَيْنَ مَجْرَاهُ

I said, ‘May I be sacrificed for you^-asws! Where does this come out from, and from where is its flow?’

فَقَالَ هَذِهِ الْعُيُونُ الَّتِي ذَكَرَهَا اللَّهُ فِي‏ كِتَابِهِ أَنَّهَا فِي الْجَنَّةِ عَيْنٌ مِنْ مَاءٍ وَ عَيْنٌ مِنْ لَبَنٍ وَ عَيْنٌ مِنْ خَمْرٍ يَجْرِي فِي هَذَا النَّهَرِ

He^-asws said: ‘These are springs which Allah^azwj Mentioned in His^azwj Book that these are in the Paradise, a spring of water, and a spring of milk, and a spring of wine flowing in this river’.

وَ رَأَيْتُ حَافَاتِهِ‏ عَلَيْهَا شَجَرٌ فِيهِنَّ جَوَارٍ مُعَلَّقَاتٍ بِرُءُوسِهِنَّ مَا رَأَيْتُ شَيْئاً أَحْسَنَ‏ مِنْهُنَّ وَ بِأَيْدِيهِنَّ آنِيَةٌ مَا رَأَيْتُ أَحْسَنَ مِنْهَا لَيْسَتْ مِنْ آنِيَةِ الدُّنْيَا فَدَنَا مِنْ إِحْدَاهُنَّ فَأَوْمَأَ إِلَيْهَا لِتَسْقِيَهُ

And I saw trees in this banks wherein were girls suspended by their heads. I had not seen anything more beautiful than them, and in their hands were containers I had not seen more beautiful than these, not being from the utensils of the world. He^-asws approached one of them and gestured by his^-asws hand to quench him^-asws.

فَنَظَرْتُ إِلَيْهَا وَ قَدْ مَالَتْ لِتَغْرِفَ مِنَ النَّهَرِ فَمَالَتِ الشَّجَرَةُ مَعَهَا فَاغْتَرَفَتْ ثُمَّ نَاوَلَتْهُ فَشَرِبَ ثُمَّ نَاوَلَهَا وَ أَوْمَأَ إِلَيْهَا فَمَالَتْ لِتَغْرِفَ فَمَالَتِ الشَّجَرَةُ مَعَهَا فَاغْتَرَفَتْ ثُمَّ نَاوَلَتْهُ فَنَاوَلَنِي فَشَرِبْتُ فَمَا رَأَيْتُ شَرَاباً كَانَ أَلْيَنَ مِنْهُ وَ لَا أَلَذَّ وَ كَانَتْ رَائِحَتُهُ رَائِحَةَ الْمِسْكِ

I looked at her, and she had inclined in order to scoop from the river, and the tree inclined with her, and she scooped, then gave it, and he^-asws drank. Then he^-asws gave it and gestured to her. She inclined in order to scoop and the tree inclined with her, and she scooped, then gave it, and he^-asws gave it to me, so I drank. I had not seen any drink which was softer than it, nor more pleasurable, and its aroma was the aroma of musk.

وَ نَظَرْتُ فِي الْكَأْسِ فَإِذَا فِيهِ ثَلَاثَةُ أَلْوَانٍ مِنَ الشَّرَابِ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا رَأَيْتُ كَالْيَوْمِ قَطُّ وَ مَا كُنْتُ أَرَى أَنَّ الْأَمْرَ هَكَذَا

And I looked into the cup and in it were three types of drink, so I said to him^-asws, ‘May I be sacrificed for you^-asws! I have not seen a day like today at all, and I had not view that the matter could be like this!’

فَقَالَ هَذَا مِنْ أَقَلِّ مَا أَعَدَّهُ اللَّهُ لِشِيعَتِنَا إِنَّ الْمُؤْمِنَ إِذَا تُوُفِّيَ صَارَتْ رُوحُهُ إِلَى هَذَا النَّهَرِ وَ رَعَتْ فِي رِيَاضِهِ وَ شَرِبَتْ مِنْ شَرَابِهِ وَ إِنَّ عَدُوَّنَا إِذَا تُوُفِّيَ صَارَتْ رُوحُهُ إِلَى وَادِي بَرَهُوتَ فَأُخْلِدَتْ فِي عَذَابِهِ وَ أُطْعِمَتْ مِنْ زَقُّومِهِ وَ سُقِيَتْ مِنْ حَمِيمِهِ فَاسْتَعِيذُوا بِاللَّهِ مِنْ ذَلِكَ الْوَادِي‏.

He^-asws said: ‘This is from the least of what Allah^azwj has Prepared for our^-asws Shias. When the Momin dies his soul comes to this river, and is nurtured in its garden, and drinks from its drink; and our^-asws enemy, when he dies, his soul comes to the valley of Barhoot, and is eternally in His^azwj Punishment, and is fed from its Zaqoom (tree), and is quenched from its boiling water, therefore seek Refuge with Allah^azwj from that valley’’.[63]

34- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ وَ أَبِي سَلَّامٍ عَنْ‏ سَوْرَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَمَا إِنَّ ذَا الْقَرْنَيْنِ قَدْ خُيِّرَ بَيْنَ السَّحَابَيْنِ فَاخْتَارَ الذَّلُولَ ذُخِرَ لِصَاحِبِكُمُ الصَّعْبُ

And from him, from Ahmad Bin Muhammad, from Ibn Sinan, from Abu Khalid, and Abu sallam, from Sowrat,

‘From Abu Ja’far^-asws having said: ‘As for Zulqarnain^-as, he^-as was given a choice between the two clouds, so he^-as chose the humble (calm), keeping the difficult one (stormy) for your Master^-asws’.

قَالَ قُلْتُ وَ مَا الصَّعْبُ

He (the narrator) said, ‘I said, ‘And what is the difficult (cloud)?’

قَالَ مَا كَانَ مِنْ سَحَابٍ فِيهِ رَعْدٌ وَ صَاعِقَةٌ أَوْ بَرْقٌ فَصَاحِبُكُمْ يَرْكَبُهُ أَمَا إِنَّهُ سَيَرْكَبُ السَّحَابَ وَ يَرْقَى فِي الْأَسْبَابِ أَسْبَابِ السَّمَاوَاتِ السَّبْعِ وَ الْأَرَضِينَ السَّبْعِ خَمْسٌ عَوَامِرُ وَ اثْنَتَانِ خَرَابَانِ.

He^-asws said: ‘What would be from a cloud wherein is thunder and thunderbolts, and lightning. Your Master^-asws rode it. But he^-asws will be riding the cloud and ascending into the means, means of the seven skies and the seven earths, five built up (populated) and two desolate’’.[64]

35- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: إِنَّ عَلِيّاً ع مَلَكَ مَا فِي الْأَرْضِ وَ مَا تَحْتَهَا فَعُرِضَتْ لَهُ السَّحَابَانِ الصَّعْبُ وَ الذَّلُولُ فَاخْتَارَ الصَّعْبَ وَ كَانَ فِي الصَّعْبِ مُلْكُ مَا تَحْتَ الْأَرْضِ وَ فِي الذَّلُولِ مُلْكُ مَا فَوْقَ الْأَرْضِ وَ اخْتَارَ الصَّعْبَ عَلَى الذَّلُولَ فَدَارَتْ بِهِ سَبْعَ أَرَضِينَ فَوُجِدَ ثَلَاثٌ خَرَابٌ وَ أَرْبَعٌ عَوَامِرُ.

And from him, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Usman Bin Isa, from Sama’at Bin Mihran, from Abu Baseer,

‘From Abu Ja’far^-asws having said: ‘Ali^-asws owns whatever is in the earth and whatever is beneath it. Two clouds were presented to him^-asws – the difficult and the humble. He^-asws chose the difficult, and in the difficult was the kingdom of whatever is beneath the earth, and in the humble was the kingdom of whatever is above the earth, and he^-asws chose the difficult over the humble. He^-asws rotated the seven earths with it. He^-asws found three to be desolate and four built up (populated)’’.[65]

36- مِنْ بَعْضِ مُؤَلَّفَاتِ الْقُدَمَاءِ مِنَ‏ الْقَاضِي أَبِي الْحَسَنِ الطَّبَرِيِّ عَنْ سَعِيدِ بْنِ يُونُسَ الْمَقْدِسِيِّ عَنِ الْمُبَارَكِ عَنْ خَالِصِ بْنِ أَبِي سَعِيدٍ عَنْ وَهْبٍ الْجَمَّالِ عَنْ عَبْدِ الْمُنْعِمِ بْنِ سَلَمَةَ عَنْ وَهْبٍ الرَّائِدِيِّ عَنْ يُونُسَ بْنِ مَيْسَرَةَ عَنِ الشَّيْخِ الْمُعْتَمِرِ الرَّقِّيِّ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ مِيثَمٍ التَّمَّارِ قَالَ: كُنْتُ بَيْنَ يَدَيْ مَوْلَايَ أَمِيرِ الْمُؤْمِنِينَ ع إِذْ دَخَلَ غُلَامٌ وَ جَلَسَ فِي وَسْطِ الْمُسْلِمِينَ فَلَمَّا فَرَغَ مِنَ الْأَحْكَامِ نَهَضَ إِلَيْهِ الْغُلَامُ وَ قَالَ يَا أَبَا تُرَابٍ أَنَا إِلَيْكَ رَسُولٌ جِئْتُكَ بِرِسَالَةٍ تُزَعْزِعُ لَهَا الْجِبَالُ مِنْ رَجُلٍ حَفِظَ كِتَابَ اللَّهِ مِنْ أَوَّلِهِ إِلَى آخِرِهِ وَ عَلِمَ عِلْمَ الْقَضَايَا وَ الْأَحْكَامَ وَ هُوَ أَبْلَغُ مِنْكَ فِي الْكَلَامِ وَ أَحَقُّ مِنْكَ بِهَذَا الْمَقَامِ فَاسْتَعِدَّ لِلْجَوَابِ وَ لَا تُزَخْرِفِ الْمَقَالَ

From one of the ancient compilations from the judge Abu Al Hassan Al Tabari, from Saeed Bin Yunus Al Muqadisi, from Al Mubarak, from Khalis Bin Abu Saeed, from Wahab Al Jammal, from Abdul Mun’im Bin Salama, from Wahb Al  Raidy, from Yunus Bin Maysara, from the Sheykh Al Mu’tamir Al Raqqy, raising it to,

Abu Ja’far Meesam Al Tammar^-ra having said, ‘I^-ra was in front of my^-ra Master^-asws Amir Al-Momineen^-asws when a slave entered and sat down in the midst of the Muslims. When he^‑asws was free from the rulings, the slave got up to him and said, ‘O Abu Turab^-asws! I am a messenger to you^-asws. I have come to you^-asws with a message the mountain would shake to it, from a man who has memorised the Book of Allah^-azwj from it’s beginning to it’s last, and he knows the knowledge of the judgment and the ruling, and he is more eloquent than you^-asws are in the speech and more rightful than you^-asws are of this position. Prepare for the answer and do not decorate the words (flowery talk)!’

فَلَاحَ الْغَضَبُ فِي وَجْهِ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ لِعَمَّارٍ ارْكَبْ جَمَلَكَ وَ طُفْ فِي قَبَائِلِ الْكُوفَةِ وَ قُلْ لَهُمْ أَجِيبُوا عَلِيّاً لِيَعْرِفُوا الْحَقَّ مِنَ الْبَاطِلَ‏ وَ الْحَلَالَ وَ الْحَرَامَ وَ الصِّحَّةَ وَ السُّقْمَ

The anger appeared in the face of Amir Al-Momineen^-asws and he^-asws said to Ammar: ‘Ride your^-ra camel and roam around the tribes of Al-Kufa and say to them, ‘Answer Ali^-asws for him^‑asws to differentiate the truth and the falsehood, and the Permissible and the Prohibition, and the health and the illness’.

فَرَكِبَ عَمَّارٌ فَمَا كَانَ إِلَّا هُنَيْهَةً حَتَّى رَأَيْتُ الْعَرَبَ كَمَا قَالَ اللَّهُ تَعَالَى‏ إِنْ كانَتْ إِلَّا صَيْحَةً واحِدَةً فَإِذا هُمْ مِنَ الْأَجْداثِ إِلى‏ رَبِّهِمْ يَنْسِلُونَ‏ فَضَاقَ جَامِعُ الْكُوفَةِ وَ تَكَاثَفَ النَّاسُ تَكَاثُفَ الْجَرَادِ عَلَى الزَّرْعِ الْغَضِّ فِي أَوَانِهِ

Ammar^-ra rode (said), ‘It wasn’t except a little while until I saw the Arabs just as Allah^-azwj the Exalted: And it would be blown into the Trumpet, so they would be hastening from the graves to their Lord [36:51]. The central Masjid of Al-Kufa became too narrow, and the people swarmed (like) the swarming of the locusts upon the vegetation in its time.

وَ نَهَضَ‏ الْعَالِمُ الْأَرْوَعُ وَ الْبَطَلُ الْأَنْزَعُ وَ رَقِيَ فِي الْمِنْبَرِ وَ رَاقَى ثُمَّ تَنَحْنَحَ فَسَكَتَ جَمِيعُ مَنْ فِي الْجَامِعِ فَقَالَ رَحِمَ اللَّهُ مَنْ سَمِعَ فَوَعَى أَيُّهَا النَّاسُ مَنْ يَزْعُمُ أَنَّهُ أَمِيرُ الْمُؤْمِنِينَ وَ اللَّهِ لَا يَكُونُ الْإِمَامُ إِمَاماً حَتَّى يُحْيِيَ الْمَوْتَى أَوْ يُنْزِلَ مِنَ السَّمَاءِ مَطَراً أَوْ يَأْتِيَ بِمَا يُشَاكِلُ ذَلِكَ مِمَّا يَعْجِزُ عَنْهُ غَيْرُهُ

And the world’s most wonderful and valiant hero got up and rose in the pulpit and bowed, then cleared his^-asws throat. The entire crowd of the ones in the central Masjid were silent. He^‑asws said: ‘May Allah^-azwj have Mercy on the one who hears, so he retains. O you people! Who can claim to be Emir of the Momineen? By Allah^-azwj! The Imam^-asws cannot be an Imam^‑asws until he^-asws revives the dead or brings down the rain from the sky, or he^-asws with what is similar to that from what the others would be frustrated from.

وَ فِيكُمْ مَنْ يَعْلَمُ أَنِّي الْآيَةُ الْبَاقِيَةُ وَ الْكَلِمَةُ التَّامَّةُ وَ الْحُجَّةُ الْبَالِغَةُ وَ لَقَدْ أَرْسَلَ إِلَيَّ مُعَاوِيَةُ جَاهِلًا مِنْ جَاهِلِيَّةِ الْعَرَبِ عَجْرَفَ فِي مَقَالِهِ وَ أَنْتُمْ تَعْلَمُونَ لَوْ شِئْتُ لَطَحَنْتُ عِظَامَهُ طَحْناً وَ نَسَفْتُ الْأَرْضَ مِنْ تَحْتِهِ نَسْفاً وَ خَسَفْتُهَا عَلَيْهِ خَسْفاً إِلَّا أَنَّ احْتِمَالَ الْجَاهِلِ صَدَقَةٌ

And among you all there are ones who know I^-asws am the remaining Sign, and the complete Word, and the conclusive Argument, and Muawiya has sent a message to me, an ignorant one from the ignorant Arabs, arrogant in his words, and you know if I^-asws so desire, I^-asws can grind his bones with a grinding, and swept the ground from under him with a sweeping, and overturn it upon him with an overturning, except that my^-asws tolerating the ignorant one is a charity’.

ثُمَّ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص وَ أَشَارَ بِيَدِهِ إِلَى الْجَوِّ فَدَمْدَمَ وَ أَقْبَلَتْ غَمَامَةٌ وَ عَلَتْ سَحَابَةٌ وَ سَمِعْنَا مِنْهَا نِدَاءً يَقُولُ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ يَا سَيِّدَ الْوَصِيِّينَ وَ يَا إِمَامَ الْمُتَّقِينَ وَ يَا غِيَاثَ الْمُسْتَغِيثِينَ وَ يَا كَنْزَ الْمَسَاكِينِ وَ مَعْدِنَ الرَّاغِبِينَ وَ أَشَارَ إِلَى السَّحَابَةِ فَدَنَتْ

Then he^-asws praised Allah^-azwj and extolled upon Him^-azwj and sent Salawaat upon the Prophet^‑saww and indicated by his^-asws hand to the atmosphere. There was a rumble, and a dark cloud came, and a cloud rose, and we heard a call saying: ‘The greetings be to you^-asws, O Amir Al-Momineen^-asws, and O chief of the successors^-asws, and O Imam^-asws of the pious, and O Helpers of the help seekers, and O treasure of the poor, and the Mine of desiring ones!’ And he^‑asws indicated to the cloud. It approached.

قَالَ مِيثَمٌ فَرَأَيْتُ النَّاسَ كُلَّهُمْ قَدْ أَخَذَتْهُمُ السَّكْرَةُ فَرَفَعَ رِجْلَهُ وَ رَكِبَ السَّحَابَةَ وَ قَالَ لِعَمَّارٍ ارْكَبْ مَعِي وَ قُلْ‏ بِسْمِ اللَّهِ مَجْراها وَ مُرْساها

Meesam^-ra said, ‘I^-ra saw the people, all of them, the stupor to have seized them. He^-asws raised his^-asws leg and rode the cloud and said to Ammar^-ra: ‘Ride with me^-asws, and say, ‘In the Name of Allah would be its sailing and its anchoring; [11:41]’.

فَرَكِبَ عَمَّارٌ وَ غَابَا عَنْ أَعْيُنِنَا فَلَمَّا كَانَ بَعْدَ سَاعَةٍ أَقْبَلَتْ سَحَابَةٌ حَتَّى أَظَلَّتْ جَامِعَ الْكُوفَةِ فَالْتَفَتُّ فَإِذَا مَوْلَايَ جَالِسٌ عَلَى دَكَّةِ الْقَضَاءِ وَ عَمَّارٌ بَيْنَ يَدَيْهِ وَ النَّاسُ حَافُّونَ بِهِ

Ammar^-ra rod and disappeared from our eyes. When it was after a while, a cloud came until it shaded the central Masjid of Al-Kufa. I turned and there was my^-ra Master^-asws seated upon a judicial bench, and Ammar^-ra was in front of him^-asws, and the people were surrounding him^‑asws.

ثُمَّ قَامَ وَ صَعِدَ الْمِنْبَرَ وَ أَخَذَ بِالْخُطْبَةِ الْمَعْرُوفَةِ بِالشِّقْشِقِيَّةِ فَلَمَّا فَرَغَ اضْطَرَبَ النَّاسُ وَ قَالُوا فِيهِ أَقَاوِيلَ مُخْتَلِفَةً فَمِنْهُمْ مَنْ زَادَهُ اللَّهُ إِيمَاناً وَ يَقِيناً وَ مِنْهُمْ مَنْ زَادَهُ كُفْراً وَ طُغْيَاناً

Then he^-asws stood up and ascended the pulpit and took with the sermon well-known as ‘Al-Shaqshaqiya’. When he^-asws was free, the people were trembling, and they said different words regarding him^-asws. From them was one whom Allah^-azwj Increased in Eman and conviction, and from them was one who was increased in Kufr and arrogance.

قَالَ عَمَّارٌ قَدْ طَارَتْ بِنَا السَّحَابَةُ فِي الْجَوِّ فَمَا كَانَ هُنَيْهَةً حَتَّى أَشْرَفْنَا عَلَى بَلَدٍ كَبِيرٍ حَوَالَيْهَا أَشْجَارٌ وَ أَنْهَارٌ فَنَزَلَتْ بِنَا السَّحَابَةُ وَ إِذَا نَحْنُ فِي مَدِينَةٍ كَبِيرَةٍ وَ النَّاسُ يَتَكَلَّمُونَ بِكَلَامٍ غَيْرِ الْعَرَبِيَّةِ فَاجْتَمَعُوا عَلَيْهِ وَ لَاذُوا بِهِ فَوَعَظَهُمْ وَ أَنْذَرَهُمْ بِمِثْلِ كَلَامِهِمْ

Ammar^-ra said: ‘The cloud had flown with us in the atmosphere’. It was only a moment until we were overlooking upon a large city. There were trees and rives around it. The cloud descended with us, and there we were in a large city, and the people were talking with a speech other than Arabic. They gathered to him^-asws and sought shelter with him^-asws. He^‑asws preached them and warned with similar to their speech.

ثُمَّ قَالَ يَا عَمَّارُ ارْكَبْ فَفَعَلْتُ مَا أَمَرَنِي فَأَدْرَكْنَا جَامِعَ الْكُوفَةِ ثُمَّ قَالَ لِي يَا عَمَّارُ تَعْرِفُ الْبَلْدَةَ الَّتِي كُنْتَ فِيهَا قُلْتُ اللَّهُ أَعْلَمُ وَ رَسُولُهُ وَ وَلِيُّهُ

Then he^-asws said: ‘O Ammar^-ra, ride!’ I^-ra did what he^-asws had instructed me^-ra and we reached the central Masjid of Al-Kufa. Then he^-asws said to me^-ra: ‘O Ammar^-ra! Did you^-ra recognise the city which you were in?’ I^-ra said: ‘Allah^-azwj is more knowing, and so does His^-azwj Rasool^‑saww and His^-azwj friend’.

قَالَ كُنَّا فِي الْجَزِيرَةِ السَّابِعَةِ مِنَ الصِّينِ أَخْطُبُ كَمَا رَأَيْتَنِي إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرْسَلَ رَسُولَهُ إِلَى كَافَّةِ النَّاسِ وَ عَلَيْهِ أَنْ يَدْعُوَهُمْ وَ يَهْدِيَ الْمُؤْمِنِينَ مِنْهُمْ إِلَى الصِّرَاطِ الْمُسْتَقِيمِ وَ اشْكُرْ مَا أَوْلَيْتُكَ مِنْ نِعْمَةٍ وَ اكْتُمْ مِنْ غَيْرِ أَهْلِهِ فَإِنَّ لِلَّهِ تَعَالَى أَلْطَافاً خَفِيَّةً فِي خَلْقِهِ لَا يَعْلَمُهَا إِلَّا هُوَ وَ مَنِ ارْتَضَى مِنْ رَسُولٍ

He^-asws said: ‘We were in the seventh island of China. I^-asws preached just as you had seen me^‑asws. Allah^-azwj Blessed and Exalted Sent His^-azwj Rasool^-saww to all the people, and upon him^‑saww was that he^-saww should guide the Momineen from them to the straight path and be grateful for what I^-asws have conferred upon you^-asws of a bounty and conceal from the one not rightful of it. For Allah^-azwj there is Kindness hidden among His^-azwj creatures, no one knows of it except He^-azwj and the one He^-azwj Chooses from a Rasool^-saww’.

ثُمَّ قَالُوا أَعْطَاكَ اللَّهُ هَذِهِ الْقُدْرَةَ الْبَاهِرَةَ وَ أَنْتَ تَسْتَنْهِضُ النَّاسَ لِقِتَالِ مُعَاوِيَةَ

Then they said, ‘Allah^-azwj has Give you^-asws this brilliant ability and you^-asws are inciting the people to battle Muawiya?’

فَقَالَ إِنَّ اللَّهَ تَعَبَّدَهُمْ بِمُجَاهَدَةِ الْكُفَّارِ وَ الْمُنَافِقِينَ وَ النَّاكِثِينَ وَ الْقَاسِطِينَ وَ الْمَارِقِينَ وَ اللَّهِ لَوْ شِئْتُ لَمَدَدْتُ يَدِي هَذِهِ الْقَصِيرَةَ فِي أَرْضِكُمْ هَذِهِ الطَّوِيلَةِ وَ ضَرَبْتُ بِهَا صَدْرَ مُعَاوِيَةَ بِالشَّامِ وَ أَجْذِبُ بِهَا مِنْ شَارِبِهِ أَوْ قَالَ مِنْ لِحْيَتِهِ فَمَدَّ يَدَهُ وَ رَدَّهَا وَ فِيهَا شَعَرَاتٌ كَثِيرَةٌ فَتَعَجَّبُوا مِنْ ذَلِكَ ثُمَّ وَصَلَ الْخَبَرُ بَعْدَ مُدَّةٍ أَنَّ مُعَاوِيَةَ سَقَطَ مِنْ سَرِيرِهِ فِي الْيَوْمِ الَّذِي كَانَ ع مَدَّ يَدَهُ وَ غُشِيَ عَلَيْهِ ثُمَّ أَفَاقَ وَ افْتُقِدَ مِنْ شَارِبِهِ وَ لِحْيَتِهِ شَعَرَاتٌ.

He^-asws said: ‘Allah^-azwj has Enslaved them with fighting the Kafirs, and the hypocrites, and the allegiance-breakers, and deviants, and the renegades. By Allah^-azwj! If I^-asws so desire, I^-asws can extend this short hand of mine^-asws in this long land of yours and strike with it the chest of Muawiya in Syria and pull (hair) from his moustache with it’.

Or he^-asws said: ‘From his beard’. He^-asws extended his^-asws hand and returned it, and in it were a lot of hair. They were astounded from that. Then the news arrived after a period that Muawiya had fallen off from his throne during the day in which he^-asws had extended his^‑asws hand, with unconsciousness upon him. Then he woke up and (some) hair was missing from his moustache and his beard’’.[66]

37- كِتَابُ الْحُسَيْنِ بْنِ عُثْمَانَ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَقُولُ الْجَنَّةُ يَا رَبِّ مَلَأْتَ النَّارَ كَمَا وَعَدْتَهَا فَامْلَأْنِي كَمَا وَعَدْتَنِي

The book of Al-Husayn Bin Usman,

‘From Abu Abdullah^-asws having said: ‘The Paradise will say: ‘O Lord^-azwj! You^-azwj Filled up the Fire just as You^-azwj had Promised it, so Fill me up just as You^-azwj have Promised me!’

قَالَ فَيَخْلُقُ اللَّهُ خَلْقاً يَوْمَئِذٍ فَيُدْخِلُهُمُ الْجَنَّةَ

He^-asws said: ‘So Allah^-azwj would Create creatures on that Day and Enter them into the Paradise’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع طُوبَى لَهُمْ لَمْ يَرَوْا أَهْوَالَ الدُّنْيَا وَ لَا غُمُومَهَا.

Then Abu Abdullah^-asws said: ‘Beatitude is for them. They did not see the situations of the world nor it’s sorrows’’.[67]

38- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ جُرَيْجٍ‏ فِي قَوْلِهِ‏ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ الْآيَةَ

(The book) ‘Al Durr Al Mansour’ –

‘From Ibn Jureyj regarding His^-azwj Words: And from the people of Musa there is a community [7:159] – the Verse.

قَالَ بَلَغَنِي أَنَّ بَنِي إِسْرَائِيلَ لَمَّا قَتَلُوا أَنْبِيَاءَهُمْ وَ كَفَرُوا وَ كَانُوا اثْنَيْ عَشَرَ سِبْطاً تَبَرَّأَ سِبْطٌ مِنْهُمْ مِمَّا صَنَعُوا وَ اعْتَذَرُوا وَ سَأَلُوا اللَّهَ أَنْ يُفَرِّقَ بَيْنَهُمْ وَ بَيْنَهُمْ فَفَتَحَ اللَّهُ لَهُمْ نَفَقاً فِي الْأَرْضِ فَسَارُوا فِيهِ حَتَّى خَرَجُوا مِنْ وَرَاءِ الصِّينِ فَهُمْ هُنَالِكَ حُنَفَاءَ مُسْلِمِينَ يَسْتَقْبِلُونَ قِبْلَتَنَا

He said, ‘It has reached me that the children of Israel, when they had killed their Prophets^-as, and they were twelve tribes, a tribe from the disavowed from what they had done and they apologised and asked Allah^-azwj to Make separation between them and them. So, Allah^‑azwj Opened a tunnel for them in the earth. They travelled in it until they exited from behind China. So they are over there as upright Muslims, facing towards our Qiblah’.

قَالَ ابْنُ جُرَيْجٍ قَالَ ابْنُ عَبَّاسٍ فَذَلِكَ قَوْلُهُ‏ وَ قُلْنا مِنْ بَعْدِهِ لِبَنِي إِسْرائِيلَ‏ اسْكُنُوا الْأَرْضَ فَإِذا جاءَ وَعْدُ الْآخِرَةِ جِئْنا بِكُمْ لَفِيفاً وَ وَعْدُ الْآخِرَةِ عِيسَى ابْنُ مَرْيَمَ

Ibn Jureyj said, ‘Ibn Abbas said, ‘So that is His^-azwj Word: And We Said to the Children of Israel from after it: “Settle in the land. So when the Promise of the Hereafter comes (true), We will Come with you all as a group” [17:104] – and the Promise of the Hereafter is Isa Ibn Marym^-as’.

قَالَ ابْنُ عَبَّاسٍ سَارُوا فِي السَّرَبِ سَنَةً وَ نِصْفاً.

Ibn Abbas said, ‘They travelled in the tunnel for a year and a half’’.[68] (This is not a Hadith)

39- وَ عَنْ مُقَاتِلٍ قَالَ: إِنَّ مِمَّا فَضَّلَ اللَّهُ بِهِ مُحَمَّداً ص أَنَّهُ عَايَنَ لَيْلَةَ الْمِعْرَاجِ قَوْمَ مُوسَى الَّذِينَ مِنْ وَرَاءِ الصِّينِ وَ ذَلِكَ أَنَّ بَنِي إِسْرَائِيلَ حِينَ عَمِلُوا بِالْمَعَاصِي وَ قَتَلُوا الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ دَعَوْا رَبَّهُمْ وَ هُمْ بِالْأَرْضِ الْمُقَدَّسَةِ فَقَالُوا اللَّهُمَّ أَخْرِجْنَا مِنْ بَيْنِ أَظْهُرِهِمْ

And from Maqatil who said,

‘From what Allah^-azwj had Graced Muhammad^-saww with was that he^-saww witnessed on the night of the Mi’raj (ascension), the people of Musa^-as, those who were from behind China, and that is because the children of Ismail, when they had done with the disobedience, and they killed the one who were enjoining with the fairness from the people, they supplicated to their Lord^-azwj while they were in the Holy land. They said, ‘O Allah^-azwj1 Extract us from between their midst!’

فَاسْتَجَابَ لَهُمْ فَجَعَلَ سَرَباً فِي الْأَرْضِ فَدَخَلُوا عَلَيْهِ‏ وَ جَعَلَ مَعَهُمْ نَهَراً يَجْرِي وَ جَعَلَ لَهُمْ مِصْبَاحاً مِنْ نُورٍ مِنْ بَيْنِ أَيْدِيهِمْ فَسَارُوا فِيهِ سَنَةً وَ نِصْفاً وَ ذَلِكَ مِنْ بَيْتِ الْمَقْدِسِ إِلَى مَجْلِسِهِمُ الَّذِي هُمْ فِيهِ

It was Answered for them, so He^-azwj Made a tunnel in the earth. Then entered into it, and He^-azwj Made a riven to flow and Made lamps of light to be for them in front of them. They travelled in it for a year and a half, and that is from Bayt Al-Maqdis to their gathering which they are in.

فَأَخْرَجَهُمُ اللَّهُ إِلَى الْأَرْضِ تَجْتَمِعُ فِيهَا الْهَوَامُّ وَ الْبَهَائِمُ وَ السِّبَاعُ مُخْتَلِطِينَ بِهَا لَيْسَتْ فِيهَا ذُنُوبٌ وَ لَا مَعَاصٍ فَأَتَاهُمُ النَّبِيُّ ص تِلْكَ اللَّيْلَةَ وَ مَعَهُ جَبْرَئِيلُ فَآمَنُوا بِهِ وَ صَدَّقُوهُ وَ عَلَّمَهُمُ الصَّلَاةَ وَ قَالُوا إِنَّ مُوسَى قَدْ بَشَّرَهُمْ بِهِ‏.

Allah^-azwj Brought them out in the earth wherein had gathered the vermin and animals and predators mingling with them. There aren’t in it any sins nor any acts of disobedience. The Prophet^-saww came to that that night and Jibraeel^-as was with him^-saww. They believed in him^-saww and ratified him^-saww, and he^-saww taught them the Salat, and they said that Musa^-as had given them the glad tidings of him^-saww’’.[69] (Non-Shia source)

40- وَ عَنِ السُّدِّيِ‏ فِي قَوْلِهِ‏ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ‏ قَالَ بَيْنَكُمْ وَ بَيْنَهُمْ نَهَرٌ مِنْ سَهْلٍ يَعْنِي مِنْ رَمْلٍ يَجْرِي‏.

And from Al Sudy regarding His^-azwj: And from the people of Musa there is a community guiding with the Truth and by it they were dispensing justice [7:159]. He said, ‘Between you all and them is a river from a plains, meaning flowing from sand’’.[70] (Non-Shia source)

41- وَ عَنْ صَفْوَانَ بْنِ عَمْرٍو قَالَ: هُمُ الَّذِينَ قَالَ اللَّهُ‏ وَ مِنْ قَوْمِ مُوسى‏ أُمَّةٌ يَهْدُونَ بِالْحَقِ‏ يَعْنِي سِبْطاً مِنْ أَسْبَاطِ بَنِي إِسْرَائِيلَ يَوْمَ الْمَلْحَمَةِ الْعُظْمَى يَنْصُرُونَ الْإِسْلَامَ وَ أَهْلَهُ‏.

And from Safwan Bin Amro who said,

‘And from the people of Musa there is a community guiding with the Truth [7:159] – meaning a tribe from the tribes of the children of Israel on the day of the great epic, helping Al Islam and its people’’.[71] (Non-Shia source)

42- وَ عَنِ الشَّعْبِيِّ قَالَ: إِنَّ لِلَّهِ عِبَاداً مِنْ وَرَاءِ الْأَنْدُلُسِ لَا يَرَوْنَ أَنَّ اللَّهَ عَصَاهُ مَخْلُوقٌ رَضْرَاضُهُمُ‏ الدُّرُّ وَ الْيَاقُوتُ وَ جِبَالُهُمُ الذَّهَبُ وَ الْفِضَّةُ لَا يَزْرَعُونَ وَ لَا يَحْصُدُونَ وَ لَا يَعْمَلُونَ عَمَلًا لَهُمْ شَجَرٌ عَلَى أَبْوَابِهِمْ لَهَا أَوْرَاقٌ عِرَاضٌ هِيَ لَبُوسُهُمْ‏ وَ لَهُمْ شَجَرٌ عَلَى أَبْوَابِهِمْ لَهَا ثَمَرٌ فَمِنْهَا يَأْكُلُونَ‏.

And from Al Shaby who said,

‘For Allah^-azwj there are servants from behind Andalusia (Spain). They are not viewing that any creature would disobey Allah^-azwj, their gravel, the particles, and the sapphire, and their mountains of gold and silver. They are neither cultivating, nor harvesting, nor doing any work. For them are trees at their doors having wide leaves for it. These are their clothing, and for them are trees upon their doors having fruit for it. They are eating from these’’.[72] (Non-Shia source)

43- وَ عَنْ بَعْضِ أَئِمَّةِ الْكُوفَةِ قَالَ: قَامَ نَاسٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فَقَصَدَ نَحْوَهُمْ فَسَكَتُوا فَقَالَ مَا كُنْتُمْ تَقُولُونَ قَالُوا نَظَرْنَا إِلَى الشَّمْسِ فَتَفَكَّرْنَا فِيهَا مِنْ أَيْنَ تَجِي‏ءُ وَ أَيْنَ تَذْهَبُ وَ تَفَكَّرْنَا فِي خَلْقِ اللَّهِ

And from one of the imams of Al-Kufa who said,

‘Some people from the companions of Rasool-Allah^-saww were standing. He^-saww went towards them. They became silent. He^-saww said: ‘What were you saying?’ They said, ‘We were looking at the sun. We were thinking where it comes from, and where does it go, and we were thinking regarding the creation of Allah^-azwj’.

فَقَالَ كَذَلِكَ فَافْعَلُوا وَ تَفَكَّرُوا فِي خَلْقِ اللَّهِ وَ لَا تَفَكَّرُوا فِي اللَّهِ فَإِنَّ لِلَّهِ تَعَالَى وَرَاءَ الْمَغْرِبِ أَرْضاً بَيْضَاءَ بَيَاضُهَا وَ نُورُهَا مَسِيرَةَ الشَّمْسِ أَرْبَعِينَ يَوْماً فِيهَا خَلْقٌ مِنْ خَلْقِ اللَّهِ لَمْ يَعْصُوا اللَّهَ طَرْفَةَ عَيْنٍ

He^-saww said: ‘(Keep doing) like that and thinking regarding the creation of Allah^-azwj and do not be thinking regarding (Self of) Allah^-azwj. For Allah^-azwj the Exalted, behind the west, there is a while land. It’s whiteness and its radiance is to a travel distance for forty days wherein is a creation from the creation of Allah^-azwj. They do not disobey Allah^-azwj for the blink of an eye’.

قِيلَ يَا نَبِيَّ اللَّهِ مِنْ وُلْدِ آدَمَ هُمْ قَالَ مَا يَدْرُونَ خُلِقَ آدَمُ أَمْ لَمْ يُخْلَقْ

It was said, ‘O Prophet^-saww of Allah^-azwj! Are they from the sons of Adam^-as?’ He^-saww said: ‘They are not knowing whether Allah^-azwj Created Adam^-as or had not Created’.

قِيلَ يَا نَبِيَّ اللَّهِ فَأَيْنَ إِبْلِيسُ عَنْهُمْ قَالَ مَا يَدْرُونَ خُلِقَ إِبْلِيسُ أَمْ لَمْ يُخْلَقْ.

It was said, ‘O Prophet^-saww of Allah^-azwj! So where is Iblees^-la from them?’ He^-saww said: ‘They are not knowing whether Iblees^-la has been Created or not been Created’’.[73]

44- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: دَخَلَ عَلَيْنَا رَسُولُ اللَّهِ ص وَ نَحْنُ فِي الْمَسْجِدِ حَلَقٌ حَلَقٌ فَقَالَ لَنَا فِيمَ أَنْتُمْ قُلْنَا نَتَفَكَّرُ فِي الشَّمْسِ كَيْفَ طَلَعَتْ وَ كَيْفَ غَرَبَتْ

And from Ibn Abbas who said,

‘Rasool-Allah^-saww entered to see us while we were in the Masjid, circle (group), circle (group). He^-saww said to us: ‘Regarding what are you (discussing) in?’ We said, ‘We are thinking regarding the sun, how it rises and how it sets’.

قَالَ أَحْسَنْتُمْ كُونُوا هَكَذَا تَفَكَّرُوا فِي الْمَخْلُوقِ وَ لَا تَفَكَّرُوا فِي الْخَالِقِ فَإِنَّ اللَّهَ خَلَقَ مَا شَاءَ لِمَا شَاءَ وَ تَعَجَّبُونَ مِنْ ذَلِكَ

He^-saww said: ‘You are being excellent! Be like this, thinking regarding the creation, and do not be thinking regarding the (Self of the) Creator. Allah^-azwj Creates whatever He^-azwj so Desires, whenever He^-azwj so Desires, and you are surprised from that.

إِنَّ مِنْ وَرَاءِ قَافٍ سَبْعَ بِحَارٍ كُلُّ بِحَارٍ خَمْسُمِائَةِ عَامٍ وَ مِنْ وَرَاءِ ذَلِكَ سَبْعُ أَرَضِينَ يُضِي‏ءُ نُورُهَا لِأَهْلِهَا وَ مِنْ وَرَاءِ ذَلِكَ سَبْعِينَ أَلْفَ أُمَّةٍ خُلِقُوا عَلَى أَمْثَالِ الطَّيْرِ هُوَ وَ فَرْخُهُ فِي الْهَوَاءِ لَا يَفْتُرُونَ عَنْ تَسْبِيحَةٍ وَاحِدَةٍ

From behind Qaf! [50:1], there are seven oceans, each ocean is of (a travel distance of) five hundred years, and from behind that are seven earths. It’s light is illuminating for its people. And from behind that are seventy thousand communities. They have been Created upon examples of birds. They and their young ones are not missing about from one glorification.

وَ مِنْ وَرَاءِ ذَلِكَ سَبْعِينَ أَلْفَ أُمَّةٍ خُلِقُوا مِنْ رِيحٍ فَطَعَامُهُمْ رِيحٌ وَ شَرَابُهُمْ رِيحٌ وَ ثِيَابُهُمْ مِنْ رِيحٍ وَ آنِيَتُهُمْ مِنْ رِيحٍ وَ دَوَابُّهُمْ مِنْ رِيحٍ لَا تَسْتَقِرُّ حَوَافِرُ دَوَابِّهِمْ إِلَى الْأَرْضِ إِلَى قِيَامِ السَّاعَةِ أَعْيُنُهُمْ فِي صُدُورِهِمْ يَنَامُ أَحَدُهُمْ نَوْمَةً وَاحِدَةً يَنْتَبِهُ وَ رِزْقُهُ عِنْدَ رَأْسِهِ

And from behind that are seventy thousand communities. They have been Created from wind. So their food is wind, and their drink is wind, and their clothes are from wind, and their utensils are from wind, and their animals are from wind. The hooves of their horses will not be settled in the earth up to the establishment of the Hour. Their eyes are in their chests. One of them sleeps, he wakes up and his sustenance is by his head.

وَ مِنْ وَرَاءِ ذَلِكَ ظِلُّ الْعَرْشِ وَ فِي ظِلِّ الْعَرْشِ سَبْعُونَ أَلْفَ أُمَّةٍ مَا يَعْلَمُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ وَ لَا وُلْدَ آدَمَ وَ لَا إِبْلِيسَ وَ لَا وُلْدَ إِبْلِيسَ وَ هُوَ قَوْلُهُ‏ وَ يَخْلُقُ ما لا تَعْلَمُونَ‏.

And from behind that is veil of the Throne, and in the shade of the Throne there are seventy thousand communities. They don’t know that Allah^-azwj had Created Adam^-as, nor sons of Adam^-as, nor Iblees^-la, nor sons^-la of Iblees^-la, and it is His^-azwj Word: and He has Created what you do not know (about) [16:8]’’.[74]

45- وَ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ تَعَالَى‏ وَ الْأَرْضَ وَضَعَها لِلْأَنامِ‏ قَالَ الْأَنَامُ الْخَلْقُ وَ هُمْ أَلْفُ أُمَّةٍ سِتُّمِائَةٍ فِي الْبَحْرِ وَ أَرْبَعُمِائَةٍ فِي الْبَرِّ.

And from Ibn Abbas regarding Words of the Exalted: And the earth, He Placed it for the living beings [55:10]. He said, ‘The creatures are the creatures, and they are a thousand communities, seven hundred in the sea and four hundred in the land’’.[75] (This is not a Hadith)

46- وَ رَوَى الْكَفْعَمِيُّ وَ الْبُرْسِيُّ فِي فَضْلِ الدُّعَاءِ الْمَعْرُوفِ بِالْجَوْشَنِ الْكَبِيرِ بِإِسْنَادَيْهِمَا عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص‏ أَنَّهُ قَالَ لَهُ جَبْرَئِيلُ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً إِنَّ خَلْفَ الْمَغْرِبِ أَرْضاً بَيْضَاءَ فِيهَا خَلْقٌ مِنْ خَلْقِ اللَّهِ يَعْبُدُونَهُ وَ لَا يَعْصُونَهُ وَ قَدْ تَمَزَّقَتْ لُحُومُهُمْ وَ وُجُوهُهُمْ مِنَ الْبُكَاءِ

And it is reported by Al Kaf’amy and Al Bursy in the merits of the supplication well-known as ‘Al Jawshan Al Kabeer’, by their chains,

‘From Musa Bin Ja’far^-asws, from his^-asws forefathers^-asws, from the Prophet^-saww: ‘Jibraeel^-as said to him^-saww: ‘By the One^-azwj Who Sent you^-saww as a Prophet^-saww with the truth! Behind the west there is a white land wherein are creatures from the creatures of Allah^-azwj. They are worshipping Him^-azwj and are not disobeying Him^-azwj, and their flesh and their faces have been torn from the crying.

فَأَوْحَى اللَّهُ إِلَيْهِمْ لِمَ تَبْكُونَ وَ لَمْ تَعْصُونِي طَرْفَةَ عَيْنٍ

Allah^-azwj Revealed to them: “Why are you crying, and you have not disobeyed Me^-azwj for the blink an eye?”

قَالَ نَخْشَى أَنْ يَغْضَبَ اللَّهُ عَلَيْنَا وَ يُعَذِّبَنَا بِالنَّارِ

He (They) said, ‘We are fearing that Allah^-azwj would be Angered upon us and Punish us with the Fire!’

قَالَ عَلِيٌّ ع قُلْتُ يَا رَسُولَ اللَّهِ لَيْسَ هُنَاكَ إِبْلِيسُ أَوْ أَحَدٌ مِنْ بَنِي آدَمَ

Ali^-asws said: ‘I^-asws said: ‘O Rasool-Allah^-saww! There isn’t Iblees^-la over there or anyone from the sons of Adam^-as?’

فَقَالَ وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً مَا يَعْلَمُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ وَ لَا إِبْلِيسَ وَ لَا يُحْصِي عَدَدَهُمْ إِلَّا اللَّهُ وَ مَسِيرُ الشَّمْسِ فِي بِلَادِهِمْ أَرْبَعُونَ يَوْماً لَا يَأْكُلُونَ وَ لَا يَشْرَبُونَ‏ الْخَبَرَ.

He^-saww said: ‘By the One^-azwj Who Sent me^-saww as a Prophet^-saww with the truth! They are not knowing that Allah^-azwj Created Adam^-as, nor Iblees^-la, nor can their number be counted except by Allah^-azwj, and the travel distance in their city is for forty days. They are neither eating nor drinking’ – the Hadeeth’’.[76]

اعلم أن الأخبار الواردة في هذا الباب غريبة و بعضها غير معتبرة الأسانيد كروايات البرسي و جامع الأخبار و المأخوذ من الكتاب القديم و بعضها معتبرة مأخوذة من أصول القدماء و ليس ما تتضمنها بعيدا من قدرة الله تعالى‏ و جابلقا و جابرسا ذكرهما اللغويون على وجه آخر

Note: Know that the Ahadeeth referred in this chapter are strange, and some of these are of unreliable chains, like the report of Al Bursy, and (the book) ‘Jamie Al Akhbar’, and the ones taken from the ancient book, and some of these are reliable, taken from the ancient origins, and what they contain is not far from the Power of Allah^-azwj the Exalted, and Jabalqa and Jabarsa, the linguists have mentioned these two based upon another aspect. 

تنبيه‏

قد يستدل على ثبوت عالم المثال‏ بِمَا رَوَاهُ الشَّيْخُ الْبَهَائِيُّ ره فِي كِتَابِ مِفْتَاحِ الْفَلَاحِ عِنْدَ تَأْوِيلِ مَا وَرَدَ فِي دُعَاءِ التَّعْقِيبِ يَا مَنْ أَظْهَرَ الْجَمِيلَ وَ سَتَرَ الْقَبِيحَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ:

Alert: It may be inferred upon the proof of the world of examples with what is reported by the Sheykh Al Bahaie in the book ‘Miftah Al Falah’ at the interpretation of what is referred in a supplication of the follow-up act of worship: ‘O One^-azwj Who Reveals the beautiful and Conceals the ugliness’, from Al-Sadiq^-asws having said:

مَا مِنْ مُؤْمِنٍ إِلَّا وَ لَهُ مِثَالٌ فِي الْعَرْشِ فَإِذَا اشْتَغَلَ بِالرُّكُوعِ وَ السُّجُودِ وَ نَحْوِهِمَا فَعَلَ مِثَالُهُ مِثْلَ فِعْلِهِ فَعِنْدَ ذَلِكَ تَرَاهُ الْمَلَائِكَةُ عِنْدَ الْعَرْشِ وَ يُصَلُّونَ‏ وَ يَسْتَغْفِرُونَ لَهُ

‘There is none from a Momin except and for him is an example (resemblance) in the Throne. When he pre-occupies with the performance of the Ruk’u and the Sajdah, and approximate to these, his resemblance does the like of his deed. During that, the Angels see him by the Throne, and they pray Salat and seek Forgiveness for him.

وَ إِذَا اشْتَغَلَ الْعَبْدُ بِمَعْصِيَةٍ أَرْخَى اللَّهُ تَعَالَى عَلَى مِثَالِهِ سِتْراً لِئَلَّا تَطَّلِعَ الْمَلَائِكَةُ عَلَيْهَا فَهَذَا تَأْوِيلُ يَا مَنْ أَظْهَرَ الْجَمِيلَ وَ سَتَرَ الْقَبِيحَ.

And when the servant pre-occupies with disobedience, Allah^-azwj the Exalted Drops a curtain upon his resemblance lest the Angels are notified upon it. So this is the interpretation of (the phrase): ‘O One^-azwj who Reveals the beautiful and Conceals the ugliness’’.[77]

باب 3 أنه لم سميت الدنيا دنيا و الآخرة آخرة

CHAPTER 3 – WHY WAS THE WORLD (DUNIYA) NAMED AS ‘DUNIYA’, AND THE HEREAFTER (AAKHIRA) AS ‘AAKHIRA’

1- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ‏ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ بِإِسْنَادِهِ رَفَعَهُ قَالَ: أَتَى عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَهُودِيٌّ فَسَأَلَهُ عَنْ مَسَائِلَ فَكَانَ فِيمَا يَسْأَلُهُ‏ لِمَ سُمِّيَتِ الدُّنْيَا دُنْيَا وَ لِمَ سُمِّيَتِ الْآخِرَةُ آخِرَةً

(The book) ‘Al Illal’ – From Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Yaqoub, from Ali Bin Muhammad, by his chain, raising it, said,

‘A Jew came to Ali^-asws Bin Abu Talib^-asws. He asked him^-asws about issues. It was among what he asked him^-asws, ‘Why was the world (Duniya) named as ‘Duniya’, and why was the Hereafter (Aakhira) named as ‘Aakhira’?’

فَقَالَ ع إِنَّمَا سُمِّيَتِ الدُّنْيَا دُنْيَا لِأَنَّهَا أَدْنَى مِنْ كُلِّ شَيْ‏ءٍ وَ سُمِّيَتِ الْآخِرَةُ آخِرَةً لِأَنَّ فِيهَا الْجَزَاءَ وَ الثَّوَابَ.

He^-asws said: ‘But rather the world has been named as ‘Duniya’ because it is the lowest (Adna) from all things, and the Hereafter has been named as ‘Aakhira’ because therein is the Recompense and the Reward’’.[78]

2- وَ مِنْهُ، فِيمَا سَأَلَ يَزِيدُ بْنُ سَلَّامٍ النَّبِيَّ ص سَأَلَهُ عَنِ الدُّنْيَا لِمَ سُمِّيَتِ الدُّنْيَا

And from him –

‘Among what Yazeed Bin Sallam asked the Prophet^-saww, he asked him^-saww about the world, why it has been named as ‘Duniya’.

قَالَ لِأَنَّ الدُّنْيَا دَنِيَّةٌ خُلِقَتْ مِنْ دُونِ الْآخِرَةِ وَ لَوْ خُلِقَتْ مَعَ الْآخِرَةِ لَمْ يَفْنَ أَهْلُهَا كَمَا لَا يَفْنَى أَهْلُ الْآخِرَةِ

He^-saww said: ‘Because the world is the lowest, having been Crated below the Hereafter, and if it had been Created with the Hereafter, it’s people would not have perished, just as the people of the Hereafter will not perish’.

قَالَ فَأَخْبِرْنِي لِمَ سُمِّيَتِ الْآخِرَةُ آخِرَةً

He said, ‘Inform me, why was the Hereafter named as ‘Aakhira’?’

قَالَ لِأَنَّهَا مُتَأَخِّرَةٌ تَجِي‏ءُ مِنْ بَعْدِ الدُّنْيَا لَا تُوصَفُ سِنِينُهَا وَ لَا تُحْصَى أَيَّامُهَا وَ لَا يَمُوتُ سُكَّانُهَا الْخَبَرَ.

He^-saww said: ‘Because it has been delayed (Muta’akhar). It will come from after the world. Neither can its years be described, nor can its days be counted, and its dwellers will not be dying’ – the Hadeeth’’.[79]

باب 4 القلم و اللوح المحفوظ و الكتاب المبين و الإمام المبين و أم الكتاب‏

CHAPTER 4 – THE PEN, AND THE GUARDED TABLET, AND THE CLARIFYING BOOK, AND THE CLARIFYING IMAM, AND MOTHER OF THE BOOK

الآيات

The Verses –

هود وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُها وَ يَعْلَمُ مُسْتَقَرَّها وَ مُسْتَوْدَعَها كُلٌّ فِي كِتابٍ مُبِينٍ

(Surah) Hud^-as: And there is none from an animal in the earth except upon Allah is its sustenance, and He Knows its resting place and its depository. All things are in a Clarifying Book [11:6].

طه‏ قالَ عِلْمُها عِنْدَ رَبِّي فِي كِتابٍ لا يَضِلُّ رَبِّي وَ لا يَنْسى

(Surah) Ta Ha: He said: ‘Its knowledge is with My Lord in a Book. Neither does my Lord Err nor does He Forget [20:52].

الحج‏ أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماءِ وَ الْأَرْضِ إِنَّ ذلِكَ فِي كِتابٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ

(Surah) Al Hajj: Do you not know that Allah Knows whatever is in the sky and the earth? Surely that is in a Book. Surely that is easy upon Allah [22:70].

النمل‏ وَ ما مِنْ غائِبَةٍ فِي السَّماءِ وَ الْأَرْضِ إِلَّا فِي كِتابٍ مُبِينٍ‏

(Surah) Al Naml: And there is nothing from the unseen in the sky and the earth except it is in a Clarifying Book [27:75].

سبأ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ وَ لا أَصْغَرُ مِنْ ذلِكَ وَ لا أَكْبَرُ إِلَّا فِي كِتابٍ مُبِينٍ‏

(Surah) Saba: Neither is the weight of a particle in the sky hidden from Him nor in the earth, neither anything smaller than that nor bigger, except it is in a Clarifying Book [34:3].

فاطر وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ وَ لا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ

(Surah) Fatir: and for no one is there a prolongation from his lifespan, nor a reduction from his lifespan, except it is in a Book. Surely, that is easy upon Allah [35:11].

يس‏ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ‏

(Surah) Yaseen: and We have Enumerated all things in a clarifying Imam [36:12].

الزخرف‏ وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ‏

(Surah) Al Zukhruf: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4].

ق‏ وَ عِنْدَنا كِتابٌ حَفِيظٌ

(Surah) Qaf: We have Known what the earth diminishes from them, and with Us is a preserving Book [50:4].

الطور وَ كِتابٍ مَسْطُورٍ فِي رَقٍّ مَنْشُورٍ

(Surah) Al Tur: And the written Book [52:2] In a published Parchment [52:3].

الحديد 22 ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ‏

(Surah) Al Hadeed: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. Surely that is easy upon Allah [57:22] So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23].

القلم‏ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ

(Surah) Al Qalam: Noon and the Pen, and what they will be writing! [68:1].

النبأ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ كِتاباً

(Surah) Al Naba: And all things We have Enumerated it in a Book [78:29].

البروج‏ بَلْ هُوَ قُرْآنٌ مَجِيدٌ فِي لَوْحٍ مَحْفُوظٍ

(Surah Al Burouj): But! It is a Glorious Quran [85:21] In a Guarded Tablet [85:22].

Tafseer (opinionated) –

تفسير قال الطبرسي ره‏ كُلٌّ فِي كِتابٍ مُبِينٍ‏ هذا إخبار منه سبحانه أن جميع ذلك مكتوب في كتاب ظاهر و هو اللوح المحفوظ و إنما أثبت ذلك مع أنه عالم لذاته لا يعزب عن علمه شي‏ء من مخلوقاته لما فيه من اللطف للملائكة أو لمن يخبر بذلك.

Tabarsi said, ‘All things are in a Clarifying Book [11:6] – This is information from Him^-azwj the Glorious that entirety of the writing is in an apparent Book, and it is the Guarded Tablet, and rather that is proven with that He^-azwj is a Knower Himself^-saww, nothing from His^-azwj creation is missed from His^-azwj Knowledge, due to what is in it from the Kindness to the Angels or to the one who informs with that.

و قال ره في قوله سبحانه‏ عِلْمُها عِنْدَ رَبِّي‏ أي أعمالهم محفوظة عند الله يجازيهم بها و التقدير علم أعمالهم عند ربي‏ فِي كِتابٍ‏ يعني اللوح المحفوظ و المعنى أن أعمالهم مكتوبة مثبتة عليهم

And he said regarding Words of the Glorious: ‘Its knowledge is with My Lord [20:52] – i.e. their deeds are preserved in the Presence of Allah^-azwj. He^-azwj will Reward them due to it and the pre-determined knowledge of their deeds is in the Presence of My Lord in a Book. [20:52] – meaning the Guarded Tablet, and the meaning is that their deeds are written as a proof upon them.

و قيل المراد بالكتاب ما تكتبه الملائكة لا يَضِلُّ رَبِّي‏ أي لا يذهب عليه شي‏ء و قيل أي لا يخطئ ربي‏ وَ لا يَنْسى‏ من النسيان أو بمعنى الترك‏.

And it is said, ‘The intent with the Book is what the Angels write. Neither does my Lord Err – i.e. nothing missed out by Him^-azwj. And it is said, ‘My Lord^-azwj does not make a mistake, nor does He Forget [20:52], from the forgetfulness, or in the meaning of neglect’.

و قال الرازي في قوله تعالى‏ إِنَّ ذلِكَ فِي كِتابٍ‏ في الكتاب قولان أحدهما و هو قول أبي مسلم إن معنى الكتاب الحفظ و الضبط و الشد يقال كتبت‏ المزادة إذا خرزتها فحفظت بذلك ما فيها و معنى الكتاب بين الناس حفظ ما يتعاملون به فالمراد من قوله‏ إِنَّ ذلِكَ فِي كِتابٍ‏ أنه محفوظ عنده.

And Al-Razi said regarding Words of the Exalted: Surely that is in a Book. [22:70]. Regarding the Book there are two words. One of the two, and it is the word of Abu Muslim, ‘The meaning of the Book is the preservation and exactness and the tightness. It is said, ‘It is the addition’ when you connect it. So it gets preserved along with whatever is in it. Nd the meaning of the Book between the people is preservation of whatever they are doing. Thus, the intent from His^-azwj Words: Surely that is in a Book. [22:70] is that it is preserved in His^-azwj Presence’.

و الثاني و هو قول الجمهور إن كل ما يحدثه الله في السماوات و الأرض كتبه‏ في اللوح المحفوظ و هذا أولى لأن القول الأول

And the second, and it is the word of majority, ‘All what Allah^-azwj has Caused to occur in the skies and the earth, He^-azwj has Written it in the Guarded Tablet, and this is foremost before the Word was first.

و إن كان صحيحا نظرا إلى الاشتقاق و لكن الواجب حمل اللفظ على المتعارف و معلوم أن الكتاب هو ما تكتب فيه الأمور فكان حمله عليه أولى فإن قيل يوهم ذلك أن علمه مستفاد من الكتاب و أيضا فأي فائدة في ذلك الكتاب

And if it is true, given the derivation. But the answer carries the wording upon the usual, and the known is that the Book is what the matters are written in. So carrying upon it is foremost, for it is said that it is an illusion that His^-azwj Knowledge is benefitted with (learnt) from the Book, and as well, so which benefit is there in that Book?

فالجواب عن الأول أن كتبه تلك الأشياء في ذلك الكتاب مع كونها مطابقة للموجودات من أدل الدلائل على أنه سبحانه غني في علمه عن ذلك الكتاب

So the answer of the first is that His^-azwj writing those things in the Book along with it’s existence is in accordance with the existing things. One of the evidence(s) is based upon that He^-azwj the Glorious is needless in His^-azwj Knowledge from that Book.

و عن الثاني أن الملائكة ينظرون فيه ثم يرون الحوادث داخلة في الوجود على وفقه فصار ذلك دليلا لهم زائدا على كونه سبحانه عالما بكل المعلومات

And about the second, the Angels are looking in it, then they are seeing the occurrences entering into the existence to be upon it’s accordance. So that becomes evidence for the of an addition upon it’s coming into being. Glorious is He^-azwj, Knower with all information.

و أما قوله‏ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ فمعناه أن كتبه جملة الحوادث مع أنها من الغيب مما يتعذر على الخلق لكنها بحيث متى أرادها الله تعالى كانت يعبر عن ذلك بأنه يسير و إن كان هذا الوصف لا يستعمل إلا فينا من حيث تسهل و تصعب علينا الأمور و يتعالى‏ الله عن ذلك‏.

And as for His^-azwj Words: Surely, that is easy upon Allah [35:11], so it’s meaning is that He Wrote total of the occurrences along with that it is from the hidden matters from what is impossible to create. But it is whereby when Allah^-azwj the Exalted Wanted it, it came into being. He^-azwj Traverses from that because it is easy. And even if this was the description, it cannot be utilised except among us (humans) from whereby the matters are easy and difficult upon us, and Allah^-azwj is too Exalted from that’.

و قال الطبرسي ره في قوله سبحانه‏ وَ ما مِنْ غائِبَةٍ أي خصلة غائبة فِي السَّماءِ وَ الْأَرْضِ‏ يعني جميع ما أخفاه عن خلقه و غيبه عنهم‏ إِلَّا فِي كِتابٍ مُبِينٍ‏ أي إلا و هو مبين في اللوح المحفوظ.

And Al Tabarsi said regarding Words of the Glorious: (Surah) Al-Naml: And there is nothing from the unseen – i.e., a hidden characteristic – in the sky and the earth – meaning entirety of what He^-azwj has Hidden from His^-azwj creatures and Made it disappear from them – except it is in a Clarifying Book [27:75] – i.e. except and it is clarified in the Guarded Tablet.

لا يَعْزُبُ عَنْهُ‏ أي لا يفوته‏ إِلَّا فِي كِتابٍ مُبِينٍ‏ يعني اللوح المحفوظ

(Surah) Saba: (Nothing is) hidden from Him – not missed out by Him^-azwj – except it is in a Clarifying Book [34:3] – meaning the Guarded Tablet.

و في قوله‏ وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ أي لا يمد في عمر معمر وَ لا يُنْقَصُ مِنْ عُمُرِهِ‏ أي من عمر ذلك المعمر بانقضاء الأوقات عليه

And regarding His^-azwj Words: (Surah) Fatir: and for no one is there a prolongation from his lifespan, – i.e there is no one having an extension in his lifespan – nor a reduction from his lifespan, [35:11] – i.e. from the age of that living being with a reduction in the time upon him.

و قيل معناه و لا ينقص من عمر غير ذلك المعمر و قيل هو ما يعلمه الله إن فلانا لو أطاع لبقي إلى وقت كذا و إذا عصى نقص عمره فلا يبقى‏ إِلَّا فِي كِتابٍ‏ أي إلا و ذلك مثبت في اللوح المحفوظ

And it is said, it’s meaning it that there would not be a reduction of the lifespan apart from that living being. And it is said, it was what Allah^-azwj Knows that so and so, if he were to be obedient, he would remain to such and such life, and when he disobeys, there would be a reduction in his age, so he would not remain except it is in a Book [35:11] – i.e. except and that is affirmed in the Guarded Tablet.

و قال‏ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ‏ أي أحصينا و عددنا كل شي‏ء من الحوادث في كتاب ظاهر و هو اللوح المحفوظ و قيل أراد به صحائف الأعمال‏.

And he said, (Surah) Al-Naba: And all things We have Enumerated [78:29] – i.e. We^-azwj have Enumerated and Counted all things from the occurrences in an apparent Book, and it is the Guarded Tablet. And it is said, the intended with it are the books of deeds’.

أقول و قد ورد في كثير من الأخبار أن المراد بالإمام المبين أمير المؤمنين ع كما مر.

I (Majlisi) am saying, ‘And it has been referred to in many books of Ahadeeth that the intended is with the clarifying Imam [36:12] is Amir Al Momineen^-asws just as has passed.

وَ إِنَّهُ‏ أي القرآن‏ فِي أُمِّ الْكِتابِ‏ في اللوح المحفوظ فإنه أصل الكتب السماوية لَدَيْنا لَعَلِيٌ‏ رفيع الشأن‏ حَكِيمٌ‏ ذو حكمة بالغة كذا

And surely it – i.e. the Quran – is in the Mother of the Book – in the Guarded Tablet, for it is the origin of the Heavenly Books, with Us for Ali, – of high glory, a Wise man [43:4] – with wisdom in such a language.

قيل و في كثير من الأخبار أن الضمير راجع إلى أمير المؤمنين ع و المراد بأم الكتاب السورة الفاتحة فإنه ع مكتوب فيها في قوله تعالى‏ اهْدِنَا الصِّراطَ الْمُسْتَقِيمَ‏ قالوا الصراط المستقيم هو أمير المؤمنين ع و معرفته و طريقته.

It is said, ‘And in many of the Ahadeeth, the inner (meaning) returns to Amir Al Momineen^-asws, and the intended with Mother of the Book is Surah Al Fatiha, for he^-asws is written in it in the Words of the Exalted: Guide us to be on the Straight Path [1:6]. They said, ‘The Straight path, it is Amir Al Momineen^-asws, and recognising him^-asws and his^-asws way (conduct)’.

وَ عِنْدَنا كِتابٌ حَفِيظٌ قال الطبرسي ره أي حافظ لعدتهم و أسمائهم و هو اللوح المحفوظ و قيل أي محفوظ عن البلى و الدروس و هو كتاب الحفظة.

and with Us is a preserving Book [50:4] – Al Tabarsi said, ‘I.e. a preserver of their number and their names, and it is the Guarded Tablet. And it is said, ‘I.e. preserved from the decay, and the lessons, and it is a book to be memorised’.

وَ كِتابٍ مَسْطُورٍ أي مكتوب‏ فِي رَقٍّ مَنْشُورٍ و هو الكتاب الذي كتبه الله لملائكته في السماء يقرءون فيه ما كان و ما يكون

And the written Book [52:2] – i.e. written in a published Parchment [52:3], and it is the Book which Allah^-azwj has Written for the Angels in the sky. They are reading in it what had happened and what is to happen.

و قيل هو القرآن مكتوب عند الله في اللوح‏ و هو الرق المنشور و قيل هو صحائف الأعمال و قيل هو التوراة و قيل إنه القرآن يكتبه المؤمنون في رق و ينشرونه لقراءته و الرق ما يكتب فيه‏.

And it is said it is the written Quran in the Presence of Allah^-azwj in the Tablets, and it is the published Parchment. And it is said these are the books of deeds. And it is said it is the Torah.  And it is said it is the Quran written by the Momineen in a parchment and it would be published for it’s reading, and the parchment is what is written in.

و في قوله تعالى‏ ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ‏ مثل قحط المطر و قلة النبات و نقص الثمرات‏ وَ لا فِي أَنْفُسِكُمْ‏ من الأمراض و الثكل بالأولاد إِلَّا فِي كِتابٍ‏ أي إلا و هو مثبت‏ في اللوح المحفوظ قبل أن يخلق الأنفس‏ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ‏ أي فعلنا ذلك لكي لا تحزنوا على ما يفوتكم من نعم الدنيا وَ لا تَفْرَحُوا بِما آتاكُمْ‏ أي بما أعطاكم الله منها

And regarding Words of the Exalted: Neither does a difficulty afflicts in the earth – like drought of rain, and scarcity of the plants, and reduction of the fruits – nor regarding yourselves, – from the diseases and bereavement with the children – except it is in a Book [57:22] – i.e., except and it is affirmed in the Guarded Tablet, before Creation of the souls, so that you may not despair over what has escaped you, – i.e. We^-azwj have Done that lest you do not grieve upon what is lost by you from the bounties of the world, nor be happy with what has been Given to you, [57:23] – i.e. with what Allah^-azwj Given you from it.

و الذي يوجب نفي الأسى و الفرح من هذين أن الإنسان إذا علم أن ما فات منها ضمن الله تعالى العوض عليه في الآخرة فلا ينبغي أن يحزن لذلك و إذا علم أن ما ناله منها كلف الشكر عليه و الحقوق الواجبة فيه فلا ينبغي أن يفرح به

And that which obligates negation of the despair and the happiness from these two is that the human being, when he know that whatever has been lost from it, a replacement to him is guaranteed by Allah^-azwj the Exalted in the Hereafter, so it is not befitting that he grieves for that, when he knows that whatever he faces from it, encumbers the thanks upon it, and the obligatory rights in it, so it is not befitting that he is happy with it.

و أيضا إذا علم أن شيئا منها لا يبقى فلا ينبغي أن يهتم له بل يجب أن يهتم لأمر الآخرة التي تدوم و لا تبيد.

And as well, when he knows that something from it is not going to remain, so it is not befitting that he worries for it. But it obliges that he worries for the matters of the Hereafter which will be permanent and not perish’.

و قال البيضاوي‏ مِنْ قَبْلِ أَنْ نَبْرَأَها أي نخلقها و الضمير للمصيبة أو للأرض أو للأنفس

And Al Bayzawy said, from before We Bring it into existence. [57:23] – i.e. We^-azwj Created, and the inner meaning is for the difficulties or for the earth, or for the souls.

و قال في قوله‏ لِكَيْلا تَأْسَوْا فإن من علم أن الكل مقدر هان عليه الأمر و فيه إشعار بأن فواتها يلحقها إذا خليت و طباعها

And he said regarding His^-azwj Words: So that you may not despair [57:23], for the one who knows that for every pre-destined, the Command comes upon it, and in it is an indication that it’s lost would be found when it is left alone with its nature.

و أما حصولها و بقاؤها فلا بد لهما من سبب يوجدها و يبقيها و المراد منه نفي الأسى المانع من التسليم لأمر الله و الفرح الموجب للبطر و الاختيال و لذلك عقبه بقوله‏ وَ اللَّهُ لا يُحِبُّ كُلَّ مُخْتالٍ فَخُورٍ انتهى.

And as for its occurrence and it’s survival, there is no escape for them from a means to be found, and it’s survival, and the intent from it is negation of the despair preventing one from submitting to the Command of Allah^-azwj, and the happiness is obliged for the disappointment and the arrogance, and for that is it’s Punishment due to His^-azwj Words: surely Allah does not Love every self-conceited boaster [31:18]’ – end.

و قال الطبرسي ره اختلف في معنى نون فقيل هو اسم من أسماء السورة و قيل هو الحوت الذي عليه الأرضون عن ابن عباس و غيره و قيل هو حرف من حروف الرحمن في رواية أخرى عن ابن عباس و قيل هو الدواة عن الحسن و غيره و قيل هو لوح من نور

And Al-Tabarasi said, ‘There is differing in the meaning of Noon [68:1]. It is said it is a name from the names of the Chapters And it is said it is the whale upon which are the earths, from Ibn Abbas and others. And it is said it is a letter from the letters of the Beneficent, in another report from Ibn Abbas. And it is said it is the ink, from Al Hassan and others. And it is said it is a Tablet of light’.

وَ رُوِيَ مَرْفُوعاً إِلَى النَّبِيِّ ص أَنَّهُ قَالَ: هُوَ نَهَرٌ فِي الْجَنَّةِ قَالَ اللَّهُ لَهُ كُنْ مِدَاداً فَجَمَدَ وَ كَانَ أَبْيَضَ مِنَ اللَّبَنِ وَ أَحْلَى مِنَ الشَّهْدِ ثُمَّ قَالَ لِلْقَلَمِ اكْتُبْ فَكَتَبَ الْقَلَمُ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ عن أبي جعفر الباقر ع.

And it is reported, raised to the Prophet^-saww having said: ‘It is a river in the Paradise. Allah^-azwj Said to it: “Be ink!” So it froze, and it was whiter than the milk, and sweeter than the nectar. Then He^-azwj Said to the Pen: “Write!” The Pen wrote whatever had happened and was to happen up to the Day of Qiyamah’ – From Abu Ja’far Al Baqir^-asws’’.

و قيل المراد به الحوت في البحر و هو من آيات الله تعالى إذ خلقه من الماء فإذا فارق الماء مات كما أن حيوان البر إذا خالط الماء مات

And it is said the intended by it is the whale in the sea, and it is from the Signs of Allah^‑azwj when He^-azwj Created it from the water. When it separates from the water, it dies, just as the animal of the land, when it enters the water, it dies.

و القلم هو الذي يكتب به أقسم الله تعالى به لمنافع الخلق إذ هو أحد لساني الإنسان يؤدي عنه ما في جنانه و يبلغ البعيد عنه ما يبلغ القريب بلسانه و به يحفظ أحكام الدين و به تستقيم أمور العالمين

And the Pen, it is which is written with. Allah^-azwj the Exalted has Sworn by it for the benefit of the creation when he^-asws is one of the tongues of the human being delivering on His^-azwj behalf whatever in his^-asws wings, and it reaches the remote from him^-asws would reach the near from him^-asws, by his^-asws tongue, and by him^-asws the rulings of the religion are preserved, and by him the affairs of the worlds are straightened.

و قد قيل إن البيان بيانان بيان اللسان و بيان البنان و بيان اللسان تدرسه الأعوام و بيان الأقلام باق على مر الأيام‏ وَ ما يَسْطُرُونَ‏ و ما تكتبه الملائكة مما يوحى إليهم و ما يكتبونه من أعمال بني آدم و قيل ما مصدرية انتهى.

And it is said that the explanations are two explanations – explanation of the tongue and explanation of the finger tips, and the explanation of the tongue is studying of the general public, and explanation of the pen remains upon what the days have passed, and what they will be writing! [68:1], and what the Angles write from what is Revealed to them, and what they are writing from the deeds of the children of Adam^-as. And it is said, ‘What it’s source is’ – end’.

و قال الرازي و القلم فيه وجهان أحدهما أن المقسم به هو هذا الجنس و هو واقع على كل قلم في السماء و في الأرض كما قال‏ وَ رَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ‏

And Al Razi said, ‘And the Pen, there are two aspects regarding it. One of them is that the one Sworn with, it is the genus, and it falls upon every pen in the sky and in the earth, just as He^-azwj Said: by your Lord, the most Benevolent [96:3] Who Taught by the Pen [96:4].

الثاني أن المقسم به هو القلم المعهود و الذي جاء في الخبر أول ما خلق الله القلم قال ابن عباس أول ما خلق الله القلم ثم قال اكتب ما هو كائن إلى يوم القيامة قال و هو قلم من نور طوله كما بين السماء و الأرض‏

The second is that the one Sworn with, is the normal pen, and that which has come in the first report is what Allah^-azwj Created, the Pen. Ibn Abbas said, ‘The first of what Allah^-azwj Created is the Pen’. Then He^-azwj Said: “Write what is to happen up to the Day of Qiyamah’. He said, ‘It is a Pen of light. It’s length is like what is between the sky and the earth’.

و روى مجاهد عنه قال إن أول ما خلق الله القلم فقال اكتب القدر فكتب ما هو كائن إلى يوم القيامة و إنما يجري الناس على أمر قد فرغ منه.

And it is reported by Mujahid from him. He said, ‘The first of what Allah^-azwj Created is the Pen. He^-azwj Said: “Write the Pre-determination!” So it whatever is to happen up to the Day of Qiyamah, and rather the people upon a matter He^-azwj is Free from it’.

قال القاضي هذا الخبر يجب حمله على المجاز لأن القلم الذي هو آلة مخصوصة في الكتابة لا يجوز أن يكون حيا عاقلا فيؤمر و ينهى فإن الجمع بين كونه حيوانا مكلفا و بين كونه آلة الكتابة محال

The judge said, ‘This is the Hadeeth, it obliges carrying it upon the metaphor, because the pen which is an instrument specialised regarding the writing. It is not allowed that it be alive, with an intellect, so it could instruct and prohibits, for the combination of it being an encumbered animal and its being an instrument for the writing, is impossible’. 

قال بل المراد أنه تعالى أجراه بكل ما يكون و هو كقوله‏ فَإِذا قَضى‏ أَمْراً فَإِنَّما يَقُولُ لَهُ كُنْ فَيَكُونُ‏

He said, ‘But the intent is that the Exalted Flowed it with all what is to happen, and it is like His^-azwj Words: and when He Decrees a matter, so rather He is Saying to it, “Be”, so it comes into being [2:117].

فإنه ليس هناك أمر و لا تكليف بل هو مجرد نفاذ القدرة في المقدور من غير منازعة و لا مدافعة و من الناس من زعم أن القلم المذكور هاهنا هو العقل و أنه شي‏ء كالأصل لجميع المخلوقات

So there is neither any instruction over there nor any encumberment, but it is an abstract implementation of the Power in the Pre-determined (matters) from without any dispute or contest, and from the people there is one who claims that the Pen Mentioned over here, it is the intellect, and that it is a thing like the original, in order to combine the created beings.

قالوا و الدليل عليه أنه‏ روي في الأخبار أنه أول ما خلق الله و في خبر آخر أن أول ما خلق الله العقل.

They said, ‘And the evidence upon it is reported in the Ahadeeth that it is the first of what Allah^-azwj Created. And in another Hadeeth, the first of what Allah^-azwj Created was the intellect.

و في خبر آخر أول ما خلق الله جوهرة فنظر إليها بعين الهيبة فذابت. إلى آخر ما مر

And in another Hadeeth, the first of what Allah^-azwj Created was a gem. He^-azwj Looked at it with an eye of Awe, so it melted – up to the end of what has passed.

قالوا فهذه الأخبار مجموعها تدل على أن العقل و القلم و تلك الجوهرة التي هي أصل المخلوقات شي‏ء واحد و إلا لتناقض‏ انتهى.

They said, ‘So these Ahadeeth are a collection pointing upon that the intellect, and the Pen, and that gem which is the origin of the created beings, is one thing, or else there would be contradiction’ – end.

أقول و يمكن الجمع بوجوه أخرى كما مر.

I (Majlisi) am saying, ‘And it is possible to combine in another aspect, just as has passed’.

وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ كِتاباً قال البيضاوي كتابا مصدر لأحصيناه فإن الإحصاء و الكتبة مشاركان‏ في معنى الضبط أو لفعله المقدر أو حال بمعنى مكتوبا في اللوح أو صحف الحفظة.

And all things We have Enumerated it in a Book [78:29]. Al-Bayzawy said, ‘A source book for the counting, for the statistician and the scribe are participants in the meaning of the control, or it’s wording of the pre-determined matters, or a situation in the meaning of the writing in the Tablet, or the Guarded Parchments’.

فِي لَوْحٍ مَحْفُوظٍ قال الرازي أي محفوظ عن أن يمسه إلا المطهرون أو عن اطلاع الخلق عليه سوى الملائكة المقربين أو عن يجري فيه تغيير و تبديل

In a Guarded Tablet [85:22]. Al-Razi said, ‘I.e. preserved from being touched except by the Purified ones, or from the creatures being notified upon it besides the Angels of Proximity, or from the change occurring in it and replacement’.

ثم قال قال بعض المتكلمين إن اللوح شي‏ء يلوح للملائكة فيقرءونه فلما كانت الأخبار و الآثار واردة بذلك وجب التصديق به‏ انتهى.

Then he said, ‘One of the theologians said, ‘The Tablet is a thing displayed for the Angels. They are reading it. When the reports and the Ahadeeth arrived with that, it obliges the ratification with it’ – end.

و أقول ما ورد في الكتاب و السنة من أمثال ذلك لا يجوز تأويله و التصرف فيه بمحض استبعاد الوهم بلا برهان و حجة و نص معارض يدعو إلى ذلك و ما ورد في بعض الأخبار أن اللوح و القلم ملكان.

And I (Majlisi) am saying, ‘What has been referred in the Book and the Sunnah, from the examples of that, it is not allowed to interpret it, and acting in it purely to exclude the illusion without any proof and argument and an opposing text calling to that, and what is referred in one of the Ahadeeth is that the Tablet and the Pen are two Angels.

لا ينافي ظاهره كما لا يخفى و يظهر من الأخبار أن لله عز و جل لوحين اللوح المحفوظ و هو لا يتغير و لوح المحو و الإثبات و فيه يكون البداء كما مر تحقيقه في بابه و يومئ إليه قوله سبحانه‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ

It’s apparent does not negate just as it is not hidden and is apparent from the Ahadeeth that for Allah^-azwj Mighty and Majestic, there are two Tables – the Guarded Tablet, and it does not change, and the Tablet for the erasing and the affirming, and the change of Decision happens in it just as has passed in its research in it’s chapter, and the Words of the Glorious gestures to it: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39].

و ذكر الرازي في المحو و الإثبات وجوها إلى أن قال الثامن أنه في الأرزاق و المحن و المصائب يثبتها في الكتاب ثم يزيلها بالدعاء و الصدقة

And Al Razi mentioned in (the book) ‘Al Mahw Wa Al Isbaat Wujuha’, until he said, ‘The eight is that regarding the Test, and the difficulties, it is affirmed in the Book, then it gets removed by the supplication and the charity’.

ثم قال و أما أُمِّ الْكِتابِ‏ فالمراد أصل الكتاب و العرب تسمي كل ما يجري مجرى الأصل أما و منه أم الرأس للدماغ و أم القرى لمكة فكذلك أم الكتاب هو الذي يكون أصلا لجميع الكتب و فيه قولان الأول أن أم الكتاب هو اللوح المحفوظ و جميع حوادث العالم العلوي و السفلي مثبت فيه‏

Then he said, ‘And as for ‘Mother of the Book’, the intent is the original Book, and the Arabs tend to name all what flows the flow of the originals as ‘mother’, and from it is, ‘Mother of the head is the brain’, and ‘Mother of the towns is Makkah’, so that is ‘Mother of the Book’. It is which happens to be the origin of entirety of the Books. And there are two words regarding it. The first is that the ‘Mother of the Book’, it is the Guarded Tablet, and entirety of the occurrences of the world (universe), the top and the bottom, are affirmed in it.

عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: كَانَ اللَّهُ وَ لَا شَيْ‏ءَ ثُمَّ خَلَقَ اللَّوْحَ وَ أَثْبَتَ فِيهِ جَمِيعَ أَحْوَالِ الْخَلْقِ‏ إِلَى يَوْمِ الْقِيَامَةِ.

And from the Prophet^-saww having said: ‘Allah^-azwj existed and there was nothing. Then He^‑azwj Created the Tablet and Affirmed in it’s entirety of the situations of the creation up to the Day of Qiyamah’.

و على هذا التقدير عند الله كتابان أحدهما الكتاب الذي تكتبه الملائكة على الخلق و ذلك الكتاب محل المحو و الإثبات و الكتاب الثاني اللوح المحفوظ و هو الكتاب المشتمل على تعيين نفس جميع الأحوال العلوية و السفلية و هو الباقي‏

And upon this Pre-determination in the Presence of Allah^-azwj there are two Books – one of them is the Book which the Angels write upon the creatures, and that is the Book for placing the erasures and the affirmations; and the second Book is the Guarded Tablet, and it is the Book inclusive upon the same definitions of entirety of the situations, the upper and the lower, and it is the remainder.

رَوَى أَبُو الدَّرْدَاءِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِنَّ اللَّهَ تَعَالَى فِي ثَلَاثِ سَاعَاتٍ بَقِينَ مِنَ اللَّيْلِ يَنْظُرُ فِي الْكِتَابِ الَّذِي لَا يَنْظُرُ فِيهِ أَحَدٌ غَيْرُهُ فَيَمْحُو مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ.

It is reported by Abu Al-Darda’a, from the Prophet^-saww having said: ‘Allah^-azwj the Exalted, in three hours remaining from the night, Looks into the Book which no one looks into apart from Him^-azwj. He^-azwj Deletes whatever He^-azwj so Desires and Affirms whatever He^-azwj so Desires’.

و القول الثاني أن أم الكتاب هو علم الله فإنه تعالى عالم بجميع المعلومات من الموجودات و المعدومات و المعلومات و إن تغيرت إلا أن علم الله تعالى بها باق منزه عن التغيير فالمراد بأم الكتاب هو ذاك‏ انتهى.

And the second word is that the Mother of the Book, it is Knowledge of Allah^-azwj, for He^‑azwj the Exalted, is a Knower with entirety of the information, from the existing (items), and the nothing-ness, and the information and if it changes, except that the Knowledge of Allah^‑azwj the Exalted of it remains beyond change. So the intent with Mother of the Book, it is that’ – end.

و قال الطبرسي ره في تضاعيف الأقوال في ذلك الرابع أنه عام في كل شي‏ء فيمحو من الرزق و يزيد فيه و من الأجل و يمحو السعادة و الشقاوة

And Al Tabarsi said in additional words regarding that, ‘The fourth is that it is general in all things, so it erases from the sustenance and increases in it, and from the terms (lifespans), and erases the happiness and the wretchedness.

و روى عكرمة عن ابن عباس قال هما كتابان كتاب سوى أم الكتاب يمحو الله منه ما يشاء و يثبت و أم الكتاب لا يغير منه شي‏ء

And it is reported by Ikrimah (Bin Abu Jahl^-la), from Ibn Abbas who said, ‘These are two Books. There is a Book besides Mother of the Book. Allah^-azwj Erases from it whatever He^‑azwj so Desires, and Mother of the Book, nothing changes from it’.

و رواه عمران بن حصين عن النبي ص ثم قال و أم الكتاب هو اللوح المحفوظ الذي لا يغير و لا يبدل. لأن الكتب المنزلة انتسخت منه

And it is reported by Imran Bin Haseyn, from the Prophet^-saww. Then he^-saww said: ‘And Mother of the Book, it is the Guarded Tablet which neither changes nor replaces’, because the Revealed Book is copied from it.

فالمحو و الإثبات إنما يقع في الكتب المنتسخة لا في أصل الكتاب عن أكثر المفسرين و قيل سمي أم الكتاب لأنه الأصل الذي كتب فيه أولا سيكون كذا و كذا لكل ما يكون فإذا وقع كتب أنه قد كان ما قيل إنه سيكون

So the erasure and the affirmation, rather occur in the copied Book, not in the original Book, (it is) from most of the interpreters. And it is named as Mother of the Book because the original in which it was written in first that such and such would be happening, for all what is to happen. So when it does occur, it had been written before that it would be happening.

و الوجه في ذلك ما فيه من المصلحة و الاعتبار لمن تفكر فيه من الملائكة الذين يشاهدونه إذا قابلوا ما يكون بما هو مكتوب فيه و علموا أن ما يحدث على كثرته قد أحصاه الله و علمه قبل أن يكون مع أن ذلك أهول في الصدور و أعظم في النفوس حتى كان من تصوره و تفكر فيه مشاهد له انتهى.

And the aspect in that is what is in it from the betterment and the lessons for the one who things regarding it, from the Angels, the ones who witness it, when they compare what is happening with what is written regarding it, and they know that whatever is occurring upon its abundance, Allah^-azwj has already Counted it in His^-azwj Knowledge and Knew it before it came into being, along with that being terrifying in the chests and grievous in the souls until it does happen and contemplated regarding it, witnessing for Him^-azwj’ – end.

و اعلم أن للحكماء في تلك الأبواب خرافات تنتهي إلى المحالات ثم إلى الزندقة و الخروج عن مذاهب أرباب الديانات و ردوا في لباس التأويل أكثر الآيات و الروايات و إن زعموا تطبيقها عليها بأنواع التمحلات

And know that for the wise ones in those subjects there are myths which ended up to the impossible, then to the atheism, and the exiting from the doctrines of the lords of religion, and they are cloaking in the clothing of the explanation of many Verses and reports, and they are claiming to apply a variety of the impossibilities upon it.

فبعضهم يقول القلم هو العقل الأول و جميع صور الأشياء حاصلة فيه على وجه بسيط عقلي مقدس عن شائبة كثرة و تفصيل و هو صورة القضاء الإلهي و هو بهذا الاعتبار يسمى بأم الكتاب

So, on of them is saying that the Pen, it is the first intellect and entirety of the forms of things are obtained from it in a simple mental form, Holy from many blemishes and detail, and it is the form of the Divine Decree. And it is in this regard it is named a Mother of the Book.

و منه ينتقش في ألواح النفوس الكلية السماوية كما ينتسخ بالقلم في اللوح صور معلومة مضبوطة منوطة بعللها و أسبابها على وجه كلي و هو قدره تعالى

And from it He^-azwj Engraves in the Tablet, all the souls of the universe, just as He^-azwj Copies in the Tablet with the Pen the known forms and precise images entrusted with its reasons and its means in a comprehensive manner, and it is the Pre-determination of the Exalted.

و من هذه النفوس الكلية ينتقش في قواها المنطبعة الخيالية نقوش جزئية متشكلة بأشكال و هيئات معينة على طبق ما يظهر في الخارج و هذا العالم هو لوح القدر كما أن عالم النفوس الكلية هو لوح القضاء و كل منهما بهذا الاعتبار كتاب مبين إلا أن الأول محفوظ من المحو و الإثبات و الثاني كتاب المحو و الإثبات

And from all these souls of the universe partial engravings are engraved in their imaginary imprints formed in shapes and certain appearances upon a layer of what appears in the outside, and this world, it is the Tablet of Destiny just as the world of the universal souls, it is a Tablet of Decrees, and each of these two, by this reckoning, is in the Clarifying Book, except that the first is Guarded from the erasure and the affirmation, and the second is the Book of the erasure and the affirmation.

و فيه يكون البداء لأن القوى المنطبعة الفلكية لم تحط بتفاصيل ما سيقع من الأمور دفعة واحدة لعدم تناهيها بل إنما ينتقش فيها الحوادث شيئا فشيئا و جملة فجملة مع أسبابها و عللها على نهج مستمر و نظام مستقر

And in it happens the change of Decision, because the strong astronomical forces did not go into the detail, did not go into detail of what matter would be occurring in one time due to their infinity, but rather He^-azwj Engraves in these the occurrences, thing by thing, and a total by total, along with their causes and their reasons, based upon a continuous system and a stable system.

فإن ما يحدث في عالم الكون و الفساد إنما هو من لوازم حركات الأفلاك و نتائج بركاتها فمتى يعلم أن كلما كان كذا كان كذا

So if what occurs in the world of the universe and the spoiling, rather it is from the necessities of the celestial bodies, and results of their blessings. So when does He^-azwj Know all what would happen like this, would happen like this? 

و مهما حصل العلم بأسباب حدوث أمر ما في هذا العالم حكمت بوقوعه فيه فينتقش فيها ذلك الحكم و ربما تأخر بعض الأسباب الموجب لوقوع الحادث على خلاف ما يوجبه بقية الأسباب

So is does not matter what the results of the world are with the causes of the occurrences, it is ruled by the Wisdom of what is in this world, by occurring in it. So that ruling is engraved in it. And perhaps a delay of part of the causes necessitates the occurrence of the events upon a difference of what necessitates the remainder of the causes. 

لو لا ذلك السبب و لم يحصل لها العلم بذلك السبب بعد لعدم اطلاعها على سبب ذلك السبب ثم لما جاء أوانه و اطلعت عليه حكمت بخلاف الحكم الأول يمحو عنها نقش الحكم السابق و يثبت الحكم الآخر

Had it not been for that cause, and the knowledge of that did not result for it after not being notified upon the cause of that cause. Then, when its time comes and the Wisdom upon it is notices with a different to the first Wisdom, He^-azwj Erases from it the engravement of the preceding ruling, and He^-azwj Affirms the other ruling.

و لما كان أسباب هذا التخيل ينتهي إليه سبحانه نسب البداء إليها مع إحاطة علمه سبحانه بالكليات و الجزئيات جميعا أزلا و أبدا.

And when the causes of this imagination ends to Him^-azwj the Glorious, He^-azwj Installs the change of Decision with the His^-azwj Encompassing Knowledge with the universals and all the particulars for eternity and forever’’.

1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوَّلُ مَا خَلَقَ اللَّهُ الْقَلَمُ فَقَالَ لَهُ اكْتُبْ فَكَتَبَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ.

Tafseer Ali Bin Ibrahim – From his father, from Ibn Abu Umeyr, from Hisham,

‘From Abu Abdullah^-asws having said: ‘The first of what Allah^-azwj Created is the Pen. He^‑azwj Said to it: “Write!” So it wrote whatever had happened and what is to happen up to the Day of Qiyamah’’.[80]

2- وَ مِنْهُ، فِي قَوْلِهِ‏ بَلْ هُوَ قُرْآنٌ مَجِيدٌ فِي لَوْحٍ مَحْفُوظٍ قَالَ اللَّوْحُ الْمَحْفُوظُ لَهُ طَرَفَانِ طَرَفٌ عَلَى يَمِينِ الْعَرْشِ وَ طَرَفٌ عَلَى جَبْهَةِ إِسْرَافِيلَ فَإِذَا تَكَلَّمَ الرَّبُّ جَلَّ ذِكْرُهُ بِالْوَحْيِ ضَرَبَ اللَّوْحُ جَبِينَ إِسْرَافِيلَ فَنَظَرَ فِي اللَّوْحِ فَيُوحِي بِمَا فِي اللَّوْحِ إِلَى جَبْرَئِيلَ‏.

And from him regarding His^-azwj Words: (Surah Al Burouj): But! It is a Glorious Quran [85:21] In a Guarded Tablet [85:22]. He said: ‘The Guarded Tablet, there are two edges for it – an edge on the right of the Throne and an edge upon the forehead of Israfeel^-as. When the Lord^‑azwj, Majestic is His^-azwj Speaks with the Revelation, the forehead of Israfeel^-as strikes the Tablet. He^-as looks into the Tablet, so he^-as reveals whatever is in the Tablet to Jibraeel^-as’’.[81] (This is not a Hadeeth)

3- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ‏ ن وَ الْقَلَمِ‏ قَالَ إِنَّ اللَّهَ خَلَقَ الْقَلَمَ مِنْ شَجَرَةٍ فِي الْجَنَّةِ يُقَالُ لَهَا الْخُلْدُ ثُمَّ قَالَ لِنَهَرٍ فِي الْجَنَّةِ كُنْ مِدَاداً فَجَمَدَ النَّهَرُ وَ كَانَ أَشَدَّ بَيَاضاً مِنَ الثَّلْجِ وَ أَحْلَى مِنَ الشَّهْدِ

And from him, from his father, from Ibn Abu Umeyr, from Abdul Tahman Bin Al Qaseer,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about: (Surah) Al-Qalam: Noon and the Pen [68:1]. He^-asws said: ‘Allah^-azwj Created the Pen from a tree in the Paradise called Al-Khuld. Then He^-azwj Said to a river in the Paradise: “Be ink!” The river froze, and it was more intensely whiter than the snow, and sweeter than the nectar.

ثُمَّ قَالَ لِلْقَلَمِ اكْتُبْ قَالَ يَا رَبِّ مَا أَكْتُبُ قَالَ اكْتُبْ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ

Then He^-azwj Said to the Pen: “Write!” It said: ‘O Lord^-azwj! What shall I write?’ He^-azwj Said: ‘Write what has happened and what is to be happening up to the Day of Qiyamah!”

فَكَتَبَ الْقَلَمُ فِي رَقٍّ أَشَدَّ بَيَاضاً مِنَ الْفِضَّةِ وَ أَصْفَى مِنَ الْيَاقُوتِ ثُمَّ طَوَاهُ فَجَعَلَهُ فِي رُكْنِ الْعَرْشِ ثُمَّ خَتَمَ عَلَى‏ فَمِ الْقَلَمِ فَلَمْ يَنْطِقْ بَعْدُ وَ لَا يَنْطِقُ أَبَداً

The Pen wrote in a parchment more intensely whiter than the silver, and clearer than the sapphire. Then He^-azwj Folded it and Made it to be in a corner of the Throne. Then He^-azwj Sealed upon the mouth of the Pen, so it did not speak afterwards, nor will it be speaking, ever!

فَهُوَ الْكِتَابُ الْمَكْنُونُ الَّذِي مِنْهُ النُّسَخُ كُلُّهَا أَ وَ لَسْتُمْ عَرَباً فَكَيْفَ لَا تَعْرِفُونَ مَعْنَى الْكَلَامِ وَ أَحَدُكُمْ يَقُولُ لِصَاحِبِهِ انْسَخْ ذَلِكَ الْكِتَابَ أَ وَ لَيْسَ إِنَّمَا يُنْسَخُ مِنْ كِتَابٍ آخَرَ مِنَ الْأَصْلِ وَ هُوَ قَوْلُهُ‏ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏.

It is the hidden Book from which are the copies, all of them. Aren’t you all Arabs? So how come you are not knowing the meaning of the speech, and one of you tends to say to his companion, ‘Copy that book’? Or isn’t he rather copying from a book taken from the original? And it is His^-azwj Word: Surely, We would be Replicating whatever you would have done [45:29]’’.[82]

4- الْعِلَلُ، قَالَ حَدَّثَنَا عَلِيُّ بْنُ حَبَشِيِّ بْنِ قُونِيٍّ فِيمَا كَتَبَ إِلَيَّ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ سَلَمَةَ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ الرَّازِيِ‏ أَنَّ رَجُلًا دَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ‏ وَ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِإِبْلِيسَ‏ فَإِنَّكَ مِنَ الْمُنْظَرِينَ إِلى‏ يَوْمِ الْوَقْتِ الْمَعْلُومِ‏ وَ أَخْبِرْنِي عَنْ هَذَا الْبَيْتِ كَيْفَ صَارَ فَرِيضَةً عَلَى الْخَلْقِ أَنْ يَأْتُوهُ

(The book) ‘Al Illal’ – He said, ‘It is narrated to us by Ali Bin Habashy Bin Qowny among what he wrote to me from Humeyd Bin Ziyad, from Al Qasim Bin Ismail, from Muhammad Bin Salama, from Yahya Bin Abu Al A’ala Al Razi,

‘A man entered to see Abu Abdullah^-asws. He said, ‘May I be sacrificed for you^-asws! Inform me about Words of Allah^-azwj Mighty and Majestic: Noon and the Pen, and what they will be writing! [68:1]. And inform me about the Words of Allah^-azwj Mighty and Majestic to Iblees^-la: So you are from the Respited ones [15:37] Till the Day of the known time [15:38]. And inform me about this House (Kabah), how it came to be an obligation upon the people that they should come to it’.

قَالَ فَالْتَفَتَ أَبُو عَبْدِ اللَّهِ ع إِلَيْهِ وَ قَالَ مَا سَأَلَنِي عَنْ مَسْأَلَتِكَ أَحَدٌ قَطُّ قَبْلَكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا قَالَ لِلْمَلَائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً ضَجَّتِ الْمَلَائِكَةُ مِنْ ذَلِكَ وَ قَالُوا يَا رَبِّ إِنْ كُنْتَ لَا بُدَّ جَاعِلًا فِي أَرْضِكَ خَلِيفَةً فَاجْعَلْهُ مِنَّا مَنْ يَعْمَلُ فِي خَلْقِكَ بِطَاعَتِكَ

He (the narrator) said, ‘Abu Abdullah^-asws turned to him and said: ‘No one has asked me your question at all before you did. When Allah^-azwj Mighty and Majestic Said to the Angels: And when your Lord said to the Angels: I am going to Make a Caliph in the earth. [2:30], the Angels clamoured from that and said: ‘O Lord^-azwj! If it is inevitable for there to be a caliph in Your^-azwj earth, Make him to be from us, one who would be working among Your^-azwj creatures in Your^-azwj obedience!’

فَرَدَّ عَلَيْهِمْ‏ إِنِّي‏ أَعْلَمُ ما لا تَعْلَمُونَ‏ فَظَنَّتِ الْمَلَائِكَةُ أَنَّ ذَلِكَ سَخَطٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِمْ فَلَاذُوا بِالْعَرْشِ يَطُوفُونَ بِهِ فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ بِبَيْتٍ مِنْ مَرْمَرٍ سَقْفُهُ يَاقُوتَةٌ حَمْرَاءُ وَ أَسَاطِينُهُ الزَّبَرْجَدُ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَدْخُلُونَهُ بَعْدَ ذَلِكَ‏ إِلى‏ يَوْمِ الْوَقْتِ الْمَعْلُومِ‏

He^-azwj Rebutted upon them: ‘I Know what you do not know [2:30]. The Angels thought that it was a Wrath from Allah^-azwj Mighty and Majestic upon them. So they sought shelter with the Throne circling with it. Allah^-azwj Mighty and Majestic Built a House marble for them with a roof of red ruby, and it’s pillars were of green topaz. Every day seventy thousand Angels enter into it, not entering after that Till the Day of the known time [15:38]’.

قَالَ وَ يَوْمُ الْوَقْتِ الْمَعْلُومِ‏ يَوْمَ يُنْفَخُ فِي الصُّورِ نَفْخَةٌ واحِدَةٌ فَيَمُوتُ إِبْلِيسُ مَا بَيْنَ النَّفْخَةِ الْأُولَى وَ الثَّانِيَةِ

He^-asws said: ‘And the day of the known time is the day when it shall be blown into the Trumpet with a single blowing [69:13]. Iblees^-la will die in what is between the first Blowing and the second.

وَ أَمَّا ن‏ فَكَانَ نَهَراً فِي الْجَنَّةِ أَشَدَّ بَيَاضاً مِنَ الثَّلْجِ وَ أَحْلَى مِنَ الْعَسَلِ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ كُنْ مِدَاداً فَكَانَ مِدَاداً

And as for Noon [68:1], it was a river in the Paradise, intensely whiter than the snow, and sweeter than the honey. Allah^-azwj Mighty and Majestic Said to it: “Be ink!” So it became ink.

ثُمَّ أَخَذَ شَجَرَةً فَغَرَسَهَا بِيَدِهِ ثُمَّ قَالَ وَ الْيَدُ الْقُوَّةُ وَ لَيْسَ بِحَيْثُ تَذْهَبُ إِلَيْهِ الْمُشَبِّهَةُ ثُمَّ قَالَ لَهَا كُونِي قَلَماً ثُمَّ قَالَ لَهُ اكْتُبْ فَقَالَ يَا رَبِّ وَ مَا أَكْتُبُ قَالَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ فَفَعَلَ ذَلِكَ ثُمَّ خَتَمَ عَلَيْهِ وَ قَالَ لَا تَنْطِقَنَّ إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ.

Then He^-azwj Took a tree and Planted it with His^-azwj Hands, and the ‘Hand’ is the strength, and it isn’t where the resemblance would go to it. Then He^-azwj Said to it: ‘Be a Pen!” Then Said to it: “Write!” It said: ‘O Lord^-azwj! And what shall I write?’ He^-azwj Said: ‘Whatever is to happen up to the Day of Qiyamah!” It did that. Then He^-azwj Sealed upon it and Said: ‘You shall not speak up to the day of the known time!”’[83]

5- مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ هَارُونَ الزَّنْجَانِيِّ عَنْ مُعَاذِ بْنِ الْمُثَنَّى عَنْ عَبْدِ اللَّهِ بْنِ أَسْمَاءٍ عَنْ جُوَيْرَةَ عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنْ‏ ن‏ فَقَالَ هُوَ نَهَرٌ فِي الْجَنَّةِ قَالَ اللَّهُ عَزَّ وَ جَلَّ اجْمُدْ فَجَمَدَ فَصَارَ مِدَاداً ثُمَّ قَالَ عَزَّ وَ جَلَّ لِلْقَلَمِ اكْتُبْ فَسَطَرَ الْقَلَمُ فِي اللَّوْحِ الْمَحْفُوظِ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ فَالْمِدَادُ مِدَادٌ مِنْ نُورٍ وَ الْقَلَمُ قَلَمٌ مِنْ نُورٍ وَ اللَّوْحُ لَوْحٌ مِنْ نُورٍ

(The book) ‘Ma’any Al Akhbar’ – From Muhammad Bin Haroun Al Zanjany, from Muaz Bin Al Musanna, from Abdullah Bin Asma, from Juweyra, from Sufyan Al Sowry who said,

‘I asked Ja’far Bin Muhammad^-asws about Noon [68:1]. He^-asws said: ‘It is a river in the Paradise. Allah^-azwj Mighty and Majestic Said: “Freeze!” So it froze and became ink’. Then the Mighty and Majestic Said to the Pen: “Write!” The Pen wrote in the Guarded Tablet what had happened and what would be happening up to the Day of Qiyamah. So the Ink is ink of light, and the Pen is a pen of light, and the Tablet is a tablet of light’.

قَالَ سُفْيَانُ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ بَيِّنْ لِي أَمْرَ اللَّوْحِ وَ الْقَلَمِ وَ الْمِدَادِ فَضْلَ بَيَانٍ وَ عَلِّمْنِي مِمَّا عَلَّمَكَ اللَّهُ

Sufyan said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-azwj! Explain to me the matter of the Tablet, and the Pen, and the Ink, a superior explanation and teach me from what Allah^-azwj has Taught you^-asws’.

فَقَالَ يَا ابْنَ سَعِيدٍ لَوْ لَا أَنَّكَ أَهْلٌ لِلْجَوَابِ مَا أَجَبْتُكَ فَنُونٌ مَلَكٌ يُؤَدِّي إِلَى الْقَلَمِ وَ هُوَ مَلَكٌ وَ الْقَلَمُ يُؤَدِّي إِلَى اللَّوْحِ وَ هُوَ مَلَكٌ وَ اللَّوْحُ يُؤَدِّي إِلَى إِسْرَافِيلَ وَ إِسْرَافِيلُ يُؤَدِّي إِلَى مِيكَائِيلَ وَ مِيكَائِيلُ يُؤَدِّي إِلَى جَبْرَئِيلَ وَ جَبْرَئِيلُ يُؤَدِّي إِلَى الْأَنْبِيَاءِ وَ الرُّسُلِ

He^-asws said: ‘O Ibn Saeed! Had you not been rightful for the answer, I^-asws would not answer you. Noon is an Angel conveying to the Pen, and it is an Angel, and the Pen conveys to the Tablet, and it is an Angel, and the Tablet conveys to Israfeel^-as, and Israfeel^-as conveys to Mikaeel^-as conveying to Jibraeel^-as, and Jibraeel^-as conveys to the Prophets^-as and the Messengers^-as’.

قَالَ ثُمَّ قَالَ لِي قُمْ يَا سُفْيَانُ فَلَا آمَنُ عَلَيْكَ‏.

He (the narrator) said, ‘Then he^-asws said to me: ‘Arise, O Sufyan, for there is no safety upon you!’’[84]

6- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ أَحْمَدَ بْنِ عِيسَى بْنِ أَبِي مَرْيَمَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَرْزَمِيِّ عَنْ عَلِيِّ بْنِ حَاتِمٍ الْمِنْقَرِيِ‏ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنِ اللَّوْحِ وَ الْقَلَمِ فَقَالَ هُمَا مَلَكَانِ‏.

And from him, from Ahmad Bin Al Hassan Al Qattan, from Abdul Rahman Bin Muhammad Al Hasany, from Ahmad Bin Isa Bin Abu Maryam, from Muhammad Bin Ahmad Al Arzamy, from Ali Bin Hatim Al Minqary, from Ibrahim Al Karkhy who said,

‘I asked Ja’far Bin Muhammad^-asws about the Tablet and the Pen. He^-asws said: ‘These are two Angels’’.[85]

7- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع‏ فِي قَوْلِهِ تَعَالَى‏ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ‏ قَالَ‏ ن‏ نَهَرٌ فِي الْجَنَّةِ أَشَدُّ بَيَاضاً مِنَ اللَّبَنِ

Al Ayyashi, from Muhammad Bin Marwan,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, regarding Words of the Exalted: Noon and the Pen, and what they will be writing! [68:1]. He^-asws said: ‘A river in the Paradise intensely whiter than the milk’.

قَالَ فَأَمَرَ اللَّهُ الْقَلَمَ فَجَرَى بِمَا هُوَ كَائِنٌ وَ مَا يَكُونُ فَهُوَ بَيْنَ يَدَيْهِ مَوْضُوعٌ مَا شَاءَ مِنْهُ زَادَ فِيهِ وَ مَا شَاءَ نَقَصَ مِنْهُ وَ مَا شَاءَ كَانَ وَ مَا شَاءَ لَا يَكُونُ.

He^-asws said: ‘Allah^-azwj Commanded the Pen, so it flowed with what was happening and what is to happen. So it was placed in front of Him^-azwj. Whatever He^-azwj so Desired from it, He^‑azwj Increased in it, and whatever He^-azwj so Desires, He^-azwj Reduced from it, and whatever He^‑azwj so Desired came into being, and whatever He^-azwj so Desired, did not come into being’’.[86]

8- الْإِخْتِصَاصُ، سَأَلَ ابْنُ سَلَامٍ النَّبِيَّ ص عَنْ‏ ن وَ الْقَلَمِ‏ قَالَ النُّونُ اللَّوْحُ الْمَحْفُوظُ وَ الْقَلَمُ نُورٌ سَاطِعٌ وَ ذَلِكَ قَوْلُهُ‏ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ‏

(The book) ‘Al Ikhtisass’ –

‘Ibn Salam asked the Prophet^-saww about Noon and the Pen, [68:1]. He^-saww said: ‘The ‘Noon’ is the Guarded Tablet, and the Pen is the shining light, and that is His^-azwj Word: Noon and the Pen, and what they will be writing! [68:1]’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا طُولُهُ وَ مَا عَرْضُهُ وَ مَا مِدَادُهُ وَ أَيْنَ مَجْرَاهُ

You^-saww speak the truth, O Muhammad^-saww! Inform me, what is it’s length, and what is it’s width, and what is it’s ink, and where is it’s flow?’

قَالَ طُولُ الْقَلَمِ خَمْسُمِائَةِ سَنَةٍ وَ عَرْضُهُ مَسِيرَةَ ثَمَانِينَ سَنَةٍ لَهُ ثَمَانُونَ سِنّاً يَخْرُجُ الْمِدَادُ مِنْ بَيْنِ أَسْنَانِهِ يَجْرِي فِي اللَّوْحِ الْمَحْفُوظِ بِأَمْرِ اللَّهِ وَ سُلْطَانِهِ

He^-saww said: ‘Length of the Pen is of five hundred years (travel distance), and it’s width is a travel distance of eighty years. There are eighty teeth (nibs) for it. The ink emerges from between it’s teeth (nibs) flowing in the Guarded Tablet by the Command of Allah^-azwj and His^‑azwj Authority’.

قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَنِ اللَّوْحِ الْمَحْفُوظِ مِمَّا هُوَ

He said, ‘You^-saww speak the truth, O Muhammad^-saww! Inform me about the Guarded Tablet. What is it from?’

قَالَ مِنْ زُمُرُّدَةٍ خَضْرَاءَ أَجْوَافُهُ اللُّؤْلُؤُ بِطَانَتُهُ الرَّحْمَةُ قَالَ صَدَقْتَ يَا مُحَمَّدُ

He^-saww said: ‘It is of green emeralds. It’s interior is of pearls, it’s layers are of Mercy’. He said, ‘You^-saww speak the truth, O Muhammad^-saww!’

قَالَ فَأَخْبِرْنِي كَمْ لَحْظَةً لِرَبِّ الْعَالَمِينَ فِي اللَّوْحِ الْمَحْفُوظِ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ قَالَ ثَلَاثُمِائَةٍ وَ سِتُّونَ لَحْظَةً.

He said, ‘Inform me, how many Glances are there for Lord^-azwj of the worlds in the Guarded Tablet during every day and night?’ He^-saww said: ‘Three hundred and sixty Glances’’.[87]

9- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ دَاوُدَ الْيَعْقُوبِيِّ عَنِ الْحَسَنِ بْنِ مُقَاتِلٍ عَمَّنْ سَمِعَ زُرَارَةَ يَقُولُ‏ سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ بَدْءِ النَّسْلِ مِنْ آدَمَ فَقَالَ فِيمَا قَالَ لَمْ يَخْتَلِفْ فُقَهَاءُ أَهْلِ الْحِجَازِ وَ لَا فُقَهَاءُ أَهْلِ الْعِرَاقِ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ الْقَلَمَ فَجَرَى عَلَى اللَّوْحِ الْمَحْفُوظِ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ قَبْلَ خَلْقِ آدَمَ بِأَلْفَيْ عَامٍ

(The book) ‘Al Illal’ – From his father, from Muhammad Bin Yahya Al Attar, from Al-Husayn Bin Al Hassan Bin Aban, from Muhammad Bin Awrama, from Al Nowfaly, from Ali bin Dawood Al Yaqouby, from Al hassan bin Muqatil, from one who heard Zurara saying,

‘Abu Abdullah^-asws was asked about the beginning of the lineage from Adam^-as. He^-asws said among what he^-asws said: ‘Neither the jurists from the people of Al Hijaz nor the jurists of the people of Al-Iraq are differing that Allah^-azwj Mighty and Majestic Commanded the Pen so it flowed upon the Guarded Tablet with what would be happening up to the Day of Qiyamah, two thousand years before He^-azwj Created Adam^-as.

وَ أَنَّ كُتُبَ اللَّهِ كُلَّهَا فِيمَا جَرَى فِيهِ الْقَلَمُ هَذِهِ الْكُتُبُ الْمَشْهُورَةُ فِي هَذَا الْعَالَمِ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْقُرْآنُ‏ أَنْزَلَهَا اللَّهُ مِنَ‏ اللَّوْحِ‏ الْمَحْفُوظِ عَلَى رُسُلِهِ الْخَبَرَ.

And the Books of Allah^-azwj, all of them, are among what the Pen had flowed regarding it, these famous Books in this world – the Torah, and the Evangel, and the Psalms, and the Quran. Allah^-azwj Sent these down from the Guarded Tablet unto His^-azwj Messenger^-as’ – the Hadeeth’’.[88]

10- عَقَائِدُ الصَّدُوقِ، اعْتِقَادُنَا فِي اللَّوْحِ وَ الْقَلَمِ أَنَّهُمَا مَلَكَانِ.

(The book) ‘Aqaaid’ of Al-Sadouq – ‘Our beliefs regarding the Tablet and the Pen is that these are two Angels’’.[89]

أقول: قال الشيخ المفيد ره اللوح كتاب الله كتب فيه ما يكون إلى يوم القيامة و هو قوله تعالى‏ وَ لَقَدْ كَتَبْنا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُها عِبادِيَ الصَّالِحُونَ‏

Note: I (Majlisi) am saying, ‘The Sheykh Al Mufeed said, ‘The Tablet is a Book of Allah^‑azwj wherein is written whatever is to happen up to the Day of Qiyamah, and it is the Word of the Exalted: And We had Written in the Psalms from after the Zikr, that the earth, My righteous servants shall inherit it [21:105].

فاللوح هو الذكر و القلم هو الشي‏ء الذي أحدث الله به الكتاب في اللوح و جعل اللوح أصلا لتعرف الملائكة منه ما يكون

So the Tablet, it is the Zikr, and the Pen, it is the thing which Allah^-azwj Brought into being the Book in the Tablet and Made the Tablet to be the original, for the Angels to know from it what would be happening.

فإذا أراد الله تعالى أن يطلع الملائكة على غيب له أو يرسلهم إلى الأنبياء بذلك أمرهم بالاطلاع في اللوح فحفظوا منه ما يؤدونه إلى من أرسلوا إليه و عرفوا منه ما يعملون

So when Allah^-azwj the Exalted Wants to Notify the Angels upon a hidden matter of His^‑azwj or Send them to the Prophets^-as with that, He^-azwj Commands them to take notice of what is in the Tablet. They memorised from it what they would be delivering it to the one they have been Sent to, and they know from it what they would be doing.

و لقد جاءت بذلك آثار عن النبي ص و عن الأئمة ع فأما من ذهب إلى أن اللوح و القلم ملكان فقد أبعد بذلك و نأى عن الحق إذ الملائكة لا تسمى ألواحا و لا أقلاما و لا يعرف في اللغة اسم ملك و لا بشر لوح و لا قلم.

And Ahadeeth have come with that from the Prophet^-saww and from the Imams^-asws. As for the one who goes to (the thinking) that the Tablet and the Pen are two Angels, so he has gone fat with that, and he has strayed away from the truth when the Angels are not named as ‘Pen’ nor as ‘Tablet’, nor can a name of Angel be recognised in the languages, neither ‘Tablet’, nor ‘Pen’’.

بيان الصدوق ره تبع فيما ذكره الرواية فلا اعتراض عليه مع أنه لا تنافي بين ما ذكر المفيد و بين ذلك إذ يمكن كونهما ملكين و مع ذلك يكون أحدهما آلة النقش و الآخر منقوشا فيه

Explanation: Al Sadouq, among what he mentioned, follow the reports, and he did not object to it, along with that it does not negate the explanation of what Al Mufeed has mentioned and had explained that, then it is possible their existences to be two Angels, and long with that, one of them could be an instrument for the engraving and the other as the one engraved in it.

و يحتمل أيضا أن يكون المراد بكونهما ملكين كون حامليهما ملكين مجازا و لعل الإيمان بمثل ذلك على الإجمال أسلم من الخطإ و الضلال.

And it is possible as well that the intent with both their beings could be two Angels, is that their bearers are Angels metaphorically, and perhaps the Eman is similar to that upon the general (meaning) as being safe from the mistakes and the straying’.

11- الْعَقَائِدُ لِلصَّدُوقِ، اعْتِقَادُنَا فِي نُزُولِ الْوَحْيِ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ أَنَّ بَيْنَ عَيْنَيْ إِسْرَافِيلَ لَوْحاً فَإِذَا أَرَادَ اللَّهُ سُبْحَانَهُ أَنْ يَتَكَلَّمَ بِالْوَحْيِ ضَرَبَ اللَّهُ ذَلِكَ اللَّوْحَ جَبِينَ إِسْرَافِيلَ فَيَنْظُرُ فِيهِ فَيَقْرَأُ مَا فِيهِ فَيُلْقِيهِ إِلَى مِيكَائِيلَ وَ يُلْقِيهِ مِيكَائِيلُ إِلَى جَبْرَئِيلَ فَيُلْقِيهِ جَبْرَئِيلُ إِلَى الْأَنْبِيَاءِ.

(The book) ‘Al Aqaaid’ of Al Sadouq – ‘Our beliefs regarding the descend of the Revelation from the Presence of Allah^-azwj Mighty and Majestic is that there is a Tablet between the eyes of Israfeel^-as. Whenever Allah^-azwj the Glorious Wants to Speak with the Revelation, Allah^-azwj Strikes that Tablet upon the forehead of Israfeel^-as. He^-as looks into it and reads what is in it, so he^-as casts it to Mikaeel^-as and Mikaeel^-as casts it to Jibraeel^-as, and Jibraeel^-as casts it to the Prophets^-as’’.[90] (This is not a Hadith)

12- الدُّرُّ الْمَنْثُورُ، عَنْ أَبِي نُعَيْمٍ فِي الْحِلْيَةِ عَنْ عَلِيٍّ ع مَرْفُوعاً قَالَ: الْكُرْسِيُّ لُؤْلُؤٌ وَ الْقَلَمُ لُؤْلُؤٌ وَ طُولُ الْقَلَمِ سَبْعُمِائَةِ سَنَةٍ وَ طُولُ الْكُرْسِيِّ حَيْثُ‏ لَا يَعْلَمُهُ إِلَّا الْعَالِمُونَ‏.

(The book) ‘Al Durr Al Mansour’ – From Abu Nueym in (the book) ‘Al Hilya’, with an unbroken chain,

‘From Ali^-asws having said: ‘The Chair is of pearls, and the Pen is of pearls, and the length of the Pen is of (travel distance of) seven hundred years, and length of the Chair is whereby no one knows it except the knowing ones’’.[91] (Non-Shia source)

13- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ مِنْ شَيْ‏ءٍ الْقَلَمُ فَأَمَرَهُ أَنْ يَكْتُبَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ الْكِتَابُ عِنْدَهُ ثُمَّ قَرَأَ وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ‏.

And from Ibn Abbas who said,

‘The first of what Allah^-azwj Created of anything, was the Pen. He^-azwj Commanded it to Write what is to happen up to the Day of Qiyamah, and the Book is with Him^-azwj’. Then he recited: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4]’’.[92]

14 وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: كُنْتُ مَعَ أَبِي مُحَمَّدِ بْنِ عَلِيٍّ فَقَالَ لَهُ رَجُلٌ يَا أَبَا جَعْفَرٍ مَا بَدْءُ خَلْقِ هَذَا الرُّكْنِ

And from Ja’far^-asws Bin Muhammad^-asws having said: ‘I^-asws was with my^-asws father^-asws Muhammad Bin Ali^-asws. A man said to him^-asws, ‘O Abu Ja’far^-asws! What was the beginning of the creation of this corner?’

فَقَالَ إِنَّ اللَّهَ لَمَّا خَلَقَ الْخَلْقَ قَالَ لِبَنِي آدَمَ‏ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى‏ فَأَقَرُّوا وَ أَجْرَى نَهَراً أَحْلَى مِنَ الْعَسَلِ وَ أَلْيَنَ مِنَ الزُّبْدِ

He^-asws said: ‘When Allah^-azwj Created the creation, Said to the Prophet^-as Adam^-as: ‘“Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. So they acknowledge and there flowed a river sweeter than the honey and softer than the butter.

ثُمَّ أَمَرَ الْقَلَمَ فَاسْتَمَدَّ مِنْ ذَلِكَ النَّهَرِ فَكَتَبَ إِقْرَارَهُمْ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ أَلْقَمَ ذَلِكَ الْكِتَابَ هَذَا الْحَجَرَ فَهَذَا الِاسْتِلَامُ الَّذِي تَرَى إِنَّمَا هُوَ بَيْعَةٌ عَلَى إِقْرَارِهِمُ الَّذِي كَانُوا أَقَرُّوا بِهِ‏.

Then He^-azwj Command the Pen, so it obtained ink from that river. It wrote their acknowledgments and whatever was to happen up to the Day of Qiyamah. Then this (Black) Stone swallowed that Book. So this kissing (the Black Stone) which you are seeing, rather it is an allegiance upon their acknowledgments which they had acknowledged with’’.[93]

15- وَ عَنْ أَنَسٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ كَتَبَ كِتَاباً قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ هُوَ عِنْدَهُ فَوْقَ الْعَرْشِ الْخَلْقُ مُنْتَهُونَ إِلَى مَا فِي ذَلِكَ الْكِتَابِ وَ تَصْدِيقُ ذَلِكَ فِي كِتَابِ اللَّهِ‏ وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ‏.

From Anas (a well-known fabricator), ‘

‘Rasool-Allah^-saww said: ‘Allah^-azwj Wrote a Book before He^-azwj Created the skies and the earth and it is with Him^-azwj above the Throne. The creation would end to what is in that Book, and verification of that is in the Book of Allah^-azwj: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4]’’.[94]

16- وَ عَنِ ابْنِ سَابِطٍ قَالَ: فِي أُمِّ الْكِتَابِ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ وُكِّلَ بِمَا فِيهِ ثَلَاثَةٌ مِنَ الْمَلَائِكَةِ يَحْفَظُونَ فَوُكِّلَ جَبْرَئِيلُ بِالْوَحْيِ يَنْزِلُ بِهِ إِلَى الرُّسُلِ وَ بِالْهَلَاكِ إِذَا أَرَادَ أَنْ يُهْلِكَ قَوْماً كَانَ صَاحِبَ ذَلِكَ وَ وُكِّلَ أَيْضاً بِالنَّصْرِ فِي الْحُرُوبِ إِذَا أَرَادَ اللَّهُ أَنْ يَنْصُرَ

And from Ibn Sabit who said,

‘In Mother of the Book is what is to happen up to the Day of Qiyamah, and three from the Angels have been allocated with it, they are guarding (it). Jibraeel^-as has been allocated with the Revelation, he^-as descends with to the Messengers^-as and with the destruction. Whenever He^-azwj Wanted to Destroy a people, he^-as was the one in charge of that. And he^-as is allocated as well with the help and the wars. Whenever Allah^-azwj Wants to help.

وَ وُكِّلَ مِيكَائِيلُ بِالْقَطْرِ أَنْ يَحْفَظَهُ وَ وُكِّلَ بِنَبَاتِ الْأَرْضِ أَنْ يَحْفَظَهُ وَ وُكِّلَ مَلَكُ الْمَوْتِ بِقَبْضِ الْأَنْفُسِ فَإِذَا ذَهَبَتِ الدُّنْيَا جَمَعَ بَيْنَ حِفْظِهِمْ وَ حِفْظِ أُمِّ الْكِتَابِ فَوَجَدَهُمَا سَوَاءً.

And Mikaeel^-as is allocated with the drops (rain) and guarding it and allocated with the vegetation of the earth that he^-as guards it. And the Angel of death with capturing the souls. Sow when the world is gone, He^-azwj would Gather between their preservations and the preservation of Mother of the Book, and these two would be found to be the same’’.[95] (This is not a Hadith)

17- وَ عَنِ ابْنِ جُرَيْجٍ‏ فِي قَوْلِهِ‏ وَ إِنَّهُ فِي أُمِّ الْكِتابِ‏ قَالَ الذِّكْرُ الْحَكِيمُ فِيهِ كُلُّ شَيْ‏ءٍ كَانَ وَ كُلُّ شَيْ‏ءٍ يَكُونُ وَ مَا نَزَلَ مِنْ كِتَابٍ فَمِنْهُ‏.

And from Ibn Jureyj regarding His^-azwj Words: And surely it is in the Mother of the Book [43:4]. He said, ‘The Zikr of the Wise wherein is everything which has happened and everything to be happening, and whatever is Revealed from a Book, it is from it’’.[96] (This is not a Hadith)

18- وَ عَنِ ابْنِ عَبَّاسٍ‏ أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏ فَقَالَ إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ الْقَلَمُ ثُمَّ خَلَقَ النُّونَ وَ هِيَ الدَّوَاةُ ثُمَّ خَلَقَ الْأَلْوَاحَ فَكَتَبَ الدُّنْيَا وَ مَا يَكُونُ فِيهَا حَتَّى تَفْنَى مِنْ خَلْقٍ مَخْلُوقٍ وَ عَمَلٍ مَعْمُولٍ مِنْ بِرٍّ أَوْ فُجُورٍ وَ مَا كَانَ مِنْ رِزْقٍ حَلَالٍ أَوْ حَرَامٍ وَ مَا كَانَ مِنْ رَطْبٍ وَ يَابِسٍ

And from Ibn Abbas,

‘He was asked about this Verse: This is Our Book, speaking to you with the Truth. Surely, We would be Replicating whatever you would have done [45:29]. He said, ‘The first of what Allah^-azwj Created is the Pen. Then He^-azwj Created the ‘Noon’, and it is the ink. Then He^-azwj Created the Tablet. He^-azwj Wrote the world and what would be happening in it until the created beings from the creation perish, and deeds having been done, from a righteous or immoral, and what was from a Permissible sustenance or Prohibited, and whatever was from the wet and dry.

ثُمَّ أَلْزَمَ كُلَّ شَيْ‏ءٍ مِنْ ذَلِكَ شَأْنَهُ دُخُولُهُ فِي الدُّنْيَا مَتَى وَ بَقَاؤُهُ فِيهَا كَمْ وَ إِلَى كَمْ يَفْنَى ثُمَّ وَكَّلَ بِذَلِكَ الْكِتَابِ الْمَلَائِكَةَ وَ وَكَّلَ بِالْخَلْقِ مَلَائِكَةً فَتَأْتِي مَلَائِكَةُ الْخَلْقِ إِلَى مَلَائِكَةِ ذَلِكَ الْكِتَابِ فَيَنْسَخُونَ‏ مَا يَكُونُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مَقْسُومٌ عَلَى مَا وُكِّلُوا بِهِ

Then He^-azwj Necessitated all things from that it’s occupation. When was it’s entering into the world and how much would be it’s remaining in it, and to when it would perish. Then He^-azwj Allocated the Angels with that Book and Allocated Angels with the creation. So the Angels of the creation to the Angels of that Book, and they are copying what would be happening during every day and night, divided upon whatever they are allocated with.

ثُمَّ يَأْتُونَ إِلَى النَّاسِ فَيَحْفَظُونَهُمْ بِأَمْرِ اللَّهِ وَ يَسْتَبْقُونَهُمْ‏ إِلَى مَا فِي أَيْدِيهِمْ مِنْ تِلْكَ النُّسَخِ

Then they come to the people, and they are preserving them by a Command of Allah^-azwj and they are making them live up to what is in their hands from that copy’.

فَقَامَ رَجُلٌ فَقَالَ يَا ابْنَ عَبَّاسٍ مَا كُنَّا نَرَى هَذَا أَ تَكْتُبُ الْمَلَائِكَةُ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ

A man stood up and he said, ‘O Ibn Abbas! We never viewed this. Are the Angels writing during every day and night?’

فَقَالَ ابْنُ عَبَّاسٍ أَ لَسْتُمْ قَوْماً عَرَباً إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏ هَلْ يُسْتَنْسَخُ الشَّيْ‏ءُ إِلَّا مِنْ كِتَابٍ‏.

‘Ibn Abbas said, ‘Aren’t you Arab people? Surely, We would be Replicating whatever you would have done [45:29]. Can the thing be replicated except from a Book?’’[97] (This is not a Hadith)

19- وَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص‏ فِي قَوْلِهِ‏ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏ قَالَ هِيَ أَعْمَالُ أَهْلِ الدُّنْيَا الْحَسَنَاتُ وَ السَّيِّئَاتُ

And from Ibn Abbas,

‘From the Prophet^-saww Surely, We would be Replicating whatever you would have done [45:29]. He^-saww said: ‘These are the deeds of the people of the world, the good deeds and the evil deeds.

تَنْزِلُ مِنَ السَّمَاءِ كُلَّ غَدَاةٍ وَ عَشِيَّةٍ مَا يُصِيبُ الْإِنْسَانُ فِي ذَلِكَ الْيَوْمِ أَوِ اللَّيْلَةِ الَّذِي يُقْتَلُ وَ الَّذِي يُغْرَقُ وَ الَّذِي يَقَعُ مِنْ فَوْقِ بَيْتٍ وَ الَّذِي يَتَرَدَّى مِنْ فَوْقِ جَبَلٍ وَ الَّذِي يَقَعُ فِي بِئْرٍ وَ الَّذِي يُحْرَقُ بِالنَّارِ فَيَحْفَظُونَ عَلَيْهِ ذَلِكَ كُلَّهُ فَإِذَا كَانَ الْعَشِيُّ صَعِدُوا بِهِ إِلَى السَّمَاءِ فَيَجِدُونَهُ كَمَا فِي السَّمَاءِ مَكْتُوباً فِي الذِّكْرِ الْحَكِيمِ‏.

(The Angels) descend from the sky every morning and evening. Whatever has afflicted the during that day or night, the one who is killed, and the one drowned, and the one who fell off from above the house, and the one who slipped from above a mountain, and the one who fell into a well, and the one burnt in the fire, so they are preserving that upon him, all of it. When it is evening, they ascend with it to the sky, and they are finding it to be just as is written in the sky as has been Mentioned by the Wise’’.[98]

وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَتَبَ فِي الذِّكْرِ عِنْدَهُ كُلَّ شَيْ‏ءٍ هُوَ كَائِنٌ ثُمَّ بَعَثَ‏ الْحَفَظَةَ عَلَى آدَمَ وَ ذُرِّيَّتِهِ فَالْحَفَظَةُ يَنْسَخُونَ مِنَ الذِّكْرِ مَا يَعْمَلُ الْعِبَادُ ثُمَّ قَرَأَ هذا كِتابُنا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏.

And from Ibn Abbas who said,

‘It is written in the Zikr with Him^-azwj, all things which are to happen. Then He^-azwj Sends the recorders unto Adam^-as and his^-as offspring. So the recorders are copying from the Zikr what the servants have done’. Then he recited: This is Our Book, speaking to you with the Truth. Surely, We would be Replicating whatever you would have done [45:29]’’.[99] (This is not a Hadith)

20- وَ عَنِ ابْنِ عَبَّاسٍ‏ أَنَّ اللَّهَ جَلَّ ذِكْرُهُ خَلَقَ الْعَرْشَ فَاسْتَوَى عَلَيْهِ ثُمَّ خَلَقَ الْقَلَمَ فَأَمَرَهُ لِيَجْرِيَ بِأَمْرِهِ وَ عِظَمُ الْقَلَمِ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ

And from Ibn Abbas,

‘Allah^-azwj, Majestic is His^-azwj mention, Created the Throne, then Evened upon it. Then He^-azwj Created the Pen. He^-azwj Commanded it to flow by His^-azwj Command, and the bone (length) of the Pen is what is between the sky and the earth.

فَقَالَ الْقَلَمُ بِمَا أَجْرِي يَا رَبِّ قَالَ بِمَا أَنَا خَالِقٌ وَ كَائِنٌ فِي خَلْقِي مِنْ قَطْرٍ أَوْ نَبَاتٍ أَوْ نَفْسٍ أَوْ أَثَرٍ يَعْنِي بِهِ الْعَمَلَ أَوْ رِزْقٍ أَوْ أَجَلٍ

The Pen said: ‘What shall I flow with, O Lord^-azwj?’ He^-azwj Said: “With what I^-azwj am a Creator of and will be Bringing into being in My^-azwj creation, from a drop (of rain), or a plant, or a soul, or any impact (meaning by it the deed), or sustenance, or a term (lifespan)!”

فَجَرَى الْقَلَمُ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ فَأَثْبَتَهُ اللَّهُ فِي الْكِتَابِ الْمَكْنُونِ عِنْدَهُ تَحْتَ الْعَرْشِ

The Pen flowed with what is to happen up to the Day of Qiyamah. Allah^-azwj Affirmed it in the Book hidden with Him^-azwj beneath the Throne.

وَ أَمَّا قَوْلُهُ‏ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏ فَإِنَّ اللَّهَ وَكَّلَ مَلَائِكَةً يَسْتَنْسِخُونَ مِنْ ذَلِكَ الْكِتَابِ كُلَّ عَامٍ فِي رَمَضَانَ لَيْلَةَ الْقَدْرِ مَا يَكُونُ فِي الْأَرْضِ مِنْ حَدَثٍ إِلَى مِثْلِهَا مِنَ السَّنَةِ الْمُقْبِلَةِ

And as for His^-azwj Words: We would be Replicating whatever you would have done [45:29], Allah^-azwj Allocated Angels to be replicating from the Book every yeas in a (month of Ramazan) on the night of Pre-determination, whatever would be happening in the earth, from any occurrence, up to the like of it from the following years.

فَيُعَارِضُونَ بِهِ حَفَظَةَ اللَّهِ مِنَ الْعِبَادِ كُلَّ عَشِيَّةِ خَمِيسٍ فَيَجِدُونَ مَا رَفَعَ الْحَفَظَةُ مُوَافِقاً لِمَا فِي كِتَابِهِمْ ذَلِكَ لَيْسَ فِيهِ زِيَادَةٌ وَ لَا نُقْصَانٌ

The recorders are displayed it from the servants every evening of Thursday, and they are finding whatever the recorder had raised to be in accordance with what is in that Book of theirs. There isn’t any increase in it nor any reduction.

وَ أَمَّا قَوْلُهُ‏ إِنَّا كُلَّ شَيْ‏ءٍ خَلَقْناهُ بِقَدَرٍ فَإِنَّ اللَّهَ خَلَقَ لِكُلِّ شَيْ‏ءٍ مَا يُشَاكِلُهُ مِنْ خَلْقِهِ وَ مَا يُصْلِحُهُ مِنْ رِزْقِهِ وَ خَلَقَ الْبَعِيرَ خَلْقاً لَا يَصْلُحُ شَيْ‏ءٌ مِنْ خَلْقِهِ عَلَى غَيْرِهِ مِنَ الدَّوَابِّ

And as for His^-azwj Words: Surely, We Created all things in a Pre-determined measure [54:49], Allah^-azwj has Created for all things what resembles it from His^-azwj creation, and whatever would be better for it from His^-azwj sustenance, and Created the camel as a creature, nothing is correct from His^-azwj creatures upon anything else from the animals.

وَ كَذَلِكَ كُلُّ شَيْ‏ءٍ مِنَ الدَّوَابِّ وَ خَلَقَ لِدَوَابِّ الْبَرِّ وَ طَيْرِهَا مِنَ الرِّزْقِ مَا يُصْلِحُهَا فِي الْبَرِّ وَ خَلَقَ لِدَوَابِّ الْبَحْرِ وَ طَيْرِهَا مِنَ الرِّزْقِ مَا يُصْلِحُهَا فِي الْبَحْرِ فَلِذَلِكَ قَوْلُهُ‏ إِنَّا كُلَّ شَيْ‏ءٍ خَلَقْناهُ بِقَدَرٍ.

And like are all things from the animals, and He^-azwj Created for the animals, the land, and it’s birds, from the sustenance what is correct for it in the land, and He^-azwj Created for the animals of the seas and it’s birds from the sustenance what is correct for it in the sea. So, for that are His^-azwj Words: We Created all things in a Pre-determined measure [54:49]’’.[100] (Not a Hadeeth)

21- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: أَوَّلُ مَا خَلَقَ اللَّهُ الْقَلَمُ فَتَصَوَّرَ قَلَماً مِنْ نُورٍ فَقِيلَ لَهُ اجْرِ فِي اللَّوْحِ الْمَحْفُوظِ قَالَ يَا رَبِّ بِمَا ذَا قَالَ بِمَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ

And from Ibn Abbas who said,

‘The first of what Allah^-azwj Created is the Pen. He^-azwj Formed a pen from light. He^-azwj Said to it: “Flow in the Guarded Tablet!” It said, ‘O Lord^-azwj! With what (should I flow)?’ He^-azwj Said: “With what would be happening up to the Day of Qiyamah!”

فَلَمَّا خَلَقَ اللَّهُ الْخَلْقَ وَكَّلَ بِالْخَلْقِ حَفَظَةً يَحْفَظُونَ عَلَيْهِمْ أَعْمَالَهُمْ فَلَمَّا قَامَتِ الْقِيَامَةُ عُرِضَتْ عَلَيْهِمْ أَعْمَالُهُمْ وَ قِيلَ‏ هذا كِتابُنا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏ عُرِضَ بِالْكِتَابَيْنِ فَكَانَا سَوَاءً.

When Allah^-azwj Created the creatures, Allah^-azwj a recorder with the creatures to be preserving their deeds upon them. When the Qiyamah is established, their deeds would be presented to them, and it would be said: This is Our Book, speaking to you with the Truth. Surely, We would be Replicating whatever you would have done [45:29], displayed with the two Books, so they would both be the same’’.[101] (Not a Hadeeth)

22- وَ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ تَعَالَى‏ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ‏ قَالَ إِنَّ مِمَّا خَلَقَ اللَّهُ لَوْحاً مَحْفُوظاً مِنْ دُرَّةٍ بَيْضَاءَ دَفَّتَاهُ مِنْ يَاقُوتَةٍ حَمْرَاءَ قَلَمُهُ نُورٌ وَ كِتَابُهُ نُورٌ وَ عَرْضُهُ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ

And from Ibn Abbas,

‘Regarding Words of the Exalted: Every day He is in Splendour [55:29]. He said, ‘From what Allah^-azwj Created is a Guarded Tablet from a white gem. It’s cover is of red ruby, it’s pen is of light, and its Book is of light, and it’s width is what is between the sky and the earth.

يَنْظُرُ فِيهِ كُلَّ يَوْمٍ ثَلَاثَمِائَةٍ وَ سِتِّينَ نَظْرَةً يَخْلُقُ فِي كُلِّ نَظْرَةٍ وَ يَرْزُقُ وَ يُحْيِي وَ يُمِيتُ وَ يُعِزُّ وَ يُذِلُّ وَ يَفُكُ‏ وَ يَفْعَلُ مَا يَشَاءُ فَذَلِكَ قَوْلُهُ‏ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ‏.

He^-azwj Looks into it every day with three hundred and sixty looks. He^-azwj Creates from every Look, and He^-azwj Provides sustenance, and Revives and Kills off, and Honours and Disgraces, and Undoes and Does whatever He^-azwj so Desires. So that is His^-azwj Word: Every day He is in Splendour [55:29]’’.[102] (Not a Hadeeth)

23- وَ عَنِ الرَّبِيعِ بْنِ أَنَسٍ‏ فِي قَوْلِهِ تَعَالَى‏ إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتابٍ مَكْنُونٍ‏ قَالَ الْقُرْآنُ الْكَرِيمُ هُوَ الْقُرْآنُ وَ الْكِتَابُ الْمَكْنُونُ هُوَ اللَّوْحُ الْمَحْفُوظُ

And from Al Rabie, from Anas (well-known fabricator),

‘Regarding Words of the Exalted: It is an Honourable Quran [56:77] In a hidden Book [56:78] None can touch it except for the Purified ones [56:79]. He said, ‘The Honourable Quran, it is the Quran, and the hidden Book, it is the Guarded Tablet’.

لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ‏ قَالَ الْمَلَائِكَةُ هُمُ الْمُطَهَّرُونَ مِنَ الذُّنُوبِ‏.

None can touch it except for the Purified ones [56:79]. He said, ‘The Angels, then are the one purified from the sins’’.[103] (Not a Hadeeth)

24- وَ عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ الْقَلَمُ فَقَالَ لَهُ اكْتُبْ فَجَرَى بِمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ.

And from Ubadah Bin Al Samir who said,

‘I heard Rasool-Allah^-saww saying: ‘The first of what Allah^-azwj Created is the Pen. He^-azwj Said to it: “Write!’ So it flowed with what is to happen to forever’’.[104]

25- وَ عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ‏ قَالَ لَوْحٌ مِنْ نُورٍ وَ قَلَمٌ مِنْ نُورٍ يَجْرِي بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ.

And from Muawiya Bin Qurrah, from his father who said,

‘Rasool-Allah^-saww said: ‘Noon and the Pen, and what they will be writing! [68:1]’. He^-saww said: ‘A Tablet of light, and a Pen of light flowing with what is to happen up to the Day of Qiyamah’’.[105]

26- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ اللَّهَ خَلَقَ النُّونَ وَ هِيَ الدَّوَاةُ وَ خَلَقَ الْقَلَمَ فَقَالَ اكْتُبْ قَالَ وَ مَا أَكْتُبُ قَالَ اكْتُبْ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ.

And from Ibn Abbas who said,

‘Allah^-azwj Created the ‘Noon’ and it is the ink and Created the Pen. He^-azwj Said: “Write!” It said, ‘And what shall I write?’ He^-azwj Said: “What is to happen up to the Day of Qiyamah!”’[106]

وَ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ النُّونُ اللَّوْحُ الْمَحْفُوظُ وَ الْقَلَمُ مِنْ نُورٍ سَاطِعٍ‏.

And from him who said,

‘Rasool-Allah^-saww said: ‘The ‘Noon’ is the Guarded Tablet’, and the Pen is from shining light’’.[107]

27- وَ عَنِ النَّبِيِّ ص قَالَ: إِنَّ أَوَّلَ شَيْ‏ءٍ خَلَقَ اللَّهُ الْقَلَمُ ثُمَّ خَلَقَ النُّونَ وَ هِيَ الدَّوَاةُ ثُمَّ قَالَ لَهُ اكْتُبْ قَالَ وَ مَا أَكْتُبُ قَالَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى‏ يَوْمِ الْقِيَامَةِ مِنْ عَمَلٍ أَوْ أَثَرٍ أَوْ رِزْقٍ أَوْ أَجَلٍ

And from the Prophet^-saww having said: ‘The first thing Allah^-azwj Created was the Pen, then He^‑azwj Created the ‘Noon’, and it is the ink. Then He^-azwj Said to it: “Write!” It said: ‘And what shall I write?’ He^-azwj Said: ‘Whatever has happened and whatever is to happen up to the Day of Qiyamah, from a deed, or impact, or sustenance, or a term!”

فَكَتَبَ مَا يَكُونُ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ قَوْلُهُ‏ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ‏ ثُمَّ خَتَمَ عَلَى فَمِ الْقَلَمِ فَلَمْ يَنْطِقْ وَ لَا يَنْطِقُ‏ إِلَى يَوْمِ الْقِيَامَةِ

It wrote whatever had happened and whatever is to happen up to the Day of Qiyamah, and that is His^-azwj Word: Noon and the Pen, and what they will be writing! [68:1]’. Then He^‑azwj Sealed upon the Pen, so it did not speak and will not be speaking up to the Day of Qiyamah.

ثُمَّ خَلَقَ اللَّهُ الْعَقْلَ فَقَالَ وَ عِزَّتِي لَأُكَمِّلَنَّكَ فِيمَنْ أَحْبَبْتُ وَ لَأَنْقُصَنَّكَ فِيمَنْ أَبْغَضْتُ‏.

Then Allah^-azwj Created the intellect. He^-azwj Said: ‘By My^-azwj Might! I^-azwj will Perfect you among the ones I^-azwj Love and I^-azwj will Reduce you among the ones I^-azwj Hate!”’[108]

28- وَ عَنْ قَتَادَةَ وَ الْحَسَنِ قَالَ: النُّونُ الدَّوَاةُ.

And from Qatadah and Al Hassan, said, ‘The ‘Noon’ is the ink’’.[109] (Not a Hadeeth)

29- وَ عَنِ ابْنِ عَبَّاسٍ‏ فِي الْآيَةِ قَالَ خَلَقَ اللَّهُ الْقَلَمَ فَقَالَ اجْرِ فَجَرَى بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ خَلَقَ الْحُوتَ وَ هِيَ النُّونُ فَكَبَسَ عَلَيْهَا الْأَرْضَ ثُمَّ قَالَ‏ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ‏.

And from Ibn Abbas –

‘Regarding the Verse, he said, ‘Allah^-azwj Created the Pen. He^-azwj Said: “Flow!” So it flowed with what is to happen up to the Day of Qiyamah. Then He^-azwj Created the whale, and it is the ‘Noon’. He^-azwj Compressed the earth upon it, then Said: Noon and the Pen, and what they will be writing! [68:1]’’.[110] (Not a Hadeeth)

30- وَ عَنِ ابْنِ عَبَّاسٍ‏ فِي قَوْلِهِ‏ لَوْحٍ مَحْفُوظٍ قَالَ أُخْبِرْتُ أَنَّهُ لَوْحٌ وَاحِدٌ فِيهِ الذِّكْرُ وَ أَنَّ ذَلِكَ اللَّوْحَ مِنْ نُورٍ وَ أَنَّهُ مَسِيرَةَ ثَلَاثِمِائَةِ سَنَةٍ.

And from Ibn Abbas regarding His^-azwj Words: In a Guarded Tablet [85:22]. He said, ‘I have been informed that it is one Table wherein is Zikr, and that Tablet is of light and it is (length) of a travel distance of three hundred years’’.[111] (Not a Hadeeth)

31- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: خَلَقَ اللَّهُ اللَّوْحَ الْمَحْفُوظَ كَمَسِيرَةِ مِائَةِ عَامٍ فَقَالَ لِلْقَلَمِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ اكْتُبْ عِلْمِي فِي خَلْقِي فَجَرَى بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ.

And from Ibn Abbas,

‘Allah^-azwj Created the Guarded Tablet, being (as large) like a travel distance of one hundred years. He^-azwj Said to the Pen before He^-azwj had Created the creation: “Write My^-azwj Knowledge regarding My^-azwj creation!” So it flowed with what is to happen up to the Day of Qiyamah’’.[112] (Not a Hadeeth)

32- وَ عَنْ أَنَسٍ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ لِلَّهِ لَوْحاً مِنْ زَبَرْجَدَةٍ خَضْرَاءَ جَعَلَهُ تَحْتَ الْعَرْشِ وَ كَتَبَ فِيهِ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَلَقْتُ بَضْعَةَ عَشَرَ وَ ثَلَاثَمِائَةِ خَلْقٍ مَنْ جَاءَ مَعَ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أُدْخِلَ الْجَنَّةَ.

And from Anas (a well-known fabricator), 

‘Rasool-Allah^-saww said: ‘There is a Tablet for Allah^-azwj of green emeralds. He^-azwj Made it to be beneath the Throne and Wrote in it: “Surely I^-azwj am Allah^-azwj! There is no god except I^-azwj. I^-azwj have Created some three hundred and ten creations. One who comes with the testimony that there is no god except Allah^-azwj, I^-azwj shall Enter him into the Paradise’’.[113]

33- وَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ بَيْنَ يَدَيِ الرَّحْمَنِ تَبَارَكَ وَ تَعَالَى لَلَوْحاً فِيهِ ثَلَاثُمِائَةٍ وَ خَمْسَ عَشْرَةَ شَرِيعَةً يَقُولُ الرَّحْمَنُ وَ عِزَّتِي وَ جَلَالِي لَا يَجِيئُنِي عَبْدٌ مِنْ عِبَادِي لَا يُشْرِكُ بِي شَيْئاً فِيهِ وَاحِدَةٌ مِنْكُنَّ إِلَّا أَدْخَلْتُهُ الْجَنَّةَ.

And from Anas (well-known fabricator) who said,

‘Rasool-Allah^-saww said: ‘There is a Tabled in front of the Beneficent Blessed and Exalted wherein are three hundred fifteen Laws. The Beneficent Said: ‘By My^-azwj Mighty and My^-azwj Majesty! No servant would come to Me^-azwj, not having associated anything with Me^-azwj, one of you, except I^-azwj shall Enter him into the Paradise!”’[114]

34- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ خَلَقَ اللَّهُ لَوْحاً مِنْ دُرَّةٍ بَيْضَاءَ دَفَّتَاهُ مِنْ زَبَرْجَدَةٍ خَضْرَاءَ كِتَابُهُ مِنْ نُورٍ يَلْحَظُ إِلَيْهِ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةٍ وَ سِتِّينَ لَحْظَةً يُحْيِي وَ يُمِيتُ وَ يَخْلُقُ وَ يَرْزُقُ وَ يُعِزُّ وَ يُذِلُّ وَ يَفْعَلُ مَا يَشَاءُ.

And from Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘Allah^-azwj Created a Tablet of white gem, it’s cover is of green emerald, its book is of light. He^-azwj Glances at it during every day, three hundred and sixty Glances. He^‑azwj Revives, and Kills off, and Creates, and Sustains, and Honours, and Disgraces, and He^-azwj Does whatever He^-azwj so Desires to’’.[115]

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[1] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 2

[2] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 3

[3] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 4

[4] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 5

[5] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 6

[6] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 7

[7] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 8

[8] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 9

[9] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 10

[10] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 11

[11] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 12

[12] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 13

[13] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 14

[14] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 15

[15] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 13

[16] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 14

[17] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 15

[18] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 16

[19] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 17

[20] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 18

[21] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 19

[22] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 20

[23] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 21

[24] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 22

[25] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 23

[26] Bihar Al Anwaar – V 54 The book of creation – Ch 2 T 1 / 1

[27] Bihar Al Anwaar – V 54 The book of creation – Ch 2 T 1 / 2

[28] Bihar Al Anwaar – V 54 The book of creation – Ch 2 T 1 / 3

[29] Bihar Al Anwaar – V 54 The book of creation – Ch 2 T 1 / 4

[30] Bihar Al Anwaar – V 54 The book of creation – Ch 2 T 1 / 5

[31] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 1

[32] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 2

[33] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 3

[34] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 4

[35] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 5

[36] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 6

[37] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 7

[38] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 8

[39] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 9

[40] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 10

[41] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 11

[42] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 12

[43] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 13

[44] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 14

[45] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 15

[46] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 16

[47] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 17

[48] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 18

[49] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 19

[50] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 20

[51] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 21

[52] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 22

[53] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 23

[54] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 24

[55] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 25

[56] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 26

[57] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 27

[58] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 28

[59] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 29

[60] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 30

[61] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 31

[62] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 32

[63] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 33

[64] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 34

[65] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 35

[66] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 36

[67] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 37

[68] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 38

[69] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 39

[70] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 40

[71] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 41

[72] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 42

[73] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 43

[74] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 44

[75] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 45

[76] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 46

[77] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 47

[78] Bihar Al Anwaar – V 54 The book of creation – Ch 3 H 1

[79] Bihar Al Anwaar – V 54 The book of creation – Ch 3 H 2

[80] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 1

[81] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 2

[82] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 3

[83] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 4

[84] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 5

[85] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 6

[86] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 7

[87] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 8

[88] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 9

[89] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 10

[90] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 11

[91] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 12

[92] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 13

[93] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 14

[94] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 15

[95] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 16

[96] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 17

[97] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 18

[98] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 19 a

[99] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 19 b

[100] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 20

[101] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 21

[102] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 22

[103] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 23

[104] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 24

[105] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 25

[106] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 26 a

[107] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 26 b

[108] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 27

[109] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 28

[110] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 29

[111] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 30

[112] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 31

[113] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 32

[114] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 33

[115] Bihar Al Anwaar – V 54 The book of creation – Ch 4 H 34