Volume 55
Part 1 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
باب 4 العرش و الكرسي و حملتهما
CHAPTER 4 – THE THRONE, AND THE CHAIR AND THEIR BEARERS
الآيات
The Verses:
البقرة وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ
(Surah) Al Baqarah: His Chair contains the skies and the earth, [2:255].
الأعراف ثُمَّ اسْتَوى عَلَى الْعَرْشِ
(Surah) Al A’raaf: then Established upon the Throne [7:54].
يونس ثُمَّ اسْتَوى عَلَى الْعَرْشِ يُدَبِّرُ الْأَمْرَ ما مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ
(Surah) Yunus: then Established upon the Throne, Regulating the matters. There is none from an intercessor except from after His Permission. [10:3].
هود وَ كانَ عَرْشُهُ عَلَى الْماءِ
(Surah) Hud-as: and His Throne was upon the water, [11:7].
الرعد ثُمَّ اسْتَوى عَلَى الْعَرْشِ
(Surah) Al Ra’ad: Then He Established upon the Throne, [13:2].
طه الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى
(Surah) Ta Ha: The Beneficent, Established upon the Throne [20:5].
المؤمنون قُلْ مَنْ رَبُّ السَّماواتِ السَّبْعِ وَ رَبُّ الْعَرْشِ الْعَظِيمِ
(Surah) Al Mominoun: Say: ‘Who is Lord of the seven skies and Lord of the Magnificent Throne?’ [23:86].
الفرقان ثُمَّ اسْتَوى عَلَى الْعَرْشِ الرَّحْمنُ فَسْئَلْ بِهِ خَبِيراً
(Surah) Al Furqan: then the Beneficent Established upon the Throne. So ask the one who is well-informed, about Him [25:59].
النمل رَبُّ الْعَرْشِ الْعَظِيمِ
(Surah) Al Naml: Lord of the Magnificent Throne [27:26].
التنزيل ثُمَّ اسْتَوى عَلَى الْعَرْشِ
(Surah) Al Tanzeel (Al Sajdah): then He Established upon the Throne. [32:4].
المؤمن الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَ مَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يُؤْمِنُونَ بِهِ وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا
(Surah) Al Momin: Those who are holding the Throne and ones around it are Glorifying with Praise of their Lord and are believing in Him and are seeking Forgiveness for those who believe, [40:7].
الحديد ثُمَّ اسْتَوى عَلَى الْعَرْشِ
(Surah) Al Hadeed: then He Established upon the Throne. [57:4].
الحاقة وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ
(Surah) Al Haqah: and eight shall hold above them the Throne of your Lord on that Day [69:17].
TRANSLATOR’S NOTE
و قال أبو عبدالله الصادق (عليه السلام): «من فسر برأيه آية من كتاب الله فقد كفر».
And Abu Abdullah‑asws said: ‘The one who interprets a Verse from the Book of Allah-azwj by his opinion, so he has disbelieved’.[1]
تفسير وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ قال الطبرسي ره اختلف فيه على أقوال أحدها وسع علمه السموات و الأرض عن ابن عباس و مجاهد و هو المروي عن أبي جعفر و أبي عبد الله ع.
(Forbidden) Tafseer (Opinionated): His Chair contains the skies and the earth, [2:255]. Al-Tabarsee said, ‘There is differing regarding it based upon (various) words. One of these is – His-azwj Knowledge contains the skies and the earth – from Ibn Abbas, and Mujahid, and it is reported from Abu Ja’far-asws and Abu Abdullah-asws.
و يقال للعلماء كراسي كما يقال لهم أوتاد الأرض لأن بهم قوام الدين و الدنيا و ثانيها أن الكرسي هاهنا هو العرش عن الحسن و إنما سمي كرسيا لتركب بعضه على بعض
And it is said for the scholars ‘chairs’ just as it is said to them ‘pegs of the earth’, because by them is the foundation of the religion and the world and its affirmation. The Chair over here, it is the Throne, from Al-Hassan, and rather it is named as ‘Chair’ due to part of it installed over part.
و ثالثها أن المراد بالكرسي هاهنا الملك و السلطان و القدرة كما يقال اجعل لهذا الحائط كرسيا أي عمادا يعمد به حتى لا يقع و لا يميل فيكون معناه أحاطت قدرته بالسماوات و الأرض و ما فيهما
And the third of it is that the intent by the ‘Chair’ over here is the Kingdom, and the Authority, and the Power, just as it is said, ‘Make chairs for this wall’, i.e. support it can be supported with until it does not fall down, nor incline. So, its meaning is, His-azwj Power surrounds the skies and the earth and whatever is within these.
و رابعها أن الكرسي سرير دون العرش و قد روي ذلك عن أبي عبد الله ع.
And it’s fourth is that the ‘Chair’ is besides the Throne, and that has been reported from Abu Abdullah-asws.
و قريب منه ما روي عن عطاء أنه قال ما السماوات و الأرض عند الكرسي إلا كحلقة خاتم في فلاة و ما الكرسي عند العرش إلا كحلقة في الفلاة
And near to it is what is reported from Ata’a having said, ‘The skies and the earth in the presence of (compared to) the Chair is only like a ring thrown in the desert, and the Chair in the presence of the Throne is only like a ring in the desert’.
و منهم من قال إن السماوات و الأرض جميعا على الكرسي و الكرسي تحت العرش فالعرش فوق السماوات
And from them is one who said that the skies and the earth, altogether, are upon the Chair, and the Chair is beneath the Throne. So the Throne is above the skies.
وَ رَوَى الْأَصْبَغُ بْنُ نُبَاتَةَ أَنَ عَلِيّاً ع قَالَ: السَّمَاوَاتُ وَ الْأَرْضُ وَ مَا فِيهِمَا مِنْ مَخْلُوقٍ فِي جَوْفِ الْكُرْسِيِ.
And it is reported by Al-Asbagh Bin Nubata that Ali-asws said: ‘The skies and the earth and whatever creation is in these two, is in the interior of the Chair’.
و ساق الحديث إلى آخره كما سيأتي في رواية علي بن إبراهيم.
Then he continued the Hadeeth up to its end just as I (Majlisi) shall be coming with the report of Ali Bin Ibrahim.
ثُمَّ اسْتَوى عَلَى الْعَرْشِ منهم من فسر العرش هنا بمعنى الملك قال القفال العرش في كلامهم هو السرير الذي يجلس عليه الملوك ثم جعل العرش كناية عن نفس الملك يقال ثل عرشه أي انتقص ملكه
then Established upon the Throne [7:54] – From them is one who interprets the Throne over here as meaning the Kingdom. Al-Qafal said, ‘The ‘throne’ in their speech is the throne which the kings tend to sit upon’. Then he made the Throne to be a metaphor about the soul of the king. It is said, ‘His throne is broken’, i.e., his kingdom is derogated.
و قالوا استوى على عرشه و استقر على سرير ملكه
And they said, ‘then Established upon the Throne [7:54]’, and He-azwj Settled upon the Throne of His-azwj Kingdom.
و منهم من فسر العرش بالجسم الأعظم و الاستواء بمعنى الاستيلاء كما مر قال الرازي في تفسيره اتفق المسلمون على أن فوق السماوات جسما عظيما هو العرش و اختلف في المراد بالعرش هنا
And from them is one who interprets the Throne with the Mighty body, and the ‘established’ in the meaning of seizing, just as has passed. Al-Razy said regarding it’s interpretation, ‘The Muslims concur upon that above the skies there is a mighty body, it is the Throne, and the differing is regarding the intended with the Throne over here.
فقال أبو مسلم المراد أنه لما خلق الله السماوات و الأرض سطحها و رفع سمكها فإن كل بناء يسمى عرشا و بانيه يسمى عارشا قال تعالى وَ مِمَّا يَعْرِشُونَ و الاستواء على العرش هو الاستعلاء عليه بالقهر و المشهور بين المفسرين أن المراد بالعرش فيها الجسم العظيم الذي في السماء
Abu Muslim said, ‘The intended is that when Allah-azwj the skies and the earth, Dropped it and Raised it’s sky. So, if every construction is named as ‘throne’ and it’s builder’ is named as ‘crowned’. The Exalted Said: and from what they are constructing [16:68], and the ‘establishing’ upon the Throne is the ascending upon it by the force, and the famous between the interpreters is that the intent with the Throne wherein is the mighty body which is in the sky.
و قيل المراد من العرش الملك و ملك الله تعالى عبارة عن مخلوقاته و وجود مخلوقاته إنما حصل بعد خلق السماوات و الأرض
And it is said the intent with the Throne is the kingdom and the King is Allah-azwj the Exalted, consisting of His-azwj created beings and existence of His-azwj created beings. But rather it resulted after creation of the skies and the earth.
فَسْئَلْ بِهِ خَبِيراً قال الطبرسي ره قيل أي فاسأل عنه خبيرا و الباء بمعنى عن و الخبير هاهنا هو الله تعالى أو محمد ص و قيل إن الباء على أصلها و المعنى فاسأل سؤالك أيها الإنسان خبيرا يخبرك بالحق في صفته
So ask the one who is well-informed, about Him [25:59]. Al-Tabarsee said, ‘It is said i.e., so ask the Informed about Him-azwj, and the (letter) ‘Ba’ is with the meaning ‘about’, and the Informed over here is Allah-azwj the Exalted, or Muhammad-saww. And it is said that the (letter) ‘Ba’ is upon it’s original, and the meaning is, so ask your question, O human being, an informed one. He will inform you with the truth regarding His-azwj attributes.
و قيل إن الباء فيه مثل الباء في قولك لقيت بفلان ليثا إذا وصفت شجاعته و المعنى إذا رأيته رأيت الشيء المشبه بأنه الخبير به.
And it is said that the (letter) ‘Ba’ in it is like the ‘Ba’ in your words, ‘I met (with) so and so’, not when describing his bravery, and the meaning is, when you see him, you see the thing, the resemblance that he is the informed with Him-azwj’.
الَّذِينَ يَحْمِلُونَ الْعَرْشَ قال الطبرسي ره عبادة لله و امتثالا لأمره وَ مَنْ حَوْلَهُ يعني الملائكة المطيفين بالعرش و هم الكروبيون و سادة الملائكة يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ أي ينزهون ربهم عما يصفه به هؤلاء المجادلون
Those who are carrying the Throne [40:7] – Al-Tabarsee said, ‘Worshipping Allah-azwj and compliant to His-azwj Commands – and ones around it – meaning the Angels, the ones performing Tawaaf of the Throne, and they are cherubim and chiefs of the Angels – are Glorifying with Praise of their Lord – i.e., they are distancing their Lord-azwj from what these arguers are describing Him-azwj with.
و قيل يسبحونه بالتسبيح المعهود و يحمدونه على إنعامه وَ يُؤْمِنُونَ بِهِ أي و يصدقونه و يعترفون بوحدانيته وَ يَسْتَغْفِرُونَ أي و يسألون الله المغفرة لِلَّذِينَ آمَنُوا من أهل الأرض أي صدقوا بوحدانية الله و اعترفوا بإلهيته و بما يجب الاعتراف به
And it is said they are glorifying Him-azwj with the customary Glorification and are praising Him‑azwj upon His-azwj Favours – and are believing in Him – i.e., and they are ratifying Him‑azwj and they are acknowledging with His-azwj Oneness – and are seeking Forgiveness – i.e. they are asking Allah-azwj for the Forgiveness – for those who believe, [40:7] – from the people of the earth that they should ratify with the Oneness of Allah-azwj and they should acknowledge with His-azwj Godhead, and with whatever He-azwj Loves to be acknowledged with’.
و قال في قوله تعالى وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يعني فوق الخلائق يَوْمَئِذٍ يعني يوم القيامة ثَمانِيَةٌ من الملائكة عن ابن زيد
And he said regarding Words of the Exalted: and eight shall hold above them the Throne of your Lord – meaning above the created beings – on that Day [69:17] – meaning the Day of Qiyamah – eight – from the Angels. – from Ibn Zayd’.
وَ رُوِيَ ذَلِكَ عَنِ النَّبِيِّ ص أَنَّهُمُ الْيَوْمَ أَرْبَعَةٌ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَيَّدَهُمْ بِأَرْبَعَةٍ أُخْرَى فَيَكُونُونَ ثَمَانِيَةً.
And that is reported from the Prophet-saww: ‘They are four today. So when it will be the Day of Qiyamah, He-azwj will Aid them with another four, so they would be eight’’.
و قيل ثمانية صفوف من الملائكة لا يعلم عددهم إلا الله تعالى عن ابن عباس.
And it is said eight rows of the Angels. No one knows their number except Allah-azwj the Exalted – from Ibn Abbas.
و قال الرازي نقل عن الحسن أنه قال لا أدري أنهم ثمانية أشخاص أو ثمانية آلاف يصفون و حمله على ثمانية أشخاص أولى لما روي أنهم ثمانية أملاك أرجلهم في تخوم الأرض السابعة و العرش فوق رءوسهم و هم يطوفون يسبحون
And Al-Razy said, ‘It is transmitted from Al-Hassan, he said, ‘I don’t know whether they are eight persons or eight thousand forming rows, and it’s load is upon eight persons. Firstly when it is reported they are eight Angels. Their legs are in the bounds of the seventh earth, and the Throne is above their heads, and they are performing Tawaaf (while) glorifying.
و قيل بعضهم على صورة الإنسان و بعضهم على صورة الأسد و بعضهم على صورة الثور و بعضهم على صورة النسر
And it is said one of them is upon an image of the human being, and one of them is upon an image of the lion, and one of them is upon an image of the bull, and one of them is upon an image of the eagle.
و روي ثمانية أملاك على صورة الأوعال ما بين أظلافها إلى ركبها مسيرة سبعين عاما و عن شهر بن حوشب أربعة منهم يقولون سبحانك اللهم و بحمدك لك الحمد على عفوك بعد قدرتك و أربعة تقول سبحانك اللهم و بحمدك لك الحمد على حلمك بعد علمك.
And it is reported the eight Angels are upon the images of the beasts. What is between their hooves to their knees is a travel distance of seventy years. And from Shahr Bin Howshab, four of them are saying, ‘Glory be to You-azwj, O Allah-azwj and with Your-azwj Praise. For You-azwj is the Praise upon Your-azwj Pardoning after Your-azwj Power’. And four are saying, ‘Glory be to You-azwj. The Praise is upon Your Forbearance after Your-azwj Knowledge’’.
1- الْخِصَالُ، وَ الْمَعَانِي، وَ الْعَيَّاشِيُّ، وَ الدُّرُّ الْمَنْثُورُ، فِي حَدِيثِ أَبِي ذَرٍّ عَنِ النَّبِيِّ ص قَالَ: يَا بَا ذَرٍّ مَا السَّمَاوَاتُ السَّبْعُ فِي الْكُرْسِيِّ إِلَّا كَحَلْقَةٍ مُلْقَاةٍ فِي أَرْضِ فَلَاةٍ وَ فَضْلُ الْعَرْشِ عَلَى الْكُرْسِيِّ كَفَضْلِ الْفَلَاةِ عَلَى تِلْكَ الْحَلْقَةِ.
(The books) ‘Al Khisaal’, and ‘Al Ma’any’, and ‘Al Ayyashi’, and ‘Al Durr Al Mansour’ –
‘In a Hadeeth of Abu Zarr-ra from the Prophet-saww having said: ‘O Abu Zarr-ra! What are the seven skies in (comparison to) the Chair except like a ring thrown in a land of wilderness, and the merit of the Throne over the Chair is like the merit of the wilderness over that ring’’.[2]
2- الْفَقِيهُ، وَ الْعِلَلُ، وَ الْمَجَالِسُ، لِلصَّدُوقِ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ لِمَ سُمِّيَ الْكَعْبَةُ كَعْبَةً قَالَ لِأَنَّهَا مُرَبَّعَةٌ
(The books) ‘Al Faqeeh’, and ‘Al Illal’, and ‘Al Majalis’ of Al Sadouq,
‘Reporting from Al-Sadiq-asws having been asked, ‘Why was Kabah named as the Kabah?’ He-asws said: ‘Because it is a cube’.
فَقِيلَ لَهُ وَ لِمَ صَارَتْ مُرَبَّعَةً قَالَ لِأَنَّهَا بِحِذَاءِ بَيْتِ الْمَعْمُورِ وَ هُوَ مُرَبَّعٌ
It was said to him-asws, ‘And why did it become a cube?’ He-asws said: ‘Because it was parallel to Bayt Al-Mamour, and it is a cube’.
فَقِيلَ لَهُ وَ لِمَ صَارَ الْبَيْتُ الْمَعْمُورُ مُرَبَّعاً قَالَ لِأَنَّهُ بِحِذَاءِ الْعَرْشِ وَ هُوَ مُرَبَّعٌ
It was said to him-asws, ‘And why did Bayt Al-Mamour become a cube?’ He-asws said: ‘Because it is parallel to the Throne and it is a cube’.
فَقِيلَ لَهُ وَ لِمَ صَارَ الْعَرْشُ مُرَبَّعاً قَالَ لِأَنَّ الْكَلِمَاتِ الَّتِي بُنِيَ عَلَيْهَا الْإِسْلَامُ أَرْبَعٌ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ.
It was said to him-asws, ‘And why did the Throne become a cube?’ He-asws said: ‘Because the phrases which Al-Islam is built upon are four – ‘Glory be to Allah-azwj, and the Praise is for Allah‑azwj, and there is no god except Allah-azwj, and Allah-azwj is the Greatest!’’[3]
3 الْمُتَهَجِّدُ، وَ الْفَقِيهُ، وَ التَّهْذِيبُ، فِي خُطْبَةِ الِاسْتِسْقَاءِ الَّذِي جَعَلَ السَّمَاوَاتِ لِكُرْسِيِّهِ عِمَاداً وَ الْجِبَالَ أَوْتَاداً وَ الْأَرْضَ لِلْعِبَادِ مِهَاداً وَ مَلَائِكَتَهُ عَلَى أَرْجَائِهَا وَ حَمَلَةَ عَرْشِهِ عَلَى أَمْطَائِهَا وَ أَقَامَ بِعِزَّتِهِ أَرْكَانَ الْعَرْشِ وَ أَشْرَقَ بِضَوْئِهِ شُعَاعَ الشَّمْسِ وَ أَطْفَأَ بِشُعَائِهِ ظُلْمَةَ الْغَطْشِ وَ فَجَّرَ الْأَرْضَ عُيُوناً وَ الْقَمَرَ نُوراً وَ النُّجُومَ بُهُوراً.
(The books) ‘Al Mutahajjid’, and ‘Al Faqeeh’, and ‘Al Tahzeeb’, in the sermon ‘Al Isttiqsa’ –
‘The One-azwj Who Made the skies as pillars for His-azwj Chair, and the mountains as pegs, and the earth a cradle for the servants, and His-azwj Angels upon it’s edges, and bearers of the Throne upon it’s stretches, and the corners of the Throne stood by His-azwj Mighty, and the rays of the sun shone by it’s illumination, and the intense darkness was extinguished by it’s rays, and the earth burst forth with its springs, and the moon with its radiance, and the stars with its beams’’.[4]
4- الْإِقْبَالُ، عَنِ التَّلَّعُكْبَرِيِّ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي دُعَاءِ يَوْمِ عَرَفَةَ وَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ وَ كُلِّ مَسْأَلَةٍ حَتَّى يَنْتَهِيَ إِلَى اسْمِكَ الْأَعْظَمِ الْأَعْظَمِ الْأَكْبَرِ الْأَكْبَرِ الْعَلِيِّ الْأَعْلَى الَّذِي اسْتَوَيْتَ بِهِ عَلَى عَرْشِكَ وَ اسْتَقْلَلْتَ بِهِ عَلَى كُرْسِيِّكَ.
(The book) ‘Al Iqbal’ – From Al Tal’ukbari, by his chain,
‘From Abu Abdullah-asws in a supplication for the day of Arafaat: ‘And I-asws ask You-azwj will every Name which is for You-azwj, and every asking until it ends to Your-azwj Magnificent Name the Greatest, the Greatest, the Exalted, the Lofty which You-azwj established with upon Your‑azwj Throne, and were autonomous with it upon Your-azwj Chair’’.[5]
6- الْعَقَائِدُ، لِلصَّدُوقِ اعْتِقَادُنَا فِي الْعَرْشِ أَنَّهُ جُمْلَةُ جَمِيعِ الْخَلْقِ وَ الْعَرْشُ فِي وَجْهٍ آخَرَ هُوَ الْعِلْمُ وَ سُئِلَ الصَّادِقُ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى مِنْ كُلِّ شَيْءٍ فَلَيْسَ شَيْءٌ أَقْرَبَ مِنْهُ مِنْ شَيْءٍ
(The book) ‘Al Aqaaid’ of Al Sadouq –
‘Our beliefs regarding the Throne is that it is a totality of entirety of creation, and the Throne in another aspect, it is the knowledge. And Al-Sadiq-asws said about Words of Allah-azwj Mighty and Majestic: The Beneficent, Evened upon the Throne [20:5], so he-asws said: ‘Even from all things. There isn’t anything closer from Him-azwj than anything (else)’.
وَ أَمَّا الْعَرْشُ الَّذِي هُوَ جُمْلَةُ جَمِيعِ الْخَلْقِ فَحَمَلَتْهُ ثَمَانِيَةٌ مِنَ الْمَلَائِكَةِ لِكُلِّ وَاحِدٍ ثَمَانِي أَعْيُنٍ كُلُّ عَيْنٍ طِبَاقُ الدُّنْيَا وَاحِدٌ مِنْهُمْ عَلَى صُورَةِ بَنِي آدَمَ يَسْتَرْزِقُ اللَّهَ تَعَالَى لِبَنِي آدَمَ وَ وَاحِدٌ مِنْهُمْ عَلَى صُورَةِ الثَّوْرِ يَسْتَرْزِقُ اللَّهَ تَعَالَى لِلْبَهَائِمِ كُلِّهَا وَ وَاحِدٌ مِنْهُمْ عَلَى صُورَةِ الْأَسَدِ يَسْتَرْزِقُ اللَّهَ تَعَالَى لِلسِّبَاعِ وَ وَاحِدٌ مِنْهُمْ عَلَى صُورَةِ الدِّيكِ يَسْتَرْزِقُ اللَّهَ تَعَالَى لِلطُّيُورِ
And as for the Throne which it is entirety of the creation, so eight from the Angels are carrying it. For each one of the eight there is an eye. Each eye is a layer of the world. One of them is upon an image of the Adamaite (human being), providing the sustenance for the Adamites. And one of them is upon an image of the bull, providing the sustenance of Allah‑azwj the Exalted to the animals, all of them. And one of them is upon an image of the lion, providing sustenance of Allah-azwj the Exalted to the wild animals. And one of them is upon an image of the rooster, providing the sustenance of Allah-azwj the Exalted to the birds.
فَهُمُ الْيَوْمَ هَؤُلَاءِ الْأَرْبَعَةُ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ صَارُوا ثَمَانِيَةً وَ أَمَّا الْعَرْشُ الَّذِي هُوَ الْعِلْمُ فَحَمَلَتْهُ أَرْبَعَةٌ مِنَ الْأَوَّلِينَ وَ أَرْبَعَةٌ مِنَ الْآخِرِينَ فَأَمَّا الْأَرْبَعَةُ مِنَ الْأَوَّلِينَ فَنُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى ع وَ أَمَّا الْأَرْبَعَةُ مِنَ الْآخِرِينَ فَمُحَمَّدٌ وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ ع
So today they are four. When it will be the Day of Qiyaman, they would become eight. And as for the Throne which it is the knowledge, so it is carried by four from the former ones, and four from the latter ones. As for four from the former ones, it is Noah-as, and Ibrahim-as, and Musa-as and Isa-as. And as for the four from the latter ones, it is Muhammad-saww, and Ali‑asws, and Al-Hassan-asws and Al-Husayn-asws.
هَكَذَا رُوِيَ بِالْأَسَانِيدِ الصَّحِيحَةِ عَنِ الْأَئِمَّةِ ع فِي الْعَرْشِ وَ حَمَلَتِهِ وَ إِنَّمَا صَارَ هَؤُلَاءِ حَمَلَةَ الْعَرْشِ الَّذِي هُوَ الْعِلْمُ لِأَنَّ الْأَنْبِيَاءَ الَّذِينَ كَانُوا قَبْلَ نَبِيِّنَا مُحَمَّدٍ ص عَلَى شَرَائِعِ الْأَرْبَعِ مِنَ الْأَوَّلِينَ نُوحٍ وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى ع
This is how it has been reported by the correct chains from the Imams-asws regarding the Throne and it’s bearers. And rather, they became entirety of the Throne which it is the knowledge, because the Prophets-as, the ones who were before our Prophet Muhammad‑saww, were upon four Laws from the former ones – Noah-as, and Ibrahim-as, and Musa-as and Isa-as.
وَ مِنْ قِبَلِ هَؤُلَاءِ الْأَرْبَعَةِ صَارَتِ الْعُلُومُ إِلَيْهِمْ وَ كَذَلِكَ صَارَ الْعِلْمُ بَعْدَ مُحَمَّدٍ ص وَ عَلِيٍّ وَ الْحَسَنِ وَ الْحُسَيْنِ إِلَى مَنْ بَعْدَ الْحُسَيْنِ مِنَ الْأَئِمَّةِ ع.
And from before these four, the knowledge(s) came to them-as, and like that the knowledge after Muhammad-saww, and Ali-asws, and Al-Hassan-asws and Al-Husayn-asws came to be to the one from the Imams-asws after Al-Husayn-asws’.
و قد جاء الحديث أن الله تعالى خلق بيتا تحت العرش سماه البيت المعمور تحجه الملائكة في كل عام و خلق في السماء الرابعة بيتا سماه الضراح و تعبد الملائكة بحجه و التعظيم له و الطواف حوله و خلق البيت الحرام في الأرض فجعله تحت الضراح.
And the Hadeeth has come, ‘Allah-azwj the Exalted Created a House beneath the Throne. He‑azwj Named it as ‘Bayt Al-Mamour’. The Angels are performing it’s Hajj during every year. And He‑azwj Created a House in the fourth sky. He-azwj Named is as Al-Zaraah, and Enslaved the Angels with performing it’s Hajj and reverence to it, and performing the Tawaaf around it. And He-azwj Created the Sacred House in the earth, and Made it to be beneath Al-Zaraah’.
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: لَوْ أُلْقِيَ حَجَرٌ مِنَ الْعَرْشِ لَوَقَعَ عَلَى ظَهْرِ بَيْتِ الْمَعْمُورِ وَ لَوْ أُلْقِيَ مِنَ الْبَيْتِ الْمَعْمُورِ لَسَقَطَ عَلَى ظَهْرِ الْبَيْتِ الْحَرَامِ وَ لَمْ يَخْلُقِ اللَّهُ عَرْشاً لِنَفْسِهِ يَسْتَوْطِنُهُ تَعَالَى اللَّهُ عَنْ ذَلِكَ
And it is reported from Al-Sadiq-asws having said: ‘If a stone were to be thrown from the Throne, it would fall upon the back of Bayt Al-Mamour, and if it were to be thrown from Bayt Al-Mamour, it would fall upon the back of the Sacred House. And Allah-azwj did not Create the Throne for Himself-azwj to inhabit it. Allah-azwj is Exalted from that.
لَكِنَّهُ خَلَقَ عَرْشاً أَضَافَهُ إِلَى نَفْسِهِ تَكْرِمَةً لَهُ وَ إِعْظَاماً وَ تَعَبَّدَ الْمَلَائِكَةَ بِحَمْلِهِ كَمَا خَلَقَ بَيْتاً فِي الْأَرْضِ وَ لَمْ يَخْلُقْهُ لِنَفْسِهِ وَ لَا يَسْكُنُهُ تَعَالَى اللَّهُ عَنْ ذَلِكَ لَكِنَّهُ خَلَقَهُ لِخَلْقِهِ وَ أَضَافَهُ إِلَى نَفْسِهِ إِكْرَاماً لَهُ وَ إِعْظَاماً وَ تَعَبَّدَ الْخَلْقَ بِزِيَارَتِهِ وَ الْحَجِّ إِلَيْهِ.
But He-azwj Created the Throne and Added to Himself as a Prestige for Him-azwj and a reverence, and He-azwj Enslaved the Angels with carrying it, just as He-azwj has Created a House in the earth, and He-azwj did not Create it for Himself-as nor to dwell in it. Allah-azwj is Exalted from that. But, He-azwj Created is for His-azwj creatures and Added it to Himself-azwj as a Prestige for Him-azwj and reverence, and He-azwj Enslaved the creatures with visiting it, and to perform the Hajj to it’.
فأما الوصف للعلم بالعرش فهو في مجاز اللغة دون حقيقتها و لا وجه لتأول قوله تعالى الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى بمعنى أنه احتوى على العلم
As for the description of the knowledge with the Throne, it is a metaphor of the language besides it’s reality, and not it’s aspect to interpret Words of the Exalted: The Beneficent, Evened upon the Throne [20:5], with the meaning that He-azwj Encompasses upon the knowledge.
و إنما الوجه في ذلك ما قدمناه و الأحاديث التي رويت في صفة الملائكة الحاملين للعرش أحاديث آحاد و روايات أفراد لا يجوز القطع بها و لا العمل عليها و الوجه الوقوف عندها و القطع على أن العرش في الأصل هو الملك و العرش المحمول جزء من الملك تعبد الله بحمله الملائكة على ما قدمناه.
And rather, the aspect in that is what we have forwarded and the Ahadeeth which have been reported in description of the Angels, the bearers of the Throne, separate Ahadeeth and individual reports. It is not allowed to cut these off, nor the acting upon it. And the aspect of the pausing at it, and the cutting up, that the Throne in the original, it is the kingdom, and the Throne is carried, being a part of the kingdom. Allah-azwj has Enslave the Angels with carrying it, based upon what we have forwarded’.[6] (Beliefs of Al-Sadouq including Ahadeeth)
6- الْعَقَائِدُ، اعْتِقَادُنَا فِي الْكُرْسِيِّ أَنَّهُ وِعَاءُ جَمِيعِ الْخَلْقِ مِنَ الْعَرْشِ وَ السَّمَاوَاتِ وَ الْأَرْضِ وَ كُلِّ شَيْءٍ خَلَقَ اللَّهُ تَعَالَى فِي الْكُرْسِيِّ
(The book) ‘Al-Aqaaid’ – ‘Our beliefs regarding the Chair is that it is a receptacle of entirety of the creation, from the Throne, and the skies, and the earth, and all things Allah-azwj the Exalted Created in the Chair.
وَ فِي وَجْهٍ آخَرَ الْكُرْسِيُّ هُوَ الْعِلْمُ وَ قَدْ سُئِلَ الصَّادِقُ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ قَالَ عِلْمُهُ.
And in another aspect, the Chair, it is the knowledge, and Al-Sadiq-asws had been asked about Word of Allah-azwj mighty and Majestic: His Chair contains the skies and the earth, [2:255]. He-asws said: ‘His-azwj Knowledge’’.[7]
7- التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي سَعِيدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الصُّغْدِيِّ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْعَسْكَرِيِّ وَ أَخِيهِ مُعَاذٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ الْحَنْظَلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَاصِمٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ قَيْسٍ عَنْ أَبِي هَاشِمٍ الرُّمَّانِيِ عَنْ زَاذَانَ عَنْ سَلْمَانَ الْفَارِسِيِّ قَالَ: سَأَلَ الْجَاثَلِيقُ أَمِيرَ الْمُؤْمِنِينَ ع أَخْبِرْنِي عَنْ رَبِّكَ أَ يَحْمِلُ أَوْ يُحْمَلُ
(The book) ‘Al Tawheed’ – From Muhammad Bin Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Bin Abu Saeed, from Ahmad Bin Muhammad Bin Abdullah Al Sugdy, from Muhammad Bin Yaqoub Al Askari and his brother Muaz, from Muhammad Bin Sinan Al Hanzaly, from Abdullah Bin Aasim, from Abdul Rahman Bin Qays, from Abu Hashim Al Rumany, from Zazan,
‘From Salman Al-Farsy-ra having said: ‘The catholic asked Amir Al-Momineen-asws, ‘Inform me about your-asws Lord-azwj. Does He-azwj Carry or is He-azwj carried?’
فَقَالَ إِنَّ رَبَّنَا جَلَّ جَلَالُهُ يَحْمِلُ وَ لَا يُحْمَلُ
He-asws said: ‘Our Lord-azwj, Majestic is His-azwj Majestic neither Carries nor is He-azwj carried’.
قَالَ النَّصْرَانِيُّ كَيْفَ ذَلِكَ وَ نَحْنُ نَجِدُ فِي الْإِنْجِيلِ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ
The Christian said, ‘How can that be so and we find in the Evangel, ‘And they would carry the Throne of your Lord-azwj above them on that Day, eight’?’
فَقَالَ عَلِيٌّ ع إِنَّ الْمَلَائِكَةَ تَحْمِلُ الْعَرْشَ وَ لَيْسَ الْعَرْشُ كَمَا تَظُنُّ كَهَيْئَةِ السَّرِيرِ وَ لَكِنَّهُ شَيْءٌ مَحْدُودٌ مَخْلُوقٌ مُدَبَّرٌ وَ رَبُّكَ عَزَّ وَ جَلَّ مَالِكُهُ لَا أَنَّهُ عَلَيْهِ كَكَوْنِ الشَّيْءِ عَلَى الشَّيْءِ وَ أَمَرَ الْمَلَائِكَةَ بِحَمْلِهِ فَهُمْ يَحْمِلُونَ الْعَرْشَ بِمَا أَقْدَرَهُمْ عَلَيْهِ
Ali-asws said: ‘The Angels carry the Throne, and the Throne isn’t like what you are thinking, it is like the throne (of a king), but is it a thing, Limited, Created, Managed, and your Lord-azwj Mighty and Majestic is its’ owner, not that He-azwj is upon it like the thing being upon the thing, and He-azwj Commanded the Angels to carry it, so they would be carrying the Throne with what they are able upon’.
قَالَ النَّصْرَانِيُّ صَدَقْتَ رَحِمَكَ اللَّهُ.
The Christian said, ‘You-asws speak the truth. May Allah-azwj have Mercy on you-asws!’’[8]
8- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ رَفَعَهُ قَالَ: سَأَلَ الْجَاثَلِيقُ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ لَهُ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ يَحْمِلُ الْعَرْشَ أَوِ الْعَرْشُ يَحْمِلُهُ
(The book) ‘Al Kafi’ – From a number of his companions, from Ahmad Bin Muhammad Al Barqy, raising it, said,
‘The Catholic Bishop asked Amir Al-Momineen-asws. He said, ‘Inform me about Allah-azwj mighty and Majestic. Does He-azwj Carry the Throne or does the Throne carry Him-azwj?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهُ عَزَّ وَ جَلَّ حَامِلُ الْعَرْشِ وَ السَّمَاوَاتِ وَ الْأَرْضِ وَ مَا فِيهِمَا وَ مَا بَيْنَهُمَا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِنَّ اللَّهَ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا وَ لَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كانَ حَلِيماً غَفُوراً
Amir Al-Momineen-asws said: ‘Allah-azwj mighty and Majestic Carries the Throne and the skies and the earth and whatever is among these, and whatever is between these, and that is the Word of Allah-azwj Mighty and Majestic: Surely Allah Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. He was always Lenient, Forgiving [35:41]’.
قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ فَكَيْفَ ذَاكَ وَ قُلْتَ إِنَّهُ يَحْمِلُ الْعَرْشَ وَ السَّمَاوَاتِ وَ الْأَرْضَ
He said, ‘Inform me about His-azwj Words: And the Angels would be on its edges, and eight shall hold above them the Throne of your Lord on that Day [69:17]. How can that be so and you-asws said that He-azwj Carrie the Throne and the skies and the earth?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الْعَرْشَ خَلَقَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْ أَنْوَارٍ أَرْبَعَةٍ نُورٍ أَحْمَرَ مِنْهُ احْمَرَّتِ الْحُمْرَةُ وَ نُورٍ أَخْضَرَ مِنْهُ اخْضَرَّتِ الْخُضْرَةُ وَ نُورٍ أَصْفَرَ مِنْهُ اصْفَرَّتِ الصُّفْرَةُ وَ نُورٍ أَبْيَضَ مِنْهُ ابْيَضَّ الْبَيَاضُ وَ هُوَ الْعِلْمُ الَّذِي حَمَّلَهُ اللَّهُ الْحَمَلَةَ وَ ذَلِكَ نُورٌ مِنْ نُورِ عَظَمَتِهِ
Amir Al-Momineen-asws said: ‘The Throne, Allah-azwj Blessed and Exalted Created it from the four lights – a red light, from it is redness became red, and the green light, from it the greenness became greed, and a yellow light, from it yellowness became yellow, and a white light, from it the whiteness became white, and it is the Knowledge which Allah-azwj Loaded upon the carriers, and that is a light from the Light of His-azwj Magnificence.
فَبِعَظَمَتِهِ وَ نُورِهِ أَبْصَرَ قُلُوبُ الْمُؤْمِنِينَ وَ بِعَظَمَتِهِ وَ نُورِهِ عَادَاهُ الْجَاهِلُونَ وَ بِعَظَمَتِهِ وَ نُورِهِ ابْتَغَى مَنْ فِي السَّمَاوَاتِ وَ الْأَرْضِ مِنْ جَمِيعِ خَلَائِقِهِ إِلَيْهِ الْوَسِيلَةَ بِالْأَعْمَالِ الْمُخْتَلِفَةِ وَ الْأَدْيَانِ الْمُشْتَبِهَةِ
So, by His-azwj Magnificent and His-azwj Noor the hearts of the Momineen visualised, and by His‑azwj Magnificence and His-azwj noor the ignorant ones were inimical to Him-azwj, and by His‑azwj Magnificence and His-azwj Noor the ones in the skies and the earth, from entirety of His‑azwj creatures sought the means to Him-azwj with the different deeds and the various religions.
فَكُلُّ شَيْءٍ مَحْمُولٍ يَحْمِلُهُ اللَّهُ بِنُورِهِ وَ عَظَمَتِهِ وَ قُدْرَتِهِ لَا يَسْتَطِيعُ لِنَفْسِهِ ضَرّاً وَ لَا نَفْعاً وَ لَا مَوْتاً وَ لَا حَيَاةً وَ لَا نُشُوراً فَكُلُّ شَيْءٍ مَحْمُولٌ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْمُمْسِكُ لَهُمَا أَنْ تَزُولَا وَ الْمُحِيطُ بِهِمَا مِنْ شَيْءٍ وَ هُوَ حَيَاةُ كُلِّ شَيْءٍ وَ نُورُ كُلِّ شَيْءٍ سُبْحانَهُ وَ تَعالى عَمَّا يَقُولُونَ عُلُوًّا كَبِيراً
So every thing carried, Allah-azwj Carries it with His-azwj Noor, and His-azwj Magnificent, and His‑azwj Power. It has no capacity for itself, neither to harm nor benefit, neither to die nor live nor resurrection. So, all things are carried, and Allah-azwj Blessed and Exalted is the Withholder of them from declining (moving), and is Encompassing with them of anything, and He-azwj is life of all things and Noor of all things. Glorified is He, and Exalted from what they are saying, Exalted, Great! [17:43]’.
قَالَ لَهُ فَأَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَيْنَ هُوَ
He said to him-asws, ‘Inform me about Allah-azwj Mighty and Majestic, where is He-azwj?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع هُوَ هَاهُنَا وَ هَاهُنَا وَ فَوْقُ وَ تَحْتُ وَ مُحِيطٌ بِنَا وَ مَعَنَا وَ هُوَ قَوْلُهُ ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ وَ لا أَدْنى مِنْ ذلِكَ وَ لا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ ما كانُوا
Amir Al-Momineen-asws said: ‘He-azwj is over here, and over there, and above, and under, and surrounding us, and with us, and it is His-azwj Word: There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. [58:7].
فَالْكُرْسِيُّ مُحِيطٌ بِالسَّمَاوَاتِ وَ الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى وَ إِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَ أَخْفى وَ ذَلِكَ قَوْلُهُ تَعَالَى وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ وَ لا يَؤُدُهُ حِفْظُهُما وَ هُوَ الْعَلِيُّ الْعَظِيمُ
So the Chair is surrounding the skies and the earth, and whatever is beneath the soil [20:6] And if you are loud with the speech, so He Knows the secret and the concealed (matters) [20:7], and that is the Word of the Exalted: His Chair contains the skies and the earth, and their preservation does not tire Him; and He is the Exalted, the Magnificent [2:255].
فَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ هُمُ الْعُلَمَاءُ الَّذِينَ حَمَّلَهُمُ اللَّهُ عِلْمَهُ وَ لَيْسَ يَخْرُجُ مِنْ هَذِهِ الْأَرْبَعَةِ شَيْءٌ خَلَقَ اللَّهُ فِي مَلَكُوتِهِ وَ هُوَ الْمَلَكُوتُ الَّذِي أَرَاهُ اللَّهُ أَصْفِيَاءَهُ وَ أَرَاهُ خَلِيلَهُ ع فَقَالَ وَ كَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ وَ لِيَكُونَ مِنَ الْمُوقِنِينَ
So Those who are holding the Throne [40:7], they are the scholar, the ones Allah-azwj has Loaded them-asws with His-azwj Knowledge, and nothing Allah-azwj has Created from His‑azwj Kingdom comes out from these four, and it is the Kingdom which Allah-azwj has Shown His‑azwj elites and Shown it to His-azwj Friend (Ibrahim-as), so He-azwj Said: 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].
وَ كَيْفَ يَحْمِلُ حَمَلَةُ الْعَرْشِ اللَّهَ وَ بِحَيَاتِهِ حَيِيَتْ قُلُوبُهُمْ وَ بِنُورِهِ اهْتَدَوْا إِلَى مَعْرِفَتِهِ.
And how can the carriers of the Throne carry Allah-azwj and they are living by His-azwj Life and are being guided by His-azwj noor to His-azwj recognition’’.[9]
وَ يُومِئُ إِلَيْهِ مَا رُوِيَ عَنِ الرِّضَا ع أَنَّهُ سُئِلَ عَمَّا يُرْوَى أَنَّ مُحَمَّداً ص رَأَى رَبَّهُ فِي صُورَةِ الشَّابِّ الْمُوفِقِ فِي صُورَةِ أَبْنَاءِ ثَلَاثِينَ سَنَةً رِجْلَاهُ فِي خُضْرَةٍ
And it gestures towards it what has been reported from Al-Reza-asws, he-asws was asked about what is being reported that Muhammad-saww saw his-saww Lord in the image of a youth compatible with the image of a man of thirty years old. His legs were in the greenery.
فَقَالَ ع إِنَّ رَسُولَ اللَّهِ ع حِينَ نَظَرَ إِلَى عَظَمَةِ رَبِّهِ كَانَ فِي هَيْئَةِ الشَّابِّ الْمُوفِقِ وَ سِنِّ أَبْنَاءِ ثَلَاثِينَ سَنَةً
He-asws said: ‘When Rasool-Allah-azwj looked at the Magnificence of his-saww Lord-azwj, he-saww (Rasool-Allahsaww himself) was in the appearance of the youth compatible to the age of a man of thirty years’.
فَقَالَ الرَّاوِي جُعِلْتُ فِدَاكَ مَنْ كَانَتْ رِجْلَاهُ فِي خُضْرَةٍ
The reporter said, ‘May I be sacrificed for you-asws! Who was the one whose legs were in greenery?’
قَالَ ذَاكَ مُحَمَّدٌ ص كَانَ إِذَا نَظَرَ إِلَى رَبِّهِ بِقَلْبِهِ جَعَلَهُ فِي نُورٍ مِثْلِ نُورِ الْحُجُبِ حَتَّى يَسْتَبِينَ لَهُ مَا فِي الْحُجُبِ إِنَّ نُورَ اللَّهِ مِنْهُ أَخْضَرُ وَ مِنْهُ أَحْمَرُ وَ مِنْهُ أَبْيَضُ وَ مِنْهُ غَيْرُ ذَلِكَ.
He-asws said: ‘That is Muhammad-saww. When he-saww had looked at his-saww Lord-azwj with his‑saww heart, He-azwj Made him-saww to be in the light of the veil until it was clear to him-saww what was in the veils. The Noor of Allah-azwj, from it is the green, and from it is the red, and from it is the white, and from it is other than that’’.[10]
9- الْكَافِي، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَاسْتَأْذَنْتُهُ فَأَذِنَ لِي فَدَخَلَ فَسَأَلَهُ عَنِ الْحَلَالِ وَ الْحَرَامِ ثُمَّ قَالَ لَهُ أَ فَتُقِرُّ أَنَّ اللَّهَ مَحْمُولٌ
(The book) ‘Al Kafi’ – From Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,
‘Abu Qurra the narrator asked me to get him to see Abu Al-Hassan Al-Reza-asws. I sought his‑asws permission. He-asws permitted for me. He entered and asked him-asws about the Permissible and the Prohibited. Then he said to him-asws, ‘Do you-asws accept that Allah-azwj is carried?’
فَقَالَ أَبُو الْحَسَنِ ع كُلُّ مَحْمُولٍ مَفْعُولٌ بِهِ مُضَافٌ إِلَى غَيْرِهِ مُحْتَاجٌ وَ الْمَحْمُولُ اسْمُ نَقْصٍ فِي اللَّفْظِ وَ الْحَامِلُ فَاعِلٌ وَ هُوَ فِي اللَّفْظِ مِدْحَةٌ وَ كَذَلِكَ قَوْلُ الْقَائِلِ فَوْقٌ وَ تَحْتٌ وَ أَعْلَى وَ أَسْفَلُ وَ قَدْ قَالَ اللَّهُ وَ لِلَّهِ الْأَسْماءُ الْحُسْنى فَادْعُوهُ بِها
Abu Al-Hassan-asws said: ‘Every carried is worked with, added to something else, needy, and the carried is a name in the wordings, and the carrier is a worker, and it is a praise in the wording, and like that are the words of the speaker, ‘Above’, and ‘Under’, and ‘Top’, and ‘Bottom’, and Allah-azwj has Said: And for Allah are the most Beautiful Names, therefore supplicate by these, [7:180].
وَ لَمْ يَقُلْ فِي كُتُبِهِ أَنَّهُ الْمَحْمُولُ بَلْ قَالَ إِنَّهُ الْحَامِلُ فِي الْبَرِّ وَ الْبَحْرِ وَ الْمُمْسِكُ السَّمَاوَاتِ وَ الْأَرْضَ أَنْ تَزُولَا وَ الْمَحْمُولُ مَا سِوَى اللَّهِ وَ لَمْ يُسْمَعْ أَحَدٌ آمَنَ بِاللَّهِ وَ عَظَمَتِهِ قَطُّ قَالَ فِي دُعَائِهِ يَا مَحْمُولُ
And He-azwj did not Say in His-azwj Book that He-azwj is the carried, but He-azwj Said that He‑azwj is the Carrier in the land, and the sea, and the Withholder of the skies and the earth, and the carries is whatever is besides Allah-azwj, and no one who believes in Allah-azwj and His‑azwj Magnificence say in his supplication at all saying, ‘O Carried One!’’
قَالَ أَبُو قُرَّةَ فَإِنَّهُ قَالَ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ وَ قَالَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ
Abu Qurra said, ‘But He-azwj Says: and eight shall hold above them the Throne of your Lord on that Day [69:17]. And Said: Those who are holding the Throne [40:7]!’
فَقَالَ أَبُو الْحَسَنِ ع الْعَرْشُ لَيْسَ هُوَ اللَّهُ وَ الْعَرْشُ اسْمُ عِلْمٍ وَ قُدْرَةٍ وَ عَرْشٍ فِيهِ كُلُّ شَيْءٍ ثُمَّ أَضَافَ الْحَمْلَ إِلَى غَيْرِهِ خَلْقٍ مِنْ خَلْقِهِ لِأَنَّهُ اسْتَعْبَدَ خَلْقَهُ بِحَمْلِ عَرْشِهِ وَ هُمْ حَمَلَةُ عِلْمِهِ وَ خَلْقاً يُسَبِّحُونَ حَوْلَ عَرْشِهِ وَ هُمْ يَعْمَلُونَ بِعِلْمِهِ وَ مَلَائِكَةً يَكْتُبُونَ أَعْمَالَ عِبَادِهِ وَ اسْتَعْبَدَ أَهْلَ الْأَرْضِ بِالطَّوَافِ حَوْلَ بَيْتِهِ
Abu Al-Hassan-asws said: ‘The Throne, it isn’t Allah-azwj, and the Throne is a name of knowledge and Power, and the Throne, in it are all things. Then He-azwj Added the load to someone else, a creature from His-azwj creatures, because He-azwj Enslaved His-azwj creatures with carrying His‑azwj Throne, and they are carrying His-azwj Knowledge, and creatures glorifying around His‑azwj Throne, and they are working (knowing) by His-azwj Knowledge, writing the deeds of His‑azwj servants. And He-azwj Enslaved the people of the earth with performing Tawaaf around His‑azwj House.
وَ اللَّهُ عَلَى الْعَرْشِ اسْتَوى كَمَا قَالَ وَ الْعَرْشُ وَ مَنْ يَحْمِلُهُ وَ مَنْ حَوْلَ الْعَرْشِ وَ اللَّهُ الْحَامِلُ لَهُمُ الْحَافِظُ لَهُمُ الْمُمْسِكُ الْقَائِمُ عَلَى كُلِّ نَفْسٍ وَ فَوْقَ كُلِّ شَيْءٍ وَ عَلَى كُلِّ شَيْءٍ وَ لَا يُقَالُ مَحْمُولٌ وَ لَا أَسْفَلُ قَوْلًا مُفْرَداً لَا يُوصَلُ بِشَيْءٍ فَيَفْسُدُ اللَّفْظُ وَ الْمَعْنَى
And Allah-azwj Evened upon the Throne [20:5], just as He-azwj Said. And the Throne, and the ones carrying it, and the ones around the Throne, and Allah-azwj is their Carrier and their Protector, with Withholder, the Custodian upon every soul, and above all things, and upon all things, nor He-azwj be said ‘carried’, nor ‘below’. An individual word cannot be connected with anything, so it would spoil the wordings and the meaning’.
قَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَةِ الَّتِي جَاءَتْ أَنَّ اللَّهَ تَعَالَى إِذَا غَضِبَ إِنَّمَا يُعْرَفُ غَضَبُهُ أَنَّ الْمَلَائِكَةَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ يَجِدُونَ ثِقْلَهُ عَلَى كَوَاهِلِهِمْ فَيَخِرُّونَ سُجَّداً فَإِذَا ذَهَبَ الْغَضَبُ خَفَّ وَ رَجَعُوا إِلَى مَوَاقِفِهِمْ
Abu Qurra said, ‘So you-asws are belying the reports which have come that Allah-azwj the Exalted, when He-azwj is Angered, His-azwj Angered is recognised by the Angels, those who are carrying the Throne. They feel it’s weight upon their shoulders, so they fall down in Sajdah. When the Anges is gone, it becomes light and they return to their positions’.
فَقَالَ أَبُو الْحَسَنِ ع أَخْبِرْنِي عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى مُنْذُ لَعَنَ إِبْلِيسَ إِلَى يَوْمِكَ هَذَا هُوَ غَضْبَانُ عَلَيْهِ فَمَتَى رَضِيَ وَ هُوَ فِي صِفَتِكَ لَمْ يَزَلْ غَضْبَانَ عَلَيْهِ وَ عَلَى أَوْلِيَائِهِ وَ عَلَى أَتْبَاعِهِ
Abu Al-Hassan-asws said: ‘Inform me-asws about Allah-azwj Blessed and Exalted, since He‑azwj Cursed Iblees-la up to this day of yours, He-azwj is Angered upon him-la. So when has He-azwj been Pleased, and He-azwj, in your description, did not cease to be Angered upon him-la and upon his-la friends, and upon his-la followers?
كَيْفَ تَجْتَرِئُ أَنْ تَصِفَ رَبَّكَ بِالتَّغَيُّرِ مِنْ حَالٍ إِلَى حَالٍ وَ أَنَّهُ يَجْرِي عَلَيْهِ مَا يَجْرِي عَلَى الْمَخْلُوقِينَ سُبْحَانَهُ وَ تَعَالَى لَمْ يَزُلْ مَعَ الزَّائِلِينَ وَ لَمْ يَتَغَيَّرْ مَعَ الْمُتَغَيِّرِينَ وَ لَمْ يَتَبَدَّلْ مَعَ الْمُتَبَدِّلِينَ وَ مَنْ دُونَهُ فِي يَدِهِ وَ تَدْبِيرِهِ وَ كُلُّهُمْ إِلَيْهِ مُحْتَاجٌ وَ هُوَ غَنِيٌّ عَمَّنْ سِوَاهُ.
How can you be so audacious in describing your Lord-azwj with the changes, from a state to a state, and that it flows upon Him-azwj what tends to flow upon the created beings. Glorious is He-azwj and Exalted. He-azwj did not move with the movers, and does not change with the changing nes, and does not get replaced with the replaced ones! And the ones besides Him‑azwj are in His-azwj Hands, and His-azwj Management, and all of them are needy to Him-azwj and He‑azwj is Needless from the ones besides Him-azwj’’.[11]
10- الدُّرُّ الْمَنْثُورُ، عَنْ أَبِي ذَرٍّ قَالَ: سُئِلَ النَّبِيُّ ص عَنِ الْكُرْسِيِّ فَقَالَ يَا أَبَا ذَرٍّ مَا السَّمَاوَاتُ السَّبْعُ وَ الْأَرَضُونَ السَّبْعُ عِنْدَ الْكُرْسِيِّ إِلَّا كَحَلْقَةٍ مُلْقَاةٍ بِأَرْضِ فَلَاةٍ وَ إِنَّ فَضْلَ الْعَرْشِ عَلَى الْكُرْسِيِّ كَفَضْلِ الْفَلَاةِ عَلَى تِلْكَ الْحَلْقَةِ.
(The book) ‘Al Durr Al Mansour’,
‘From Abu Zarr-la having said, ‘The Prophet-saww was asked about the Chair. He-saww said: ‘O Abu Zarr-ra! The seven skies and the seven earths are not in the presence (compared with) the Chair, except like a ring thrown in a land of wilderness (desert), and that the merit of the Throne over the Chair is like the merit of the desert over that ring’’.[12]
11- عَنِ ابْنِ عَبَّاسٍ وَ ابْنِ مَسْعُودٍ قَالا السَّمَاوَاتُ وَ الْأَرْضُ فِي جَوْفِ الْكُرْسِيِّ وَ الْكُرْسِيُّ بَيْنَ يَدَيِ الْعَرْشِ.
And from Ibn Abbas, and Ibn Masoud who both said,
‘The skies and the earth are in the interior of the Chair, and the Chair is in front of the Throne’’.[13] (Not a Hadeeth)
12- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّمَا سُمِّيَ الْعَرْشُ عَرْشاً لِارْتِفَاعِهِ.
And from Ibn Abbas who said,
‘But rather the Throne has been named as ‘Throne’ because of its loftiness’’.[14] (Not a Hadeeth)
13- وَ عَنْ وَهْبٍ قَالَ: إِنَّ اللَّهَ تَعَالَى خَلَقَ الْعَرْشَ وَ الْكُرْسِيَّ مِنْ نُورِهِ وَ الْعَرْشُ مُلْتَصِقٌ بِالْكُرْسِيِّ وَ الْمَلَائِكَةُ فِي جَوْفِ الْكُرْسِيِّ وَ حَوْلَ الْعَرْشِ أَرْبَعَةُ أَنْهَارٍ نَهَرٌ مِنْ نُورٍ يَتَلَأْلَأُ وَ نَهَرٌ مِنْ نَارٍ تَتَلَظَّى وَ نَهَرٌ مِنْ ثَلْجٍ أَبْيَضَ تَلْتَمِعُ مِنْهُ الْأَبْصَارُ وَ نَهَرٌ مِنْ مَاءٍ وَ الْمَلَائِكَةُ قِيَامٌ فِي تِلْكَ الْأَنْهَارِ يُسَبِّحُونَ اللَّهَ وَ لِلْعَرْشِ أَلْسِنَةٌ بِعَدَدِ أَلْسِنَةِ الْخَلْقِ كُلِّهِمْ فَهُوَ يُسَبِّحُ اللَّهَ وَ يَذْكُرُهُ بِتِلْكَ الْأَلْسِنَةِ.
And from Wahab who said,
‘Allah-azwj the Exalted Created the Throne and the Chair from His-azwj Noor, an the Throne is attached with the Chair, and the Angels are in the interior of the Chair, and around the Throne there are four rivers – a river of sparkling light, and a river of blaxing fire, and a river of white snow, the sights are dazzled from it, and a river of water, and the Angels are standing in these rivers glorifying Allah-azwj. And for the Throne there are tongues of the number of creatures, all of them, and it glorifies Allah-azwj and Mentions Him-azwj with those tongues’’.[15] (Not a Hadeeth)
14- وَ عَنِ الشَّعْبِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص الْعَرْشُ مِنْ يَاقُوتَةٍ حَمْرَاءَ وَ إِنَّ مَلَكاً مِنَ الْمَلَائِكَةِ نَظَرَ إِلَيْهِ وَ إِلَى عَظَمَتِهِ فَأَوْحَى اللَّهُ إِلَيْهِ أَنِّي قَدْ جَعَلْتُ فِيكَ قُوَّةَ سَبْعِينَ أَلْفَ مَلَكٍ لِكُلِّ مَلَكٍ سَبْعُونَ أَلْفَ أَلْفِ جَنَاحٍ فَطِرْ
And from the Al Shaby who said,
‘Rasool-Allah-saww said: ‘The Throne is of red ruby, and an Angel from the Angels looked at it and to its magnificence, so Allah-azwj Revealed to him: “I-azwj am Making to be in you the strength of seventy thousand Angels, for each Angel being a thousand, thousand wings, so fly!”
فَطَارَ الْمَلَكُ بِمَا فِيهِ مِنَ الْقُوَّةِ وَ الْأَجْنِحَةِ مَا شَاءَ اللَّهُ أَنْ يَطِيرَ فَوَقَفَ فَنَظَرَ فَكَأَنَّهُ لَمْ يَرْمِ.
The Angel flew with what strength and the wings it had, for as long as Allah-azwj so Desired him to fly. He paused and looked, and it was as if he had not even travelled the shot of an arrow’’.[16] (Non-Shia source)
15- وَ عَنْ حَمَّادٍ قَالَ: خَلَقَ اللَّهُ الْعَرْشَ مِنْ زُمُرُّدَةٍ خَضْرَاءَ وَ خَلَقَ لَهُ أَرْبَعَ قَوَائِمَ مِنْ يَاقُوتَةٍ حَمْرَاءَ وَ خَلَقَ لَهُ أَلْفَ لِسَانٍ وَ خَلَقَ فِي الْأَرْضِ أَلْفَ أُمَّةٍ كُلُ أُمَّةٍ تُسَبِّحُ اللَّهَ بِلِسَانٍ مِنْ أَلْسُنِ الْعَرْشِ.
And from Hammad who said,
‘Allah-azwj Created the Throne from green emerald and Created four pillars for it from red ruby, and Created a thousand tongues for it, and Created a thousand communities in the earth, each community glorifying Allah-azwj with a tongue (language) from the tongues of the Throne’’.[17] (Non-Shia source)
16- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا يَقْدِرُ قَدْرَ الْعَرْشِ إِلَّا الَّذِي خَلَقَهُ وَ إِنَّ السَّمَاوَاتِ فِي خَلْقِ الرَّحْمَنِ مِثْلُ قُبَّةٍ فِي صَحْرَاءَ.
And from Ibn Abbas who said,
‘No one can Measure the measurement of the Throne except the One-azwj Who Created it, and that the skies are among the creation of the Beneficent like a dome in a desert’’.[18] (Not a Hadeeth and non-Shia source)
17- وَ عَنْ مُجَاهِدٍ قَالَ: مَا أَخَذَتِ السَّمَاوَاتُ وَ الْأَرْضُ مِنَ الْعَرْشِ إِلَّا كَمَا تَأْخُذُ الْحَلْقَةُ مِنْ أَرْضِ الْفَلَاةِ.
And from Mujahid who said,
‘The skies and the earth do not take from the Throne except like what (space) the ring would take from a land of wilderness (desert)’’.[19] (Not a Hadeeth and non-Shia source)
18- وَ عَنْ كَعْبٍ قَالَ: إِنَّ السَّمَاوَاتِ فِي الْعَرْشِ كَالْقِنْدِيلِ مُعَلَّقٌ بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
And from Ka’ab who said,
‘The skies in the Throne are like a lamp hanging between the skies and the earth’’.[20] (Not a Hadeeth and non-Shia source)
19- وَ عَنْ أَبِي ذَرٍّ عَنِ النَّبِيِّ ص قَالَ: مَا الْكُرْسِيُّ فِي الْعَرْشِ إِلَّا كَحَلْقَةٍ مِنْ حَدِيدٍ أُلْقِيَتْ بَيْنَ ظَهْرَيْ فَلَاةٍ مِنَ الْأَرْضِ.
And from Abu Zarr-ra, from the Prophet-saww having said: ‘What is the Chair in the Throne except like a ring of iron thrown between the outback of a wilderness from the earth’’.[21] (Non-Shia source)
20- وَ عَنْ وَهْبٍ قَالَ: خَلَقَ اللَّهُ الْعَرْشَ وَ لِلْعَرْشِ سَبْعُونَ أَلْفَ سَاقٍ كُلُّ سَاقٍ كَاسْتِدَارَةِ السَّمَاءِ وَ الْأَرْضِ.
And from Wahb who said, ‘Allah-azwj Created the Throne, and for the Throne there are a thousand legs, each leg is like the rotation of the sky and the earth’’.[22] (Not a Hadeeth and non-Shia source)
21- وَ عَنْ جَابِرٍ أَنَّ النَّبِيَّ ص قَالَ: أُذِنَ لِي أَنْ أُحَدِّثَ عَنْ مَلَكٍ مِنْ مَلَائِكَةِ اللَّهِ مِنْ حَمَلَةِ الْعَرْشِ مَا بَيْنَ شَحْمَةِ أُذُنِهِ إِلَى عَاتِقِهِ مَسِيرَةُ سَبْعِمِائَةِ عَامٍ.
And from Jabir,
‘The Prophet-saww said: ‘There is Permission for me-saww that I-saww narrate about an Angel from the Angels of Allah-azwj, from bearers of the Throne, what between his ear lobe up to his shoulder there is a travel distance of seven hundred years’’.[23] (Non-Shia source)
22- وَ عَنْ حَسَّانَ بْنِ عَطِيَّةَ قَالَ: حَمَلَةُ الْعَرْشِ ثَمَانِيَةٌ أَقْدَامُهُمْ مُثْبَتَةٌ فِي الْأَرْضِ السَّابِعَةِ وَ رُءُوسُهُمْ قَدْ جَاوَزَتِ السَّمَاءَ السَّابِعَةَ وَ قُرُونُهُمْ مِثْلُ طُولِهِمْ عَلَيْهَا الْعَرْشُ.
And from Hassan Bin Atiya who said,
‘The bearers of the Throne are eight. Their feet are affirmed in the seventh earth and their heads are exceeding the seventh sky, and their horns are like their tallness and upon it is the Throne’’.[24] (Not a Hadeeth and non-Shia source)
23- وَ عَنْ زَاذَانَ قَالَ: حَمَلَةُ الْعَرْشِ أَرْجُلُهُمْ فِي التُّخُومِ لَا يَسْتَطِيعُونَ أَنْ يَرْفَعُوا أَبْصَارَهُمْ مِنْ شُعَاعِ النُّورِ.
And from Zazan who said,
‘Bearers of the Throne, their legs are in the stars. They are not able upon raising their sights from (due to) rays of the light’’.[25] (Not a Hadeeth and non-Shia source)
24- وَ عَنْ هَارُونَ بْنِ رِئَابٍ قَالَ: حَمَلَةُ الْعَرْشِ ثَمَانِيَةٌ يَتَجَاوَبُونَ بِصَوْتٍ رَخِيمٍ يَقُولُ أَرْبَعَةٌ مِنْهُمْ سُبْحَانَكَ وَ بِحَمْدِكَ عَلَى حِلْمِكَ بَعْدَ عِلْمِكَ وَ أَرْبَعَةٌ مِنْهُمْ يَقُولُونَ سُبْحَانَكَ وَ بِحَمْدِكَ عَلَى عَفْوِكَ بَعْدَ قُدْرَتِكَ.
And from Haroun Bin Ri’ab who said,
‘Bearers of the Throne are eight. They are responding in a low voice. Four of them are saying, ‘Glory be to You-azwj and with Your-azwj Praise upon Your-azwj Forbearance after Your‑azwj Knowledge!’ And four of them are saying, ‘Glory be to You-azwj upon Your-azwj Pardoning after Your-azwj Power!’’[26] (Not a Hadeeth and non-Shia source)
25- وَ عَنْ وَهْبٍ قَالَ: حَمَلَةُ الْعَرْشِ الَّذِينَ يَحْمِلُونَهُ لِكُلِّ مَلَكٍ مِنْهُمْ أَرْبَعَةُ وُجُوهٍ وَ أَرْبَعَةُ أَجْنِحَةٍ جَنَاحَانِ عَلَى وَجْهِهِ مِنْ أَنْ يَنْظُرَ إِلَى الْعَرْشِ فَيَصْعَقَ وَ جَنَاحَانِ يَطِيرُ بِهِمَا أَقْدَامُهُمْ فِي الثَّرَى وَ الْعَرْشُ عَلَى أَكْتَافِهِمْ لِكُلِّ وَاحِدٍ مِنْهُمْ وَجْهُ ثَوْرٍ وَ وَجْهُ أَسَدٍ وَ وَجْهُ إِنْسَانٍ وَ وَجْهُ نَسْرٍ وَ لَيْسَ لَهُمْ كَلَامٌ إِلَّا أَنْ يَقُولُوا قُدُّوسٌ اللَّهُ الْقَوِيُّ مَلَأَتْ عَظَمَتُهُ السَّمَاوَاتِ وَ الْأَرْضَ.
And from Wahab who said,
‘Bearers of the Throne are the ones carrying it. Fo each Angel from them there are four faces and found wings. Two wings upon his face from him being able to look at the Throne, so it is stretched, and two wings to fly with these. Their feet are in the soil and the Throne is upon their shoulders. For each one of them there is a face of a bull, and face of lion, and face of a human being, and face of an eagle. And there isn’t any speech for them except they are saying, ‘Holy is Allah-azwj, the Strong. His-azwj Magnificence fills up the skies and the earth’’.[27] (Not a Hadeeth and non-Shia source)
26- وَ عَنْ وَهْبٍ قَالَ: حَمَلَةُ الْعَرْشِ الْيَوْمَ أَرْبَعَةٌ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أُيِّدُوا بِأَرْبَعَةٍ آخَرِينَ مَلَكٌ مِنْهُمْ فِي صُورَةِ إِنْسَانٍ يَشْفَعُ لِبَنِي آدَمَ فِي أَرْزَاقِهِمْ
And from Wahab who said,
‘Bearers of the Throne today are four. When it will be the Day of Qiyamah, they would be aided with four other. An Angel from them is in the image of a human being. He intercedes for the children of Adam-as regarding their sustenance.
وَ مَلَكٌ فِي صُورَةِ نَسْرٍ يَشْفَعُ لِلطَّيْرِ فِي أَرْزَاقِهِمْ وَ مَلَكٌ فِي صُورَةِ ثَوْرٍ يَشْفَعُ لِلْبَهَائِمِ فِي أَرْزَاقِهَا وَ مَلَكٌ فِي صُورَةِ أَسَدٍ يَشْفَعُ لِلسِّبَاعِ فِي أَرْزَاقِهَا
And an Angel in the image of an eagle. He intercedes for the birds regarding their sustenance. And an Angel in the image of a bull. He intercedes for the animals regarding their sustenance. And an Angel in the image of a lion. He intercedes for the wild animals regarding their sustenance.
فَلَمَّا حَمَلُوا الْعَرْشَ وَقَعُوا عَلَى رُكَبِهِمْ مِنْ عَظَمَةِ اللَّهِ فَلُقِّنُوا لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ فَاسْتَوَوْا قِيَاماً عَلَى أَرْجُلِهِمْ.
When they carried the Throne, they fell to their knees from the Magnificence of Allah‑azwj. They were indoctrinate, ‘There is neither any might nor strength except with Allah-azwj’. They stood up straight upon their legs’’.[28] (Not a Hadeeth and non-Shia source)
27- وَ عَنْ مَيْسَرَةَ قَالَ: لَا تَسْتَطِيعُ الْمَلَائِكَةُ الَّذِينَ يَحْمِلُونَ الْعَرْشَ أَنْ يَنْظُرُوا إِلَى مَا فَوْقَهُمْ مِنْ شُعَاعِ النُّورِ.
And from Maysara who said,
‘The Angels, those who are bearing the Throne, have no capacity to be looking at what is above them, from the rays of light’’.[29] (Not a Hadeeth and non-Shia source)
28- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: حَمَلَةُ الْعَرْشِ مَا بَيْنَ كَعْبِ أَحَدِهِمْ إِلَى أَسْفَلِ قَدَمَيْهِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ ذَكَرَ أَنَّ خُطْوَةَ مَلَكِ الْمَوْتِ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ.
And from Ibn Abbas who said,
‘Bearers of the Throne, between a heel (shoulder) of one of them up to the bottom of his feet is a travel distance of five hundred years’. And he (Ibn Abbas) mentioned that a step of the Angel of death is what is between the east and the west’’.[30] (Not a Hadeeth and non-Shia source)
29- وَ عَنْ مَيْسَرَةَ قَالَ: حَمَلَةُ الْعَرْشِ أَرْجُلُهُمْ فِي الْأَرْضِ السُّفْلَى وَ رُءُوسُهُمْ قَدْ خَرَقَتِ الْعَرْشَ وَ هُمْ خُشُوعٌ لَا يَرْفَعُونَ طَرْفَهُمْ وَ هُمْ أَشَدُّ خَوْفاً مِنْ أَهْلِ السَّمَاءِ السَّابِعَةِ وَ أَهْلُ السَّمَاءِ السَّابِعَةِ أَشَدُّ خَوْفاً مِنْ أَهْلِ السَّمَاءِ الَّتِي تَلِيهَا وَ الَّتِي تَلِيهَا أَشَدُّ خَوْفاً مِنَ الَّتِي تَلِيهَا.
And from Maysara who said,
‘Bearers of the Throne, their legs are in the lowest earth and their heads are puncturing the Throne, and they are humble, not raising their eyes, and they are with intense fear from the inhabitants of the seven skies, and the inhabitants of the seventh sky are of intense fear from the inhabitants of the sky which follows it, and which follows it are of intense fear from that which follows it’’.[31] (Not a Hadeeth and non-Shia source)
30- وَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ص خَرَجَ عَلَى أَصْحَابِهِ فَقَالَ مَا جَمَعَكُمْ فَقَالُوا اجْتَمَعْنَا نَذْكُرُ رَبَّنَا وَ نَتَفَكَّرُ فِي عَظَمَتِهِ
And from Ibn Abbas,
‘Rasool-Allah-saww came out to his-saww companions. He-saww said: ‘What made you gather?’ They said, ‘We have gathered to mention our Lord-azwj and to ponder regarding His-azwj Magnificence’.
فَقَالَ لَنْ تُدْرِكُوا التَّفَكُّرَ فِي عَظَمَتِهِ أَ لَا أُخْبِرُكُمْ بِبَعْضِ عَظَمَةِ رَبِّكُمْ قِيلَ بَلَى يَا رَسُولَ اللَّهِ
He-saww said: ‘You will never realise the pondering regarding His-azwj magnificence. Shall I-saww inform you all with part of the Magnificence of your Lord-azwj?’ It was said, ‘Yes, O Rasool-Allah-saww!’
قَالَ إِنَّ مَلَكاً مِنْ حَمَلَةِ الْعَرْشِ يُقَالُ لَهُ إِسْرَافِيلُ زَاوِيَةٌ مِنْ زَوَايَا الْعَرْشِ عَلَى كَاهِلِهِ قَدَمَاهُ فِي الْأَرْضِ السَّابِعَةِ السُّفْلَى وَ رَأْسُهُ فِي السَّمَاءِ السَّابِعَةِ الْعُلْيَا فِي مِثْلِهِ مِنْ خَلِيقَةِ رَبِّكُمْ تَبَارَكَ وَ تَعَالَى.
He-saww said: ‘An Angel from bearers of the Throne called Israfeel-as . A corner from the corners of the Throne is upon his-as shoulders. His-as feet are in the seventh lowest earth and his-as head is in the seventh highest sky. In his-as example are creatures of your Lord-azwj Blessed and Exalted’’.[32] (Nor-Shia source)
31- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ قَالَ يُقَالُ ثَمَانِيَةُ صُفُوفٍ مِنَ الْمَلَائِكَةِ لَا يَعْلَمُ عِدَّتَهُمْ إِلَّا اللَّهُ
And from Ibn Abbas –
‘Regarding His-azwj Words: and eight shall hold above them the Throne of your Lord on that Day [69:17]. He said, ‘It is said these are eight rows from the Angels. No one knows their number except Allah-azwj.
وَ يُقَالُ ثَمَانِيَةُ أَمْلَاكٍ رُءُوسُهُمْ تَحْتَ الْعَرْشِ فِي السَّمَاءِ السَّابِعَةِ وَ أَقْدَامُهُمْ فِي الْأَرْضِ السُّفْلَى وَ لَهُمْ قُرُونٌ كَقُرُونِ الْوَعْلَةِ مَا بَيْنَ أَصْلِ قَرْنِ أَحَدِهِمْ إِلَى مُنْتَهَاهُ خَمْسُمِائَةِ عَامٍ.
And it is said, eight Angels. Their heads are beneath the Throne in the seventh sky, and their feet are in the lowest earth, and for them are horns like the horns of an ibex. What is between a horn of one of them to its end is (a travel distance of) five hundred years’’.[33] (Not a Hadeeth and non-Shia source)
32- وَ عَنِ الرَّبِيعِ قَالَ: ثَمَانِيَةٌ مِنَ الْمَلَائِكَةِ.
And from Al Rabie who said,
‘Eight from the Angels’’.[34] (Not a Hadeeth and non-Shia source)
33- وَ عَنِ ابْنِ زَيْدٍ قَالَ: لَمْ يُسَمَّ مِنْ حَمَلَةِ الْعَرْشِ إِلَّا إِسْرَافِيلُ وَ مِيكَائِيلُ لَيْسَ مِنْ حَمَلَةِ الْعَرْشِ.
And from Ibn Zayd who said,
‘No one from the bearers of the Throne has been named except Israfeel-as, and Mikaeel isn’t from bearers of the Throne’’.[35] (Not a Hadeeth and non-Shia source)
34- وَ عَنْ كَعْبٍ قَالَ: لَبَنَانُ أَحَدِ الثَّمَانِيَةِ تَحْمِلُ الْعَرْشَ يَوْمَ الْقِيَامَةِ.
And from Ka’ab who said,
‘(The Angel) ‘Labanan’ is one of the eight to bear the Throne on the Day of Qiyamah’’.[36] (Not a Hadeeth and non-Shia source)
35- وَ عَنْ مَيْسَرَةَ قَالَ: ثَمَانِيَةٌ أَرْجُلُهُمْ فِي التُّخُومِ وَ رُءُوسُهُمْ عِنْدَ الْعَرْشِ لَا يَسْتَطِيعُونَ أَنْ يَرْفَعُوا أَبْصَارَهُمْ مِنْ شُعَاعِ النُّورِ.
And from Maysara who said, ‘Eight, their legs are in the surroundings and their heads are by the Throne. They are not able to raise their sights from the rays of light’’.[37] (Not a Hadeeth and non-Shia source)
36- المهج، مهج الدعوات فِي دُعَاءٍ مَرْوِيٍّ عَنْ مُوسَى بْنِ جَعْفَرٍ ع يَا مَنْ خَافَتِ الْمَلَائِكَةُ مِنْ نُورِهِ الْمُتَوَقِّدِ حَوْلَ كُرْسِيِّهِ وَ عَرْشِهِ صَافُّونَ مُسَبِّحُونَ طَائِفُونَ خَاضِعُونَ مُذْعِنُونَ الدُّعَاءَ.
(The book) ‘Mahj Al Dawaat’ –
‘In a supplication reported from Musa Bin Ja’far-asws: ‘O One-azwj Whom the Angels fear from His-azwj Light Ignited around His-azwj Chair and His-azwj Throne. They are in rows, glorifying, performing Tawaaf, humble, submissive’ – the supplication’’.[38]
37- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْكُرْسِيِّ أَ هُوَ أَعْظَمُ أَمِ الْعَرْشُ فَقَالَ ع كُلُّ شَيْءٍ خَلَقَ اللَّهُ فِي جَوْفِ الْكُرْسِيِّ خَلَا عَرْشِهِ فَإِنَّهُ أَعْظَمُ مِنْ أَنْ يُحِيطَ بِهِ الْكُرْسِيُ.
(The book) ‘Al Ihtijaj’ – From Hisham Bin Al Hakam who said,
‘An atheist asked Abu Abdullah-asws about the Chair, ‘Is it larger or the Throne?’ He-asws said: ‘Allah-azwj things Allah-azwj has Created are in the interior of the Chair apart from His-azwj Throne, for it is larger than the chair to contain it’’.[39]
38- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ إِسْحَاقَ بْنِ الْهَيْثَمِ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ أَنَّ عَلِيّاً ع سُئِلَ عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ
Tafseer of Ali Bin Ibrahim, from his father, from Is’haq Bin Al Haysam, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,
‘Ali-asws was asked about Words of Allah-azwj Blessed and Exalted: His Chair contains the skies and the earth [2:255].
قَالَ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَا فِيهِمَا مِنْ مَخْلُوقٍ فِي جَوْفِ الْكُرْسِيِّ وَ لَهُ أَرْبَعَةُ أَمْلَاكٍ يَحْمِلُونَهُ بِإِذْنِ اللَّهِ
He-asws said: ‘The skies and the earth and whatever creatures are among these, are in the interior of the Chair, and there are four Angels for it, carrying it by the Permission of Allah-azwj.
فَأَمَّا مَلَكٌ مِنْهُمْ فِي صُورَةِ الْآدَمِيِّينَ وَ هِيَ أَكْرَمُ الصُّوَرِ عَلَى اللَّهِ وَ هُوَ يَدْعُو اللَّهَ وَ يَتَضَرَّعُ إِلَيْهِ وَ يَطْلُبُ الشَّفَاعَةَ وَ الرِّزْقَ لِبَنِي آدَمَ
As for an Angel from them, he is in an image of the human beings, and it is the most honourable of the images to Allah-azwj, and he supplicated to Allah-azwj and beseeches to Him‑azwj and seeks the intercession and the sustenance for the children of Adam-as.
وَ الْمَلَكُ الثَّانِي فِي صُورَةِ الثَّوْرِ وَ هُوَ سَيِّدُ الْبَهَائِمِ وَ هُوَ يَطْلُبُ إِلَى اللَّهِ وَ يَتَضَرَّعُ إِلَيْهِ وَ يَطْلُبُ الشَّفَاعَةَ وَ الرِّزْقَ لِلْبَهَائِمِ
And the second Angel is in an image of the bull, and it is chief of the animals, and he seeks to Allah-azwj and beseeches to Him-azwj and seeks the intercession and the sustenance for the animals.
وَ الْمَلَكُ الثَّالِثُ فِي صُورَةِ النَّسْرِ وَ هُوَ سَيِّدُ الطَّيْرِ وَ هُوَ يَطْلُبُ إِلَى اللَّهِ وَ يَتَضَرَّعُ إِلَيْهِ وَ يَطْلُبُ الشَّفَاعَةَ وَ الرِّزْقَ لِجَمِيعِ الطَّيْرِ
And the third Angel is in the image of an eagle, and it is chief of the birds, and he seeks to Allah-azwj and beseeches to Him-azwj and seeks the intercession and the sustenance to entirety of the birds.
وَ الْمَلَكُ الرَّابِعُ فِي صُورَةِ الْأَسَدِ وَ هُوَ سَيِّدُ السِّبَاعِ وَ هُوَ يَرْغَبُ إِلَى اللَّهِ وَ يَتَضَرَّعُ إِلَيْهِ وَ يَطْلُبُ الشَّفَاعَةَ وَ الرِّزْقَ لِجَمِيعِ السِّبَاعِ
And the fourth Angel is in the image of a lion, and it is chief of the predatory wild animals, and he wishes to Allah-azwj and beseeches to Him-azwj and seeks the intercession and the sustenance for entirety of the predatory wild animals.
وَ لَمْ يَكُنْ فِي هَذِهِ الصُّوَرِ أَحْسَنُ مِنَ الثَّوْرِ وَ لَا أَشَدُّ انْتِصَاباً مِنْهُ حَتَّى اتَّخَذَ الْمَلَأُ مِنْ بَنِي إِسْرَائِيلَ الْعِجْلَ فَلَمَّا عَكَفُوا عَلَيْهِ وَ عَبَدُوهُ مِنْ دُونِ اللَّهِ خَفَضَ الْمَلَكُ الَّذِي فِي صُورَةِ الثَّوْرِ رَأْسَهُ اسْتِحْيَاءً مِنَ اللَّهِ أَنْ عُبِدَ مِنْ دُونِ اللَّهِ شَيْءٌ يُشْبِهُهُ وَ تَخَوَّفَ أَنْ يَنْزِلَ بِهِ الْعَذَابُ
And there did not happen to among these images any more excellent than the bull, nor intensely stronger than it until the chiefs from the children of Israel took the calf. When they devoted to it and worshipped it from besides Allah-azwj, the Angel who was in the image of the bull lowered his head in embarrassment from Allah-azwj that there was being worshipped from besides Allah-azwj something resembling him, and he feared that the Punishment might befall him’.
ثُمَّ قَالَ ع إِنَّ الشَّجَرَ لَمْ يَزَلْ حَصِيداً كُلُّهُ حَتَّى دُعِيَ لِلرَّحْمَنِ وَلَدٌ عَزَّ الرَّحْمَنُ وَ جَلَّ أَنْ يَكُونَ لَهُ وَلَدٌ فَكَادَتِ السَّماواتُ يَتَفَطَّرْنَ مِنْهُ وَ تَنْشَقُّ الْأَرْضُ وَ تَخِرُّ الْجِبالُ هَدًّا
Then he-asws said: ‘Then the tree did not cease to be harvested, all of it, until a son was claimed to be for the Beneficent. Mighty is the Beneficent and Majestic for a son to be for Him-azwj. So, The skies were almost torn apart from it, and the earth was rent asunder, and the mountains fell down crumbling [19:90].
فَعِنْدَ ذَلِكَ اقْشَعَرَّ الشَّجَرُ وَ صَارَ لَهُ شَوْكٌ حذارا حَذَراً أَنْ يَنْزِلَ بِهِ الْعَذَابُ فَمَا بَالُ قَوْمٍ غَيَّرُوا سُنَّةَ رَسُولِ اللَّهِ ص وَ عَدَلُوا عَنْ وَصِيِّهِ لَا يَخَافُونَ أَنْ يَنْزِلَ بِهِمُ الْعَذَابُ
During that, the tree trembled and thorn came to be for it, as a caution that the Punishment might befall it. So what is the matter with a people changing the Sunnah of Rasool-Allah-saww and turning away from his-saww successor-asws, they are not fearing that the Punishment might befall with them?’
ثُمَّ تَلَا هَذِهِ الْآيَةَ الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ جَهَنَّمَ يَصْلَوْنَها وَ بِئْسَ الْقَرارُ
Then he-asws recited this Verse: those who replaced the Favour of Allah for Kufr and released their people into the abode of perdition? [14:28] Into Hell they will be arriving, and evil is the settlement [14:29].
ثُمَّ قَالَ نَحْنُ وَ اللَّهِ نِعْمَةُ اللَّهِ الَّتِي أَنْعَمَ اللَّهُ بِهَا عَلَى عِبَادِهِ بِنَا فَازَ مَنْ فَازَ.
Then he-asws said: ‘By Allah-azwj! We-asws are the Favour of Allah-azwj which He-azwj has Favoured with upon His-azwj servants! Due to us-asws he shall succeed, the one who succeeds’’.[40]
39- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَعَالَى وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ السَّمَاوَاتُ وَ الْأَرْضُ وَسِعْنَ الْكُرْسِيَّ أَمِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَ الْأَرْضَ
Tafseer Ali Bin Ibrahim – From his father, from Al Nazr, from Musa Bin Bakr, from Zurara,
‘From Abu abdullah-asws regarding His-azwj Words: His Chair contains the skies and the earth [2:255]. He (the narrator) said, ‘I asked Abu Abdullah-asws about Words of Allah-azwj the Exalted: His Chair contains the skies and the earth [2:255]. Do the skies and the earth contain the Chair or the Chair contains the skies and the earth?’
قَالَ بَلِ الْكُرْسِيُ وَسِعَ السَّمَاوَاتِ وَ الْأَرْضَ وَ الْعَرْشُ وَ كُلُّ شَيْءٍ خَلَقَ اللَّهُ فِي الْكُرْسِيِ.
He-asws said: ‘But, the Chair contains the skies and the earth, and the Throne, and all things Created by Allah-azwj are in the Chair’’.[41]
40- التَّوْحِيدُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَسِعَ كُرْسِيُّهُ إِلَى قَوْلِهِ وَ الْعَرْشُ وَ كُلُّ شَيْءٍ فِي الْكُرْسِيِ.
(The book) ‘Al Tawheed’ – From ahmad Bin Muhammad Bin Yahya Al Attar, from his father, from Ahmad Bin Muhammad Bin Isa, from Abdullah Bin Muhammad Al Hajjal, from Sa’alba Bin Maymoun, from Zurara who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: His Chair contains [2:255] – up to his-asws words: ‘And the Throne, and all things are in the Chair’’.[42]
41- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي الطُّفَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: جَاءَ رَجُلٌ إِلَى أَبِي عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ لَهُ إِنَّ ابْنَ عَبَّاسٍ يَزْعُمُ أَنَّهُ يَعْلَمُ كُلَّ آيَةٍ نَزَلَتْ فِي الْقُرْآنِ فِي أَيِّ يَوْمٍ نَزَلَتْ وَ فِيمَنْ نَزَلَتْ
Tafseer Ali Bin Ibrahim – From his father, from hammad Bin Isa, from Ibrahim Bin Umar Al Yamany, from Abu Al Tufeyl,
‘From Abu Ja’far-asws having said: ‘A man came to Ali Bin Al-Husayn-asws. He said to him-asws, ‘Ibn Abbas is claiming that he knows every Verse Revealed in the Quran, during which day it was Revealed, and regarding who it was Revealed’.
فَقَالَ أَبِي ع سَلْهُ فِيمَنْ نَزَلَتْ وَ مَنْ كانَ فِي هذِهِ أَعْمى فَهُوَ فِي الْآخِرَةِ أَعْمى وَ أَضَلُّ سَبِيلًا وَ فِيمَنْ نَزَلَتْ وَ لا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ وَ فِيمَنْ نَزَلَتْ يا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صابِرُوا وَ رابِطُوا
My-asws father-asws said: ‘Ask him, regarding whom was it Revealed: And one who was blind regarding this, so he would be blind in the Hereafter and more straying from the way [17:72]? And regarding whom was it Revealed: And my advice will not benefit you if I intend to advise you and Allah Intends to Let you stray. [11:34]? And regarding whom was it Revealed: O you who believe! Be patient, and excel in patience, and remain steadfast, [3:200]?’
فَأَتَاهُ الرَّجُلُ فَسَأَلَهُ فَقَالَ وَدِدْتُ أَنَّ الَّذِي أَمَرَكَ بِهَذَا وَاجَهَنِي بِهِ فَأَسْأَلُهُ عَنِ الْعَرْشِ مِمَّ خَلَقَهُ اللَّهُ وَ كَمْ هُوَ وَ كَيْفَ هُوَ
Then man went to him and asked him. He said, ‘I would love it if the one who has instructed you with this, I can go to him so I can ask him-asws about the Throne, what has Allah-azwj Created it from, and how much it is, and how is it?’
فَانْصَرَفَ الرَّجُلُ إِلَى أَبِي ع فَقَالَ أَبِي ع فَهَلْ أَجَابَكَ بِالْآيَاتِ قَالَ لَا
So the man left to come to my-asws father-asws. My-asws father-asws said: ‘Did he answer you regarding the Verses?’ He said, ‘No’.
قَالَ أَبِي لَكِنْ أُجِيبُكَ فِيهَا بِعِلْمٍ وَ نُورٍ غَيْرَ الْمُدَّعَى وَ لَا الْمُنْتَحَلِ أَمَّا قَوْلُهُ وَ مَنْ كانَ فِي هذِهِ أَعْمى فَهُوَ فِي الْآخِرَةِ أَعْمى وَ أَضَلُّ سَبِيلًا فَفِيهِ نَزَلَتْ وَ فِي أَبِيهِ
My-asws father-asws said: ‘But, I-asws shall answer you with knowledge and Noor without any pretense nor impersonation. As for His-azwj Words: And one who was blind regarding this, so he would be blind in the Hereafter and more straying from the way [17:72], it was Revealed regarding him and his father (Al-Abbas).
وَ أَمَّا قَوْلُهُ وَ لا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ فَفِي أَبِيهِ نَزَلَتْ
And as for His-azwj Words: And my advice will not benefit you if I intend to advise you [11:34], it was Revealed regarding his father (Al-Abbas).
وَ أَمَّا الْأُخْرَى فَفِي ابْنِهِ نَزَلَتْ وَ فِينَا وَ لَمْ يَكُنِ الرِّبَاطُ الَّذِي أُمِرْنَا بِهِ وَ سَيَكُونُ ذَلِكَ مِنْ نَسْلِنَا الْمُرَابِطُ وَ مِنْ نَسْلِهِ الْمُرَابِطُ
And as for the other (Verse), it was Revealed regarding his son (father) and regarding us, and the remaining steadfast which we-asws have been Commanded with has not happened yet, and that shall be happening from the steadfast ones from our-asws lineage and the steadfast ones from his lineage.
وَ أَمَّا مَا سَأَلَ عَنْهُ مِنَ الْعَرْشِ مِمَّ خَلَقَهُ اللَّهُ فَإِنَّ اللَّهَ خَلَقَهُ أَرْبَاعاً لَمْ يَخْلُقْ قَبْلَهُ إِلَّا ثَلَاثَةَ أَشْيَاءَ الْهَوَاءَ وَ الْقَلَمَ وَ النُّورَ
And as for what he had asked, about the Throne, what has Allah-azwj Created is from. Allah‑azwj Created it as a cube. He-azwj did not Created anything before it except three things – the air, and the Pen and the Noor (Light).
ثُمَّ خَلَقَهُ مِنْ أَلْوَانِ أَنْوَارٍ مُخْتَلِفَةٍ مِنْ ذَلِكَ النُّورِ نُورٍ أَخْضَرَ مِنْهُ اخْضَرَّتِ الْخُضْرَةُ وَ نُورٍ أَصْفَرَ مِنْهُ اصْفَرَّتِ الصُّفْرَةُ وَ نُورٍ أَحْمَرَ مِنْهُ احْمَرَّتِ الْحُمْرَةُ وَ نُورٍ أَبْيَضَ وَ هُوَ نُورُ الْأَنْوَارِ وَ مِنْهُ ضَوْءُ النَّهَارِ
Then He-azwj Created different colours of lights from that light. A green light, the green became green from it, and a yellow light, the yellow became yellow from it, and a red light, the red became red from it, and a white light, and it is a light of the lights, and from it is the brightness of the day.
ثُمَّ جَعَلَهُ سَبْعِينَ أَلْفَ طَبَقٍ غِلَظٍ كُلُّ طَبَقٍ كَأَوَّلِ الْعَرْشِ إِلَى أَسْفَلِ السَّافِلِينَ لَيْسَ مِنْ ذَلِكَ طَبَقٌ إِلَّا يُسَبِّحُ بِحَمْدِ رَبِّهِ وَ يُقَدِّسُهُ بِأَصْوَاتٍ مُخْتَلِفَةٍ وَ أَلْسِنَةٍ غَيْرِ مُشْتَبِهَةٍ لَوْ أُذِنَ لِلِسَانٍ وَاحِدٍ فَأَسْمَعَ شَيْئاً مِمَّا تَحْتَهُ لَهُدِمَ الْجِبَالُ وَ الْمَدَائِنُ وَ الْحُصُونُ وَ كُشِفَ الْبِحَارُ وَ لَهَلَكَ مَا دُونَهُ
Then He-azwj Made it as a thousand thick layers, each layer being like the first, the Throne to the lowest of the low. There isn’t any layer from those layers except it glorified with the Praise of its Lord-azwj and extolls His-azwj Holiness with difference sounds and tongues without any resemblance. If there was Permission for one of the tongues, and something from below it hears it, it would demolish the mountain, and the plains, and the fortresses, and uncover (overturn) the oceans, and destroy whatever is besides it.
لَهُ ثَمَانِيَةُ أَرْكَانٍ يَحْمِلُ كُلَّ رُكْنٍ مِنْهَا مِنَ الْمَلَائِكَةِ مَا لَا يُحْصِي عَدَدَهُمْ إِلَّا اللَّهُ يُسَبِّحُونَ بِاللَّيْلِ وَ النَّهَارِ لا يَفْتُرُونَ وَ لَوْ أَحَسَّ حِسَّ شَيْءٍ مِمَّا فَوْقَهُ مَا قَامَ لِذَلِكَ طَرْفَةَ عَيْنٍ
There are eight corners for it. Each corner from it is carried by Angels which no one can count their number except Allah-azwj. They are glorifying by the night and the day, not taking a break. And if something is sense from what is above it, it would not stand to that even for the blink of an eye.
بَيْنَهُ وَ بَيْنَ الْإِحْسَاسِ حُجُبُ الْجَبَرُوتِ وَ الْكِبْرِيَاءِ وَ الْعَظَمَةِ وَ الْقُدْسِ وَ الرَّحْمَةِ وَ الْعِلْمِ وَ لَيْسَ وَرَاءَ هَذَا مَقَالٌ لَقَدْ طَمِعَ الْحَائِرُ فِي غَيْرِ مَطْمَعٍ
Between it and the sensory perceptions there are veils of the Omnipotence, and the Greatness, and the Magnificence, and the Holiness, and the Mercy, and the Knowledge. And there are no words beyond this. The confused one is coveting in without covetousness.
أَمَا إِنَّ فِي صُلْبِهِ وَدِيعَةً قَدْ ذُرِئَتْ لِنَارِ جَهَنَّمَ فَيُخْرِجُونَ أَقْوَاماً مِنْ دِينِ اللَّهِ وَ سَتُصْبَغُ الْأَرْضُ بِدِمَاءِ أَفْرَاخٍ مِنْ أَفْرَاخِ آلِ مُحَمَّدٍ تَنْهَضُ تِلْكَ الْفِرَاخُ فِي غَيْرِ وَقْتٍ وَ تَطْلُبُ غَيْرَ مُدْرَكٍ وَ يُرَابِطُ الَّذِينَ آمَنُوا وَ يَصْبِرُونَ وَ يُصَابِرُونَ حَتَّى يَحْكُمَ اللَّهُ بَيْنَنا وَ هُوَ خَيْرُ الْحاكِمِينَ.
But, there are deposits in his loins who have been prepared for the Fire of Hell. They would be emerging as a people of religion of Allah-azwj and they will be dyeing the earth with the blood of the chicks from the chicks of the Progeny-asws of Muhammad-saww. Those chicks will get up in another time period, and they would be sought without having been matured, and those who believe will remain steadfast, and they would be patience and excel in patience, so be patient until Allah Judges between us, and He is the best of the Judges [7:87]’’.[43]
42- التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي الطُّفَيْلِ عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْعَرْشَ أَرْبَاعاً وَ ذَكَرَ مِثْلَهُ إِلَى قَوْلِهِ وَ لَيْسَ بَعْدَ هَذَا مَقَالٌ.
(The book) ‘Al Tawheed’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ali Bin Ismail, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamany, from Abu Al Tufeyl,
‘From Abu Ja’far-asws, from Ali Bin Al-Husayn-asws having said: ‘Allah-azwj Mighty and Majestic Created the Throne as a cube’ – and mentioned similar to it up to his-asws words: ‘And there aren’t any words beyond this’’.[44]
43- التَّفْسِيرُ وَ الْمَلَكُ عَلى أَرْجائِها وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ يَوْمَئِذٍ تُعْرَضُونَ قَالَ حَمَلَةُ الْعَرْشِ ثَمَانِيَةٌ لِكُلِّ وَاحِدٍ ثَمَانِيَةُ أَعْيُنٍ كُلُّ عَيْنٍ طِبَاقُ الدُّنْيَا.
The Tafseer (Ali Bin Ibrahim) – And the Angels would be on its edges, and eight shall hold above them the Throne of your Lord on that Day [69:17] On the Day you will be presented, [69:18]. He said, ‘Bearers of the Throne are eight. For each one there are eight eyes, each eye is a layer of the world’’.[45] (Opinion)
وَ فِي حَدِيثٍ آخَرَ حَمَلَةُ الْعَرْشِ ثَمَانِيَةٌ أَرْبَعَةٌ مِنَ الْأَوَّلِينَ وَ أَرْبَعَةٌ مِنَ الْآخِرِينَ فَأَمَّا الْأَرْبَعَةُ مِنَ الْأَوَّلِينَ فَنُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى ع وَ أَمَّا الْأَرْبَعَةُ مِنَ الْآخِرِينَ فَمُحَمَّدٌ وَ عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ مَعْنَى يَحْمِلُونَ الْعَرْشَ يَعْنِي الْعِلْمَ.
And in another Hadeeth – ‘Bearers of the Throne are eight, four from the former ones and four from the latter ones. As for the four from the former ones – Noah-as, and Ibrahim-as, and Musa-as and Isa-as. And as for the four from the latter ones – Muhammad-saww, Ali-asws, and Al-Hassan-asws and Al-Husayn-asws. And the meaning of ‘Carrying the Throne’, meaning the knowledge’’.[46]
44- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ حَمَلَةَ الْعَرْشِ ثَمَانِيَةٌ لِكُلِّ وَاحِدٍ مِنْهُمْ ثَمَانِيَةُ أَعْيُنٍ كُلُّ عَيْنٍ طِبَاقُ الدُّنْيَا.
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Sa’ad Bin Abdullah, from Al Qasim Bin Muhammad Al Asbahany, from Suleyman BinDawood, from Hafs Bin Giyas who said,
‘I heard Abu Abdullah-asws saying: ‘Bearers of the Throne are eight. For each one of them there are eight eyes, each eye is a layer of the world’’.[47]
– وَ مِنْهُ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ مُرْسَلًا قَالَ قَالَ الصَّادِقُ ع إِنَّ حَمَلَةَ الْعَرْشِ أَحَدُهُمْ عَلَى صُورَةِ ابْنِ آدَمَ يَسْتَرْزِقُ اللَّهَ لِوُلْدِ آدَمَ وَ الثَّانِي عَلَى صُورَةِ الدِّيكِ يَسْتَرْزِقُ اللَّهَ لِلطَّيْرِ وَ الثَّالِثُ عَلَى صُورَةِ الْأَسَدِ يَسْتَرْزِقُ اللَّهَ لِلسِّبَاعِ وَ الرَّابِعُ عَلَى صُورَةِ الثَّوْرِ يَسْتَرْزِقُ اللَّهَ لِلْبَهَائِمِ وَ نَكَسَ الثَّوْرُ رَأْسَهُ مُنْذُ عَبَدَ بَنُو إِسْرَائِيلَ الْعِجْلَ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ صَارُوا ثَمَانِيَةً.
And from him, from Ibn Al Waleed, from Al Saffar, with an unbroken chain, said,
‘Al-Sadiq-asws said: ‘Bearers of the Throne, one of them is upon an image of a human being, seeking sustenance of Allah-azwj for the children of Adam-as; and the second is upon an image of the rooster, seeking the sustenance of Allah-azwj for the birds; and the third is upon an image of the lion, seeking sustenance of Allah-azwj for the wild animals; and the fourth is upon an image of the bull, seeking sustenance of Allah-azwj for the animals. And the bull lowered its head since the children of Israel worshipped the calf. So when it will be the Day of Qiyamah, they would become eight’’.[48]
45- التَّوْحِيدُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الشَّمْسُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْكُرْسِيِّ وَ الْكُرْسِيُّ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْعَرْشِ وَ الْعَرْشُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْحِجَابِ وَ الْحِجَابُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ السِّتْرِ الْخَبَرَ.
(The book) ‘Al Tawheed’ – From Al-Husayn Bin Ahmad Bin Idrees, from his father, from Muhammad Bin Abdul Jabbar, from Safwan, from Aasim Bin Humeyd,
‘From Abu Abdullah-asws having said: ‘The sun is one part from seventy parts from the light of the Chair, and the Chair is one part from seventy parts from the light of the Throne, and the Throne is one part from seventy parts from the light of the veils, and the veils are one part from seventy parts from the light of the Curtain’ – the Hadeeth’’.[49]
46- التَّوْحِيدُ، وَ الْمَعَانِي، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ قَالَ عِلْمُهُ.
(The books) ‘Al Tawheed’ and ‘Al Ma’any’ – From his father, from Sa’ad Bin abdullah, from Al Qasim Bin Muhammad, fromSuleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: His Chair contains the skies and the earth [2:255]. He-asws said: ‘His-saww Knowledge’’.[50]
47- الْمَعَانِي، عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ أَحْمَدَ بْنِ عِيسَى بْنِ أَبِي مَرْيَمَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَرْزَمِيِّ عَنْ عَلِيِّ بْنِ حَاتِمٍ الْمِنْقَرِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْعَرْشِ وَ الْكُرْسِيِّ مَا هُمَا
(The book) ‘Al Ma’any’ – From Ahmad Bin Al-Hassan, 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 Al Mufazzal Bin Umar who said,
‘I asked Abu Abdullah-asws about the Throne and the Chair, ‘What are these two?’
فَقَالَ الْعَرْشُ فِي وَجْهٍ هُوَ جُمْلَةُ الْخَلْقِ وَ الْكُرْسِيُّ وِعَاؤُهُ وَ فِي وَجْهٍ آخَرَ هُوَ الْعِلْمُ الَّذِي أَطْلَعَ اللَّهُ عَلَيْهِ أَنْبِيَاءَهُ وَ رُسُلَهُ وَ حُجَجَهُ وَ الْكُرْسِيُّ هُوَ الْعِلْمُ الَّذِي لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ أَنْبِيَائِهِ وَ رُسُلِهِ وَ حُجَجِهِ ع.
He-asws said: ‘The Throne in one aspect, it is the total creation, and the Chair is it receptacle; and in another aspect, it is the knowledge which Allah-azwj has Notified upon His-azwj Prophets‑as, and His-azwj Messengers-as, and His-azwj Divine Authorities; and the Chair, it is the knowledge which He-azwj has not Notified anyone upon it, from His-azwj Prophets, and His‑azwj Messengers-as and His-azwj Divine Authorities’’.[51]
48- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ فِي كُلِّ يَوْمٍ مِنْ شَعْبَانَ سَبْعِينَ مَرَّةً أَسْتَغْفِرُ اللَّهَ الَّذِي لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ الْحَيُّ الْقَيُّومُ وَ أَتُوبُ إِلَيْهِ كُتِبَ فِي الْأُفُقِ الْمُبِينِ
And from him, from his father, from Sa’ad Bin Abdullah, from Musa Bin Ja’far Al Baghdady, from Muhammad Bin Jamhour, from Abdullah Bin Abdul Rahman, from Muhammad Bin Abu Hamza,
‘From Abu Abdullah-asws having said: ‘One who says during every day of Shaban, seventy times, ‘I seek Forgiveness of Allah-azwj Who, there is no god except He-azwj, the Beneficent, the Merciful, the Living, the Eternal, and I repent to Him-azwj’, would be written in the clear horizon’.
قَالَ قُلْتُ وَ مَا الْأُفُقُ الْمُبِينُ
He (the narrator) said, ‘I said, ‘And what is the clear horizon’?’
قَالَ قَاعٌ بَيْنَ يَدَيِ الْعَرْشِ فِيهِ أَنْهَارٌ تَطَّرِدُ فِيهِ مِنَ الْقِدْحَانِ عَدَدَ النُّجُومِ.
He-asws said: ‘An Abyssal bottom in front of the Throne wherein are rivers. There are dropped in it cups of the number of stars’’.[52]
49- التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ رِبْعِيٍ عَنِ الْفُضَيْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ قَالَ يَا فُضَيْلُ السَّمَاوَاتُ وَ الْأَرْضُ وَ كُلُّ شَيْءٍ فِي الْكُرْسِيِ.
(The book) ‘Al Tawheed’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Yaqoub Bin Yazeed, from Hammad, from Rabie, from Al Fuzeyl who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: His Chair contains the skies and the earth [2:255]. He-asws said: ‘O Fuzeyl! The skies and the earth and all things are in the Chair’’.[53]
50- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ فَقَالَ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَا بَيْنَهُمَا فِي الْكُرْسِيِّ وَ الْعَرْشُ هُوَ الْعِلْمُ الَّذِي لَا يَقْدِرُ أَحَدٌ قَدْرَهُ.
And from him, from his father, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
‘From Au Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: His Chair contains the skies and the earth [2:255]. He-asws said: ‘The skies and the earth and whatever is between the two, are in the Chair, and the Throne, it is the knowledge which no one can evaluate it’s worth’’.[54]
51- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ حَنَانِ بْنِ سَدِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْعَرْشِ وَ الْكُرْسِيِّ فَقَالَ إِنَّ لِلْعَرْشِ صِفَاتٍ كَثِيرَةً مُخْتَلِفَةً لَهُ فِي كُلِّ سَبَبٍ وَ صُنْعٍ فِي الْقُرْآنِ صِفَةٌ عَلَى حِدَةٍ
And from him, from Ali Bin Ahmad Al Daqqaq, from Muhammad Bin Ja’far Al Asady, from Muhammad Bin Ismail Al Barmaky, from Al-Husayn Bin Al-Hassan, from his father, from Hanan Bin Sadeyr who said,
‘I asked Abu Abdullah-asws about the Throne and the Chair. He-asws said: ‘For the Throne there are a lot of different descriptions. For it, regarding every means and making (placing) in the Quran, there is a description upon an individuality.
فَقَوْلُهُ رَبُّ الْعَرْشِ الْعَظِيمِ يَقُولُ الْمُلْكُ الْعَظِيمُ وَ قَوْلُهُ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى يَقُولُ عَلَى الْمُلْكِ احْتَوَى وَ هَذَا مُلْكُ الْكَيْفُوفِيَّةِ فِي الْأَشْيَاءِ
His-azwj Words: Lord of the Magnificent Throne’ [23:86], He-azwj is Saying: ‘The Mighty King’. And His-azwj Words: The Beneficent, Evened upon the Throne [20:5], He-azwj is saying He-azwj is Encompassing upon the kingdom. And this kingdom, is the how-ness regarding the things.
ثُمَّ الْعَرْشُ فِي الْوَصْلِ مُفْرَدٌ مِنَ الْكُرْسِيِّ لِأَنَّهُمَا بَابَانِ مِنْ أَكْبَرِ أَبْوَابِ الْغُيُوبِ وَ هُمَا جَمِيعاً غَيْبَانِ وَ هُمَا فِي الْغَيْبِ مَقْرُونَانِ لِأَنَّ الْكُرْسِيَّ هُوَ الْبَابُ الظَّاهِرُ مِنَ الْغَيْبِ الَّذِي مِنْهُ مَطْلَعُ الْبِدَعِ وَ مِنْهَا الْأَشْيَاءُ كُلُّهَا وَ الْعَرْشُ هُوَ الْبَابُ الْبَاطِنُ الَّذِي يُوجَدُ فِيهِ عِلْمُ الْكَيْفِ وَ الْكَوْنِ وَ الْقَدْرِ وَ الْحَدِّ وَ الْأَيْنِ وَ الْمَشِيَّةِ وَ صِفَةِ الْإِرَادَةِ وَ عِلْمُ الْأَلْفَاظِ وَ الْحَرَكَاتِ وَ التَّرْكِ وَ عِلْمُ الْعَوْدِ وَ الْبَدَاءِ
Then the Throne in the connection, is individual from the Chair, because these are two door from the greatest doors of the unseen, and these are both together, unseen, and they are coupled in the unseen, because the Chair, it is the apparent door from the unseen which, the change of Decision emerges from, and from it are the things, all of them, while the Throne, it is the esoteric door in which is found knowledge of the ‘How’, and ‘The coming into being’, and ‘The pre-determination’, and the ‘Limit’, and the ‘Where’, and the Desire’, and description of the Will, and knowledge of the wordings, and the movement, and the leaving, and know of the return, and the change of Decision.
فَهُمَا فِي الْعِلْمِ بَابَانِ مَقْرُونَانِ لِأَنَّ مُلْكَ الْعَرْشِ سِوَى مُلْكِ الْكُرْسِيِّ وَ عِلْمَهُ أَغْيَبُ مِنْ عِلْمِ الْكُرْسِيِّ فَمِنْ ذَلِكَ قَالَ رَبُّ الْعَرْشِ الْعَظِيمِ أَيْ صِفَتُهُ أَعْظَمُ مِنْ صِفَةِ الْكُرْسِيِّ وَ هُمَا فِي ذَلِكَ مَقْرُونَانِ
So these are two doors regarding the knowledge because the Angel of the Throne is besides the Angel of the Chair, it’s Knowledge is more unseen than knowledge of the Chair. So, from that, He-azwj Said: Lord of the Magnificent Throne’ [23:86] – i.e. His-azwj Attributes are mightier than the description of the Chair, and they are coupled in that’.
قُلْتُ جُعِلْتُ فِدَاكَ فَلِمَ صَارَ فِي الْفَضْلِ جَارَ الْكُرْسِيِّ
I said, ‘May I be sacrificed for you-asws! Why did the vicinity of the Chair become a merit?’
قَالَ ع إِنَّهُ صَارَ جَارَهُ لِأَنَّ عِلْمَ الْكَيْفُوفِيَّةِ فِيهِ وَ فِيهِ الظَّاهِرُ مِنْ أَبْوَابِ الْبَدَاءِ وَ أَيْنِيَّتِهَا وَ حَدِّ رَتْقِهَا وَ فَتْقِهَا فَهَذَانِ جَارَانِ أَحَدُهُمَا حَمَلَ صَاحِبَهُ فِي الظَّرْفِ وَ بِمِثْلِ صَرْفِ الْعُلَمَاءِ وَ لْيَسْتَدِلُّوا عَلَى صِدْقِ دَعْوَاهُمَا لِأَنَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشاءُ وَ هُوَ الْقَوِيُّ الْعَزِيزُ
He-asws said: ‘It came to be in it’s vicinity because the knowledge of how-ness is in it, and in it is the apparent from the doors of the Change of Decision, and its where-ness, and a limit of it’s being joined up, and its splitting. So these two are neighbours, one of them carrying its counterpart in the receptacle, and with similar to the usage of the scholars and their pointing upon the truthfulness of their claims, because Allah is Gentle with His servants. He Graces one He so Desires to, and He is the Strong, the Mighty [42:19].
فَمِنِ اخْتِلَافِ صِفَاتِ الْعَرْشِ أَنَّهُ قَالَ تَبَارَكَ وَ تَعَالَى رَبِّ الْعَرْشِ رَبِّ الْوَحْدَانِيَّةِ عَمَّا يَصِفُونَ وَ قَوْمٌ وَصَفُوهُ بِيَدَيْنِ فَقَالُوا يَدُ اللَّهِ مَغْلُولَةٌ
From the different descriptions of the Throne, Allah-azwj Blessed and Exalted Said: Lord of the Throne’ [23:86], Lord-azwj of the Oneness, from what they are ascribing [6:100]. And a people were describing Him-azwj as being with hands, so they said, ‘The Hand of Allah is tied up!’ [5:64].
وَ قَوْمٌ وَصَفُوهُ بِالرِّجْلَيْنِ فَقَالُوا وَضَعَ رِجْلَهُ عَلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ فَمِنْهَا ارْتَقَى إِلَى السَّمَاءِ
And a people described Him-azwj as being with the legs, so they said, ‘He-azwj Places His-azwj Leg upon a rock of Bayt Al Maqdis, and from it He-azwj Ascends to the sky’.
وَ وَصَفُوهُ بِالْأَنَامِلِ فَقَالُوا إِنَّ مُحَمَّداً ص قَالَ إِنِّي وَجَدْتُ بَرْدَ أَنَامِلِهِ عَلَى قَلْبِي
And they described Him-azwj as being with the fingertips, so they said, ‘Muhammad-saww said: ‘I-saww felt the coolness of His-azwj fingertips upon my-saww heart’.
فَلِمِثْلِ هَذِهِ الصِّفَاتِ قَالَ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ يَقُولُ رَبِّ الْمَثَلِ الْأَعْلَى عَمَّا بِهِ مَثَّلُوهُ وَ لِلَّهِ الْمَثَلُ الْأَعْلَى الَّذِي لَا يُشْبِهُهُ شَيْءٌ وَ لَا يُوصَفُ وَ لَا يُتَوَهَّمُ فَذَلِكَ الْمَثَلُ الْأَعْلَى
Therefore, for the lie of these descriptions Lord-azwj of the Throne Said: ‘Glorious is He and Exalted from what they are ascribing [6:100]. He-azwj Says, He-azwj is Lord-azwj of the Lofty Example from what they are resembling Him-azwj with, and for Allah-azwj is the Lofty Example which nothing resembles Him-azwj, nor can He-azwj be described, nor imagined. So that is the Lofty Example.
وَ وَصَفَ الَّذِينَ لَمْ يُؤْتَوْا مِنَ اللَّهِ فَوَائِدَ الْعِلْمِ فَوَصَفُوا رَبَّهُمْ بِأَدْنَى الْأَمْثَالِ وَ شَبَّهُوهُ بِالْمُتَشَابِهِ مِنْهُمْ فِيمَا جَعَلُوا بِهِ فَلِذَلِكَ قَالَ وَ ما أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا فَلَيْسَ لَهُ شِبْهٌ وَ لَا مِثْلٌ وَ لَا عَدْلٌ
And He-azwj Described those who were not Given benefits of knowledge from Allah-azwj, so they described their Lord-azwj with lowly examples and resembled Him-azwj with the resemblances from them, among what they Made with Him-azwj. So, for that, He-azwj Said: and you are not Given from the knowledge (of it) except a little’ [17:85]. So there is neither any resemblance for Him-azwj, nor example, nor equation.
وَ لَهُ الْأَسْماءُ الْحُسْنى الَّتِي لَا يُسَمَّى بِهَا غَيْرُهُ وَ هِيَ الَّتِي وَصَفَهَا فِي الْكِتَابِ فَقَالَ فَادْعُوهُ بِها وَ ذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمائِهِ جَهْلًا بِغَيْرِ عِلْمٍ
And for Allah are the most Beautiful Names, – which no one can be named with this apart from Him-azwj, and these are which He-azwj had Described in the Book, so He-azwj Said: therefore supplicate by these, and leave those who are distorting in His Names, [7:180], in ignorance, without knowledge.
فَالَّذِي يُلْحِدُ فِي أَسْمَائِهِ جَهْلًا بِغَيْرِ عِلْمٍ يُشْرِكُ وَ هُوَ لَا يَعْلَمُ وَ يَكْفُرُ بِهِ وَ هُوَ يَظُنُّ أَنَّهُ يُحْسِنُ
So the one who distorts in His-azwj Names out of ignorance, without knowledge, he is associating while he does not know, and he is blaspheming with Him-azwj while he is thinking he is doing good.
فَلِذَلِكَ قَالَ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ فَهُمُ الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ بِغَيْرِ عِلْمٍ فَيَضَعُونَهَا غَيْرَ مَوَاضِعِهَا
So for that, He-azwj Said: And most of them do not believe in Allah except and they are associating [12:106]. So they are those who are distorting in His-azwj Names without knowledge, and they are placing these in other than their (appropriate) places.
يَا حَنَانُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَمَرَ أَنْ يُتَّخَذَ قَوْمٌ أَوْلِيَاءَ فَهُمُ الَّذِينَ أَعْطَاهُمُ الْفَضْلَ وَ خَصَّهُمْ بِمَا لَمْ يَخُصَّ بِهِ غَيْرَهُمْ فَأَرْسَلَ مُحَمَّداً ص فَكَانَ الدَّلِيلَ عَلَى اللَّهِ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ حَتَّى مَضَى دَلِيلًا هَادِياً
O Hanan! Allah-azwj Blessed and Exalted Commanded to take a people as friends, so they are those He-azwj has Given them the merit and Specialised them with that He-azwj has not Specialised others. He-azwj Sent Muhammad-saww, so he-saww was the pointer to Allah-azwj by the Permission of Allah-azwj Mighty and Majestic until he-saww passed away pointing to a guide.
فَقَامَ مِنْ بَعْدِهِ وَصِيُّهُ ع دَلِيلًا هَادِياً عَلَى مَا كَانَ هُوَ دَلَّ عَلَيْهِ مِنْ أَمْرِ رَبِّهِ مِنْ ظَاهِرِ عِلْمِهِ ثُمَّ الْأَئِمَّةُ الرَّاشِدُونَ ع.
So his-saww successors-asws stood from after him-saww as a pointer, a guide to what he‑saww had been pointing upon, from the matters of his-saww Lord-azwj, from the apparent of his‑asws knowledge. Then the rightly guiding Imams-asws’’.[55]
و اعلم أن هذا الخبر من المتشابهات و غوامض المخبيات و الظاهر أنه وقع من الرواة و النساخ لعدم فهمهم معناه تصحيفات و تحريفات أيضا فلذا أجملت الكلام فيه و ما ذكرته إنما هو على سبيل الاحتمال و الله يعلم و حججه حقائق كلامهم ع.
Note: Not that this Hadeeth is from the allegorical and from the hidden ambiguities, and the apparent is that it has occurred from the reporters and scribed who did not understand its meaning of corrections and alterations as well. So, for that reason, I (Majlisi) summarised the speech in it, and what I have mentioned, rather it is upon the way of possibility, and Allah-azwj Knows and so do His-azwj Divine Authorities, the realities of their-asws speech.
52- الْعَيَّاشِيُّ، عَنِ الْأَصْبَغِ قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ قَوْلِ اللَّهِ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ فَقَالَ إِنَّ السَّمَاءَ وَ الْأَرْضَ وَ مَا فِيهِمَا مِنْ خَلْقٍ مَخْلُوقٌ فِي جَوْفِ الْكُرْسِيِّ وَ لَهُ أَرْبَعَةُ أَمْلَاكٍ يَحْمِلُونَهُ بِإِذْنِ اللَّهِ.
Al Ayyashi, from Al Asbagh who said,
‘Amir Al-Momineen-asws was asked about Words of Allah-azwj: His Chair contains the skies and the earth [2:255]. He-asws said: ‘The sky and the earth and whatever is in these from creation, are creation in the interior of the Chair, and there are four Angels for it carrying it by the Permission of Allah-azwj’’.[56]
53- تَفْسِيرُ الْعَسْكَرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ لَمَّا خَلَقَ الْعَرْشَ خَلَقَ لَهُ ثَلَاثَمِائَةٍ وَ سِتِّينَ أَلْفَ رُكْنٍ وَ خَلَقَ عِنْدَ كُلِّ رُكْنٍ ثَلَاثَمِائَةٍ وَ سِتِّينَ أَلْفَ مَلَكٍ لَوْ أَذِنَ اللَّهُ تَعَالَى لِأَصْغَرِهِمْ فَالْتَقَمَ السَّمَاوَاتِ السَّبْعَ وَ الْأَرَضِينَ السَّبْعَ مَا كَانَ ذَلِكَ بَيْنَ لَهَوَاتِهِ إِلَّا كَالرَّمْلَةِ فِي الْمَفَازَةِ الْفَضْفَاضَةِ
Tafseer Al-Askari-asws – He-asws said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic, when He-azwj Created the Throne, Created three hundred and sixty thousand corners for it, and Created at each corner three hundred and sixty thousand Angels. If Allah-azwj was to Permit the smallest of them, he would swallow the seven skies and the seven earths – and that would not be in mouth except like a grain of sand loosely in the wasteland.
فَقَالَ لَهُمُ اللَّهُ يَا عِبَادِي احْتَمِلُوا عَرْشِي هَذَا فَتَعَاطَوْهُ فَلَمْ يُطِيقُوا حَمْلَهُ وَ لَا تَحْرِيكَهُ فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ مَعَ كُلِّ وَاحِدٍ مِنْهُمْ وَاحِداً فَلَمْ يَقْدِرُوا أَنْ يُزَعْزِعُوهُ فَخَلَقَ اللَّهُ مَعَ كُلِّ وَاحِدٍ مِنْهُمْ عَشَرَةً فَلَمْ يَقْدِرُوا أَنْ يُحَرِّكُوهُ
Allah-azwj the Exalted Said to them: “O My-azwj servants! – Carry this Throne of Mine-azwj!’ So they came to it, but they were not able to carry it, nor (even) move it. So Allah-azwj Created one (more), along with each one of them, but they were (still) not able to unsettle it. So Allah-azwj created ten (more) with each one of them, but they were (still) not able to move it. So Allah-azwj the Exalted Created with the number of each one of them, the like of their group. But, they were not able to move it.
فَخَلَقَ اللَّهُ بِعَدَدِ كُلِّ وَاحِدٍ مِنْهُمْ مِثْلَ جَمَاعَتِهِمْ فَلَمْ يَقْدِرُوا أَنْ يُحَرِّكُوهُ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِجَمِيعِهِمْ خَلُّوهُ عَلَيَّ أُمْسِكُهُ بِقُدْرَتِي فَخَلَّوْهُ فَأَمْسَكَهُ اللَّهُ عَزَّ وَ جَلَّ بِقُدْرَتِهِ ثُمَّ قَالَ لِثَمَانِيَةٍ مِنْهُمُ احْمِلُوهُ أَنْتُمْ فَقَالُوا يَا رَبَّنَا لَمْ نُطِقْهُ نَحْنُ وَ هَذَا الْخَلْقُ الْكَثِيرُ وَ الْجَمُّ الْغَفِيرُ فَكَيْفَ نُطِيقُهُ الْآنَ دُونَهُمْ
Allah-azwj Mighty and Majestic Said to their group: “Leave it upon Me-azwj until I-azwj Hold it with My-azwj Power!” So Allah-azwj Mighty and Majestic Held it by His-azwj Power. Then He-azwj Said to eight of them: ‘Carry it!” But they said, ‘O our Lord-azwj! We and these numerous creatures and the myriads could not bear it, so how can we (eight) bear it now beside them?’
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِأَنِّي أَنَا اللَّهُ الْمُقَرِّبُ لِلْبَعِيدِ وَ الْمُذَلِّلُ لِلْعَبِيدِ وَ الْمُخَفِّفُ لِلشَّدِيدِ وَ الْمُسَهِّلُ لِلْعَسِيرِ أَفْعَلُ مَا أَشَاءُ وَ أَحْكُمُ مَا أُرِيدُ أُعَلِّمُكُمْ كَلِمَاتٍ تَقُولُونَهَا يَخِفُ بِهَا عَلَيْكُمْ
Allah-azwj Mighty and Majestic Said: “I-azwj, I-azwj am Allah-azwj! The Drawer closer of the distant, and I-azwj Humiliate the stubborn, and the Lightener of the heavy, and the Easer of the difficult! I-azwj Do whatever I-azwj so Desire to and I-azwj Decide with whatever I-azwj Want to. I-azwj shall Teach you all certain words (for you) to be saying these, by which it would be lightened upon you’.
قَالُوا وَ مَا هِيَ قَالَ تَقُولُونَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ
They said, ‘And what are these, O our Lord-azwj?’ He-azwj Said: “You should be saying, ‘In the Name of Allah-azwj the Beneficent, the Merciful’ and , ‘There is neither Might nor Strength except with Allah-azwj the Exalted, the Magnificent’, and send Salawat upon Muhammadsaww and hissaww goodly Progenyasws”.
فَقَالُوهَا فَحَمَلُوهُ وَ خَفَّ عَلَى كَوَاهِلِهِمْ كَشَعْرَةٍ نَابِتَةٍ عَلَى كَاهِلِ رَجُلٍ جَلْدٍ قَوِيٍّ
So they said it and it was light upon their shoulders – like a hair growing upon a shoulder of a man, rigid (and) strong.
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِسَائِرِ تِلْكَ الْأَمْلَاكِ خَلُّوا عَلَى هَؤُلَاءِ الثَّمَانِيَةِ عَرْشِي لِيَحْمِلُوهُ وَ طُوفُوا أَنْتُمْ حَوْلَهُ وَ سَبِّحُونِي وَ مَجِّدُونِي وَ قَدِّسُونِي فَأَنَا اللَّهُ الْقَادِرُ الْمُطْلَقُ عَلَى مَا رَأَيْتُمْ وَ عَلى كُلِّ شَيْءٍ قَدِيرٌ.
Allah-azwj Mighty and Majestic Said to the rest of those Angels: “Leave My-azwj Throne to be upon the shoulders of these eight in order to carry it, and you (all) should be performing Tawaaf around it, and be Praising Me-azwj and Glorifying Me-azwj and Extolling My-azwj Holiness, for I-azwj, I-azwj am Allah-azwj, the Able upon what you are seeing, and Iasws an Able upon everything”.[57]
54- رَوْضَةُ الْوَاعِظِينَ، رَوَى جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع أَنَّهُ قَالَ: فِي الْعَرْشِ تِمْثَالُ مَا خَلَقَ اللَّهُ مِنَ الْبَرِّ وَ الْبَحْرِ
(The book) ‘Rowzat Al Waizeen’ –
‘It is reported by Ja’far Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather‑asws having said: ‘In the Throne there are resemblances of whatever Allah-azwj has Created, from the land and the sea’.
قَالَ وَ هَذَا تَأْوِيلُ قَوْلِهِ وَ إِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنا خَزائِنُهُ وَ إِنَّ بَيْنَ الْقَائِمَةِ مِنْ قَوَائِمِ الْعَرْشِ وَ الْقَائِمَةِ الثَّانِيَةِ خَفَقَانَ الطَّيْرِ الْمُسْرِعِ مَسِيرَةَ أَلْفِ عَامٍ وَ الْعَرْشُ يُكْسَى كُلَّ يَوْمٍ سَبْعِينَ أَلْفَ لَوْنٍ مِنَ النُّورِ لَا يَسْتَطِيعُ أَنْ يَنْظُرَ إِلَيْهِ خَلْقٌ مِنْ خَلْقِ اللَّهِ وَ الْأَشْيَاءُ كُلُّهَا فِي الْعَرْشِ كَحَلْقَةٍ فِي فَلَاةٍ
He-asws said: ‘And this is interpretation of His-azwj Words: And there is not a thing except in Our Presence is its store [15:21]. And between a pillar from the pillars of the Throne and the second pillar there are flapping(s) of the bird of a travel distance of a thousand years, and the Throne is clothed every day in seventy thousand colours from the light. No creature from the creatures of Allah-azwj has the capacity of looking at it, and the things, all of them, are in the Throne like a ring in the desert.
وَ إِنَّ لِلَّهِ تَعَالَى مَلَكاً يُقَالُ لَهُ خرقائيل لَهُ ثَمَانِيَةَ عَشَرَ أَلْفَ جَنَاحٍ مَا بَيْنَ الْجَنَاحِ إِلَى الْجَنَاحِ خَمْسُمِائَةِ عَامٍ فَخَطَر لَهُ خَاطِرٌ هَلْ فَوْقَ الْعَرْشِ شَيْءٌ فَزَادَهُ اللَّهُ تَعَالَى مِثْلَهَا أَجْنِحَةً أُخْرَى فَكَانَ لَهُ سِتٌّ وَ ثَلَاثُونَ أَلْفَ جَنَاحٍ مَا بَيْنَ الْجَنَاحِ إِلَى الْجَنَاحِ خَمْسُمِائَةِ عَامٍ
For Allah-azwj the Exalted there is an Angel call Kharqaeel. For him there are eighteen thousand wings. Between the wing to a wing there is a travel distance of five hundred years. A thought occurred for him, ‘Is there anything above the Throne?’ So Allah-azwj the Exalted Increased other wings similar to these, so there were thirty-six thousand wings for him. In between the wing to the wing there is a travel distance of five hundred years.
ثُمَّ أَوْحَى اللَّهُ إِلَيْهِ أَيُّهَا الْمَلَكُ طِرْ فَطَارَ مِقْدَارَ عِشْرِينَ أَلْفَ عَامٍ لَمْ يَنَلْ رَأْسَ قَائِمَةٍ مِنْ قَوَائِمِ الْعَرْشِ ثُمَّ ضَاعَفَ اللَّهُ لَهُ فِي الْجَنَاحِ وَ الْقُوَّةِ وَ أَمَرَهُ أَنْ يَطِيرَ فَطَارَ مِقْدَارَ ثَلَاثِينَ أَلْفَ عَامٍ لَمْ يَنَلْ أَيْضاً
Then Allah-azwj Revealed to him: “O Angel, fly!” He flew a measurement of twenty thousand years. It could not reach the top of a pillar from the pillars of the Thtone. Then Allah-azwj Double for him in the wings, and the strength, and Command him to fly. It flew for thirty thousand years and could not reach (it) as well.
فَأَوْحَى اللَّهُ إِلَيْهِ أَيُّهَا الْمَلَكُ لَوْ طِرْتَ إِلَى نَفْخِ الصُّورِ مَعَ أَجْنِحَتِكَ وَ قُوَّتِكَ لَمْ تَبْلُغْ إِلَى سَاقِ عَرْشِي
Allah-azwj Revealed to him: “O Angel! Even if you were to fly up to the Blowing of the Trumpet with your wings and your strength, you will not reach to the base of My-azwj Throne!”
فَقَالَ الْمَلَكُ سُبْحَانَ رَبِّيَ الْأَعْلَى فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى فَقَالَ النَّبِيُّ ص اجْعَلُوهَا فِي سُجُودِكُمْ.
The Angel said: ‘Glorious is my Lord-azwj, the Exalted!’ Allah-azwj Mighty and Majestic Revealed to him: ‘Glorify the Name of your Lord, the Most Exalted [87:1]. The Prophet-saww said: ‘Make it to be in your Sajdahs’’.[58]
55- وَ رُوِيَ مِنْ طَرِيقِ الْمُخَالِفِينَ فِي قَوْلِهِ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ قَالَ ثَمَانِيَةُ صُفُوفٍ لَا يَعْلَمُ عَدَدَهُمْ إِلَّا اللَّهُ لِكُلِّ مَلَكٍ مِنْهُمْ أَرْبَعَةُ وُجُوهٍ لَهُمْ قُرُونٌ كَقُرُونِ الْوَعْلَةِ مِنْ أُصُولِ الْقُرُونِ إِلَى مُنْتَهَاهَا مَسِيرَةَ خَمْسِمِائَةِ عَامٍ وَ الْعَرْشُ عَلَى قُرُونِهِمْ وَ أَقْدَامُهُمْ فِي الْأَرْضِ السُّفْلَى وَ رُءُوسُهُمْ فِي السَّمَاءِ الْعُلْيَا وَ دُونَ الْعَرْشِ سَبْعُونَ حِجَاباً مِنْ نُورٍ.
And it has been reported from the way of the adversaries regarding His-azwj Words: and eight shall hold above them the Throne of your Lord on that Day [69:17]. He said, ‘Eight rows, no one knows their number except Allah-azwj. For each Angel from them there are four faces. For them are horns like horns of the ibex. From the base of the horn to it’s end there is a travel distance of five hundred years, and the Throne is upon their horns, and their feet are in the lowest earth, and their heads are in the highest sky, and before the earth there are seventy veils of light’’.[59] (Not a Hadeeth and Non-Shia source)
56- تَأْوِيلُ الْآيَاتِ الظَّاهِرَةِ، نَقْلًا مِنْ كِتَابِ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ مَاهْيَارَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ حَاتِمٍ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فِي قَوْلِهِ تَعَالَى الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَ مَنْ حَوْلَهُ قَالَ يَعْنِي مُحَمَّداً وَ عَلِيّاً وَ الْحَسَنَ وَ الْحُسَيْنَ وَ نُوحاً وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى ع.
(The book) ‘Taweel Al Ayaat Al Zaahira’ – It is copied from the book of Muhammad Bin Al Abbas Bin Mahyar, from Ja’far Bin Muhammad Bin Malik, from Ahmad Bin Al-Husayn Al Alawy, from Muhammad Bin Hatim, from Haroun Bin Al Jahm, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘Regarding Words of the Exalted: Those who are holding the Throne and ones around it [40:7]. He-asws said: ‘Meaning Muhammad-saww, and Ali-asws, and Al-Hassan-asws and Al-Husayn-asws, and Noah-as, and Ibrahim-as, and Musa-as and Isa-as’’.[60]
57- الْإِخْتِصَاصُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: سَأَلَ ابْنُ سَلَامٍ النَّبِيَّ ص فَكَانَ فِيمَا سَأَلَهُ مَا السِّتَّةَ عَشَرَ وَ مَا الثَّمَانِيَةَ عَشَرَ
(The book) ‘Al Ikhtisaas’ – From Ibn Abbas who said,
‘Ibn Salam asked the Prophet-saww. It was among what he had asked him-saww, ‘What is the sixteen, and what is the eighteen?’
قَالَ سِتَّةَ عَشَرَ صَفّاً مِنَ الْمَلَائِكَةِ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ وَ ذَلِكَ قَوْلُهُ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ وَ أَمَّا الثَّمَانِيَةَ عَشَرَ فَثَمَانِيَةَ عَشَرَ حِجَاباً مِنْ نُورٍ مُعَلَّقٍ بَيْنَ الْكُرْسِيِّ وَ الْحُجُبِ وَ لَوْ لَا ذَلِكَ لَذَابَتْ صُمُّ الْجِبَالِ الشَّوَامِخِ وَ احْتَرَقَتِ الْجِنُّ وَ الْإِنْسُ مِنْ نُورِ اللَّهِ
He-saww said: ‘Sixteen are the rows of Angels surrounding around the Throne, and that is His‑azwj Word: And you shall see the Angels surrounding the Throne [39:75], and as for the eighteen, there are eighteen veils of light hanging between the Chair and the veils, and had it not been that, the solid tall mountains would have melted and the Jinn and the humans would have been incinerated from the Light (Noor) of Allah-azwj’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ.
He said, ‘You speak the truth, O Muhammad-saww!’’[61]
58- فِي بَعْضِ الْكُتُبِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّ فِي الْعَرْشِ تِمْثَالَ جَمِيعِ مَا خَلَقَ اللَّهُ.
And in one of the books,
‘From Ali Bin Al-Husayn-asws: ‘In the Throne there resemblances of entirety of what Allah‑azwj has Created’’.[62]
59- الْمُتَهَجِّدُ، فِي دُعَاءِ لَيْلَةِ الْجُمُعَةِ اللَّهُمَّ رَبَّ النُّورِ الْعَظِيمِ وَ رَبَّ الْكُرْسِيِّ الْوَاسِعِ وَ رَبَّ الْعَرْشِ الْعَظِيمِ وَ رَبَّ الْبَحْرِ الْمَسْجُورِ الدُّعَاءَ.
(The book) ‘Al Mutahajjid’ –
‘In a supplication for the day of Friday, ‘O Lord-azwj! Lord-azwj of the Magnificent Noor! And Lord-azwj of the vast Chair! And Lord-azwj of the Magnificent Throne! And Lord-azwj of the overflowing sea!’ – the supplication’’.[63]
60- وَ فِي تَعْقِيبِ صَلَاةِ أَمِيرِ الْمُؤْمِنِينَ ع وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي خَلَقْتَ بِهِ عَرْشَكَ الَّذِي لَا يَعْلَمُ مَا هُوَ إِلَّا أَنْتَ
And in a follow-up (act of worship) of the Salat of Amir Al-Momineen-asws: ‘And I-asws ask You‑azwj by Your-azwj Name which You-azwj Created Your-azwj Throne with, which no one knows what it is except You-azwj’.
إِلَى قَوْلِهِ وَ أَسْأَلُكَ يَا اللَّهُ بِاسْمِكَ الَّذِي تَضَعْضَعَ بِهِ سُكَّانُ سَمَاوَاتِكَ وَ اسْتَقَرَّ بِهِ عَرْشُكَ
Up to his-asws words: ‘And I-asws ask You-azwj, O Allah-azwj, by Your-azwj Name which the dwellers of the skies are shaken with, and Your-azwj Throne is settled with’.
إِلَى قَوْلِهِ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي أَقَمْتَ بِهِ عَرْشَكَ وَ كُرْسِيَّكَ فِي الْهَوَاءِ
Up to his-asws words: ‘And I-asws ask You-azwj by Your-azwj Name which You-azwj Established Your‑azwj Throne with it, and Your-azwj Chair in the air’.
إِلَى قَوْلِهِ وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي دَعَاكَ بِهِ حَمَلَةُ عَرْشِكَ فَاسْتَقَرَّتْ أَقْدَامُهُمْ وَ حَمَّلْتَهُمْ عَرْشَكَ بِذَلِكَ الِاسْمِ يَا اللَّهُ الَّذِي لَا يَعْلَمُهُ مَلَكٌ مُقَرَّبٌ وَ لَا حَامِلُ عَرْشِكَ وَ لَا كُرْسِيِّكَ إِلَّا مَنْ عَلَّمْتَهُ ذَلِكَ.
Up to his-asws words: ‘And I-asws ask You-azwj by Your-azwj Name which the bearers of the Throne supplicated with, so their feet were affirmed, and they carried Your-azwj Throne by that Name which neither an Angel of Proximity knows, nor a bearer of Your-azwj Throne, nor Your-azwj Chair except the one You-azwj have Taught him that!’’[64]
61- بَيَانُ التَّنْزِيلِ، لِابْنِ شَهْرَآشُوبَ عَنِ الصَّادِقِ ع أَنَّ بَيْنَ الْقَائِمَةِ مِنْ قَوَائِمِ الْعَرْشِ وَ الْقَائِمَةِ الثَّانِيَةِ خَفَقَانَ الطَّيْرِ عَشَرَةَ آلَافِ عَامٍ.
(The book) ‘Bayaan Al Tanzeel’ of Ibn Shehr Ashub –
‘From Al-Sadiq-asws: ‘Between the pillar from the pillars of the Throne, and the second pillar there are flapping(s) of the bird for ten thousand years’’.[65]
Ahadeeth used by Al-Majlisi for his notes:
كَمَا رُوِيَ أَنَّ قَلْبَ الْمُؤْمِنِ عَرْشُ الرَّحْمَنِ.
Just as is reported: ‘The heart of the Momin is Throne of the Beneficent’.
وَ رُوِيَ أَيْضاً فِي الْحَدِيثِ الْقُدْسِيِ لَمْ يَسَعْنِي سَمَائِي وَ لَا أَرْضِي وَ وَسِعَنِي قَلْبُ عَبْدِي الْمُؤْمِنِ.
And it is reported as well in the Holy Hadeeth (Hadeeth Al Qudsy): “Neither can My-azwj skies contain Me-azwj, nor can My-azwj earth, and a heart of My-azwj Momin servant can contain Me‑azwj!”
باب 5 الحجب و الأستار و السرادقات
CHAPTER 5 – THE VEILS, AND THE CURTAINS, AND THE PAVILIONS
1- التَّوْحِيدُ، وَ الْخِصَالُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا الْقَطَّانِ عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ عَنْ تَمِيمِ بْنِ بُهْلُولٍ عَنْ نَصْرِ بْنِ مُزَاحِمٍ الْمِنْقَرِيِّ عَنْ عَمْرِو بْنِ سَعْدٍ عَنْ أَبِي مِخْنَفٍ لُوطِ بْنِ يَحْيَى عَنْ أَبِي مَنْصُورٍ عَنْ زَيْدِ بْنِ وَهْبٍ قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنِ الْحُجُبِ فَقَالَ أَوَّلُ الْحُجُبِ سَبْعَةٌ غِلَظُ كُلِّ حِجَابٍ مِنْهَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ بَيْنَ كُلِّ حِجَابَيْنِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ
(The books) ‘Al Tawheed’, and ‘Al Khisaal’ – From Ahmad Bin Al-Hassan Al Qattan, from Ahmad Bin Yahya Bin Zakariya al Qattan, from Bakr Bin Abdullah, from Tameem Bin Bahloul, from Nasr Bin Muzahim Al Minqary, from Umro Bin Sa’ad, from Abu Mikhnaf Lut Bin Yahya, from Abu Mansour, from Zayd Bin Wahb who said,
‘Amir Al-Momineen-asws was asked about the Veils. He-asws said: ‘The first Veil is of seven (Veils). The thickness of each veil from these is a travel distance of five hundred years, and between every two Veils there is a travel distance of five hundred years.
وَ الْحِجَابُ الثَّانِي سَبْعُونَ حِجَاباً بَيْنَ كُلِّ حِجَابَيْنِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ حَجَبَةُ كُلِّ حِجَابٍ مِنْهَا سَبْعُونَ أَلْفَ مَلَكٍ قُوَّةُ كُلِّ مَلَكٍ مِنْهُمْ قُوَّةُ الثَّقَلَيْنِ
And the second Veil is of seventy Veils. Between every two Veils there is a travel distance of five hundred years. Every Veil from these is guarded by a thousand Angels. The strength of every Angel from them is strength of the ‘Saqalayn’ (human beings and Jinn).
مِنْهَا ظُلْمَةٌ وَ مِنْهَا نُورٌ وَ مِنْهَا نَارٌ وَ مِنْهَا دُخَانٌ وَ مِنْهَا سَحَابٌ وَ مِنْهَا بَرْقٌ وَ مِنْهَا رَعْدٌ وَ مِنْهَا ضَوْءٌ وَ مِنْهَا رَمْلٌ وَ مِنْهَا جَبَلٌ وَ مِنْهَا عَجَاجٌ وَ مِنْهَا مَاءٌ وَ مِنْهَا أَنْهَارٌ وَ هِيَ حُجُبٌ مُخْتَلِفَةٌ غِلَظُ كُلِّ حِجَابٍ مَسِيرَةُ سَبْعِينَ أَلْفَ عَامٍ
From these is darkness and from these is light, and from these is fire, and from these is smoke, and from these are clouds, and from these is lightning, and from these is thunder, and from these is illumination, and from these is sand, and from these is mountain, and from these is saltiness, and from these is water, and from these are rivers, and these are different veils. The thickness of every Veil is a travel distance of seventy thousand years.
ثُمَّ سُرَادِقَاتُ الْجَلَالِ وَ هِيَ سِتُّونَ سُرَادِقاً فِي كُلِّ سُرَادِقٍ سَبْعُونَ أَلْفَ مَلَكٍ بَيْنَ كُلِّ سُرَادِقٍ وَ سُرَادِقٍ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ
Then are the pavilions of majesty, and these are sixty pavilions. In each pavilion there are seventy thousand Angels. Between every pavilion and a pavilion, there is a travel distance of five hundred years.
ثُمَّ سُرَادِقُ الْعِزِّ ثُمَّ سُرَادِقُ الْكِبْرِيَاءِ ثُمَّ سُرَادِقُ الْعَظَمَةِ ثُمَّ سُرَادِقُ الْقُدُسِ ثُمَّ سُرَادِقُ الْجَبَرُوتِ ثُمَّ سُرَادِقُ الْفَخْرِ ثُمَّ سُرَادِقُ النُّورِ الْأَبْيَضِ ثُمَّ سُرَادِقُ الْوَحْدَانِيَّةِ وَ هُوَ مَسِيرَةُ سَبْعِينَ أَلْفَ عَامٍ
Then is the pavilion of Mighty, then the pavilion of Greatness, then the pavilion of Magnificence, then the pavilion of Holiness, then the pavilions of Omnipotence, then the pavilion of Pride, then the pavilion of white light, then the pavilion of Oneness, and it is of a travel distance of a thousand years.
ثُمَّ الْحِجَابُ الْأَعْلَى وَ انْقَضَى كَلَامُهُ ع وَ سَكَتَ فَقَالَ لَهُ عُمَرُ لَا بَقِيتُ لِيَوْمٍ لَا أَرَاكَ فِيهِ يَا أَبَا الْحَسَنِ.
The is the Veil of Exaltedness’ – and he-asws terminated his-asws speech and was silent. Umar said to him-asws, ‘May I not remain alive for a day I do not see you-asws in it, O Abu Al-Hassan‑asws!’’[66]
قال الصدوق ره ليست هذه الحجب مضروبة على الله تعالى عن ذلك لأنه لا يوصف بمكان و لكنها مضروبة على العظمة العليا من خلقه التي لا يقادر قدرها غيره تبارك و تعالى.
Al-Sadouq said, ‘These Veils aren’t struck upon Allah-azwj. He-azwj is Exalted from that because He-azwj cannot be described with a place, but these are struck upon the Lofty Magnificent, from His-azwj creatures. It’s measurement cannot be measure by other than Him-azwj, Blessed and Exalted’.
2- الْمَعَانِي، وَ الْخِصَالُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمُقْرِي عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجُرْجَانِيِّ عَنْ عَبْدِ الصَّمَدِ بْنِ يَحْيَى الْوَاسِطِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْمَدَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ عَنِ السُّفْيَانِ الثَّوْرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ نُورَ مُحَمَّدٍ ص قَبْلَ أَنْ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ الْعَرْشَ وَ الْكُرْسِيَّ وَ اللَّوْحَ وَ الْقَلَمَ وَ الْجَنَّةَ وَ النَّارَ
(The books) ‘Al Ma’any’ and ‘Al Khisaal’ – From Ahmad Bin Muhammad Bin Abdul Rahman Al Muqry, from Muhammad Bin Ibrahim Al Jurjany, from Abdul Samad Bin Yahya Al Wasity, from Al-Hassan Bin Ali Al Madany, from Abdullah Bin Al Mubarak, from Al Sufyan Al Sowry,
‘From Ja’far-asws Bin Muhammad Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather‑asws, from Ali-asws Bin Abu Talib-asws having said: ‘Allah-azwj Blessed and Exalted Created Noor of Muhammad-saww before He-azwj Created the skies and the earth, and the Throne and the Chair, and the Tablet and the Pen, and the Paradise and the Fire;
وَ قَبْلَ أَنْ خَلَقَ آدَمَ وَ نُوحاً وَ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ إِسْحَاقَ وَ يَعْقُوبَ وَ مُوسَى وَ عِيسَى وَ دَاوُدَ وَ سُلَيْمَانَ وَ كُلَّ مَنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي قَوْلِهِ وَ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ إِلَى قَوْلِهِ وَ هَدَيْناهُمْ إِلى صِراطٍ مُسْتَقِيمٍ وَ قَبْلَ أَنْ خَلَقَ الْأَنْبِيَاءَ كُلَّهُمْ بِأَرْبَعِمِائَةِ أَلْفٍ وَ أَرْبَعٍ وَ عِشْرِينَ أَلْفَ سَنَةٍ
And before He-azwj Created Adam-as, and Noah-as, and Ibrahim-as, and Ismail-as, and Is’haq-as, and Yaqoub-as, and Musa-as, and Isa-as, and Dawood-as, and Suleyman-as, and every one Allah‑azwj Mighty and Majestic Said in His-azwj Words: And We Granted to him Is’haq and Yaqoub, [6:84] – up to His-azwj Words: and Guided them to the Straight Path [6:87], and before He-azwj Created the Prophets-as, all of them, by four hundred and twenty thousand years.
وَ خَلَقَ عَزَّ وَ جَلَّ مَعَهُ اثْنَيْ عَشَرَ حِجَاباً حِجَابَ الْقُدْرَةِ وَ حِجَابَ الْعَظَمَةِ وَ حِجَابَ الْمِنَّةِ وَ حِجَابَ الرَّحْمَةِ وَ حِجَابَ السَّعَادَةِ وَ حِجَابَ الْكَرَامَةِ وَ حِجَابَ الْمَنْزِلَةِ وَ حِجَابَ الْهِدَايَةِ وَ حِجَابَ النُّبُوَّةِ وَ حِجَابَ الرِّفْعَةِ وَ حِجَابَ الْهَيْبَةِ وَ حِجَابَ الشَّفَاعَةِ
And Mighty and Majestic there are twelve Veils with Him-azwj – the Veil of Power, and the Veil of Magnificence, and the Veil of Conferment, and the Veil of Mercy, and the Veil of Excellency, and the Veil of Honour, and the Veil of Status, and the Veil of Guidance, and the Veil of Prophet-hood, and the Veil of Loftiness, and the Veil of Awe (Prestige), and the Veil of Intercession.
ثُمَّ حَبَسَ نُورَ مُحَمَّدٍ ص فِي حِجَابِ الْقُدْرَةِ اثْنَيْ عَشَرَ أَلْفَ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّيَ الْأَعْلَى
Then He-azwj Withheld the Noor of Muhammad-saww in the Veil of Power for twelve thousand years, and he-saww was saying: ‘Glorious is my-saww Lord-azwj the Exalted!’
وَ فِي حِجَابِ الْعَظَمَةِ أَحَدَ عَشَرَ أَلْفَ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ عَالِمِ السِّرِّ وَ أَخْفَى
And in the Veil of Magnificence for eleven thousand years, and he-saww was saying: ‘Glorious is Know of the secrets and the hidden matters!’
وَ فِي حِجَابِ الْمِنَّةِ عَشَرَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ هُوَ قَائِمٌ لَا يَلْهُو
And in the Veil of Conferment for ten thousand years, and he-saww was saying: ‘Glorious is the One-azwj Who is standing not playing!’
وَ فِي حِجَابِ الرَّحْمَةِ تِسْعَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ الرَّفِيعِ الْأَعْلَى
And in the Veil of Mercy for nine thousand years, and he-saww was saying: ‘Glorious is the Lofty, the Exalted!’
وَ فِي حِجَابِ السَّعَادَةِ ثَمَانِيَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ هُوَ دَائِمٌ لَا يَسْهُو
And in the Veil of Excellency for eight thousand years, and he-saww was saying: ‘Glorious is the One-azwj Who is everlasting, nor erring!’
وَ فِي حِجَابِ الْكَرَامَةِ سَبْعَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ هُوَ غَنِيٌّ لَا يَفْتَقِرُ
And in the Veil of Honour for seven thousand years, and he-saww was saying: ‘Glorious is the One-azwj Who is needless, not impoverished!’
وَ فِي حِجَابِ الْمَنْزِلَةِ سِتَّةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّي الْعَلِيِّ الْكَرِيمِ
And in the Veil of Status for six thousand years, and he-saww was saying: ‘Glorious is my‑saww Lord-azwj, the Exalted, the Benevolent!’
وَ فِي حِجَابِ الْهِدَايَةِ خَمْسَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ ذِي الْعَرْشِ الْعَظِيمِ
And in the Veil of Guidance for five thousand years, and he-saww was saying: ‘Glorious is the One-azwj with the Magnificent Throne!’
وَ فِي حِجَابِ النُّبُوَّةِ أَرْبَعَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ
And in the Veil of Prophet-hood for four thousand years, and he-saww was saying: ‘Lord-azwj of the Might, from what they are describing!’
وَ فِي حِجَابِ الرِّفْعَةِ ثَلَاثَةَ آلَافِ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ ذِي الْمُلْكِ وَ الْمَلَكُوتِ
And in the Veil of Loftiness for three thousand years, and he-saww was saying: ‘Glorious is the One-azwj with the Kingdom and the Sovereignty!’
وَ فِي حِجَابِ الْهَيْبَةِ أَلْفَيْ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ اللَّهِ وَ بِحَمْدِهِ
And in the Veil of Awe (Prestige) for two thousand years, and he-saww was saying: ‘Glorious is Allah-azwj, and with His-azwj Praise!’
وَ فِي حِجَابِ الشَّفَاعَةِ أَلْفَ سَنَةٍ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّيَ الْعَظِيمِ وَ بِحَمْدِهِ
And in the Veil of Intercession for a thousand years, and he-saww was saying: ‘Glorious is my‑saww Lord-azwj the Magnificent, and with His-azwj Praise!’
ثُمَّ أَظْهَرَ عَزَّ وَ جَلَّ اسْمَهُ عَلَى اللَّوْحِ فَكَانَ عَلَى اللَّوْحِ مُنَوَّراً أَرْبَعَةَ آلَافِ سَنَةٍ
The He-azwj Mighty and Majestic Revealed his-saww name upon the Tablet. It was radiant upon the Tablet for four thousand years.
ثُمَّ أَظْهَرَهُ عَلَى الْعَرْشِ فَكَانَ عَلَى سَاقِ الْعَرْشِ مُثْبَتاً سَبْعَةَ آلَافِ سَنَةٍ إِلَى أَنْ وَضَعَهُ اللَّهُ عَزَّ وَ جَلَّ فِي صُلْبِ آدَمَ ع إِلَى آخِرِ مَا مَرَّ فِي الْمُجَلَّدِ السَّادِسِ.
Then He-azwj Revealed it to the Throne. So it was affirmed upon a base of the Throne for seven thousand years, until Allah-azwj Mighty and Majestic Placed it in the Sulb of Adam-as’ – up to the end of what has already passed in the sixth volume’’.[67]
3- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ جَبْرَئِيلُ فِي لَيْلَةِ الْمِعْرَاجِ إِنَّ بَيْنَ اللَّهِ وَ بَيْنَ خَلْقِهِ تِسْعِينَ أَلْفَ حِجَابٍ وَ أَقْرَبُ الْخَلْقِ إِلَى اللَّهِ أَنَا وَ إِسْرَافِيلُ وَ بَيْنَنَا وَ بَيْنَهُ أَرْبَعَةُ حُجُبٍ حِجَابٌ مِنْ نُورٍ وَ حِجَابٌ مِنْ ظُلْمَةٍ وَ حِجَابٌ مِنَ الْغَمَامِ وَ حِجَابٌ مِنْ مَاءٍ الْخَبَرَ.
Tafseer Ali Bin Ibrahim – From his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as said during the night of Mi’raj (ascension): ‘Between Allah-azwj and His-azwj creation there are ninety thousand Veils, and the closest of the creatures to Allah-azwj is me-as and Israfeel-as. And between us-as and Him‑azwj, there are four Veils – The Veil of Light, and the Veil of darkness, and the Veil of clouds, and the Veil of water’ – the Hadeeth’’.[68]
4- الْمَجَالِسُ لِلصَّدُوقِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنِ الْأَعْمَشِ عَنْ عَبَايَةَ بْنِ رِبْعِيٍّ عَنِ ابْنِ عَبَّاسٍ فِي ذِكْرِ خَبَرِ الْمِعْرَاجِ قَالَ: فَعَبَرَ رَسُولُ اللَّهِ ص حَتَّى انْتَهَى إِلَى الْحُجُبِ وَ الْحُجُبُ خَمْسُمِائَةِ حِجَابٍ مِنَ الْحِجَابِ إِلَى الْحِجَابِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ الْخَبَرَ.
(The book) ‘Al Majaalis’ of Al Sadouq – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Khalaf Bin Hammad, from Abu Al-Hassan Al Abdy, from Al Amsh, from Abaya Bin Rabie, from Ibn Abbas in mention of the Hadeeth of Al Mi’raj (ascension).
He (Ibn Abbas) said, ‘Rasool-Allah-saww crossed over until he-saww ended up to the Veils, and the veils are five hundred Veils. From the Veil to the Veil there is a travel distance of five hundred years’ – the Hadeeth’’.[69]
5- التَّوْحِيدُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الشَّمْسُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْكُرْسِيِّ وَ الْكُرْسِيُّ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْعَرْشِ وَ الْعَرْشُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْحِجَابِ وَ الْحِجَابُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ السِّتْرِ الْخَبَرَ.
(The book) ‘Al Tawheed’ – From Al Husayn Bin Ahmad Bin Idrees, from his father, from Muhammad Bin Abdul Al Jabbar, from Safwan, from Aasim Bin Humeyd,
‘From Abu Abdullah-asws having said: ‘The sun is one part from seventy parts from the light of the Chair, and the Chair is one part from seventy parts from the light of the Throne, and the Throne is one part from seventy parts from the light of the Veil, and the Veil is one part from the seventy part from the light of the Curtain’ – the Hadeeth’’.[70]
6 – الْمُتَهَجِّدُ، فِي تَعْقِيبِ صَلَاةِ أَمِيرِ الْمُؤْمِنِينَ ع وَ أَسْأَلُكَ بِنُورِ اسْمِكَ الَّذِي خَلَقْتَ بِهِ نُورَ حِجَابِكَ النُّورِ
(The book) ‘Mutahajjid’ –
In a follow-up act of worship of the Salat of Amir Al-Momineen-asws: ‘And I-asws ask You-azwj by the Light (Noor) of Your-azwj Name which You-azwj Created the Noor of Your-azwj Veil!’
إِلَى قَوْلِهِ ع وَ أَسْأَلُكَ بِاسْمِكَ الزَّكِيِّ الطَّاهِرِ الْمَكْتُوبِ فِي كُنْهِ حُجُبِكَ الْمَخْزُونِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ عَلَى سِدْرَةِ الْمُنْتَهَى وَ أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ عَلَى سُرَادِقِ السَّرَائِرِ
Up to his-asws words: ‘And I-asws ask You-azwj by Your-azwj Name, the Pure, the Clean, the Inscribed in the being of Your-azwj Veil, the Treasures in the Knowledge of the unseen in Your‑azwj Presence at the Sidrat Al-Muntaha, and I-asws ask You-azwj by Your-azwj Name Inscribed upon the pavilion of secrets!’
إِلَى قَوْلِهِ بِاسْمِكَ الَّذِي كَتَبْتَهُ عَلَى حِجَابِ عَرْشِكَ وَ بِكُلِّ اسْمٍ هُوَ لَكَ فِي اللَّوْحِ الْمَحْفُوظِ.
Up to his-asws words: ‘By Your-azwj Name which You-azwj have Written upon a Veil of Your‑azwj Throne, and by every Name which is for You-azwj in the Guarded Tablet’’.[71]
7- الْإِقْبَالُ، فِي تَعْقِيبَاتِ نَوَافِلِ شَهْرِ رَمَضَانَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ فِي سُرَادِقِ الْمَجْدِ وَ أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ فِي سُرَادِقِ الْبَهَاءِ وَ أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ فِي سُرَادِقِ الْعَظَمَةِ
(The book) ‘Al Iqbal’ –
‘In a follow-up act of worship of an optional (Salat) of a month of Ramazan, it is reported from Abu Abdullah-asws: ‘O Allah-azwj! I-asws ask You-azwj by Your-azwj Name Written in the pavilion of Glory! And I-asws ask You-azwj by Your-azwj Name Written in the pavilion of Splendour! And I‑asws ask You-azwj by Your-azwj Name Written in the pavilion of Magnificence!
وَ أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ فِي سُرَادِقِ الْجَلَالِ وَ أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ فِي سُرَادِقِ الْعِزَّةِ وَ أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ فِي سُرَادِقِ السَّرَائِرِ السَّابِقِ الْفَائِقِ الْحَسَنِ النَّضِيرِ وَ رَبِّ الْمَلَائِكَةِ الثَّمَانِيَةِ وَ رَبِّ الْعَرْشِ الْعَظِيمِ الدُّعَاءَ.
And I ask You-azwj by Your-azwj Name Written in the pavilion of Majesty! And I-asws ask You‑azwj by Your-azwj Name Written in the pavilion of Might! And I-asws ask You-azwj by Your-azwj Name Written in the pavilion of secrets, the preceding, the boundless, the excellent, the blooming! By the Lord-azwj of the eight Angels! By the Lord-azwj of the Magnificent Throne!’ – the supplication’’.[72]
8- الدُّرُّ الْمَنْثُورُ، لِلسَّيُوطِيِّ نَقْلًا مِنْ عِدَّةِ كُتُبٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: بَيْنَ السَّمَاءِ السَّابِعَةِ إِلَى كُرْسِيِّهِ سَبْعَةُ آلَافِ نُورٍ.
(The book) ‘Al Durr Al Mansour’ of Al Suyuti – Transmitting from Ibn Abbas who said,
‘Between the seventh sky up to His-azwj Chair, there are seven thousand lights’’.[73] (Not a Hadeeth + non-Shia source)
9- وَ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص قَالَ: قَالَ جَبْرَئِيلُ إِنَّ بَيْنِي وَ بَيْنَ الرَّبِّ لَسَبْعِينَ حِجَاباً مِنْ نَارٍ أَوْ نُورٍ لَوْ رَأَيْتُ أَدْنَاهَا لَاحْتَرَقْتُ.
And from Anas (well-known fabricator),
‘From the Prophet-saww having said: ‘Jibraeel-as said: ‘Between me-as and the Lord-azwj, there are seventy Veils of fire or light. If you-saww were to see it’s least, you-saww would be incinerated’’.[74]
10- وَ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَجُلًا مِنَ الْيَهُودِ أَتَى النَّبِيَّ ص فَقَالَ يَا رَسُولَ اللَّهِ هَلِ احْتَجَبَ اللَّهُ مِنْ خَلْقِهِ بِشَيْءٍ غَيْرِ السَّمَاوَاتِ
And from Abu Hureyra (a well-known fabricator),
‘A man from the Jews came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! Does Allah‑azwj Veil from His-azwj creation by anything other than the skies?’
قَالَ نَعَمْ بَيْنَهُ وَ بَيْنَ الْمَلَائِكَةِ الَّذِينَ حَوْلَ الْعَرْشِ سَبْعُونَ حِجَاباً مِنْ نُورٍ وَ سَبْعُونَ حِجَاباً مِنْ ظُلْمَةٍ وَ سَبْعُونَ حِجَاباً مِنْ رَفَارِفِ الْإِسْتَبْرَقِ وَ سَبْعُونَ حِجَاباً مِنْ رَفَارِفِ السُّنْدُسِ وَ سَبْعُونَ حِجَاباً مِنْ دُرٍّ أَبْيَضَ وَ سَبْعُونَ حِجَاباً مِنْ دُرٍّ أَحْمَرَ وَ سَبْعُونَ حِجَاباً مِنْ دُرٍّ أَصْفَرَ وَ سَبْعُونَ حِجَاباً مِنْ دُرٍّ أَخْضَرَ وَ سَبْعُونَ حِجَاباً مِنْ ضِيَاءٍ وَ سَبْعُونَ حِجَاباً مِنْ ثَلْجٍ وَ سَبْعُونَ حِجَاباً مِنْ مَاءٍ وَ سَبْعُونَ حِجَاباً مِنْ بَرْدٍ وَ سَبْعُونَ حِجَاباً مِنْ عَظَمَتِهِ الَّتِي لَا تُوصَفُ
He-saww said: ‘Yes! Between Him-azwj and the Angels, the one around the Throne, there are seventy Veils of light, and seventy Veils of darkness, and seventy Veils of brocade cushions, and seventy Veil of silk cushions, and seventy Veils of white gems, and seventy Veils of red gems, and seventy Veils of yellow gems, and seventy Veils of green gems, and seventy Veils of illumination, and seventy Veils of snow, and seventy Veils of water, and seventy Veils of cold, and seventy Veils of His-azwj Magnificent which cannot be described!’
قَالَ فَأَخْبِرْنِي عَنْ مَلَكِ اللَّهِ الَّذِي يَلِيهِ
He said, ‘Inform me about the Angel of Allah-azwj who follows (is after) Him-azwj’.
فَقَالَ النَّبِيُّ ص إِنَّ الْمَلَكَ الَّذِي يَلِيهِ إِسْرَافِيلُ ثُمَّ جَبْرَئِيلُ ثُمَّ مِيكَائِيلُ ثُمَّ مَلَكُ الْمَوْتِ ع.
The Prophet-saww said: ‘The Angel who is after Him-azwj, is Israfeel-as, then Jibraeel-as, then Mikaeel-as, then Angel of death’’.[75] (Non-Shia source)
11- وَ عَنْ مُجَاهِدٍ قَالَ: بَيْنَ الْمَلَائِكَةِ وَ بَيْنَ الْعَرْشِ سَبْعُونَ حِجَاباً حِجَاباً مِنْ نُورٍ وَ حِجَاباً مِنْ ظُلْمَةٍ.
And from Mujahid who said,
‘Between the Angels and the Throne, there are seventy Veils – Veils of light and Veils of darkness’’.[76] (Not a Hadeeth + non-Shia source)
12- وَ عَنْ سَهْلِ بْنِ سَعْدٍ وَ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالا قَالَ رَسُولُ اللَّهِ ص دُونَ اللَّهِ سَبْعُونَ أَلْفَ حِجَابٍ مِنْ نُورٍ وَ ظُلْمَةٍ لَا يَسْمَعُ مِنْ نَفْسٍ [مِنْ حِسٍ] تِلْكَ الْحُجُبَ إِلَّا زَهَقَتْ نَفْسُهُ.
And from Sahl Bin Sa’ad, and Abdullah Bin Amro who both said,
‘Rasool-Allah-saww said: ‘Below Allah-azwj there are seventy thousand Veils of light and darkness. No soul will hear a hiss of those Veils except his soul would vanish’’.[77] (non-Shia source)
13- شَرْحُ النَّهْجِ، نهج البلاغة لِلْكَيْدُرِيِّ عَنِ النَّبِيِّ ص فِي حَدِيثِ الْمِعْرَاجِ قَالَ: فَخَرَجْتُ مِنْ سِدْرَةِ الْمُنْتَهَى حَتَّى وَصَلْتُ إِلَى حِجَابٍ مِنْ حُجُبِ الْعِزَّةِ ثُمَّ إِلَى حِجَابٍ آخَرَ حَتَّى قَطَعْتُ سَبْعِينَ حِجَاباً وَ أَنَا عَلَى الْبُرَاقِ وَ بَيْنَ كُلِّ حِجَابٍ وَ حِجَابٍ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ
(The book) ‘Sharah Al Nahj’ – Nahj Al Balagah of Al Kaydary,
‘From the Prophet-saww in a Hadeeth of Al Mi’raj (ascension) having said: ‘I-saww came out from Sidrat Al-Muntaha until I-asws arrived to a Veil from the Veils of Mighty, then to another Veil, until I-saww has cut across seventy Veils, and I-saww was upon Al Buraq (heavenly ride), and between each Veil and a Veil there is a travel distance of five hundred years’.
إِلَى أَنْ قَالَ وَ رَأَيْتُ فِي عِلِّيِّينَ بِحَاراً وَ أَنْوَاراً وَ حُجُباً وَ غَيْرَهَا لَوْ لَا تِلْكَ لَاحْتَرَقَ كُلُّ مَا تَحْتَ الْعَرْشِ مِنْ نُورِ الْعَرْشِ
Up to he-saww said: ‘And I-saww saw oceans in Illiyeen, and lights, and veils and other such. Had it not been for those, all what is under the Throne would have been incinerated from the light of the Throne’.
قَالَ وَ فِي الْحَدِيثِ أَنَّ جَبْرَئِيلَ ع قَالَ لِلَّهِ دُونَ الْعَرْشِ سَبْعُونَ حِجَاباً لَوْ دَنَوْنَا مِنْ أَحَدِهَا لَأَحْرَقَتْنَا سُبُحَاتُ وَجْهِ رَبِّنَا.
He (narrator) said, ‘And in the Hadeeth: ‘Jibraeel-as said: ‘For Allah-azwj, below the Throne, there are seventy Veils. If we were to approach one of these, we would be incinerated by the rays of the Face of our Lord-azwj!’’[78] (non-Shia source)
وَ رُوِيَ مِنْ طُرُقِ الْمُخَالِفِينَ عَنِ النَّبِيِّ ص أَنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى سَبْعِينَ أَلْفَ حِجَابٍ مِنْ نُورٍ وَ ظُلْمَةٍ لَوْ كُشِفَتْ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا دُونَهُ.
And it has been reported from the way of the adversaries,
‘From the Prophet-saww: ‘For Allah-azwj Blessed and Exalted, there are seventy thousand Veils of light and darkness. If there were to be uncovered, the rays of the Face of His-azwj Face would incinerate whatever is beside Him-azwj’’.[79] (non-Shia source)
– وَ فِي حَدِيثٍ آخَرَ حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ كُلَّ شَيْءٍ أَدْرَكَهُ بَصَرُهُ.
And in another Hadeeth –
‘His-azwj Veils are of light or fire. It He-azwj were to be uncovered. The rays of the Face of His-azwj Face would incinerate all things His-azwj Sight comes across’’.[80]
فلا يشاءون إِلَّا أَنْ يَشاءَ اللَّهُ و لا يريدون سوى ما أراد الله و يتصرفون في الأشياء بقدرة الله فيحيون الموتى و يردون الشمس و يشقون القمر كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا قَلَعْتُ بَابَ خَيْبَرَ بِقُوَّةٍ جِسْمَانِيَّةٍ بَلْ بِقُوَّةٍ رَبَّانِيَّةٍ.
Abridged note: So they (Masumeen-asws) are not desiring except if Allah-azwj so Desires, and they-asws are not wanting except what Allah-azwj Wants, and they-asws are conducting regarding the things by the Power of Allah-azwj. So they-asws are reviving the dead and are returning the sun and splitting the moon, just as Amir Al-Momineen-asws said: ‘I-asws did not uproot the gate of Khyber by the bodily strength, but by Divine strength’.
باب 6 سدرة المنتهى و معنى عليين و سجين
CHAPTER 6 – SIDRAT AL-MUNTAHA, AND MEANING OF ILLIYEEN AND SIJJEEN
الآيات
The Verses:
النجم وَ لَقَدْ رَآهُ نَزْلَةً أُخْرى عِنْدَ سِدْرَةِ الْمُنْتَهى عِنْدَها جَنَّةُ الْمَأْوى إِذْ يَغْشَى السِّدْرَةَ ما يَغْشى
(Surah) ‘Al Najam’ – And he had seen him in another descent [53:13] At the Lote Tree [53:14] By the Garden of abode [53:15] When the Lote Tree was overwhelmed by what overwhelmed it [53:16].
المطففين كَلَّا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ وَ ما أَدْراكَ ما سِجِّينٌ إلى قوله تعالى كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ وَ ما أَدْراكَ ما عِلِّيُّونَ كِتابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ
(Surah) ‘Al-Mutaffifeen’ – Never! Surely the book of the immoral is in Sijjeen [83:7] And what will make you realise what Sijjeen is? [83:8] – up to Words of the Exalted – Never! Surely the Book of the righteous would be in Illiyeen [83:18] And what will make you realise what Illiyeen is? [83:19] A numbered Book [83:20] The ones of Proximity would witness it [83:21].
تفسير
(Forbidden) Tafseer (opinionated) –
قال الطبرسي ره وَ لَقَدْ رَآهُ أي جبرئيل في صورته التي خلق عليها نازلا من السماء نَزْلَةً أُخْرى و ذلك أنه رآه مرتين على صورته عِنْدَ سِدْرَةِ الْمُنْتَهى هي شجرة عن يمين العرش فوق السماء السابعة انتهى إليها علم كل ملك عن الكلبي و مقاتل
Al-Tabarsi said, ‘And he had seen him in – i.e., Jibraeel-as in his-as image which he-as had been Created upon, descending from the sky – another descent [53:13], and that he-saww saw him-as twice upon his-as image – At the Lote Tree [53:14]. It is a tree on the right of the Throne above the seventh sky. The knowledge of every Angel ends to it’ – from Al-Kalby and Muqatil.
و قيل إليها ينتهي ما يعرج إلى السماء و ما يهبط من فوقها من أمر الله عن ابن مسعود و الضحاك
And it is said, ‘It ends to it whatever ascends to the sky, and whatever comes down from above it from a Command of Allah-azwj’ – from Ibn Masoud and Al-Zahhak.
و قيل إليها ينتهي أرواح الشهداء و قيل إليها ينتهي ما يهبط به من فوقها فيقبض منها و إليها ينتهي ما يعرج من الأرواح فيقبض منها
And it is said, ‘To it ends the souls of the martyrs’. And it is said, ‘It ends up to it whatever comes down with it from above it, so it is taken from it. And to it ends whatever souls ascends, and it is taken from it.
و المنتهى موضع الانتهاء و هذه الشجرة حيث تنتهي إليه الملائكة فأضيفت إليه و قيل هي شجرة طوبى عن مقاتل
And ‘Al-Muntaha’ is a place of the endpoint, and this tree is where the Angels end up to it, so it was added to it. And it is said, ‘It is the tree of Tooba’ – from Muqatil.
و السدرة هي شجرة النبق عِنْدَها جَنَّةُ الْمَأْوى أي جنة المقام و هي جنة الخلد و هي في السماء السابعة و قيل في السماء السادسة و قيل هي الجنة التي كان أوى إليها آدم و تصير إليها أرواح الشهداء عن الجبائي و قتادة
And ‘Al-Sidrat’ is a tree of lote, By the Garden of abode [53:15] – i.e. a garden to stay, and it is an eternal garden, and it is in the seventh sky. And it is said, ‘In the sixth sky’. And it is said, ‘It is the Paradise which Adam-as sheltered to to the souls of the martyrs come to’ – from Al-Jabaie and Qatada.
و قيل هي التي تصير إليها أهل الجنة عن الحسن و قيل هي التي يأوي إليها جبرئيل و الملائكة عن عطاء عن ابن عباس إِذْ يَغْشَى السِّدْرَةَ ما يَغْشى قيل يغشاها الملائكة أمثال الغربان حتى يقعن على الشجرة عن الحسن و مقاتل
And it is said, ‘It is which the people of Paradise come to’ – From Al-Hassan. And it is said, ‘It is which Jibraeel-as and the Angels shelter to’ – from Ata’a, from Ibn Abbas, When the Lote Tree was overwhelmed by what overwhelmed it [53:16]. It is said, ‘It overwhelms the Angels in the examples of the crows until these fall upon the tree’ – from Al-Hassan and Muqatil.
وَ رُوِيَ أَنَّ النَّبِيَّ ص قَالَ: رَأَيْتُ عَلَى كُلِّ وَرَقَةٍ مِنْ أَوْرَاقِهَا مَلَكاً قَائِماً يُسَبِّحُ اللَّهَ تَعَالَى.
And it is reported that the Prophet-saww said: ‘I-saww saw upon every leaf from its leaves, an Angel standing, glorifying Allah-azwj the Exalted’.
و قيل يغشاها من النور و البهاء و الحسن و الصفاء الذي يروق الأبصار ما ليس لوصفه منتهى عن الحسن
And it is said, ‘It overwhelms it from the light, and the splendour, and the excellence, and the clearness which delights the eyes what there isn’t any endpoint to its description’ from Al-Hassan.
و قيل يغشاها فراش من ذهب عن ابن عباس و مجاهد و كأنها ملائكة على صورة الفراش يعبدون الله تعالى و المعنى أنه رأى جبرئيل على صورته في الحال التي يغشى فيها السدرة من أمر الله و من العجائب المنبهة على كمال قدرة الله تعالى ما يغشاها و إنما أبهم الأمر فيما يغشى لتعظيم ذلك و تفخيمه.
And it is said, ‘It overwhelms, a bed of gold’ – from Ibn Abbas, and Mujahid, and it is as if the Angels are upon an image of the beds, worshipping Allah-azwj the Exalted, and the meaning is that he-saww saw Jibraeel-as upon his-as image in the state which Al Sidra overwhelms from the Command of Allah-azwj and from the wonders, alerting upon the perfection of the Power of Allah-azwj the Exalted, what overwhelmed it. And rather, the Command is clear regarding what overwhelmed, in order to revere that, and its glorification.
إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ يعني كتابهم الذي فيه تثبت أعمالهم من الفجور و المعاصي عن الحسن
Surely the book of the immoral is in Sijjeen [83:7] – meaning their book wherein their deeds are affirmed, from the immoralities and the disobedience’ – from Al-Hassan.
و قيل معناه أنه كتب في كتابهم أنهم يكونون في سجين و هي في الأرض السابعة السفلى
And it is said, ‘It’s meaning is that it is written in their books they would be in Sijjeen, and it is in the seventh lowest earth’.
عَنِ ابْنِ عَبَّاسٍ وَ مُجَاهِدٍ وَ قَتَادَةَ وَ ضَحَّاكٍ وَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ قَالَ رَسُولُ اللَّهِ ص سِجِّينٌ أَسْفَلَ سَبْعِ أَرَضِينَ.
And from Ibn Abbas, and Mujahid, and Qatadah, and Zahhak, and from Al Bara’a Bin Garib who said, ‘Rasool-Allah-saww said: ‘Sijjeen is lowest of the seven earths’.
و قال شمر بن عطية جاء ابن عباس إلى كعب الأحبار فقال أخبرني عن قول الله تعالى إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ قال إن روح الفاجر يصعد بها إلى السماء فتأبى السماء أن تقبلها ثم يهبط بها إلى الأرض فتأبى الأرض أن تقبلها فتدخل تحت سبع أرضين حتى ينتهي بها إلى سجين و هو موضع جند إبليس و المعنى في الآية أن كتاب عملهم يوضع هناك
And Shimr Bin Atiya said, ‘Ibn Abbas came to Ka’ab Al Ahbar. He said, ‘Inform me about Words of Allah-azwj the Exalted: Surely the book of the immoral is in Sijjeen [83:7]. He said, ‘The souls of the immoral would be ascended with to the sky, but the sky would refuse to accept it. Then it would be brought down with to the earth, but the earth would refuse to accept it. So it would be inserted beneath the seven earths until it is ended with to Sijjeen, and it is a place of the army of Iblees-as, and the meaning regarding the Verse is that the book of their deeds is placed over there’.
و قيل إن سجين جب في جهنم مفتوح و الفلق جب في جهنم مغطى رواه أبو هريرة عن النبي ص.
And it is said Sijjeen is an open well in Hell, and ‘Al Falaq’ is a covered well in Hell’ – reported by Abu Hureyra (well-known fabricator) from the Prophet-saww.
و قيل إن السجين اسم كتابهم و هو ظاهر التلاوة أي ما كتبه الله على الكفار بمعنى أوجبه عليهم من الجزاء في هذا الكتاب المسمى سجينا و يكون لفظه من السجن الذي هو الشدة عن أبي مسلم.
And it is said, ‘Al Sijjeen is a name of their books, and it is the apparent recitation – i.e. Allah‑azwj has not Written upon the Kafirs with a meaning of obligation upon them, from the recompense in this Book, named as Sijjeen, and it’s wording of Al-Sijjeen, it is the severities’ – from Abu Muslim’.
و قال لَفِي عِلِّيِّينَ أي مراتب عالية محفوفة بالجلالة و قيل في السماء السابعة و فيها أرواح المؤمنين و قيل في سدرة المنتهى التي إليها ينتهي كل شيء من أمر الله تعالى و قيل عليون الجنة عن ابن عباس
And He-azwj Said: would be in Illiyeen [83:18] – i.e. lofty ranks fraught with the Majesty. And it is said, ‘in the seventh sky, and therein are souls of the Momineen. And it is said in Sidrat Al-Muntaha to which ends all things from the commands of Allah-azwj the Exalted. And it is said Illyoun is the Paradise – from Ibn Abbas.
و قال الفراء في ارتفاع بعد ارتفاع لا غاية له و قيل هو لوح من زبرجدة خضراء معلق تحت العرش أعمالهم مكتوبة فيها عن ابن عباس
And Al fara’a said, ‘In loftiness after loftiness, there being not peak for it’. And it is said, ‘It is a Tablet of green emerald hanging beneath the Throne. Their deeds are written in it’ – from Ibn Abbas.
في رواية أخرى وَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ عَنِ النَّبِيِّ ص قَالَ فِي عِلِّيِّينَ فِي السَّمَاءِ السَّابِعَةِ تَحْتَ الْعَرْشِ.
And in another report, and from Al Bara’a Bin Aazib, from the Prophet-saww having said: ‘in Illiyeen in the seventh sky beneath the Throne’’.
و قال ابن عمر إن أهل عليين لينظرون إلى أهل الجنة من كذا فإذا أشرف رجل منهم أشرقت الجنة و قالوا قد اطلع رجل من أهل عليين.
And Ibn Umar, ‘The people of Illiyeen are looking to the people of the Paradise from such and such. So, when a man from them overlooks, the Paradise would shine, and they would say, ‘A man from the people of Illiyeen has emerged!’’
1- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا سُمِّيَتْ سِدْرَةَ الْمُنْتَهَى لِأَنَّ أَعْمَالَ أَهْلِ الْأَرْضِ تَصْعَدُ بِهَا الْمَلَائِكَةُ الْحَفَظَةُ إِلَى مَحَلِّ السِّدْرَةِ
(The book’ ‘Al Illal’ – From Muhammad Bin Musa, from Abdullah Bin Ja’far Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiya, from Habeeb Al Sijistany who said,
‘Abu Ja’far-asws said: ‘But rather, Sidrat Al-Muntaha has bene named as such because the deeds of the people of the earth, the recording Angels ascend with it to the place of Al-Sidrat’.
قَالَ وَ الْحَفَظَةُ الْكِرَامُ الْبَرَرَةُ دُونَ السِّدْرَةِ يَكْتُبُونَ مَا يَرْفَعُهُ إِلَيْهِمُ الْمَلَائِكَةُ مِنْ أَعْمَالِ الْعِبَادِ فِي الْأَرْضِ فَيَنْتَهِي بِهَا إِلَى مَحَلِّ السِّدْرَةِ.
He-asws said: ‘And the honourable recorders, the righteous, are below Al-Sidrat, are writing whatever the Angels are raising to them, from the deeds of the servants in the earth, ending with these to the place of Al-Sidrat’’.[81]
2- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ انْتَهَيْتُ إِلَى مَحَلِّ سِدْرَةِ الْمُنْتَهَى وَ إِذَا الْوَرَقَةُ مِنْهَا تَظَلُّ أُمَّةً مِنَ الْأُمَمِ فَكُنْتُ مِنْ رَبِّي كَقَابِ قَوْسَيْنِ أَوْ أَدْنى الْخَبَرَ.
Tafseer Ali Bin Ibrahim – From his father, from Ibn Abu Umeyr, from Hisham,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When there was ascension with me-saww to the place of Sidrat Al-Muntaha, and there, the leaf from it could shade a community from the communities. So, I-saww was from my-saww Lord-azwj like So he was (at a distance of) two bows or nearer [53:9]’ – the Hadeeth’’.[82]
3- وَ مِنْهُ، قَالَ: سِدْرَةُ الْمُنْتَهَى فِي السَّمَاءِ السَّابِعَةِ وَ جَنَّةُ الْمَأْوَى عِنْدَهَا.
And from him, said, ‘Sidrat Al-Muntaha is in the seventh sky and the Garden Al Ma’wa is at it’’.[83]
4- وَ مِنْهُ، فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: السِّجِّينُ الْأَرْضُ السَّابِعَةُ وَ عِلِّيُّونَ السَّمَاءُ السَّابِعَةُ.
And from him, in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘Al-Sijjen is in the seventh earth, and Illiyoun is in the seventh sky’’.[84]
بيان قال في النهاية فيه إن أهل الجنة ليتراءون أهل عليين كما ترون الكوكب الدري في أفق السماء عليون اسم للسماء السابعة و قيل هو اسم لديوان الملائكة الحفظة ترفع إليه أعمال الصالحين من العباد
Explanation: He (the author) said in (the book) ‘Al Nihaya’, ‘In it are the people of Paradise. They would be seeing the people of Illiyeen just as you are seeing the shining star in the horizon of the sky. Illiyoun is a name of the seventh sky. And it is said it is a name of the register of the recording Angels, raising to it the deeds of the righteous from the servants.
و قيل أراد أعلى الأمكنة و أشرف المراتب و أقربها من الله تعالى في الدار الآخرة و قال سدرة المنتهى شجرة في أقصى الجنة إليها ينتهي علم الأولين و الآخرين و لا يتعداها.
And it is said, ‘A want of lofty places, and noble ranks, and it’s nearness from Allah-azwj the Exalted in the house of the Hereafter. And said, ‘Sidrat Al-Muntaha is a tree in the outskirts of the Paradise. To it ends the knowledge of the former ones and the latter ones and does not exceed it’.
5- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ سَأَلَ كَعْبُ الْأَحْبَارِ عَنْ قَوْلِهِ كَلَّا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ قَالَ إِنَّ رُوحَ الْفَاجِرِ يُصْعَدُ بِهَا إِلَى السَّمَاءِ فَتَأْبَى السَّمَاءُ أَنْ تَقْبَلَهَا فَيُهْبَطُ بِهَا إِلَى الْأَرْضِ فَتَأْبَى الْأَرْضُ أَنْ تَقْبَلَهَا فَيُدْخَلُ بِهَا تَحْتَ سَبْعِ أَرَضِينَ حَتَّى يَنْتَهِيَ بِهَا إِلَى سِجِّينٍ
(The book) ‘Al Durr Al Mansour’ – From Ibn Abbas,
‘Ka’ab Al Ahbaar was asked about His-azwj Words: Never! Surely the book of the immoral is in Sijjeen [83:7]. He said, ‘The souls of the immoral is ascended with to the sky, but the sky refuses to accept it, so it is descended with to the earth. But the earth refuses to accept it, so it is entered with it beneath the seven earths until it ends up with to Sijjeen.
وَ هُوَ مَوْضِعُ جُنْدِ إِبْلِيسَ فَيَخْرُجُ لَهَا مِنْ تَحْتِ جُنْدِ إِبْلِيسَ رِقٌّ لِهَلَاكِهِ لِلْحِسَابِ فَذَلِكَ قَوْلُهُ وَ ما أَدْراكَ ما سِجِّينٌ كِتابٌ مَرْقُومٌ وَ قَوْلُهُ كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ
And it is a place of the army of Iblees-la. So a note is brought out to it from beneath the army of Iblees-la for its destruction for the Reckoning. So that is His-azwj Word: And what will make you realise what Illiyeen is? [83:19] A numbered Book [83:20]. And His-azwj Word: Never! Surely the Book of the righteous would be in Illiyeen [83:18]’.
قَالَ إِنَّ رُوحَ الْمُؤْمِنِ إِذَا قُبِضَتْ عُرِجَ بِهَا إِلَى السَّمَاءِ فَتُفَتَّحُ لَهَا أَبْوَابُ السَّمَاءِ وَ تَلَقَّاهَا الْمَلَائِكَةُ بِالْبُشْرَى حَتَّى يُنْتَهَى بِهَا إِلَى الْعَرْشِ وَ تَعْرُجُ الْمَلَائِكَةُ فَيَخْرُجُ لَهَا مِنْ تَحْتِ الْعَرْشِ رِقٌّ فَيُرْقَمُ وَ يُخْتَمُ وَ يُوضَعُ تَحْتَ الْعَرْشِ لِمَعْرِفَةِ النَّجَاةِ لِحِسَابِ يَوْمِ الدِّينِ وَ تَشْهَدُ الْمَلَائِكَةُ الْمُقَرَّبُونَ فَذَلِكَ قَوْلُهُ وَ ما أَدْراكَ ما عِلِّيُّونَ كِتابٌ مَرْقُومٌ.
He said, ‘The soul of the Momin, when it is captured, is ascended with to the sky. The gates of the sky are opened for it and the Angels receive it with the smiles until he is ended with to the Throne, and the Angels ascend and bring out a note for it from beneath the Throne. It is numbered and sealed and placed beneath the Throne to recognise the salvation for Reckoning on the Day of the religion (Qiyamah), and the Angels of Proximity witness it. So that is His-azwj Word: And what will make you realise what Illiyeen is? [83:19] A numbered Book [83:20]’’.[85] (Not a Hadeeth)
6- وَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: الْتَقَى سَلْمَانُ وَ عَبْدُ اللَّهِ بْنُ سَلَامٍ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ إِنْ مِتَّ قَبْلِي فَالْقَنِي فَأَخْبِرْنِي مَا صَنَعَ بِكَ رَبُّكَ وَ إِنْ أَنَا مِتُّ قَبْلَكَ لَقِيتُكَ فَأَخْبَرْتُكَ
And from Saeed Bin Al Musayyib who said,
‘Salman-ra and Abdullah Bin Salam met. One of them said to his companion, ‘If you were to die before me, then meet me and inform me with what your Lord-azwj has done with you, and if I were to die before you, I will meet you and inform you’.
فَقَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ كَيْفَ هَذَا أَ وَ يَكُونُ هَذَا قَالَ نَعَمْ إِنَّ أَرْوَاحَ الْمُؤْمِنِينَ فِي بَرْزَخٍ مِنَ الْأَرْضِ تَذْهَبُ حَيْثُ شَاءَتْ وَ نَفْسَ الْكَافِرِ فِي سِجِّينٍ.
Abdullah Bin Salam said, ‘How can this be, or this?’ He said, ‘Yes. The souls of the Momineen are in a purgatory from the earth. They go wherever they desire to, and the soul of the Kafir is in Sijjeen’’.[86] (Not a Hadeeth)
7- وَ عَنْ قَتَادَةَ كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ قَالَ عِلِّيُّونَ فَوْقَ السَّمَاءِ السَّابِعَةِ عِنْدَ قَائِمَةِ الْعَرْشِ الْيُمْنَى
And from Qatadah –
‘Never! Surely the Book of the righteous would be in Illiyeen [83:18]. He said, ‘Illiyoun is above the seventh sky by the right pillar of the Throne’.
كِتابٌ مَرْقُومٌ قَالَ رُقِمَ لَهُمْ بِخَيْرٍ يَشْهَدُهُ الْمُقَرَّبُونَ قَالَ الْمُقَرَّبُونَ مِنْ مَلَائِكَةِ اللَّهِ.
A numbered Book [83:20]. He said, ‘Numbered for them with goodness. The ones of Proximity would witness it [83:21]. He said, ‘The ones of Proximity from the Angels of Allah-azwj’’.[87] (Not a Hadeeth)
8- وَ عَنِ الضَّحَّاكِ قَالَ: إِذَا قُبِضَ رُوحُ الْمُؤْمِنِ عُرِجَ بِهِ إِلَى السَّمَاءِ الدُّنْيَا فَيَنْطَلِقُ مَعَهُ الْمُقَرَّبُونَ إِلَى السَّمَاءِ الثَّانِيَةِ
And from Al Zahhak who said,
‘When the soul of the Momin is captures, it is ascended with to the sky of the world. The ones of Proximity go with it to the second sky’.
قَالَ الْأَجْلَحُ فَقُلْتُ وَ مَا الْمُقَرَّبُونَ
Al-Ajla’a said, ‘I said, ‘And what are the (ones of) Proximity?’
قَالَ أَقْرَبُهُمْ إِلَى السَّمَاءِ الثَّانِيَةِ ثُمَّ الثَّالِثَةِ ثُمَّ الرَّابِعَةِ ثُمَّ الْخَامِسَةِ ثُمَّ السَّادِسَةِ ثُمَّ السَّابِعَةِ حَتَّى يَنْتَهِيَ بِهِ إِلَى سِدْرَةِ الْمُنْتَهَى
He said, ‘Their closest of them to the second sky, then the third, then the fourth, then the fifth, then the sixth, then the seventh, until he is ended with to Sidrat Al-Muntaha’.
قَالَ الْأَجْلَحُ قُلْتُ لِلضَّحَّاكِ وَ لِمَ تُسَمَّى سِدْرَةَ الْمُنْتَهَى
Al-Ajla’a said, ‘I said to Al-Zahaak’, ‘And why is Sidrata Al-Muntaha named as such?’
قَالَ لِأَنَّهُ يَنْتَهِي إِلَيْهِ كُلُّ شَيْءٍ مِنْ أَمْرِ اللَّهِ لَا يَعْدُوهَا فَيَقُولُونَ رَبِّ عَبْدُكَ فُلَانٌ
He said, ‘Because all things from the Commands of Allah-azwj end up to it, not exceeding it. So they said, ‘Lord-azwj! Your-azwj so and so servant!’
وَ هُوَ أَعْلَمُ بِهِ مِنْهُمْ فَيَبْعَثُ إِلَيْهِمْ بِصَكٍّ مَخْتُومٍ بِأَمْنِهِ مِنَ الْعَذَابِ وَ ذَلِكَ قَوْلُهُ كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ وَ ما أَدْراكَ ما عِلِّيُّونَ كِتابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ.
And He-azwj is more Knowing with him than they are. He-azwj Sends to them a sealed Promissory note with his security from the Punishment. And that is His-azwj Word: Never! Surely the Book of the righteous would be in Illiyeen [83:18] And what will make you realise what Illiyeen is? [83:19] A numbered Book [83:20] The ones of Proximity would witness it [83:21]’’.[88] (Not a Hadeeth)
9- وَ عَنِ ابْنِ عَبَّاسٍ سَأَلَ كَعْباً عَنْ قَوْلِهِ تَعَالَى كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ الْآيَةَ قَالَ إِنَّ الْمُؤْمِنَ يَحْضُرُهُ الْمَوْتُ وَ يَحْضُرُهُ رُسُلُ رَبِّهِ فَلَا هُمْ يَسْتَطِيعُونَ أَنْ يُؤَخِّرُوهُ سَاعَةً وَ لَا يُعَجِّلُوهُ حَتَّى تَجِيءَ سَاعَتُهُ فَإِذَا جَاءَتْ سَاعَتُهُ قَبَضُوا نَفْسَهُ فَدَفَعُوهُ إِلَى مَلَائِكَةِ الرَّحْمَةِ
And from Ibn Abbas,
‘Ka’ab was asked about Words of the Exalted: Surely the Book of the righteous would be in Illiyeen [83:18] – the Verse. He said, ‘The death presents to the Momin and a Messenger of his Lord-azwj presents to him. But they are not able upon delaying him for a moment nor hastening him until his time comes. So when his time comes, they capture his soul and hand it to the Angels of Mercy.
فَأَرَوْهُ مَا شَاءَ اللَّهُ أَنْ يُرُوهُ مِنَ الْخَيْرِ ثُمَّ عَرَجُوا بِرُوحِهِ إِلَى السَّمَاءِ فَيُشَيِّعُهُ مِنْ كُلِّ سَمَاءٍ مُقَرِّبُوهَا حَتَّى يَنْتَهُوا بِهِ إِلَى السَّمَاءِ السَّابِعَةِ فَيَضَعُونَهُ بَيْنَ أَيْدِيهِمْ لَا يَنْتَظِرُونَ بِهِ صَلَاتَكُمْ عَلَيْهِ فَيَقُولُونَ اللَّهُمَّ هَذَا عَبْدُكَ فُلَانٌ قَبَضْنَا نَفْسَهُ
They show him whatever from the good Allah-azwj so Desires them to show him, then they ascend with his soul to the sky. They escort him from every sky, it’s nearest, until they end with him to the seventh sky. They place him in front of them, not awaiting your praying your (funeral) Salat upon him. They say, ‘O Allah-azwj! This is your so and so servant. We have captured his soul!’
فَيَدْعُونَ لَهُ بِمَا شَاءَ اللَّهُ أَنْ يَدْعُوَ فَنَحْنُ نُحِبُّ أَنْ تُشْهِدَنَا الْيَوْمَ كِتَابَهُ فَيُنْشَرُ كِتَابُهُ مِنْ تَحْتِ الْعَرْشِ فَيُثْبِتُونَ اسْمَهُ فِيهِ وَ هُمْ شُهُودٌ فَذَلِكَ قَوْلُهُ كِتابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ
They supplicate for him with whatever Allah-azwj so Desires them to supplicate, ‘We would love You-azwj to Make us witness his book today!’ So his books gets publicised from beneath the Throne. They find his name in it, and they are witnesses. That is His-azwj Word: A numbered Book [83:20] The ones of Proximity would witness it [83:21]’.
وَ سَأَلَهُ عَنْ قَوْلِهِ إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ الْآيَةَ
And he asked him about His-azwj Words: Surely the book of the immoral is in Sijjeen [83:7].
قَالَ إِنَّ الْعَبْدَ الْكَافِرَ يَحْضُرُهُ الْمَوْتُ وَ يَحْضُرُهُ رُسُلُ اللَّهِ فَإِذَا جَاءَتْ سَاعَتُهُ قَبَضُوا نَفْسَهُ فَدَفَعُوهُ إِلَى مَلَائِكَةِ الْعَذَابِ فَأَرَوْهُ مَا شَاءَ اللَّهُ أَنْ يُرُوهُ مِنَ الشَّرِّ ثُمَّ هَبَطُوا بِهِ إِلَى الْأَرْضِ السُّفْلَى وَ هِيَ سِجِّينٌ وَ هِيَ آخِرُ سُلْطَانِ إِبْلِيسَ فَأَثْبَتُوا كِتَابَهُ فِيهَا.
He said, ‘The death presents to the Kafir servant, and a Messenger of Allah-azwj attends him. When his time comes, they capture his soul and hand it to the Angels of Punishment. They show him whatever evil Allah-azwj so Desires them to show him, then they descend with him to the lowest earth, and it is Sijjeen, and it is the last authority of Iblees-la. They find his book therein’’.[89] (Not a Hadeeth)
10- وَ عَنْ عَطَاءِ بْنِ يَسَارٍ قَالَ: لَقِيتُ رَجُلًا مِنْ حِمْيَرٍ كَانَ عَلَّامَةً يَقْرَأُ الْكُتُبَ فَقُلْتُ لَهُ الْأَرْضُ الَّتِي نَحْنُ عَلَيْهَا مَا مَكَانُهَا
And from Ata’a Bin Yasaar who said,
‘I met a man from Himeyr who was an ‘Allama’ (very learned), having read the Books. I said to him, ‘The earth which we are upon, what is it’s place?’
قَالَ هِيَ عَلَى صَخْرَةٍ خَضْرَاءَ تِلْكَ الصَّخْرَةُ عَلَى كَفِّ مَلَكٍ ذَلِكَ الْمَلَكُ قَائِمٌ عَلَى ظَهْرِ حُوتٍ
He said, ‘It is upon a green rock. That rock is upon a palm of an Angel. That Angel is standing upon the back of a whale’.
قُلْتُ الْأَرْضُ الثَّانِيَةُ مَنْ سُكَّانُهَا
I said, ‘The second earth from its dwellers?’
قَالَ سَاكِنُهَا الرِّيحُ الْعَقِيمُ لَمَّا أَرَادَ اللَّهُ أَنْ يُهْلِكَ عَاداً أَوْحَى إِلَى خَزَنَتِهَا أَنِ افْتَحُوا عَلَيْهِمْ مِنْهَا بَاباً قَالُوا يَا رَبَّنَا مِثْلَ مَنْخِرِ الثَّوْرِ قَالَ إِذاً تَتَكَفَّأَ الْأَرْضُ وَ مَنْ عَلَيْهَا فَضُيِّقَ ذَلِكَ حَتَّى جُعِلَ مِثْلَ حَلْقَةِ الْخَاتَمِ فَبَلَغَتْ مَا حَدَّثَ اللَّهُ
He said, ‘It’s dweller it the stormy wind. When Allah-azwj Wanted to destroy (the people of) Aad, Revealed to its treasurers to open a door from it to them. They said, ‘O our Lord-azwj! Like a nostril of a bull?’ He-azwj Said: “When the earth and the ones upon it can be sufficed!’ So He-azwj Narrowed upon it until He-azwj Mad like a circle of the ring, and it reached the extent of what transpired’.
قُلْتُ الْأَرْضُ الثَّالِثَةُ مَنْ سُكَّانُهَا قَالَ فِيهَا حِجَارَةُ جَهَنَّمَ
I said, ‘The third earth from it’s dwellers?’ He said, ‘Therein are stones of Hell’.
قُلْتُ الْأَرْضُ الرَّابِعَةُ مَنْ سُكَّانُهَا قَالَ فِيهَا كِبْرِيتُ جَهَنَّمَ
I said, ‘The fourth earth?’ He said, ‘Therein is sulphur of Hell’.
قُلْتُ الْأَرْضُ الْخَامِسَةُ مَنْ سُكَّانُهَا قَالَ فِيهَا عَقَارِبُ جَهَنَّمَ
I said, ‘The fifth earth from its dwellers?’ He said, ‘Scorpions of Hell’.
قُلْتُ الْأَرْضُ السَّادِسَةُ مَنْ سُكَّانُهَا قَالَ فِيهَا حَيَّاتُ جَهَنَّمَ
I said, ‘The sixth earth from its dwellers?’ He said, ‘Therein are serpents of Hell’.
قُلْتُ الْأَرْضُ السَّابِعَةُ مَنْ سُكَّانُهَا
I said, ‘The seventh earth from its dwellers?’
قَالَ تِلْكَ سِجِّينٌ فِيهَا إِبْلِيسُ مَوْثُوقٌ يَدٌ أَمَامَهُ وَ يَدٌ خَلْفَهُ وَ رِجْلٌ أَمَامَهُ وَ رِجْلٌ خَلْفَهُ كَانَ يُؤْذِي الْمَلَائِكَةَ فَاسْتَعْدَتْ عَلَيْهِ فَسُجِنَ هُنَالِكَ وَ لَهُ زَمَانٌ يُرْسَلُ فِيهِ فَإِذَا أُرْسِلَ لَمْ تَكُنْ فِتْنَةُ النَّاسِ بِأَعْيَا عَلَيْهِمْ مِنْ شَيْءٍ.
He said, ‘That is Sijjeen wherein is Iblees-la, tied up with one hand in front of him-la and a hand behind him-la, and a leg in front of him-la and a leg behind him-la. He-la was hurting the Angels, so they prepared against him-la, and so he-la was imprisoned over there. And for him-la is a time he-la is sent in. So when he-la is sent, the Fitna of the people upon them is not any more exhausting than anything!’’[90] (Not a Hadeeth)
باب 7 البيت المعمور
CHAPTER 7 – AL-BAYT AL-MAMOUR
الآيات
The Verses:
الطور وَ الْبَيْتِ الْمَعْمُورِ
(Surah) Al Toor: And the Oft-frequented House [52:4].
تفسير قال الطبرسي البيت المعمور هو بيت في السماء الرابعة بحيال الكعبة تعمره الملائكة بما يكون منها فيه من العبادة عن ابن عباس و مجاهد
(Forbidden) Tafseer (Opinionated) –
Al-Tabarsi said, ‘Al-Bayt Al-Mamour, it is a house in fourth sky parallel to the Kabah. The Angels built it with whatever worship happening from it, in it – from Ibn Abbas and Mujahid.
وَ رُوِيَ أَيْضاً عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ ثُمَّ لَا يَعُودُونَ إِلَيْهِ أَبَداً.
And it is reported as well from Amir Al-Momineen-asws having said: ‘And every day seventy thousand Angels enter into it, they do not return to it, ever!’’
وَ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: الْبَيْتُ الْمَعْمُورُ فِي السَّمَاءِ الدُّنْيَا وَ فِي السَّمَاءِ الرَّابِعَةِ نَهَرٌ يُقَالُ لَهُ الْحَيَوَانُ يَدْخُلُ فِيهِ جَبْرَئِيلُ كُلَّ يَوْمٍ طَلَعَتْ فِيهِ الشَّمْسُ وَ إِذَا خَرَجَ انْتَفَضَ انْتِفَاضَةً جَرَتْ مِنْهُ سَبْعُونَ أَلْفَ قَطْرَةٍ يَخْلُقُ اللَّهُ مِنْ كُلِّ قَطْرَةٍ مَلَكاً يُؤْمَرُونَ أَنْ يَأْتُوا الْبَيْتَ الْمَعْمُورَ فَيُصَلُّوا فِيهِ فَيَفْعَلُونَ ثُمَّ لَا يَعُودُونَ إِلَيْهِ أَبَداً.
And from Al Zuhry, from Saeed Bin Al Musayyab, from Abu Hureyra (a well-known fabricator),
‘From the Prophet-saww having said: ‘Al-Bayt Al-Mamour is in the sky of the world, and in the sky of the world there is a river called Al-Haywaan. Jibraeel enters into it on the day the sun rises in it, and when he-as comes out, he-as shakes with a shaking, seventy thousand drops flow from him-as. Allah-azwj Creates an Angel from every drop, Commanded with going to Al-Bayt Al-Mamour and praying Salat in it. So they do so, then they do not return to it, ever!’’
وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْبَيْتُ الَّذِي فِي السَّمَاءِ يُقَالُ لَهُ الضُّرَاحُ وَ هُوَ بِفِنَاءِ الْبَيْتِ الْحَرَامِ لَوْ سَقَطَ سَقَطَ عَلَيْهِ يَدْخُلُهُ كُلَّ يَوْمٍ أَلْفُ مَلَكٍ لَا يَعُودُونَ إِلَيْهِ أَبَداً.
And from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘The house which is in the sky is called Al Zurah, nd it is in the courtyard of the Sacred House. If it were to fall, it would fall upon it. Every day a thousand Angels enter it, not returning to it, ever!’’
و قيل البيت المعمور هو الكعبة البيت الحرام معمور بالحج و العمرة عن الحسن و هو أول مسجد وضع للعبادة في الأرض.
And it is said, ‘Al-Bayt Al-Mamour, it is the Kaaba, built for the Hajj and the Umrah’ – from Al-Hassan. And it is the first Masjid placed for the worship in the earth’.
1- مُحَاسَبَةُ النَّفْسِ، لِلسَّيِّدِ عَلِيِّ بْنِ طَاوُسٍ ره نَقْلًا مِنْ كِتَابِ خُطَبِ أَمِيرِ الْمُؤْمِنِينَ ع لِعَبْدِ الْعَزِيزِ الْجَلُودِيِّ بِإِسْنَادِهِ قَالَ: سَأَلَ ابْنُ الْكَوَّاءِ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الْبَيْتِ الْمَعْمُورِ وَ السَّقْفِ الْمَرْفُوعِ
(The book) ‘Muhasabat Al Nafs’ of the Seyyid Ali Bin Tawoos, copying from a book of sermons of Amir Al-Momineen-asws of Abdul Aziz Al Jaloudy, by his chain who said,
‘Ibn Al-Kawa asked Amir Al-Momineen-asws about Al-Bayt Al-Mamour and the raised ceiling.
قَالَ ع وَيْلَكَ ذَلِكَ الضُّرَاحُ بَيْتٌ فِي السَّمَاءِ الرَّابِعَةِ حِيَالَ الْكَعْبَةِ مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَعُودُونَ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ فِيهِ كِتَابُ أَهْلِ الْجَنَّةِ عَنْ يَمِينِ الْبَابِ يَكْتُبُونَ أَعْمَالَ أَهْلِ الْجَنَّةِ
He-asws said: ‘Woe be to you! That is Al-Zuraah, a house in the fourth sky parallel to the Kabah, (made) of one pearl. Every day seventy thousand Angels enter it, not returning to it up to the Day of Qiyamah. In it is a book of the People of Paradise on the right of the door. They are writing the deeds of the people of Paradise.
وَ فِيهِ كِتَابُ أَهْلِ النَّارِ عَنْ يَسَارِ الْبَابِ يَكْتُبُونَ أَعْمَالَ أَهْلِ النَّارِ بِأَقْلَامٍ سُودٍ فَإِذَا كَانَ مِقْدَارَ الْعِشَاءِ ارْتَفَعَ الْمَلَكَانِ فَيَسْمَعُونَ مِنْهُمَا مَا عَمِلَ الرَّجُلُ فَذَلِكَ قَوْلُهُ تَعَالَى هذا كِتابُنا يَنْطِقُ عَلَيْكُمْ بِالْحَقِّ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ.
And in it is a book of the people of the Fire on the left of the door. They are writing the deeds of the people of Fire with black pens. So when it would be a measurement of the evening, the two Angels rise, and they listen from them what the man had done. That is the Word of the Exalted: This is Our Book, speaking to you with the Truth. Surely, We would be Replicating whatever you would have done [45:29]’’.[91]
2- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ لِمَ سُمِّيَ الْبَيْتُ الْعَتِيقَ
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Al-Hassan Bin Ali Al Washa, from Ahmad Bin A’aiz, from Abu Khadeeja,
‘From Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Why has the ‘Ancient House’ been named as such?’
قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ الْحَجَرَ الْأَسْوَدَ لآِدَمَ مِنَ الْجَنَّةِ وَ كَانَ الْبَيْتُ دُرَّةً بَيْضَاءَ فَرَفَعَهُ اللَّهُ إِلَى السَّمَاءِ وَ بَقِيَ أُسُّهُ فَهُوَ بِحِيَالِ هَذَا الْبَيْتِ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَرْجِعُونَ إِلَيْهِ أَبَداً
He-asws said: ‘Allah-azwj Mighty and Majestic Send down the Black Stone to Adam-as from the Paradise, and the House was a white gem. Allah-azwj Raised it to the sky and it’s foundations remained, so it is parallel to this House. Every day seventy thousand Angels enter it, not returning to it, ever!
فَأَمَرَ اللَّهُ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ بِبُنْيَانِ الْبَيْتِ عَلَى الْقَوَاعِدِ وَ إِنَّمَا سُمِّيَ الْبَيْتُ الْعَتِيقَ لِأَنَّهُ أُعْتِقَ مِنَ الْغَرَقِ.
Allah-azwj Commanded Ibrahim-as and Ismail-as with (re) building the House upon the foundations. And rather, it is named as ‘The Ancient House’, because it is more ancient than the drowning (flood of Noah-as)’’.[92]
3- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، وَ الْبَيْتِ الْمَعْمُورِ قَالَ هُوَ فِي السَّمَاءِ الرَّابِعَةِ وَ هُوَ الضُّرَاحُ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ ثُمَّ لَا يَعُودُونَ إِلَيْهِ أَبَداً.
Tafseer Ali Bin Ibrahim –
And the Oft-frequented House [52:4]. He said, ‘It is in the fourth sky, and it is Al Zuraah. Every day seventy thousand Angels enter it, then they do not return to it, ever!’’[93] (Not a Hadeeth)
4- الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنْ أَبِي بَكْرٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: قُلْتُ لَهُ لِمَ صَارَ الطَّوَافُ سَبْعَةَ أَشْوَاطٍ
(The book) ‘Al Illal’ – From Ali Bin Hatim, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Abu Bakr, from Hanan Bin Sadeyr, from Abu Hamza Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws, he (the narrator) said, ‘I said to him-asws, ‘Why did the Tawaaf come to be of seven circuits?’
قَالَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ لِلْمَلَائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فَرَدُّوا عَلَى اللَّهِ تَبَارَكَ وَ تَعَالَى وَ قَالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ قَالَ اللَّهُ إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ
He-asws said: ‘Allah-azwj Blessed and Exalted Said to the Angels: I am going to Make a Caliph in the earth. – they rebutted to Allah-azwj Blessed and Exalted and said: Are You going to Make in it one who will make mischief therein and shed the blood, – Allah-azwj Said: I Know what you do not know [2:30].
وَ كَانَ لَا يَحْجُبُهُمْ عَنْ نُورِهِ فَحَجَبَهُمْ عَنْ نُورِهِ سَبْعَةَ آلَافِ عَامٍ فَلَاذُوا بِالْعَرْشِ سَبْعَةَ آلَافِ سَنَةٍ فَرَحِمَهُمْ وَ تَابَ عَلَيْهِمْ وَ جَعَلَ لَهُمُ الْبَيْتَ الْمَعْمُورَ الَّذِي فِي السَّمَاءِ الرَّابِعَةِ
And it was so that He-azwj was not Veiling them from His-azwj Noor. So He-azwj Veiled them from His-azwj Noor for seven thousand years. They sought shelter with the Throne for seven thousand years. He-azwj Showed Mercy to them and Turned to them and Made Al-Bayt Al-Mamour for them, which is in the fourth sky.
فَجَعَلَهُ مَثَابَةً وَ أَمْناً وَ وَضَعَ الْبَيْتَ الْحَرَامَ تَحْتَ الْبَيْتِ الْمَعْمُورِ فَجَعَلَهُ مَثابَةً لِلنَّاسِ وَ أَمْناً فَصَارَ الطَّوَافُ سَبْعَةَ أَشْوَاطٍ وَاجِباً عَلَى الْعِبَادِ لِكُلِّ أَلْفِ سَنَةٍ شَوْطاً وَاحِداً.
He-azwj Made it to be a resort and a sanctuary and Placed the Sacred House beneath Al-Bayt Al-Mamour. He-azwj Made it as a resort for the people and a security, [2:125]. Thus the Tawaaf came to be of seven obligatory circuits upon the servant, one circuit for every thousand years’’.[94]
5- الْعِلَلُ، فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع عِلَّةُ الطَّوَافِ بِالْبَيْتِ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ لِلْمَلَائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً قالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ فَرَدُّوا عَلَى اللَّهِ تَبَارَكَ وَ تَعَالَى هَذَا الْجَوَابَ فَعَلِمُوا أَنَّهُمْ أَذْنَبُوا فَنَدِمُوا فَلَاذُوا بِالْعَرْشِ وَ اسْتَغْفَرُوا
(The book) ‘Al Illal’ – Ibn Sinan,
‘From Al-Reza-asws: ‘The reason for the Tawaaf of the House is that Allah-azwj Blessed and Exalted Said to the Angels: And when your Lord said to the Angels: I am going to Make a Caliph in the earth. They said: Are You going to Make in it one who will make mischief therein and shed the blood, [2:30]. They rebutted to Allah-azwj Blessed and Exalted with this answer. They knew they had sinned, and they regretted, so they sought shelter with the Throne and sought Forgiveness.
فَأَحَبَّ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَتَعَبَّدَ بِمِثْلِ ذَلِكَ الْعِبَادَ فَوَضَعَ فِي السَّمَاءِ الرَّابِعَةِ بَيْتاً بِحِذَاءِ الْعَرْشِ يُسَمَّى الضُّرَاحَ ثُمَّ وَضَعَ فِي السَّمَاءِ الدُّنْيَا بَيْتاً يُسَمَّى الْبَيْتَ الْمَعْمُورَ بِحِذَاءِ الضُّرَاحِ ثُمَّ وَضَعَ الْبَيْتَ بِحِذَاءِ الْبَيْتِ الْمَعْمُورِ ثُمَّ أَمَرَ آدَمَ ع فَطَافَ بِهِ فَتَابَ اللَّهُ عَلَيْهِ فَجَرَى ذَلِكَ فِي وُلْدِهِ إِلَى يَوْمِ الْقِيَامَةِ.
Allah-azwj Mighty and Majestic Loved to be worshipped with the like of that worship. He‑azwj Placed a house parallel to the Throne, named as Al Zuraah. Then He-azwj Placed a House in the sky of the world called Al-Bayt Al-Mamour, parallel to Al Zuraah. Then He-azwj Placed the House (Kaaba) parallel to Al-Bayt Al-Mamour. Then He-azwj Commanded. He-as performed Tawaaf of it, and Allah-azwj Turned to him-as. So that flowed in his-as children up to the Day of Qiyamah’’.[95]
6- الْكَفْعَمِيُّ وَ الْبُرْسِيُّ بِإِسْنَادَيْهِمَا عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَنِ النَّبِيِّ ص قَالَ: قَالَ جَبْرَئِيلُ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً إِنَّ اللَّهَ تَعَالَى بَنَى فِي السَّمَاءِ الرَّابِعَةِ بَيْتاً يُقَالُ لَهُ الْبَيْتُ الْمَعْمُورُ يَدْخُلُهُ فِي كُلِّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ وَ يَخْرُجُونَ مِنْهُ وَ لَا يَعُودُونَ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ الْخَبَرَ.
Al Kaf’amy and Al Bursy, by their chains,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, from the Prophet-saww having said: ‘Jibraeel-as said: ‘By the One-azwj Who Sent you-saww with the Truth as a Prophet-saww! Allah-azwj the Exalted has Built a House in the fourth sky called Al-Bayt Al-Mamour. Every day seventy thousand Angels are entering it and exiting from it, and they will not return to it up to the Day of Qiyamah’ – Hadeeth’’.[96]
7- الدُّرُّ الْمَنْثُورُ، قَالَ: أَخْرَجَ الْأَزْرَقِيُّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّ رَجُلًا سَأَلَهُ مَا بَدْءُ هَذَا الطَّوَافِ بِهَذَا الْبَيْتِ لِمَ كَانَ وَ حَيْثُ كَانَ
(The book) ‘Al Durr Al Mansour’ –
‘He said, ‘Al-Azraqy extracted from Ali-asws Bin Al-Husayn-asws that a man had asked him-asws, ‘What began the Tawaaf of this House (Kabah)? Why did it happen? And when did it happen?’
فَقَالَ أَمَّا بَدْءُ هَذَا الطَّوَافِ بِهَذَا الْبَيْتِ فَإِنَّ اللَّهَ قَالَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فَقَالَتِ الْمَلَائِكَةُ أَيْ رَبِّ أَ خَلِيفَةً مِنْ غَيْرِنَا مِمَّنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ
He-asws said: ‘As for the beginning of this Tawaaf of this House (Kabah), Allah-azwj had Said to the Angels: I am going to Make a Caliph in the earth. [2:30]. The Angels said, ‘Yes, Lord-azwj! Is the caliph to be from others, from the ones who will make mischief therein and shed the blood, [2:30]?’
وَ يَتَحَاسَدُونَ وَ يَتَبَاغَضُونَ وَ يَتَبَاغَوْنَ أَيْ رَبِّ اجْعَلْ ذَلِكَ الْخَلِيفَةَ مِنَّا فَنَحْنُ لَا نُفْسِدُ فِيهَا وَ لَا نَسْفِكُ الدِّمَاءَ وَ لَا نَتَبَاغَضُ وَ لَا نَتَحَاسَدُ وَ لَا نَتَبَاغَى وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ وَ نُطِيعُكَ وَ لَا نَعْصِيكَ قالَ اللَّهُ تَعَالَى إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ
And they envied, and hated, and rebelled, ‘Yes Lord-azwj! Make that caliph to be from us. We will not make mischief in it, nor will we shed the blood, and we will not hate each other, nor envy each other, nor rebel against each other, and we Glorify with Your Praise and we extol Your Holiness? [2:30], and we shall obey You-azwj and not disobey You-azwj!’ Allah-azwj the Exalted Said: I Know what you do not know [2:30]’.
قَالَ فَظَنَّتِ الْمَلَائِكَةُ أَنَّ مَا قَالُوا رَدٌّ عَلَى رَبِّهِمْ عَزَّ وَ جَلَّ وَ أَنَّهُ قَدْ غَضِبَ عَلَيْهِمْ مِنْ قَوْلِهِمْ فَلَاذُوا بِالْعَرْشِ ثَلَاثَ سَاعَاتٍ فَنَظَرَ اللَّهُ إِلَيْهِمْ فَنَزَلَتِ الرَّحْمَةُ عَلَيْهِمْ
He-asws said: ‘The Angels thought of what they had said in rebuttal to their Lord-azwj Mighty and Majestic and that He-azwj was Angered upon them from their words. So they sought shelter with the Throne for three hours. Allah-azwj Looked at them and the Mercy descended upon them.
فَوَضَعَ اللَّهُ سُبْحَانَهُ تَحْتَ الْعَرْشِ بَيْتاً عَلَى أَرْبَعِ أَسَاطِينَ مِنْ زَبَرْجَدٍ وَ غَشَّاهُنَّ بِيَاقُوتَةٍ حَمْرَاءَ وَ سَمَّى الْبَيْتَ الضُّرَاحَ ثُمَّ قَالَ اللَّهُ لِلْمَلَائِكَةِ طُوفُوا بِهَذَا الْبَيْتِ وَ دَعُوا الْعَرْشَ فَطَافَتِ الْمَلَائِكَةُ بِالْبَيْتِ وَ تَرَكُوا الْعَرْشَ فَصَارَ أَهْوَنَ عَلَيْهِمْ
Allah-azwj the Glorious Placed a House beneath the Throne upon four pillars of emeralds, and overlaid them with red ruby, and Named the House ‘Al Zuraah’. Then He-azwj Said to the Angels: “Perform Tawaaf of this House and leave the Throne!” So the Angels performed Tawaaf of the House and left the Throne. It became easier upon them.
وَ هُوَ الْبَيْتُ الْمَعْمُورُ الَّذِي ذَكَرَهُ اللَّهُ يَدْخُلُهُ كُلَّ يَوْمٍ وَ لَيْلَةٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَعُودُونَ فِيهِ أَبَداً ثُمَّ إِنَّ اللَّهَ تَعَالَى بَعَثَ مَلَائِكَتَهُ فَقَالَ ابْنُوا لِي بَيْتاً فِي الْأَرْضِ بِمِثَالِهِ وَ قَدْرِهِ
And it is Al-Bayt Al-Mamour which Allah-azwj Mentioned it. Seventy thousand Angels enter it every day and night, not returning in it, ever. Then Allah-azwj the Exalted Sent His-azwj Angels. He-azwj Said: ‘Build a House for me in the earth, with its likeness and it’s measurement.
فَأَمَرَ اللَّهُ سُبْحَانَهُ مَنْ فِي الْأَرْضِ مِنْ خَلْقِهِ أَنْ يَطُوفُوا بِهَذَا الْبَيْتِ كَمَا يَطُوفُ أَهْلُ السَّمَاءِ بِالْبَيْتِ الْمَعْمُورِ.
Allah-azwj the Glorious Commanded the ones from His-azwj creatures in the earth that they should perform Tawaaf of this House just as the people of the sky had performed Tawaaf of Al-Bayt Al-Mamour’’.[97] (non-Shia source)
8- وَ عَنْ مُقَاتِلٍ يَرْفَعُ الْحَدِيثَ إِلَى النَّبِيِّ ص أَنَّ آدَمَ قَالَ أَيْ رَبِ أَعْرِفُ شِقْوَتِي لَا أَرَى شَيْئاً مِنْ نُورِكَ نَعْبُدُ
And from Muqatil raising the Hadeeth to,
‘The Prophet-saww: ‘Adam-as said: ‘Yes Lord-azwj! I-as know my-as wretchedness. I-as cannot see anything from Your-azwj Noor we can worship!’
فَأَنْزَلَ اللَّهُ عَلَيْهِ الْبَيْتَ الْمَعْمُورَ عَلَى عَرْضِ الْبَيْتِ وَ مَوْضِعِهِ مِنْ يَاقُوتِ الْجَنَّةِ وَ لَكِنْ طُولُهُ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ أَمَرَهُ أَنْ يَطُوفَ بِهِ فَأَذْهَبَ عَنْهُمُ الْهَمَّ الَّذِي كَانَ قَبْلَ ذَلِكَ ثُمَّ رَفَعَ عَلَى عَهْدِ نُوحٍ ع.
Allah-azwj Send down Al-Bayt Al-Mamour upon a display of the House (Kaaba) and it’s place, being of ruby of Paradise, but it’s length was between the sky and the earth, and He-azwj Commanded him to perform Tawaaf of it. So the worries went away from them, which had been before that. Then Allah-azwj Raised it in the era of Noah-as’’.[98] (non-Shia source)
9- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْبَيْتُ الْمَعْمُورُ الَّذِي فِي السَّمَاءِ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَا يَعُودُونَ فِيهِ إِلَى يَوْمِ الْقِيَامَةِ حِذَاءَ الْكَعْبَةِ الْحَرَامِ.
And from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Al-Bayt Al-Mamour which is in the sky, every day seventy thousand Angels enter it, not returning in it up to the Day of Qiyamah. It is parallel to the Sacred Kaaba’’.[99] (non-Shia source)
10- وَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: فِي السَّمَاءِ الدُّنْيَا بَيْتٌ يُقَالُ لَهُ الْمَعْمُورُ بِحِيَالِ الْكَعْبَةِ وَ فِي السَّمَاءِ الرَّابِعَةِ نَهَرٌ يُقَالُ لَهُ الْحَيَوَانُ يَدْخُلُهُ جَبْرَئِيلُ كُلَّ يَوْمٍ فَيَنْغَمِسُ انْغِمَاسَةً ثُمَّ يَخْرُجُ فَيَنْتَفِضُ انْتِفَاضَةً يَجْرِي مِنْهُ سَبْعُونَ أَلْفَ قَطْرَةٍ يَخْلُقُ اللَّهُ مِنْ كُلِّ قَطْرَةٍ مَلَكاً يُؤْمَرُونَ أَنْ يَأْتُوا الْبَيْتَ الْمَعْمُورَ فَيُصَلُّونَ
From Abu Hureyra (a well-known fabricator),
‘From the Prophet-saww having said: ‘In the sky of the world there is a House called Al-Bayt Al-Mamour parallel to the Kaaba, and in the fourth sky there is a river called Al-Haywaan. Jibaeel‑as enters it every day. He-as immerses with an immersion, then comes out and shakes with a shaking. Seventy thousand drops flow from him-as. Allah-azwj Creates an Angel from every drop, Commanded that they should go to Al-Bayt Al-Mamour and pray Salat.
فَيَفْعَلُونَ ثُمَّ يَخْرُجُونَ فَلَا يَعُودُونَ إِلَيْهِ أَبَداً وَ يُوَلَّى عَلَيْهِمْ أَحَدُهُمْ يُؤْمَرُ أَنْ يَقِفَ بِهِمْ فِي السَّمَاءِ مَوْقِفاً يُسَبِّحُونَ اللَّهَ فِيهِ إِلَى أَنْ تَقُومَ السَّاعَةُ.
They do that, then they come out and do not return to it, ever! And one of them is placed in charge upon them, Commanded to pause with them in the sky in a pausing, glorifying Allah-azwj in it up to the establishment of the Hour’’.[100] (non-Shia source)
11- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْبَيْتُ الْمَعْمُورُ فِي السَّمَاءِ يُقَالُ لَهُ الضُّرَاحُ عَلَى مِثْلِ الْبَيْتِ الْحَرَامِ لَوْ سَقَطَ سَقَطَ عَلَيْهِ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ لَمْ يَرَوْهُ قَطُّ وَ إِنَّ لَهُ فِي السَّمَاءِ حُرْمَةً عَلَى قَدْرِ حُرْمَةِ مَكَّةَ.
And from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Al-Bayt Al-Mamour in the sky called Al Zuraah is upon a similarity of the Sacred House (Kaaba). If it were to fall, it would fall upon it. Every day seventy thousand Angel enter it not having seen it (before) at all; and there is a Sanctity for it in the sky upon a measurement of the Sanctity of the Kaaba’’.[101] (non-Shia source)
12- وَ عَنْ خَالِدِ بْنِ مُرَّةَ أَنَّ رَجُلًا قَالَ لِعَلِيٍّ ع مَا الْبَيْتُ الْمَعْمُورُ قَالَ بَيْتٌ فِي السَّمَاءِ يُقَالُ لَهُ الضُّرَاحُ وَ هُوَ بِحِيَالِ الْكَعْبَةِ حُرْمَتُهُ فِي السَّمَاءِ كَحُرْمَةِ الْبَيْتِ فِي الْأَرْضِ يُصَلِّي فِيهِ كُلَّ يَوْمٍ سَبْعُونَ أَلْفاً مِنَ الْمَلَائِكَةِ لَا يَعُودُونَ إِلَيْهِ أَبَداً.
And from Khaid Bin Murrah –
‘A man said to Ali-asws, ‘What is Al-Bayt Al-Mamour?’ He-asws said: ‘A House in the sky called Al Zuraah, and it is parallel to the Kaaba. It’s Sanctity in the sky is like the Sanctity of the House (Kaaba) in the earth. Every day seventy thousand from the Angels pray Salat in it, not returning to it, ever!’’[102] (non-Shia source)
وَ 13 عَنْ أَبِي الطُّفَيْلِ أَنَّ ابْنَ الْكَوَّاءِ سَأَلَ عَلِيّاً ع عَنِ الْبَيْتِ الْمَعْمُورِ مَا هُوَ قَالَ ذَاكَ الضُّرَاحُ بَيْتٌ فَوْقَ سَبْعِ سَمَاوَاتٍ تَحْتَ الْعَرْشِ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ ثُمَّ لَا يَعُودُونَ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ.
And from Abu Al Tufeyl –
‘Ibn Al Kawa asked Ali-asws about Al-Bayt Al-Mamour, ‘What is it?’ He-asws said: ‘That is Al Zuraah, a house above seven skies beneath the Throne. Every day seventy thousand Angels enter it, then they will not return to it up to the Day of Qiyamah’’.[103] (non-Shia source)
14- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: هُوَ بَيْتٌ حِذَاءَ الْعَرْشِ تَعْمُرُهُ الْمَلَائِكَةُ يُصَلِّي فِيهِ كُلَّ لَيْلَةٍ سَبْعُونَ أَلْفاً مِنَ الْمَلَائِكَةِ ثُمَّ لَا يَعُودُونَ إِلَيْهِ.
And from Ibn Abbas who said,
‘It is a House parallel to the Throne. The Angels built it. Every night seventy thousand Angels pray Salat in it, then they do not return to it’’.[104] (Not a Hadeeth + non-Shia source)
15- وَ عَنِ الضَّحَّاكِ قَالَ: أُنْزِلَ مِنَ الْجَنَّةِ وَ كَانَ يُعْمَرُ بِمَكَّةَ فَلَمَّا كَانَ الْغَرَقُ رَفَعَهُ اللَّهُ فَهُوَ فِي السَّمَاءِ السَّادِسَةِ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ.
From Al Zahaak who said,
‘It was Sent down from the Paradise, and it has built at Makkah. When the drowning happened (flood of Noah-as), Allah-azwj Raised it, so it is (now) in the sixth sky. Every day seventy thousand Angels enter it’’.[105] (Not a Hadeeth + non-Shia source)
باب 8 السماوات و كيفياتها و عددها و النجوم و أعدادها و صفاتها و المجرة
CHAPTER 8 – THE SKIES, AND ITS QUALITATIVE STATE AND THEIR NUMBER, AND THE STARS AND THEIR NUMBER, AND THEIR DESCRIPTIONS, AND THE GALAXY
الآيات
The Verses –
الأنعام وَ هُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِها فِي ظُلُماتِ الْبَرِّ وَ الْبَحْرِ قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَعْلَمُونَ
(Surah) Al Anaam: And He is the One Who Made the stars for you to be guided by these in the darkness of the land and the sea. We have Detailed the Signs for a people who are knowing [6:97].
الأعراف إِنَّ الَّذِينَ كَذَّبُوا بِآياتِنا وَ اسْتَكْبَرُوا عَنْها لا تُفَتَّحُ لَهُمْ أَبْوابُ السَّماءِ
(Surah) Al Araaf: Surely those who are belying Our Signs and are being arrogant about it, the doors of the sky would not be Opened for them [7:40].
الرعد اللَّهُ الَّذِي رَفَعَ السَّماواتِ بِغَيْرِ عَمَدٍ تَرَوْنَها ثُمَّ اسْتَوى عَلَى الْعَرْشِ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآياتِ لَعَلَّكُمْ بِلِقاءِ رَبِّكُمْ تُوقِنُونَ
(Surah) Al Ra’ad: Allah is the One Who Raised the skies without a pillar you can see. Then He Established upon the Throne, and He Subdued the sun and the moon, each flowing to a Specified term. He Regulates the affair Clarifying the Signs, perhaps they would be convinced of meeting their Lord [13:2].
الحجر وَ لَوْ فَتَحْنا عَلَيْهِمْ باباً مِنَ السَّماءِ فَظَلُّوا فِيهِ يَعْرُجُونَ إلى قوله تعالى وَ لَقَدْ جَعَلْنا فِي السَّماءِ بُرُوجاً وَ زَيَّنَّاها لِلنَّاظِرِينَ وَ حَفِظْناها مِنْ كُلِّ شَيْطانٍ رَجِيمٍ إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهابٌ مُبِينٌ
(Surah) Al Hijr: And if We were to Open for them a gateway of the sky, they would have kept on ascending into it [15:14] – up to Words of the Exalted: And We have Made constellations to be in the sky and Adorned it for the spectators [15:16] And We Guard these against every Pelted Satan [15:17] Except one who steals the hearing, so there pursued him a visible flame [15:18].
النحل خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ تَعالى عَمَّا يُشْرِكُونَ
(Surah) Al Nahl – He Created the skies and the earth with the Truth. Exalted is He from what they are associating [16:3].
و قال وَ عَلاماتٍ وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ
And Said: And directional signs, and by the star they are being guided [16:16].
طه تَنْزِيلًا مِمَّنْ خَلَقَ الْأَرْضَ وَ السَّماواتِ الْعُلى
(Surah) Ta Ha: A Revelation from the One Who Created the earth and the skies above [20:4].
الأنبياء وَ جَعَلْنَا السَّماءَ سَقْفاً مَحْفُوظاً وَ هُمْ عَنْ آياتِها مُعْرِضُونَ
(Surah) Al Anbiya: And We Made the sky a guarding ceiling, and (yet) they are turning aside from its Signs [21:32].
و قال تعالى يَوْمَ نَطْوِي السَّماءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ
And the Exalted Said: On the Day We will Roll up the sky like the rolling up of the scroll for writing. [21:104].
الحج وَ يُمْسِكُ السَّماءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ
(Surah) Al Hajj: and He Withholds the sky from falling upon the earth, except by His Permission? [22:65].
المؤمنون وَ لَقَدْ خَلَقْنا فَوْقَكُمْ سَبْعَ طَرائِقَ وَ ما كُنَّا عَنِ الْخَلْقِ غافِلِينَ
(Surah) Al Mominoun: And Created above you seven pathways; and We are not Heedless about the creation [23:17].
و قال تعالى قُلْ مَنْ رَبُّ السَّماواتِ السَّبْعِ وَ رَبُّ الْعَرْشِ الْعَظِيمِ سَيَقُولُونَ لِلَّهِ قُلْ أَ فَلا تَتَّقُونَ
And the Exalted Said: Say: ‘Who is Lord of the seven skies and Lord of the Magnificent Throne?’ [23:86] They will be saying, ‘(This is) Allah’s’. Say: ‘So why are you not fearing?’ [23:87].
الفرقان تَبارَكَ الَّذِي جَعَلَ فِي السَّماءِ بُرُوجاً وَ جَعَلَ فِيها سِراجاً وَ قَمَراً مُنِيراً
(Surah) ‘Al Furqan’: Blessed is He Who Made the constellations in the skies and Made therein a lamp and a shining moon [25:61].
العنكبوت خَلَقَ اللَّهُ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ إِنَّ فِي ذلِكَ لَآيَةً لِلْمُؤْمِنِينَ
(Surah) Al Ankabout: Allah Created the skies and the earth with the Truth; Surely in that there is a Sign for the Momineen [29:44].
الروم وَ مِنْ آياتِهِ أَنْ تَقُومَ السَّماءُ وَ الْأَرْضُ بِأَمْرِهِ
(Surah) Al Roum: And from His Signs is standing of the sky and the earth by His Command. [30:25].
لقمان خَلَقَ السَّماواتِ بِغَيْرِ عَمَدٍ تَرَوْنَها
(Surah) Luqman-as: He Created the skies without pillars you can see, [31:10].
الصافات وَ رَبُّ الْمَشارِقِ إِنَّا زَيَّنَّا السَّماءَ الدُّنْيا بِزِينَةٍ الْكَواكِبِ وَ حِفْظاً مِنْ كُلِّ شَيْطانٍ مارِدٍ إلى قوله تعالى فَأَتْبَعَهُ شِهابٌ ثاقِبٌ
(Surah) Al Safaat: and Lord of the Easts [37:5] Surely, We Adorned the sky of the world with an adornment of the planets [37:6] And a protection from every rebellious Satan [37:7] – up to Words of the Exalted: so there pursues him a shooting star [37:10].
المؤمن اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَراراً وَ السَّماءَ بِناءً
(Surah) Al Momin: Allah is the One Who Made the earth for you for settlement, and the sky as a canopy, [40:64].
السجدة ثُمَّ اسْتَوى إِلَى السَّماءِ وَ هِيَ دُخانٌ فَقالَ لَها وَ لِلْأَرْضِ ائْتِيا طَوْعاً أَوْ كَرْهاً قالَتا أَتَيْنا طائِعِينَ فَقَضاهُنَّ سَبْعَ سَماواتٍ فِي يَوْمَيْنِ وَ أَوْحى فِي كُلِّ سَماءٍ أَمْرَها وَ زَيَّنَّا السَّماءَ الدُّنْيا بِمَصابِيحَ وَ حِفْظاً ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(Surah) Fussilat: Then He Directed Himself to the sky and it was a smoke, so He Said to it and to the earth: “Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11] So He Ordained them to be seven skies in two periods, and Revealed in every sky, its regulation. And We Adorned the sky of the world with lamps and Guarded it. That is a Decree of the Mighty, the Knowing [41:12].
ق أَ فَلَمْ يَنْظُرُوا إِلَى السَّماءِ فَوْقَهُمْ كَيْفَ بَنَيْناها وَ زَيَّنَّاها وَ ما لَها مِنْ فُرُوجٍ
(Surah) Qaf: So, are they not looking at the sky above them, how We Built it and Adorned it, and there are not gaps for it? [50:6].
الذاريات وَ السَّماءِ ذاتِ الْحُبُكِ و قال تعالى وَ فِي السَّماءِ رِزْقُكُمْ وَ ما تُوعَدُونَ و قال وَ السَّماءَ بَنَيْناها بِأَيْدٍ وَ إِنَّا لَمُوسِعُونَ
(Surah) Al Zariyaat: And by the sky with the orbital pathways [51:7]; and the Exalted Said: And in the sky is your sustenance and what you are Promised (with) [51:22]; and Said: And the sky, We Built it by Hand, and We are the Expanders [51:47].
الطور وَ السَّقْفِ الْمَرْفُوعِ و قال تعالى يَوْمَ تَمُورُ السَّماءُ مَوْراً
(Surah) Al Toor: And the Raised canopy [52:5]; and the Exalted Said: On the Day the sky will shake with a (violent) shaking [52:9].
النجم وَ النَّجْمِ إِذا هَوى و قال تعالى وَ أَنَّهُ هُوَ رَبُّ الشِّعْرى
(Surah) Al Najm: (I Swear) by the star when it swoops down [53:1]; and the Exalted Said: And surely, He is the Lord of the Sirius[106] [53:49].
القمر اقْتَرَبَتِ السَّاعَةُ وَ انْشَقَّ الْقَمَرُ
(Surah) Al Qamar: The time approached, and the moon split apart [54:1].
الرحمن الشَّمْسُ وَ الْقَمَرُ بِحُسْبانٍ وَ النَّجْمُ وَ الشَّجَرُ يَسْجُدانِ وَ السَّماءَ رَفَعَها
(Surah) Al Rahman: The sun and the moon are both with Reckonings (calculations) [55:5] And the star and the tree are both performing Sajdahs [55:6] And the sky, He Elevated it, [55:7].
و قال فَإِذَا انْشَقَّتِ السَّماءُ فَكانَتْ وَرْدَةً كَالدِّهانِ
And Said: So when the sky splits, then it would become rosy like the red hide [55:37].
الواقعة فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ وَ إِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ
(Surah) Al Waqie: So do not swear by the locations of the stars! [56:75] And it is a mighty oath if you only knew [56:76].
الملك الَّذِي خَلَقَ سَبْعَ سَماواتٍ طِباقاً ما تَرى فِي خَلْقِ الرَّحْمنِ مِنْ تَفاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرى مِنْ فُطُورٍ ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خاسِئاً وَ هُوَ حَسِيرٌ وَ لَقَدْ زَيَّنَّا السَّماءَ الدُّنْيا بِمَصابِيحَ وَ جَعَلْناها رُجُوماً لِلشَّياطِينِ وَ أَعْتَدْنا لَهُمْ عَذابَ السَّعِيرِ
(Surah) Al Mulk: Who Created the seven skies as layers. You will not see in the Creation by the Beneficent any disparity. Then return the sight, can you see any flaw? [67:3] Then return the sight once again. The sight will come back to you humbled and it would be fatigued [67:4] And We have Adorned the sky of the world with lamps, and We Made these to be missiles for (pelting) the satans, and We have Prepared for them Punishment of the Blazing Fire [67:5].
الحاقة وَ انْشَقَّتِ السَّماءُ فَهِيَ يَوْمَئِذٍ واهِيَةٌ
(Surah) Al Haaqa: And the sky would be cleft asunder, so on that Day it shall be frail [69:16].
المعارج يَوْمَ تَكُونُ السَّماءُ كَالْمُهْلِ
(Surah) Al Mi’raj: On the Day the sky will become like the molten brass [70:8].
نوح أَ لَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَماواتٍ طِباقاً وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَ جَعَلَ الشَّمْسَ سِراجاً
(Surah) Nuh-as: Do you not see how Allah Created seven skies as layers? [71:15] And Made the moon a light therein, and Made the sun a lamp? [71:16].
الجن وَ أَنَّا لَمَسْنَا السَّماءَ فَوَجَدْناها مُلِئَتْ حَرَساً شَدِيداً وَ شُهُباً وَ أَنَّا كُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهاباً رَصَداً
(Surah) Al Jinn: And we touched the sky, but we found it filled with strong guards and meteors [72:8] And we used to sit in (some of the) sittings from it. But, one who tries to listen in now, would find meteors waiting for him [72:9].
المرسلات فَإِذَا النُّجُومُ طُمِسَتْ وَ إِذَا السَّماءُ فُرِجَتْ
(Surah) Al Mursilaat: So when the stars are dimmed [77:8] And when the sky is rent asunder (torn apart) [77:9].
النبأ وَ بَنَيْنا فَوْقَكُمْ سَبْعاً شِداداً وَ جَعَلْنا سِراجاً وَهَّاجاً
(Surah) Al Naba: And We Built seven strong (skies) above you [78:12] And We Made a burning lamp [78:13].
التكوير وَ إِذَا السَّماءُ كُشِطَتْ إلى قوله تعالى فَلا أُقْسِمُ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ
(Surah) Al Takweer: And when the sky is Stripped away [81:11] – up to Words of the Exalted: But no! I swear by the concealed one [81:15] The one who runs his course, the hidden one [81:16].
الإنفطار إِذَا السَّماءُ انْفَطَرَتْ وَ إِذَا الْكَواكِبُ انْتَثَرَتْ
(Surah) Al Infitar: When the sky is cleft asunder [82:1] And when the planets are scattered [82:2].
الإنشقاق إِذَا السَّماءُ انْشَقَّتْ وَ أَذِنَتْ لِرَبِّها وَ حُقَّتْ
(Surah) Al Inshiqaq: When the sky splits apart [84:1] And it would hearken to its Lord, and it would be Obligated so [84:2].
البروج وَ السَّماءِ ذاتِ الْبُرُوجِ
(Surah) Al Burouj: (I Swear) by the sky with the constellations [85:1].
الطارق وَ السَّماءِ وَ الطَّارِقِ وَ ما أَدْراكَ مَا الطَّارِقُ النَّجْمُ الثَّاقِبُ إلى قوله تعالى وَ السَّماءِ ذاتِ الرَّجْعِ
(Surah) Al Tariq: (I Swear) by the sky and Al-Tariq [86:1] And what will make you realise what is Al-Tariq? [86:2] (It is) the star of piercing brightness [86:3] – up to Words of the Exalted: (I swear) by the sky with the rain [86:11].
الغاشية وَ إِلَى السَّماءِ كَيْفَ رُفِعَتْ
(Surah) Al Ghashiya: And at the sky, how it is raised, [88:18].
الشمس وَ السَّماءِ وَ ما بَناها
(Surah) Al Shams: And the sky and what He Built [91:5].
تفسير جَعَلَ لَكُمُ النُّجُومَ أي خلقها لمنافعكم لِتَهْتَدُوا بِها فِي ظُلُماتِ الْبَرِّ وَ الْبَحْرِ قيل أي في ظلمات الليل في البر و البحر و إضافتها إليهما للملابسة أو في مشتبهات الطرق سماها ظلمات على الاستعارة و هو إفراد لبعض منافعها بالذكر بعد أن أجملها بقوله لَكُمُ
(Forbidden) Tafseer (opinionated): Who Made the stars for you [6:97] – i.e., Created for your benefit, for you to be guided by these in the darkness of the land and the sea. [6:97]. It is said, i.e. in the darkness of the night in the land and the sea and added these to them for the clothing (covering) or in suspicions of the path, Named it as darkness upon the metaphor, and He-azwj Individualised their benefits with the mentioning after having Summarised it by His-azwj Word for you [6:97].
و أولت النجوم في الأخبار بالأئمة الأخيار ع فإنهم الهداة في ظلمات الفتن و الشبهات و لا ينافي الظاهر قَدْ فَصَّلْنَا الْآياتِ بيناها فصلا فصلا لِقَوْمٍ يَعْلَمُونَ فإنهم المنتفعون به.
And the stars are interpreted in the Ahadeeth as being the Chosen Imams-asws, for they-asws are the guides in the darkness of Fitna and the suspicions, and it does not negate the apparent, We have Detailed the Signs – between these, detail by detail – for a people who are knowing [6:97], for they-asws would be benefited with.
لا تُفَتَّحُ لَهُمْ أَبْوابُ السَّماءِ أي لأدعيتهم و أعمالهم أو لأرواحهم كما تفتح لأعمال المؤمنين و أرواحهم و يدل على أن للسماء أبوابا و ربما يحمل على المجاز بِغَيْرِ عَمَدٍ تَرَوْنَها
the doors of the sky would not be Opened for them [7:40] – i.e., their supplications and their deeds, or just as their souls open the deeds of the Momineen and their souls, and it evidences upon that there are doors for the sky, and sometimes it is carried upon the metaphor, without pillars you can see, [31:10].
قال الرازي في قوله تَرَوْنَها أقوال الأول أنه كلام مستأنف و المعنى رفع السماوات بغير عمد ثم قال ترونها أي و أنتم ترونها أنها مرفوعة بلا عماد
Al-Razi said regarding His-azwj Word: you can see, [31:10], ‘The first of the words is that it is a resumption of speech, and the meaning ‘Raising the sky without pillars’. Then He-azwj Said: you can see, [31:10], i.e. ‘and you are seeing it to have been raised without any pillars.
الثاني قال الحسن في الآية تقديم و تأخير تقديره رفع السماوات ترونها بغير عمد
The second, Al Hassan said regarding the Verse, ‘He-azwj Brings forward and Delays raising of the skies as you see it without any pillars.
الثالث أن قوله تَرَوْنَها صفة للعمد و المعنى بغير عمد مرئية أي للسماوات عمد و لكنا لا نراها قالوا و لها عمد على جبل قاف و هو جبل من زبرجد محيط بالدنيا و لكنكم لا ترونه و هذا التأويل في غاية السقوط لأنه تعالى إنما ذكر هذا الكلام ليكون حجة على وجود الإله القادر و لو كان المراد ما ذكروه ما تمت الحجة لأنه يقال إن السماوات لما كانت مستقرة على جبل فأي دلالة تبقى فيها على وجود الإله.
The third is that His-azwj Words: you can see, [31:10], is a description of the pillars, and the meaning is, without seen pillars, i.e. for the skies there are pillars, but we cannot see these. They said, ‘And for it there are pillars upon the mountain Qaf! [50:1], and it is a mountain of emeralds surrounding the world, but you cannot see it. And this interpretation is in the peak of falling, because the Exalted rather Mentioned this Speech to become an argument upon the existence of the God-azwj, the Able, and if the intent had been what they are saying, the argument would not be complete because it is said that the skies, when they came into being, settled upon a mountain, so which evidence would remain regarding it upon the existence of God-azwj?
و عندي فيه وجه آخر أحسن من الكل و هو أن العماد ما يعتمد عليه و قد دللنا على أن هذه الأجسام إنما بقيت واقفة في الجو العالي بقدرة الله فحينئذ يكون عمدها هو قدرة الله تعالى فصح أن يقال رفع السماوات بغير عمد ترونها أي لها عمد في الحقيقة إلا أن تلك العمد هي إمساك الله تعالى و حفظه و تدبيره و إبقاؤه إياها في الجو العالي و أنتم لا ترون ذلك التدبير و لا تعرفون كيفية ذلك الإمساك انتهى.
And with me, there is another aspect, better than all, and it is that the pillar is what is relied upon, and we are pointed upon that these bodies are rather remaining standing in the high air by the Power of Allah-azwj. Then it’s pillars, it would be the Power of Allah-azwj. Thus, it would be correct to say that He-azwj Raised the skies without any pillars you can see, i.e. there are pillars for it in the reality, except that those pillars, it is the Withholding by Allah-azwj the Exalted and His-azwj Protection, and His-azwj Management, and His-azwj Causing it to remain in the high air, and you are not seeing that Management, nor are you understanding the how-ness of that Withholding’ – end.
و أقول هذا الوجه الأخير الذي يتبجح به و نسبه إلى نفسه أورده شيخنا الطبرسي ره في مجمع البيان راويا عن ابن عباس و مجاهد.
And I (Majlisi) am saying, ‘This last aspect which he is bragging with and attributing it to himself, has been referred to by our Sheykh Al-Tabarsi in ‘Majma Al-Bayan’, reporting from Ibn Abbas and Mujahid.
وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ فيه أنواع من الدلالة على وجود الإله الحق و حكمته و قدرته إذ أصل تلك الحركات السريعة و استمرارها و كونها على أقدار مخصوصة و كون بعضها مشرقية و بعضها مغربية و بعضها مائلة إلى الشمال و بعضها مائلة إلى الجنوب
and He Subdued the sun and the moon, [13:2] – In it are types of evidence(s) upon the existence of God-azwj, and His-azwj Wisdom, and His-azwj Power, then the origin of that is the rapid and continuous movement, and it’s coming into being is based upon special determination, and existence of part of it is eastern, and part of it is western, and part of it is inclining to the north and part of it inclining to the south.
مما يدل دلالة قطعية على وجود قادر قاهر كامل في اللم و الحكمة و اللطف و الرحمة كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى
From what the cutting evidence points upon existence of the Powerful, the Subduer, perfect in the Knowledge and the Wisdom and the Subtlety and the Mercy, each flowing to a Specified term. [13:2].
قال الرازي فيه قولان الأول قال ابن عباس للشمس مائة و ثمانون منزلا كل يوم لها منزل و ذلك في ستة أشهر ثم إنها تعود مرة أخرى إلى واحد واحد منها في ستة أشهر مرة أخرى و كذلك القمر له ثمانية و عشرون منزلا
Al-Razi said, ‘There are two words regarding it. The first, Ibn Abbas said, ‘For the sun there are one hundred and eighty stages. There is a stage for it every day, and that is during six months. Then it returns another time to one by one from these in the six months, another time. And like that is the moon, there are one hundred and twenty stages for it’.
فالمراد بقوله كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى هذا و تحقيقه أنه تعالى قدر لكل واحد من هذه الكواكب سيرا خاصا إلى جهة خاصة بمقدار خاص من السرعة و البطء و متى كان الأمر كذلك لزم أن يكون لها بحسب كل لحظة و لمحة حال أخرى ما كانت حاصلة قبل ذلك
So the intend with His-azwj Words: each flowing to a Specified term. [13:2], is this, and its inquiry is that He-azwj the Exalted is Able upon each of these planets, travelling specifically to a specific direction with a specific measurement, from the quickness and the slowness, and when the matter would be like that, it necessitates that there should be a calculation for it of every moment to the state of another moment, what had resulted before that.
و الثاني المراد كونهما متحركين إلى يوم القيامة و عند مجيء ذلك اليوم تنقطع هذه الحركات كقوله تعالى إِذَا الشَّمْسُ كُوِّرَتْ وَ إِذَا النُّجُومُ انْكَدَرَتْ و إِذَا السَّماءُ انْشَقَّتْ و إِذَا السَّماءُ انْفَطَرَتْ وَ جُمِعَ الشَّمْسُ وَ الْقَمَرُ يُدَبِّرُ الْأَمْرَ
And the second intent is their coming into being moving up to the Day of Qiyamah, and at the coming of that Day, these movements would terminate, like Words of the Exalted: When the sun is Wrapped up [81:1] And when the stars are Dimmed [81:2], and And when the sky is Stripped away [81:11], and When the sky is cleft asunder [82:1] And the sun and the moon are Gathered together [75:9] He Regulates the affair [13:2]. Clarifying the Signs, perhaps they would be convinced of meeting their Lord [13:2].
قال البيضاوي أي أمر ملكوته من الإيجاد و الإعدام و الإحياء و الإماتة و غير ذلك يُفَصِّلُ الْآياتِ ينزلها و يبينها مفصلة أو يحدث الدلائل بواحد بعد واحد لَعَلَّكُمْ بِلِقاءِ رَبِّكُمْ تُوقِنُونَ لكي تتفكروا فيها و تتحققوا كمال قدرته فتعلموا أن من قدر على خلق هذه الأشياء و تدبيرها قدر على الإعادة و الجزاء.
Al-Bayzawi said, ‘I.e. matters of His-azwj kingdom from the Originating and the Nihilism, and the Reviving and the Killing off and other than that, Clarifying the Signs, [13:2] He-azwj had Revealed, and Explained it in detail, or Bringing the evidence (s) one after one, perhaps they would be convinced of meeting their Lord [13:2], perhaps they would be thinking regarding it and researching the perfection of His-azwj Determination, so they would know that the One‑azwj Who Determined upon the Creation of these thing and their arrangement, is Able upon the repeating and the Recompensing.
قوله تعالى وَ لَوْ فَتَحْنا عَلَيْهِمْ باباً ظاهره جواز الخرق على الأفلاك و إن أمكن أن يكون من قبيل التعليق على المحال
Words of the Exalted: And if We were to Open for them a gateway of the sky, [15:14] – it’s apparent is an allowance of the puncture in the skies, and there is a possibility that it could be like the comment, upon the impossibility (of opening the gateway).
وَ لَقَدْ جَعَلْنا فِي السَّماءِ بُرُوجاً أكثر المفسرين حملوه على البروج الاثني عشر المعروفة و قيل هي الكواكب.
And We have Made constellations to be in the sky [15:16] – most of the interpreters are carrying it upon the twelve known constellation, and it is said these are the celestial bodies.
قال الطبرسي ره أي منازل للشمس و القمر
Al-Tabarsi said, ‘I.e. stages for the sun and the moon’.
وَ زَيَّنَّاها لِلنَّاظِرِينَ بالكواكب النيرة عن أبي عبد الله ع.
and Adorned it for the spectators [15:16] – with the celestial bodies – from Abu Abdullah‑asws’.
و قيل البروج النجوم عن ابن عباس و الحسن و قتادة وَ حَفِظْناها أي السماء مِنْ كُلِّ شَيْطانٍ رَجِيمٍ أي مرجوم مرمي بالشهاب و قيل ملعون مشئوم و حفظ السماء من الشيطان بالمنع حتى لا يدخلها و لا يبلغ إلى موضع يتمكن فيه من استراق السمع بما أعد له من الشهاب
And it is said, ‘The constellations are the stars – from Ibn Abbas and Al Hassan and Al Qatada. And We Guard these – i.e. the sky – against every Pelted Satan [15:17], i.e. pelted, shot at by the meteor. And it is said, Accursed, evil omen. And guarding the sky from the Satan-la is in the meaning, until he-la does not enter it nor reaches to the place it is possible to be stealing the hearing in it, due to what is prepared for him, from the meteors.
إِلَّا مَنِ اسْتَرَقَ السَّمْعَ المراد بالسمع المسموع و المعنى إلا من حاول أخذ مسموع من السماء في خفية فَأَتْبَعَهُ أي لحقه شِهابٌ مُبِينٌ أي شعلة نار ظاهر لأهل الأرض بين لمن رآه و نحن في رأي العين نرى كأنهم يرمون بالنجوم و الشهاب عمود من نور يضيء ضياء النار لشدة ضيائه
Except one who steals the hearing, – the intent with the hearing is the audible hearing, and the meaning is, except the one who tried to take the audible hearing from the sky in secret – so there pursued him – catches up with him – a visible flame [15:18] – a flame of fire apparent to the people of the earth, manifest to the one who sees it, and we in the seeing of the eyes, we see as if they are shooting with the stars and the meteors, being a column of fire illuminating the illumination of the fire due to the intensity of its light.
و روي عن ابن عباس أنه قال كان في الجاهلية كهنة و مع كل واحد شيطان فكان يقعد من السماء مقاعد للسمع فيستمع من الملائكة ما هو كائن في الأرض فينزل و يخبر به الكاهن فيفشيه الكاهن إلى الناس
And it is reported from Ibn Abbas having said, ‘There used to be soothsayers during the pre-Islamic period, and with each would be a Satan-la. He-la would sit in a sitting from the sky in order to listen. He-la would listen intently from the Angels what would be happening in the earth, so he-la would descend and inform the soothsayer with it. The soothsayer would divulge it to the people.
فلما بعث الله عيسى ع منعوا من ثلاث سماوات و لما بعث محمدا ص منعوا من السماوات كلها و حرست السماء بالنجوم و الشهاب من معجزات نبينا ص لأنه لم ير قبل زمانه و قيل إن الشهاب يقتل الشياطين و قيل لا يقتلهم.
When Allah-azwj Sent Isa-as, they were prevented from three skies, and when Muhammad-saww was Sent, they were prevented from all of the skies, and the sky was guarded with the stars and the meteors from (due to) the miracles of our Prophet-saww, because he-saww had not seen before his-saww time. And it is said that the meteor kills the Satans-la, and it is said it does not kill them.
خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِ أي لأمر حق هو العبادة و المعرفة أو على مقدار و شكل و أوضاع و صفات مختلفة قدرها و خصصها بحكمته تَعالى عَمَّا يُشْرِكُونَ منها أو مما يفتقر في وجوده أو بقائه إليها و مما لا يقدر على خلقها.
He Created the skies and the earth with the Truth. Exalted is He from what they are associating [16:3] – i.e. the matter is true, it is the worship and the recognition, or upon different measurements, and appearances, and clarities, and descriptions. He-azwj Determined these and Specified these with His-azwj Wisdom. Exalted is He from what they are associating [16:3] from these, or from what they are thinking of regarding His-azwj existence, or His-azwj Remaining to it, and from what they are not able upon creating these.
وَ عَلاماتٍ عطف على قوله رَواسِيَ في قوله وَ أَلْقى فِي الْأَرْضِ رَواسِيَ أي ألقى في الأرض و جعل فيها معالم تستدل به السابلة من جبل و منهل و ريح و نحو ذلك وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ بالليل في البراري و البحار و المراد بالنجم الجنس و قيل الثريا و الفرقدان و بنات النعش و الجدي
And directional signs, [16:16] are a kindness upon His-azwj Word firm mountains in His-azwj Words: And He Cast firm mountains in the earth [16:15] – i.e., He-azwj Cast in the earth and Made therein directional signs to be pointed with to the way, from a mountain, and a spring, and wind, and approximate to that, and by the star they are being guided [16:16], in the night in the wilderness, and the ocean. And the intent with the star, is the genus, and it is said, the Pleiades, and Pherkad, and the daughters of the Bier (two stars), and Capricorn.
قيل و لعل الضمير لقريش لأنهم كانوا كثير الأسفار للتجارة مشهورين بالاهتداء في مسايرهم بالنجوم و في كثير من الروايات أن العلامات الأئمة ع و النجم رسول الله ص و ضمير هم راجع إلى العلامات باعتبار
It is said, ‘And perhaps the meaning is for Qureysh, because they used to be of a lot of journeys for the trading, famous to being guided by the stars during their journeys’. And is most of the reports, the directional signs are the Imams-asws, and the star is Rasool-Allah-saww, and they should be referring to the directional signs for the consideration.
المعنى و العلى جمع العليا تأنيث الأعلى أي السماوات الرفيعة العالية وَ جَعَلْنَا السَّماءَ سَقْفاً مَحْفُوظاً أي عن الوقوع بقدرته أو عن الفساد و الانحلال إلى الوقت المعلوم بمشيته أو عن استراق السمع بالشهب وَ هُمْ عَنْ آياتِها أي أحوالها الدالة على وجود الصانع و وحدته و كمال قدرته و تناهي حكمته مُعْرِضُونَ غير متفكرين.
The meaning, and the (word) ‘Al-A’ala’ is a plural of the word ‘Al-Aaliya’, i.e. the skies are raised high, And We Made the sky a guarding ceiling, [21:32] – i.e., from falling, by His-azwj Power, or from the spoiling and the deterioration up to the known time, by His-azwj Desire, or from the hearing be stolen, (guarding) by the meteors, and (yet) they are turning aside from its Signs [21:32] – i.e., their state is the evidence upon existence of a Maker, and His-azwj Oneness, and perfection of His-azwj Determination, and peak of His-azwj Wisdom, turning aside without thinking.
يَوْمَ نَطْوِي السَّماءَ قال الطبرسي ره المراد بالطيِّ هنا هو الطيُّ المعروف فإن الله سبحانه يطوي السماء بقدرته و قيل إن طي السماء ذهابها عن الحسن كَطَيِّ السِّجِلِّ لِلْكُتُبِ السجل صحيفة فيها الكتب و قيل ملك يكتب أعمال العباد و قيل اسم كاتب كان للنبي ص انتهى.
On the Day We will Roll up the sky [21:104]. Tabarsi said, ‘The intent with the rolling over here is the well-known, for Allah-azwj the Glorious would be Rolling up the sky by His-azwj Power. And it is said that rolling up the sky is it’s going away from the excellence, like the rolling up of the scroll for writing. [21:104]. The scroll is a parchment wherein is the writing. And it is said an Angel writes the deeds of the servants. And it is said a name of a scribe who was for the Prophet-saww’ – end.
و أقول تدل الآية على حدوث السماوات و إمكان خرقها و زوالها و تغير أحوالها ردا على الحكماء المنكرين لجميع ذلك.
And I (Majlisi) am saying, ‘The Verses evidence upon the occurrence of the skies and the possibility of its holes, and it’s movement, and changes of its situation, being a rebuttal against the wise ones who are deniers of entirety of that’.
أَنْ تَقَعَ عَلَى الْأَرْضِ قال البيضاوي من أن تقع أو كراهة أن تقع بأن خلقها على صورة متداعية إلى الاستمساك إِلَّا بِإِذْنِهِ أي إلا بمشيته و ذلك يوم القيامة و فيه رد لاستمساكها بذاتها فإنها مساوية لسائر الأجسام في الجسمية فتكون قابلة للميل الهابط قبول غيرها انتهى.
from falling upon the earth, [22:65] – Al-Bayzawi said, ‘From falling, or abhorrence of falling that He-azwj had Created it upon an image calling to be withheld, except by His Permission? [22:65] – i.e. except by His-azwj Desire, and that is the Day of Qiyamah. And in it is a rebuttal for it being withheld by itself, for it equates to rest of the bodies in the corporeality, so it would be facing towards the downward decline accepting others’ – end.
سَبْعَ طَرائِقَ قال الرازي أي سبع سماوات و إنما قيل طرائق لتطارقها بمعنى كون بعضها فوق بعض يقال طارق الرجل نعليه إذا طبق نعلا على نعل و طارق بين ثوبين إذا لبس ثوبا على ثوب هذا قول الخليل و الزجاج و قال الزجاج هو قوله سَبْعَ سَماواتٍ طِباقاً
seven pathways [23:17] – Al-Razi said, ‘i.e., seven skies. And rather it is said ‘pathways’ due to their paths in the meaning of part of it being above part. It is said for a man when he layers, ‘Slipper upon a slipper’, and a ‘Tariq’ between the two clothes is when a cloth isn’t upon a cloth’ – this is the words of Al-Khaleel, and Al-Zajaj. And Al-Zajaj said, ‘It is His-azwj Word: seven skies as layers? [71:15].
و قال علي بن عيسى سميت بذلك لأنها طرائق الملائكة في العروج و الهبوط و الطيران و قال آخرون لأنها طرائق الكواكب فيها مسيرها و الوجه في إنعامه علينا بذلك أنه تعالى جعلها موضعا لأرزاقنا بإنزال الماء منها و جعلها مقرا للملائكة و أنها موضع الثواب و لأنها مكان إرسال الأنبياء و نزول الوحي
And Ali Bin Isa said, ‘I heard that, ‘Because these are pathways of the Angels in the ascent and the descent and the flying (cruising)’. And others said, ‘Because these are pathways of the planets wherein are their journeys, and the direction in His-azwj Favouring upon us with that. He-azwj the Exalted Made these as places for our sustenance with descent of the water from these, and Made these a settlement for the Angels, and it is a place of the Reward, and because it is a place of Sending the Prophets-as and descent of the Revelation.
و أما قوله وَ ما كُنَّا عَنِ الْخَلْقِ غافِلِينَ ففيه وجوه أحدها ما كنا غافلين بل كنا للخلق حافظين من أن تسقط عليهم السبع الطرائق فتهلكهم
And as for His-azwj Words: and We are not Heedless about the creation [23:17]. Regarding it are aspects. One of these is, ‘We-azwj are not Heedless, but We-azwj are being Protective of the creation from the seven pathways from falling upon them, so these would destroy them’.
و ثانيها إنما خلقناها فوقهم لتنزل عليهم الأرزاق و البركات منها
And it’s second, ‘But rather We-azwj Created it above them for Us-azwj to Send down the sustenance upon them and the Blessings from it’.
و ثالثها أنا خلقنا هذه الأشياء فدل خلقنا لها على كمال قدرتنا ثم بين كمال العلم بقوله وَ ما كُنَّا عَنِ الْخَلْقِ غافِلِينَ يعني عن أعمالهم و أقوالهم و ضمائرهم و ذلك يفيد نهاية الزجر
And it’s third, ‘We-azwj Create these things for it so Our-azwj creation evidence’s upon the perfection of Our-azwj Determination’. Then He-azwj Explained perfection of the Knowledge by His-azwj Words: and We are not Heedless about the creation [23:17] – meaning, about their deeds, and their words, and their consciences, and that is an end of the Rebuke.
و رابعها و ما كنا عن خلق السماوات غافلين بل نحن لها حافظون لئلا تخرج عن التقدير الذي أردنا كونها عليه كقوله تعالى ما تَرى فِي خَلْقِ الرَّحْمنِ مِنْ تَفاوُتٍ انتهى.
And it’s fourth, ‘and We are not Heedless about the creation [23:17], but We-azwj are Protectors for it, lest it exits from the Determination which We-azwj Want it to be upon, like Words of the Exalted: You will not see in the Creation by the Beneficent any disparity. [67:3]’ – end.
تَبارَكَ الَّذِي جَعَلَ فِي السَّماءِ بُرُوجاً قال الرازي البروج هي القصور العالية سميت بروج الكواكب به لأنها لهذه الكواكب كالمنازل لسكانها و اشتقاق البرج من التبرج لظهوره
Blessed is He Who Made the constellations in the skies and Made therein a lamp and a shining moon [25:61]. Al-Razi said, ‘The constellations, these are the high castles named as constellations of the celestial bodies because these are like the houses for the celestial bodies for their dwellers, and the (word) ‘Burouj’ is derived from ‘Al-Tabarruj’ for its appearance.
و فيه قول آخر عن ابن عباس أن البروج هي الكواكب العظام و الأول أولى و السراج الشمس انتهى بأمره. أي بمحض إرادته
And regarding it is another word from Ibn Abbas, ‘The constellations, these are the mighty celestial bodies, and the first is foremost, and the lamp is the sun, ending by His-azwj Command’. I.e. with His-azwj Pure Will.
وَ رَبُّ الْمَشارِقِ قيل أي مشارق الكواكب أو مشارق الشمس في السنة و هي ثلاثمائة و ستون يشرق كل يوم في واحد و بحسبها تختلف المغارب و لذلك اكتفى بذكرها مع أن الشروق أدل على القدرة و أبلغ في النعمة
and Lord of the Easts [37:5]. It is said, ‘I.e. easts of the celestial bodies, or easts of the sun during the years, and these are three hundred and sixty easts, one during every day, by its calculation is interchange of the west, and for that it suffices with its mention with that the sunrise points upon the Power, and the extent regarding the Favour.
إِنَّا زَيَّنَّا السَّماءَ الدُّنْيا أي القربى منكم بِزِينَةٍ الْكَواكِبِ أي بزينة هي الكواكب بالإضافة البيانية أو البدلية على القراءتين وَ حِفْظاً منصوب بإضمار فعله أو العطف على زينة باعتبار المعنى كأنه قال إنا خلقنا الكواكب زينة للسماء وَ حِفْظاً مِنْ كُلِّ شَيْطانٍ مارِدٍ خارج من الطاعة يرمى بالشهب.
Surely, We Adorned the sky of the world – i.e. close to you, with an adornment of the planets [37:6], i.e. with adornment. These are the celestial bodies with the graphical addition or the substitution of the two readings, And a protection – attributed with the meaning of His-azwj Deed, or the Kindness upon the adornment, with reliance of the meaning. It is as if He-azwj Said: We-azwj Created the celestial bodies as an adornment for the sky, And a protection from every rebellious Satan [37:7], outside from the obedience being shot at by the meteors.
قَراراً أي مستقرا تستقرون عليه وَ السَّماءَ بِناءً أي و جعل السماء بناء مرتفعا فوقها و لو جعلهما رتقا لما أمكن الخلق الانتفاع بما بينهما
settlement, – i.e. it is settled upon it – and the sky as a canopy, [40:64] – i.e., and He-azwj Made the sky as a canopy, raised above it, and if He-azwj had Made these as joined up, it would not have been possible for the creatures to benefit with whatever is between the two.
كَيْفَ بَنَيْناها أي رفعناها بلا عمد وَ زَيَّنَّاها بالكواكب وَ ما لَها مِنْ فُرُوجٍ أي فتوق كسائر الأبنية المبنية من الأحجار و اللبنات بل خلقها ملساء متصلة أو ليس لها فروج ظاهرة مرئية فلا ينافي الأبواب الكائنة فيها
how We Built it [50:6] – i.e., We-azwj Raised it without pillars, it and Adorned it, – will the celestial bodies – and there are not gaps for it? [50:6] – i.e split like rest of the buildings built with stones and bricks. But We-azwj Created it smooth and connected, or there aren’t any apparent gaps for it being seen. So the gateways do not negate the metaphor regarding it.
و قال الكسائي معناه ليس فيها تفاوت و اختلاف قال الرازي قالت الفلاسفة الآية دالة على أن السماء لا تقبل الخرق و كذلك قالوا في قوله هَلْ تَرى مِنْ فُطُورٍ و قوله سَبْعاً شِداداً و تعسفوا فيه لأن قوله تعالى ما لَها مِنْ فُرُوجٍ صريح في عدم ذلك و الإخبار عن عدم شيء لا يكون إخبارا عن عدم إمكانه فإن من قال ما لفلان مال لا يدل على نفي إمكانه
And Al Kasaie said, ‘It’s meaning is, there aren’t any flaws in it and differing(s)’. Al-Razi said, ‘The philosophers saw that the signs point upon that the sky does not accept the gaps’, and like that they said regarding His-azwj Words: can you see any flaw? [67:3], and His-azwj Words: And We Built seven strong (skies) [78:12], and the arbitrariness in it, because Words of the Exalted: and there are not gaps for it [50:6] is explicit in the impossibility of that, and the report regarding impossibility of a thing cannot be a report of a possibility of a thing. So if one were to say, ‘There is no wealth for so and so’, it does not negate upon the negation of its possibility.
ثم إنه تعالى بين خلاف قولهم بقوله وَ إِذَا السَّماءُ فُرِجَتْ و قوله إِذَا السَّماءُ انْفَطَرَتْ و قوله فَهِيَ يَوْمَئِذٍ واهِيَةٌ في مقابلة قوله سَبْعاً شِداداً
Then He-azwj, the Exalted Explained the opposite of their words, by His-azwj Words: And when the sky is rent asunder (torn apart) [77:9]; and His-azwj Words: When the sky is cleft asunder [82:1], and His-azwj Words: so on that Day it shall be frail [69:16] in comparison to His-azwj Words: seven strong (skies) [78:12].
قال فَإِذَا انْشَقَّتِ السَّماءُ فَكانَتْ وَرْدَةً كَالدِّهانِ إلى غير ذلك و الكل في الرد عليهم صريح و ما ذكروه في الدلالة ليس بظاهر بل و ليس له دلالة خفية أيضا و أما دليلهم المعقول فأضعف و أسخف من تمسكهم بالمنقول.
He-azwj Said: So when the sky splits, then it would become rosy like the red hide [55:37] to other than that, and the whole is a Rebuttal upon them explicitly and what they had mentioned regarding the evidence. It isn’t apparent, but and there isn’t any hidden evidence as well. And as for their evidence. As for their reasonable evidence, it is weaker and more ridiculous than their adherence with the transmitted (reports).
ذاتِ الْحُبُكِ قال البيضاوي ذات الطرائق و المراد إما الطرائق المحسوسة التي هي مسير الكواكب أو المعقولة التي يسلكها النظار و يتوصل بها إلى المعارف أو النجوم فإن لها طرائق أو أنها تزينها كما تزين الموشي طرائق
And by the sky with the orbital pathways [51:7] – Al Bayzawi said, ‘With the pathways, and the intent is either tangible pathways which is the travel of the celestial bodies, or the intelligible ones which the beholder travels and arrive to the recognition, or the start, for there are paths for it, or these are adorning these (paths) just as the walker walks the paths.
قال الطبرسي ره أي ذات الطرائق الحسنة لكنا لا نرى تلك الحبك لبعدها عنا و قيل ذات الخلق الحسن المستوي و قيل ذات الحسن و الزينة عن علي ع انتهى.
Al-Tabarsi said, ‘I.e. with the excellent pathways, but we cannot see the orbital pathways due to their remoteness from us’. And it is said, ‘With the excellent creation, the even’. And it is said, ‘With the excellence and the adornment’ – from Ali-asws’ – end.
و أقول سيأتي تأويل آخر في الرواية عن الرضا ع.
And I (Majlisi) am saying, ‘I shall be comping with another interpretation in the report from Al-Reza-asws’.
وَ فِي السَّماءِ رِزْقُكُمْ أي أسباب رزقكم أو تقديره و قيل المراد بالسماء السحاب و بالرزق المطر فإنه سبب الأقوات وَ ما تُوعَدُونَ من الثواب لأن الجنة فوق السماء السابعة أو لأن الأعمال و ثوابها مكتوبة مقدرة في السماء
And in the sky is your sustenance [51:22] – i.e., means of your sustenance, or its management. And it is said the intent with the sky are the clouds, and with the sustenance, the rain, for it is a means of the subsistence. and what you are Promised (with) [51:22] of the Rewards because the Paradise is above the seventh sky, or because the deeds and their Rewards are written, destined in the sky.
بِأَيْدٍ أي بقوة وَ إِنَّا لَمُوسِعُونَ أي لقادرون من الوسع بمعنى الطاقة و الموسع القادر على الإنفاق أو لموسعون السماء أو ما بينها و بين الأرض أو الرزق و قيل أي قادرون على خلق ما هو أعظم منها
by Hand, – i.e. by strength – and We are the Expanders [51:47] – i.e. capable of the capacity, in the meaning of strength, and the Expander is the Able upon the doing it, or the expanded is the sky, or what is between it and between the earth, or the sustenance, or it is said, it mean capable upon creating what is mightier than it.
وَ السَّقْفِ الْمَرْفُوعِ هو السماء عن علي ع
And the Raised canopy [52:5] – it is the sky – from Ali-asws.
يَوْمَ تَمُورُ السَّماءُ مَوْراً أي تدور دورانا و تضطرب و تموج و تتحرك
On the Day the sky will shake with a (violent) shaking [52:9] – i.e. rotate with rotations and be restless, and turbulence and movement.
وَ النَّجْمِ المراد جنس النجم أو الثريا فإنه غلب فيه و أول في بعض الأخبار بالرسول ص إِذا هَوى أي غرب أو انتثر يوم القيامة أو انقض أو طلع فإنه يقال هوى هويا بالفتح إذا سقط على الأرض أو إذا نمى و ارتفع و على الأخير معراجه أو نزوله ص وَ أَنَّهُ هُوَ رَبُّ الشِّعْرى إنما خص بالذكر لأن خزاعة كانت تعبدها.
(I Swear) by the star – or Pleiades, for it overcomes in it, and the first in some of the Ahadeeth, it is the Rasool-saww – when it swoops down [53:1] – i.e., sets, or scatters on the Day of Qiyamah, and terminates, or emerges, for it is said ‘Hawa’ as ‘Hawiya’ when it falls upon the earth, or when it grows and rises, and upon another ascent, or it’s descent. And surely, He is the Lord of the Sirius [53:49]. But rather is has been particularised because (clan of) Khuza’a used to worship it.
وَ انْشَقَّ الْقَمَرُ قال الرازي المفسرون بأسرهم على أن المراد أن القمر انشق و حصل فيه الانشقاق و دلت الأخبار الصحاح عليه و إمكانه لا يشك فيه و قد أخبر عنه الصادق فيجب اعتقاد وقوعه
and the moon split apart [54:1] – Al-Razi said, ‘The interpreters as a whole agree that the intent is that the moon had split apart, and the split had resulted in it, and the Ahadeeth point upon the correctness upon it, and it’s possibility, there is no doubt in it, and Al-Sadiq-asws has informed about it, thus it obligates the belief in it having occurred.
و حديث امتناع الخرق و الالتئام حديث اللئام و قد ثبت جواز الخرق و التخريب على السماوات انتهى
And the Hadeeth denying the gap and the seaming is a Hadeeth of conciliation, and the allowance of the gap is proven and (so is) ruination of the skies’ – end.
الشَّمْسُ وَ الْقَمَرُ بِحُسْبانٍ أي يجريان بحساب معلوم مقدر في بروجهما و منازلهما و يتسق بذلك أمور الكائنات السفلية و تختلف الفصول و الأوقات و يعلم السنون و الحساب
The sun and the moon are both with Reckonings (calculations) [55:5] – i.e., they are flowing with a known calculation determined in their constellations, and their stages. Thus, the affairs of the lower beings are consistent, and the seasons and the timings differ, and He-azwj Teaches the years and the calculations.
وَ النَّجْمُ وَ الشَّجَرُ المشهور أن المراد بالنجم النبات الذي ينجم أي يطلع من الأرض و لا ساق له و بالشجر الذي له ساق و قيل المراد بالنجم نجم السماء يَسْجُدانِ أي ينقادان لله فيما يريد بهما طبعا انقياد الساجد من المكلفين طوعا
And the star and the tree – The famous is that the intent with the star is the vegetation which comes out, i.e. emerges from the ground, and there is no legt for it. And with the tree, which has a leg for it. And it is said, the intent with the star, is a star of the sky – are both performing Sajdahs [55:6] – i.e. they are both submitting to Allah-azwj regarding what He-azwj Wants with them, following the submission of the one prostrating willingly, being from the encumbered ones.
وَ السَّماءَ رَفَعَها خلقها مرفوعة محلا و مرتبة فإنها منشأ أقضيته و منزل أحكامه و محل ملائكته.
And the sky, He Elevated it, [55:7] – He-azwj Created it in a raised place and rank, for it is origin of His-azwj Decrees, and abode of His-azwj Rulings, and place of His-azwj Angels.
فَإِذَا انْشَقَّتِ السَّماءُ يعني يوم القيامة فَكانَتْ وَرْدَةً أي فصارت حمراء ثم تجري كَالدِّهانِ و هو جمع الدهن عند انقضاء الأمر و قيل هي كالدهان التي تصب بعضها بألوان مختلفة و قيل الدهان الأديم الأحمر
So when the sky splits, – meaning Day of Qiyamah – then it would become rosy – i.e., it becomes red, then flows – like the red hide [55:37], and it is a collection of the fat and the termination of the matters. And it is said it is like the paint which is poured with various different colours. And it is said that the hide, is red skin.
فَلا أُقْسِمُ قيل إذ الأمر أوضح من أن يحتاج إلى قسم أو فأقسم و لا مزيدة للتأكيد أو فلأنا أقسم فحذف المبتدأ و أشبع فتحة لام الابتداء بِمَواقِعِ النُّجُومِ أي بمساقطها و تخصيص المغارب لما في غروبها من زوال أثرها و الدلالة على وجود مؤثر لا يزول تأثيره أو بمنازلها و مجاريها و قيل النجوم نجوم القرآن و مواقعها أوقات نزولها
So do not swear – It is said, when the matter is clearer than is needed to swear or oath, and there is no additional emphasis, or I-azwj Swear, so it would delete the beginning and satisfy the opening of the mother of the beginnings – by the locations of the stars! [56:75] – i.e., with their falling, and specifically the west due to what was is in its setting from the decline of its traces, and the evidence upon is upon existence of an impacted, or with their stages, and their flowing. And it is said the stars are stars of the Quran, and their places are the timings of their descend (Revelation).
وَ إِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ لما في المقسم به من الدلالة على عظم القدرة و كمال الحكمة و فرط الرحمة
And it is a mighty oath if you only knew [56:76], due to what is in what is sworn by, from the evidence upon the Mighty Power and perfect Wisdom, and excessive Mercy.
طِباقاً أي مطابقة بعضها فوق بعض مصدر طابقت النعل إذا خصفتها طبقا على طبق وصف به أو طوبقت طباقا أو ذات طباق جمع طبق كجبل و جبال و قيل أراد بالمطابقة المشابهة أي يشبه بعضها بعضا في الإحكام و الإتقان
layers. [67:3] – i.e. layered, part of it above part, meaning layering the slipper when you repair it, layer upon layer, describing with it, or matched as a match, or with layer, a collection of layers like the mountain and the mountains. And it is said, the intent with the layering is the resemblance, i.e. part of it resembles part in the wisdom and the precision.
ما تَرى فِي خَلْقِ الرَّحْمنِ مِنْ تَفاوُتٍ أي اختلاف و تناقض من طريق الحكمة بل ترى أفعاله كلها سواء في الحكمة و إن كانت متفاوتة في الصور و الهيئة و قيل معناه ما ترى يا ابن آدم في خلق السماوات من عيب و اعوجاج بل هي مستقيمة مستوية كلها مع عظمها
You will not see in the Creation by the Beneficent any disparity – I.e., differing and contradiction from a man of wisdom. But you see His-azwj Works, all of them as being the same in the Wisdom, and even though they are differing in the image and the appearance. And it is said its meaning is, ‘You cannot see, O son of Adam-as, in the Creation of the skies, any fault, or crookedness, but it is straight, even, all of it, along with its magnificence.
فَارْجِعِ الْبَصَرَ أي فرد البصر و أدرها في خلق الله و استقص في النظر مرة بعد أخرى و التقدير انظر ثم ارجع النظر في السماء
Then return the sight, – i.e. return the sight and rotate it in the creation of Allah-azwj, and probe in looking time and again, and the measurements. Look, then return the look into the sky.
و قيل أي قد نظرت إليها مرارا فانظر إليها مرة أخرى متأملا فيها لتعاين ما أخبرت به من تناسبها و استقامتها و استجماعها ما ينبغي لها هَلْ تَرى مِنْ فُطُورٍ أي شقوق و فتوق و قيل من وهي و خلل
And it is said, ‘Yes, you have looked at it repeatedly, so look at it another time, pondering in it to know what I-azwj have Informed with it, from its proportionality, and it’s uprightness, and its combination what is appropriate for it. can you see any flaw? [67:3] – i.e. split, and gap. And it is said, from any defects and glitches.
ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ أي ثم كرر النظر مرتين لأن من نظر في الشيء كره بعد أخرى بأن له ما لم يكن بائنا و قيل المراد بالتثنية التكرير و التكثير كما في لبيك و سعديك
Then return the sight once again i.e. then repeat the looking twice, because the one who looks into something repeatedly time and again, for him is what does not happen to be clear. And it is said that the intent with the confirmation, is the repetition, and the frequenting just as in ‘At your service and your assistance!’
و لذلك أجاب الأمر بقوله يَنْقَلِبْ إِلَيْكَ الْبَصَرُ خاسِئاً أي بعيدا عن إصابة المطلوب كأنه طرد عنه طردا بالصغار وَ هُوَ حَسِيرٌ كليل من طول المعاودة و كثرة المراجعة
And for that is an answer of the matter, by His-azwj Words: The sight will come back to you humbled and it would be fatigued [67:4] – i.e. far from attaining the purpose. It is as if he has been expelled from it the expulsion of the young ones. and it would be fatigued [67:4] – little length of the return and a large number of revisions.
وَ لَقَدْ زَيَّنَّا السَّماءَ الدُّنْيا بِمَصابِيحَ أي بكواكب مضيئة إضاءة السراج.
And We have Adorned the sky of the world with lamps, [67:5] – i.e., with the celestial bodies illuminating the illumination of the lamp.
و اعلم أن هاهنا إشكالا مشهورا و هو أنه اتفق أصحاب الهيئة على أنه ليس في السماء الأولى سوى القمر و سائر السيارات كل في فلك و الثوابت كلها في الثامن و الآية الكريمة تدل على أن كلها أو أكثرها في السماء الدنيا و أجيب عنه بوجوه.
And know that over here there is a famous problem, and it is that the companions of authority have concurred upon that there isn’t anything in the first sky apart from the moon and rest of the planets in orbit, and the constants, all of these are in the eight, and the honourable Verse points upon that all of these, or most of these are in the sky of the world. And I shall answer about it in (various) aspects.
الأول أن النسبة إليها أنه لما كانت ترى منها فكانت زينة لها كما أن السراج المرئي خلف الزجاج زينة لها أو لأنه بحسب الحس لما كان يتوهم أنه فيها فكأنه زينة لها و هذا الوجه و إن كان أوفق بأصولهم إلا أنه متضمن لتكلف كثير في الآيات.
The first is that the attribution to it is that when it came into being, you saw from it, and it has come into being as an adornment for it. The lamp is seen behind the glass being an adornment for it, or because it is as a beauty when it came into being, it is an illusion in it. It is as if it is an adornment for it. And this aspect, and even if it was more appropriate with their origins except that it includes a lot of pretentiousness in the Verses.
الثاني ما ذكره الرازي في تفسيره و هو أنه لا يبعد وجود كرة تحت كرة القمر و تكون في البطء مساوية لكرة الثوابت و تكون الكواكب المركوزة فيما يقارن القطبين مركوزة في هذه الكرة السفلية إذ لا يبعد وجود كرتين مختلفتين بالصغر و الكبر مع كونهما متشابهتين في الحركة و على هذا التقدير لا يمتنع أن تكون هذه المصابيح مركوزة في السماء الدنيا فثبت أن مذهب الفلاسفة في هذا الباب ضعيف انتهى.
The second is what Al-Razi mentioned in it’s interpretation, and it is that it is not far-fetched of the existence of a turn beneath turn of the moon, and in its slowness equates the turn of the constants, and the celestial bodies would be concentrated, while comparing the poles concentrated in this lower sphere, then it is not far-fetched the existence of two different spheres with the small and the large, along with their existence resembling in the movement, and based upon this is based on this assessment, it is not impossible for these lamps to be stationed in the lowest heaven, so it has been proven that the doctrine of the philosophers in this section is weak’ – end.
و أقول جملة القول في ذلك أن الحكماء أثبتوا أفلاكا تسعة لأنهم وجدوا أولا لجميع الكواكب حركة سريعة من المشرق إلى المغرب و هي التي بها يتحقق طلوعها و غروبها و بها يتحقق الليل و النهار و هي المسماة بالحركة اليومية و بالحركة الأولى و بحركة الكل فأثبتوا لها فلكا واحدا يشتمل على الجميع
And I (Majlisi) am saying, ‘The word regarding that is that the wise ones have proven the nine planets, because they found the first of the entirety of the planets to be moving rapidly, from the east to the west, and it is through it that the rising and its setting is achieved and by it the night and the day are realised, and it is named as the daily movement, the first movement and the movement as a whole. Thus they proved for it, one orbit to be based upon all.
ثم وجدوا لكل واحد من الكواكب السبعة المعروفة بالسيارة حركة من المغرب إلى المشرق مخالفة لحركة آخر منها في السرعة و البطء فأثبتوا لكل واحدة منها فلكا ثم وجدوا لجميع الكواكب التي غير السبعة حركة واحدة غربية بطيئة جدا فأثبتوا لها فلكا على حدة فحصلت تسعة أفلاك لتسعة حركات و هي المسماة بالأفلاك الكلية
Then they found for each one of the seven well-known planets have the movement from the west to the east, different one from it in the quickness and the slowness. Thus they proved an orbit being for each one of them. Then they found for entirety of the planets which are other than the seven, one westerly movement, very slow. Thus they proved for it a separate orbit, and obtained nine orbits for nine movements, and these are called the total orbits.
و أما ترتيب السيارات فالمشهور أن القمر في الفلك الذي هو أقرب إلينا ثم عطارد ثم الزهرة ثم الشمس ثم المريخ ثم المشتري ثم زحل ثم فلك الثوابت ثم الأطلس الذي هو غير مكوكب
And as for the arrangement of the travelling, the famous is that the moon is in the orbit which it closest to us, then mercury, then Venus, then the sun, then mars, then Jupiter, then Saturn, then the constants, then Atlas which is not a planet.
و ما ورد في لسان الشرع بلفظ السماوات ينزلونها على أفلاك السيارات و بلفظ الكرسي على فلك البروج و هو الثامن و بلفظ العرش على التاسع و استدلوا على الترتيب المذكور بأن زحل يكسف بعض الثوابت فيكون تحتها و ينكسف بالمشتري فيكون فوقه و المشتري ينكسف بالمريخ فهو فوقه
And what is referred in the tongue of Law with the word ‘skies’ descending upon the planetary orbits, and the ‘Chair’ upon the orbit of the constellations, and it is the eighth, and with the word ‘The Throne’ upon the ninth, and they inferred from the aforementioned arrangement that Saturn eclipses some of the constants, so it is below them, and it is eclipsed by Jupiter, so it is above it, and Jupiter is eclipsed by Mars, so it is above it.
و هذه الثلاثة تسمى علوية و أما كون الشمس تحتها فلأن لها اختلاف منظر دون العلوية و أما الزهرة و عطارد فلا جزم بكونهما تحت الشمس أو فوقها إذ لا يكسفها غير القمر و لا يدرك كسفها لشيء من الكواكب لاحتراقها عند مقارنتها و لا يعرف لهما اختلاف منظر أيضا لأنهما لا يبعدان عن الشمس كثيرا و لا يصلان إلى نصف النهار
And these three are called the upper ones, and as for the sun being under it, it is because it has a different view than the upper one. And as for the Venus and Mercury, it is not certain of their being beneath the sun or above it when because only the moon eclipses it, and none of the planets are aware of its eclipse, because it burns when compared to them, and it is not known that they have a different viewpoint either, because they are not far from the sun and do not reach to midday.
و الآلة التي يعرف بها اختلاف المنظر إنما تنصب في سطح دائرة نصف النهار فحكموا بكونهما تحت الشمس استحسانا لتكون متوسطة بين الستة بمنزلة شمسة القلادة
And the instrument by which the different scenery is known is set in the surface of the mid-day circle, so they judged that they are under the sun for approval, so that it is intermediate between the six, like the sun as the necklace.
و أيدوا ذلك بمناسبات أخر و ذكر الشيخ و بعض من تقدمه أنه رأى الزهرة كشامة على وجه الشمس و بعضهم ادعى أنه رآها و عطارد كشامتين عليها و سميا سفليين لذلك و الزهرة منها فوق عطارد لانكسافها به و القمر تحت الكل لانكساف الكل به.
And they supported this on other occasions, and the sheikh and some of his predecessors mentioned that he saw Venus as a mole on the face of the sun, and some of them claimed that they saw it and Mercury as moles on it, and they were called inferior for that, and Venus is above Mercury because it was eclipsed by it, and the moon is under the whole because all is eclipsed by it.
و أما خصوص عدد التسعة فجزم الأكثر بأنه لا أقل منها و المحقق الطوسي ره جوز كونها ثمانية حيث قال في التذكرة و إسناد إحدى الحركتين الأوليين إلى المجموع لا إلى فلك خاص به لم يكن ممتنعا لكنهم لم يذهبوا إلى ذلك
As for the particular number of nine, the most asserted that there is no less than it, and the researcher Al Tusi saw it as being eight, as he said in ‘Al Tazkira’, and attributing one of the first two movements to the total, not to an orbit specialised with it, was not impossible, but they did not go to that.
و قال صاحب التحفة إني سمعت من الأستاذ أن جواز إسناد إحدى الأوليين إلى المجموع لا إلى فلك خاص بها معلل بجواز اتصال نفس بالثمانية و أخرى بالثامنة و تكون دوائر البروج و المنطقتان مفروضة على محدب الثامنة
And the author of ‘Al Tohfa’ said, ‘I heard from the teacher that the permissibility of assigning one of the first two to the total and not to an orbit specific with it, justified by the allowance with connecting with itself with the eight and another with the eight, and the rotations of the constellations, and the two regions are superimposed upon the eighth convex’.
فقلت فعلى هذا يمكن أن تكون الأفلاك الكلية سبعة فقط بأن تفرض الثوابت مركوزة في ممثل زحل و دوائر البروج على محدبة متحركة بالحركة السريعة دون البطيئة و تتعلق نفس واحدة بمجموع السبعة و تحركه الحركة الأولى و نفس أخرى تعلقت بممثل زحل وحده و تحركه الحركة البطيئة و نفس الثانية تعلقت بخارجه و تحركه الحركة الخاصة و باقي الأفلاك الستة على حالها فاستحسنه و أثنى علي انتهى.
So I said, ‘Based on this, the total orbs can only be seven by imposing the constants concentrated in the representative of Saturn and the zodiac circles on a convex moving with fastness rather than slow motion. One soul relates to the sum of the seven and is moved by the first movement, and another soul relates to the representative of Saturn alone and is moved by slow movement. And the same second was attached to its outside and moved by the special movement, and the rest of the six orbits were the same, so he praised it and praised me’ – end.
و قال المحقق الدواني يجوز أن تكون الأفلاك الكلية اثنين بأن تفرض الأفلاك الخارجة المراكز كلها سوى خارج القمر في ثخن ممثل واحد بحيث لا تكون السطوح التي يثبتونها بين الممثلات إلا بين ذلك الممثل و ممثل القمر فتنحصر الأفلاك الكلية فيهما انتهى
And the researcher Al-Dawani said, ‘It is permissible for the total orbits to be two by imposing the outer orbits all but outside the moon in the thickness of one representative so that the surfaces they install between the representations are only between that representative and the representative of the moon, so the total orbits are confined to them’ – end.
هذا هو الكلام في جانب القلة و أما في جانب الكثرة فلا قطع لاحتمال أن يكون كل من الثوابت أو كل طائفة منها في فلك على حدة و أن يكون أفلاكا كثيرة غير مكوكبة
This is the talk on the side of the few, but on the side of the many, there is no definiteness of the possibility that each of the constants or each group of them is in a separate orbit, and that it will be many planets without a constellation.
هذا ما ذكروه في هذا الباب و لنرجع إلى ما يناسب الكتاب فنقول. يمكن أن يكون أكثر الكواكب الثابتة و هي التي لم تكن في ممر السيارات في فلك من الأفلاك الجزئية للقمر مساوية حركته لحركة الثوابت
This is what they mention in this subject, and we shall return to what is appropriate for the book. We are saying that it is possible that most of the planets are stationary, and it is which did not happen in the motion of the moving bodies in that orbit from the partial orbits for the moon, it’s motion being the movement of the stationary ones.
فإنهم أثبتوا كلا من تلك الأفلاك الجزئية لدواع دعتهم إلى ذلك مع أنه تلزمهم على ذلك إشكالات لم يمكنهم حلها فلا مانع من إثبات فلك آخر لتصحيح ما في الآيات و الأخبار بحيث لا يخالف قواعدهم المبنية على الظن و التخمين و بالقيد المذكور لا مانع من جهة الانكساف أيضا.
They affirmed each of these partial orbits for reasons that called them to do so, although they were bound to do so by problems that they could not solve, so there is no objection to establishing another astronomy to correct what is in the Verses and the Ahadeeth so that it does not contradict their rules based on conjecture and speculation, and with the aforementioned restriction. There is no objection from an aspect of the eclipse as well.
الثالث ما خطر بالبال القاصر و هو أن يكون جميع الأفلاك الثمانية التي أثبتوها لجميع الكواكب فلكا واحدا مسمى بالسماء الدنيا و تكون غيرها ستة سماوات أخر غير مكوكبة كما أنهم يثبتون لكل من الكواكب أفلاكا كثيرة جزئية و يعدون الكل فلكا واحدا كليا
The third is what came to the deficient mind, which is that all the eight orbits which they have established for all the planets are one orbit called the lowest sky, and that there are six other skies are not constellations, just as they are proving for each of the planets having many partial orbits, and they all count as one whole orbit.
فلا ينافي شيئا من أصولهم و إنما يخالف مصطلحهم و لا عبرة بمخالفة الاصطلاح و قد ذهب بعض قدماء الحكماء أيضا إلى أن الثوابت في فلك القمر قال بليناس الحكيم في كتاب علل الأشياء هي سبعة أفلاك بعضها في جوف بعض و صارت الأفلاك في كل منها كوكب غير فلك القمر
It does not contradict anything from their origins, but rather contradicts their terminology, and there is no lesson in violating the terminology. Some of the ancient wise ones also went to the fact that the constants in the orbit of the moon. Belinas the Wise said in the book “The Reasons for Things”, ‘There are seven spheres, some of which are in the hollow of each other, and the orbits in each of them became a planet other than that moon’.
فإن الكواكب تبددت فيه و تقطعت لاختلاطها بكثرة الرياح الصاعدة إليه من قرب الأرض و قال في موضع آخر و أما سماء الدنيا فإنها تبددت كواكبها من قبل حبكها و تدرجها فتقلبت الكواكب فصارت متعلقة بتلك الدرج
The planets were dissipated in it and cut off due to their mixing with the abundance of winds rising to it from the proximity of the earth’. And he said in another place, ‘And as for the sky of the world, its planets were dissipated by its interlacing and its gradation, so the planets turned and became attached to those steps’.
و قال عند ذكر الملائكة سكان فلك القمر من الروحانيين كثيرة رحمتهم قليلة شرورهم متعطفين على الحيوان مصلحين للنبات دائبين في مسرة بني آدم متصلين بهم فلاتصالهم
And he said, when mentioning the angels, ‘The inhabitants of the orbit of the moon, from the spiritual ones, their mercy is abundant, their evils are few, they are sympathetic to animals, mending plants, continually in the joy of the children of Adam, connecting with them and not connecting with them’.
ربما ظهروا لهم و كلموهم بلا هيبة منهم بالرحمة لهم و بألفة و هم مسلطون على السماء يحرسون السماء من شيطانك و ولده أن يسترقوا السمع من الملائكة الأعلين الروحانيين المتصلين بفلك الشمس
Sometimes they appeared to them and spoke to them without fear of them, with mercy and intimacy with them while they were in control of the sky, guarding the sky from your Satan-la and his-la sons, to eavesdrop from the higher spiritual Angels connected to the orbit of the sun.
و إن الروحانيين الموكلين بالشمس إذا طلعت الشمس من مشرقها كان عندهم الأحداث التي تحدث في العالم في ذلك اليوم كله فشيطانك و ولده يسترقون ما أوحي إلى أولئك الملائكة فالملائكة الذين في فلك القمر يجملون النجوم حتى يصير نارا ثم يرجمونهم بها فيهربون منها إلى آخر ما قال.
And the spiritual people who are entrusted with the sun, when the sun rises from its east, they have the events that happen in the world on that whole day, all of it, so your Satan-la and his-la sons eavesdrop what was Revealed to those Angels. The Angels who are in the orbit of the moon and flash the stars until they become fire, then they pel them with these. So they flee from these’ – up to the end of what he said.
الرابع أن يكون المراد بالكواكب في الآية الكريمة الشهب المنقضة قريبا منها و لما كانت ترى حسا على سطح السماء فهي زينة لها و تؤيده تتمة الآية كما ستعرف.
The fourth is that what is meant by the planets in the Noble Verse is the falling meteors close to it, and when they see a sense on the surface of the sky, they are an adornment for them and are supported by the completion of the Verse as you will come to know.
الخامس أن يكون المراد بالدنيا الدنو من الناحية العليا و العرش الأعلى فالمراد بها الفلك الثامن على سياق قوله تعالى دَنا فَتَدَلَّى
The fifth is that the intent with the word is the lowest from the high area, and the Throne is the exalted. So the intent with it is the eight orbit, upon a continuation of Words of the Exalted: Then he approached, so he bowed [53:8].
فإن ترتيب الأفلاك قد يبتدأ مما يلينا فيكون فلك القمر أولها و أدناها و قد يبتدأ به من الجانب الأعلى
The arrangement of the orbits may start from what follows, so the orbit of the moon will be the first and the lowest, and it may start with it from the higher side.
ففلك الثوابت أول الأفلاك المكوكبة و أدناها من العرش و يرد عليه أن في لسان الشرع يعبر عنه بالكرسي كما مر وَ جَعَلْناها رُجُوماً لِلشَّياطِينِ
So, the orbit of the constants is the first of the planets and the lowest of the Throne, and it is replied that in the tongue of the Law it is expressed by the Chair as it has passed, and We Made these to be missiles for (pelting) the satans, [67:5].
قال البيضاوي و جعلنا لها فائدة أخرى هي رجم أعدائكم بانقضاض الشهب المسببة عنها و قيل معناها رجوما و ظنونا لشياطين الإنس و هم المنجمون
Al Bayzawi said, ‘And We-azwj have Made another benefit for it, it is pelting your enemies with the fall of the meteors caused from it’. And it is said, ‘It’s meaning it pelting, and the assumptions by the Satans-la of the human beings, and they are the astrologers.
فالرجوم جمع رجم بالفتح و هو مصدر سمي به ما يرجم به وَ أَعْتَدْنا لَهُمْ عَذابَ السَّعِيرِ في الآخرة بعد الإحراق بالشهب في الدنيا انتهى
So the ‘Rujoum’ is a plural of ‘Rajam’, and it is a meaning named with what he is pelted with. and We have Prepared for them Punishment of the Blazing Fire [67:5], in the Hereafter after the burning by the meteors in the world’ – end.
و أقول على الاحتمال الرابع لا تحتاج إلى تكلف في ذلك.
And I (Majlisi) am saying for the fourth possibility, that you do not need to be involved in that.
وَ انْشَقَّتِ السَّماءُ قال الرازي لنزول الملائكة فَهِيَ يَوْمَئِذٍ واهِيَةٌ أي مسترخية ساقطة القوة كَالْعِهْنِ الْمَنْفُوشِ بعد ما كانت محكمة شديدة كَالْمُهْلِ قيل كدردي الزيت و قيل كعكر القطران
And the sky would be cleft asunder, Al-Razi said, ‘For the descent of the Angels, so on that Day it shall be frail [69:16] i.e. relaxed, devoid of strength, like the loosened wool [101:5], after having been. like the molten brass [70:8] – it is said like the flowing oil. And it is said like, like turbid tar.
سَبْعَ سَماواتٍ طِباقاً قال الرازي هذا يقتضي كون بعضها مطبق على البعض و هذا يقتضي أن لا يكون هاهنا
seven skies as layers? [71:15] – Al-Razi said, ‘This requires that part of it being layered upon par, and this required that over here there should be no gap.
فرج فالملائكة كيف يسكنون و الجواب أن الملائكة أرواح و أيضا المراد من كونها طباقا كونها موازية لا أنها متماسة
So the Angels, how would they come to be? And the answer is, the Angels are spirits, and as well the intent of their being layered is parallel, not seamed.
وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً قال البيضاوي أي في السماوات و هو في السماء الدنيا و إنما نسب إليهن لما بينهن من الملابسة وَ جَعَلَ الشَّمْسَ سِراجاً مثلها به لأنها تزيل ظلمة الليل عن وجه الأرض كما يزيلها السراج عما حوله
And Made the moon a light therein, – Al Bayzawi said, ‘i.e. in the skies, and it is in the sky of the world, and rather it is attributed to these due to the close association with these – and Made the sun a lamp? [71:16] – similarity with it because is removes the darkness of the night from the surface of the earth, just as the lamp removes it from around it.
وَ أَنَّا لَمَسْنَا السَّماءَ أي طلبنا بلوغ السماء أو خبرها و اللمس مستعار من المس للطلب كالجس حَرَساً أي حراسا اسم جمع كالخدم شَدِيداً قويا و هم الملائكة الذين يمنعونهم عنها وَ شُهُباً جمع شهاب و هو المضيء المتولد من النار
And we touched the sky, – we sought reaching the sky, or its news. And the ‘touch’ is borrowed from the touch like seeking the palpitation – but we found it filled with strong guards and meteors [72:8] – i.e. ‘guards’ is a plural like the servants, strong, and they are the Angels, the ones preventing them from it, and meteors [72:8] – it is a plural of meteor, and it is a light generated from the fire.
وَ أَنَّا كُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ أي مقاعد خالية عن الحرس و الشهب أو صالحة للرصد و الاستماع و لِلسَّمْعِ صلة لنقعد أو صفة لمقاعد شِهاباً رَصَداً أي شهابا راصدا له و لأجله يمنعه عن الاستماع بالرجم أو ذوي شهاب راصدين على أنه اسم جمع للراصد.
And we used to sit in (some of the) sittings from it. – i.e. a sitting empty from the guards and the meteors, or correct for the monitoring and the listening, But, one who tries to listen in now, – arrives to the sitting, or a description of the sitting – would find meteors waiting for him [72:9] – meteors waiting for him, and for his reason, preventing him from the listening, with the pelting, or impeding. (The word) ‘meteors waiting’ is based upon that it is a name for the entirety of the (meteors) waiting.
dimmed [77:8] – i.e. obliterated, or it’s light has gone. rent asunder (torn apart) [77:9] – i.e., split.
طُمِسَتْ أي محقت و أذهب نورها فُرِجَتْ أي شقت سَبْعاً شِداداً أي سبع سماوات أقوياء محكمات لا يؤثر فيها مرور الدهور وَ جَعَلْنا سِراجاً وَهَّاجاً متلألئا وقادا أو بالغا في الحرارة و المراد الشمس
seven strong (skies) [78:12] – seven strong skies, solid, not impacted by the passage of time. And We Made a burning lamp [78:13] – shining, or extensive in the heat, and the intent is the sun.
وَ إِذَا النُّجُومُ انْكَدَرَتْ أي انقضت أو أظلمت وَ إِذَا السَّماءُ كُشِطَتْ أي قلعت و أزيلت كما يكشط الإهاب عن الذبيحة
When the sun is Wrapped up [81:1] – i.e. terminated or darkened. And when the sky is Stripped away [81:11] – i.e. uprooted and removed, just as the skin is stripped away from the slaughtered animal.
فَلا أُقْسِمُ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ قال الرازي فيه قولان الأول و هو المشهور الظاهر أنها النجوم الخنس جمع خانس و الخنوس الانقباض و الاستخفاء تقول خنس بين القوم و انخنس
But no! I swear by the concealed one [81:15] The one who runs his course, the hidden one [81:16]. Al-Razi said, ‘There are two words regarding it. The first, and it is the famous, is the apparent. These are the stars. ‘Al Khanas’ is a plural of ‘Khanis Al-Khunous’ – the contraction and the invisibility. You would say, there is ‘Khanas’ between the people and Al-Khannas’.
و الكنس جمع كانس و كانسة يقال كنس إذا دخل الكناس و هو مقر الوحش يقال كنست الظباء في كناسها و تكنست المرأة إذا دخلت هودجها تشبه بالظبي إذا دخل الكناس
And ‘Al Kunas’ is a plural of ‘Kanis’ and ‘Kanisa’. It is said, ‘Kanas’ is when it enters ‘Al-Kanas’, and it is the seat of the beasts. It is said the antelope ‘Kanasat’ in its ‘Kanasa’, and the woman was ‘Kanasat’ when she entered her carriage, a resemblance with the antelope when it enters ‘Al Kanas’.
ثم اختلفوا في خنوس النجوم و كنوسها على ثلاثة أوجه فالقول الأظهر أن ذلك إشارة إلى رجوع الكواكب الخمسة السيارة و استقامتها فرجوعها هو الخنوس و كنوسها اختفاؤها تحت ضوء الشمس و لا شك أن هذه حالة عجيبة و فيها أسرار عظيمة باهرة
Then they differed regarding the invisibility of the stars and their hiding (from view), based upon three aspects. The apparent word is that it is an indication to the returning of the five travelling plants and their constancy. Their return, it is ‘Al-Khunous’, and it’s ‘Kunous’ is it’s hiding beneath the illumination of the sun. And there is no doubt that this is a strange state, and in it are mighty dazzling secrets.
وَ الْقَوْلُ الثَّانِي مَا رُوِيَ عَنْ عَلِيٍّ ع وَ غَيْرِهِ أَنَّهَا هِيَ جَمِيعُ الْكَوَاكِبِ.
And the second word is what is reported from Ali-asws and others: ‘These are entirety of the celestial bodies’.
و خنوسها عبارة عن غيبوبتها عن البصر في النهار و كنوسها عن ظهورها للبصر في الليل أي تظهر في أماكنها كالوحش في كنسها
And it’s ‘Khunous’ is a lesson about its disappearance from the sight during the day, and it’s ‘Kunous’ is It’s appearance from the sights during the night, i.e. they appear in their places like the beasts in their lairs.
و القول الثالث أن السبعة السيارة تختلف مطالعها و مغاربها على ما قال تعالى بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ و لا شك أن فيها مطلعا واحدا و مغربا واحدا هما أقرب المطالع و المغارب إلى سمت رأسنا
And the third word is that the seven plants are difference in their rising and their setting based upon what the Exalted Said: I swear by the Lord of the Easts and the Wests [70:40]. And there is no doubt in it that there is one rising and one setting. There two are the closes of the rising and the setting to the vertex of our heads.
ثم إنها تأخذ في التباعد من ذلك المطلع إلى سائر المطالع طول السنة ثم ترجع إليها فخنوسها عبارة عن تباعدها عن ذلك المطلع و كنوسها عبارة عن عودها إليه فعلى القول الأول يكون القسم واقعا بالخمسة المتحيرة و على الثاني بجميع الكواكب و على الثالث بالسبعة السيارة.
Then it take in the distancing from that rising to rest of the rising for the length of the year. Then it returns to it. Thus, it’s ‘Khunous’ is a lesson about it’s remoteness from that rising, and it’s ‘Kunous’ is a lesson about it’s returning to it. So the Swear happen to be upon the first word falling upon the five confusions, and upon the second, with entirety of the celestial bodies, and upon the third, with the seven travelling planets.
و القول الثاني أنها بقر الوحش و قال ابن جبير هي الظباء و على هذا الخنس من الخنس في الأنف و هو تقعير فيه فإن البقر و الظباء أنوفها على هذه الصفة و الكنس جمع كانس و هي التي تدخل الكناس و القول هو الأول لأنه أنسب بما بعده و لأن محل قسم الله كلما كان أعظم و أعلى رتبة كان أولى انتهى.
And the second word is it is cow, and Ibn Jubeyr said, ‘It is the antelope, and upon this is the ‘Khannas’ from the ‘Khannas’, in the nose and it falls into it, for the cow and the antelope, their noses are upon this description, while the ‘Kannas’ is a plural of ‘Kanis’, and it is which enters ‘Al-kanaas’. And the (final) word, it is the first, because it is attributed with what is after it, and because the place of the Swear of Allah-azwj, and every time it would be the mightiest and most exalted of ranks as could be’ – end.
و أقول الخمسة المتحيرة هي ما خلا الشمس و القمر من السبعة السيارة و إنما سميت متحيرة لكونها في حركاتها الخاصة تارة مستقيمة ترى متحركة من المغرب إلى المشرق و تارة واقفة و تارة راجعة كالمتحير في أمره و لذا أثبتوا لها تداوير لظنهم عدم الاختلاف في حركات فلك واحد.
And I (Malisi) am saying, ‘And the five confusing ones, these are what is apart from the sun and the moon, from the seven. And rather, these are named as ‘confusing’ due to their being in their special movements, at times straight, you will see is moving from the west to the east, and at times pausing, and at times returning like the one confused in his affair, and due to that the rotations are proven for it due to their thinking of the impossibility of the differing the movements of one planet.
قوله تعالى إِذَا السَّماءُ انْفَطَرَتْ قال الرازي أي انشقت وَ إِذَا الْكَواكِبُ انْتَثَرَتْ إذ عند انتقاض تركيب السماء لا بد من انتشار الكواكب على تخوم الأرض و الفلاسفة ينكرون إمكان الخرق و الالتئام على الأفلاك و دليلنا على إمكان ذلك أن الأجسام متماثلة في كونها أجساما
Words of the Exalted: When the sky is cleft asunder [82:1]. Al-Razi said, ‘I.e. And when the planets are scattered [82:2] – when the structure of the sky is broken, there is no escape from the scattering of the planets upon the earth. And the philosophers are denying the possibility of the penetration and the coalescence upon the planets, and our evidence upon the possibility that the bodies are identical in their existence as bodies.
فوجب أن يصح على كل واحد منها ما يصح على الآخر و إنما قلنا إنها متماثلة لأنه يصح تقسيمها إلى السماويات و الأرضيات و مورد التقسيم مشترك بين القسمين فالعلويات و السفليات مشتركة في أنها أجسام
It obliges that it should be correct upon each one from these what is correct upon the other, and rather we say that these are identical because of the correctness of their divided to the skies and the earths, and divided resource is shared between the divisions. So the upper ones and the lower ones are sharers in that these are bodies.
و إنما قلنا إنه متى كان كذلك وجب أن يصح على العلويات ما يصح على السفليات لأن المتماثلات حكمها واحد فما صح حكمه على كل واحد منها وجب أن يصح على الباقي
And rather we said, when it was like that, it obliges that the correct upon the upper ones is what is correct upon the lower ones, because the identical, their Wisdom is one. So whatever it’s Wisdom is correct upon each one of these, it obligated that it be correct upon the remainder’.
و قال في قوله سبحانه إِذَا السَّماءُ انْشَقَّتْ قد مر شرحه في مواضع
And he said regarding the Words of the Glorious: When the sky is cleft asunder [82:1], ‘It’s explanation has passed in places.
وَ عَنْ عَلِيٍّ ع أَنَّهَا تَنْشَقُّ مِنَ الْمَجَرَّةِ.
And from Ali-azwj: ‘These are splinters from the galaxy’.
وَ أَذِنَتْ لِرَبِّها أي استمعت له و المعنى أنه لم يوجد في جرم السماء ما يمنع من تأثير قدرة الله في شقها و تفريق أجزائها فكانت في قبول ذلك التأثير كالعبد الطائع الذي إذا ولي عليه الأمر من جهة المالك أنصت له و أذعن و لم يمتنع
And it would hearken to its Lord [84:2] – i.e., listening to Him-azwj, and the meaning is that there not found in the body of the sky what could precent from the impact of the Power of Allah-azwj, in splitting it and separation of it’s parts. So it would be, in acceptance of that influence, like the obedience slave who when he is in charge of a matter from the direction of the owner, would listen to him and submit, and not refuse.
فكذلك قوله قالَتا أَتَيْنا طائِعِينَ يدل على نفوذ القدرة في الإيجاد و الإبداع من غير مانع أصلا كما أن قوله هاهنا وَ أَذِنَتْ لِرَبِّها يدل على نفوذ القدرة في التفريق و الإعدام و الإفناء من غير ممانعة أصلا
Like that are His-azwj Words: They both said: ‘We come willingly’ [41:11], point upon the control of the Power regarding the originating and the beginning, from without any prevents originally, just as His-azwj Words over here: And it would hearken to its Lord [84:2] – points upon the control of the Power in the separation, and nihilism, and perishing from without any preventer originally.
و أما قوله وَ حُقَّتْ فهو من قولك هو محقوق بكذا و حقيق به يعني و هي حقيقة بأن تنقاد و لا تمتنع و ذلك لأنه جسم و كل جسم ممكن لذاته و كل ممكن لذاته
And as for His-azwj Words: and it would be Obligated so [84:2], it is from your words, ‘He is obliged with such and such’, and proven true with it, meaning, and it is a reality that you should criticise and not prevent, and that is because it is a body, and ever body is possible for itself, and everything is possible for itself.
فإن الوجود و العدم بالنسبة إليه على السوية و كل ما كان كذلك فإن ترجيح عدمه على وجوده لا بد و أن يكون بتأثير واجب الوجود و ترجيحه فيكون تأثير قدرته في إيجاده و إعدامه نافذا ساريا من غير ممانعة أصلا
So the existence and the non-existence, with the attribution to Him-azwj, are upon the sameness, and all what has come into being is like that. So the pre-ponderance of its non-existence upon its existence, there is no escape that it would be impacted by the necessary existence, and it’s preference. Thus the impact of His-azwj Power in Originating it and it’s nihilism is implemented validly from without any prevention originally.
و أما الممكن فليس له إلا القبول و الاستعداد و مثل هذا الشيء حقيق به أن يكون قابلا للوجود تارة و للعدم أخرى من واجب الوجود
And as for the possible, it isn’t for it except the accepting and the readiness, and like this is the thing is proven true with in acceptance to the existence as times and to the non-existence at other times, from the necessary existence’.
و قال في قوله تعالى وَ السَّماءِ ذاتِ الْبُرُوجِ ثلاثة أقوال أحدها أنها هي البروج الاثنا عشر و إنما حسن القسم بها لما فيها من عجيب الحكمة و ذلك لأن سير الشمس فيها و لا شك أن مصالح العالم السفلي مرتبطة بسير الشمس
And he said regarding Words of the Exalted: (Surah) Al-Burouj: (I Swear) by the sky with the constellations [85:1] three words. One of these is that these are the twelve constellation, and rather excellent is the Swear by it due to what is therein from the wonderous Wisdom, and that is because the travelling of the sun is in it, and there is no doubt that the betterment of the lower world is tied with the travel of the sun.
فدل ذلك على أن لها صانعا حكيما و ثانيها أن البروج هي منازل القمر و إنما حسن القسم بها لما في سير القمر و حركته من الآثار العجيبة و ثالثها أن البروج هي عظام الكواكب سميت بروجا لظهورها انتهى.
That evidence upon that there is a Maker for it, Wise. And secondly, the constellations, these are stages of the moon. And rather excellent is the Swear by it due to what is in the travel of the moon and it’s movement, from the wonderous impacts. And thirdly, the constellation, these are the might planets named as constellations due to their appearances’ – end.
و أقول في بعض الأخبار تأويل السماء بسيد الأنبياء ص و البروج بالأئمة الاثني عشر ع.
And I (Majlisi) am saying, ‘In some of the Ahadeeth, the interpretation of the sky is with chief of the Prophets-as, and the constellations is with the twelve Imams-asws’.
وَ السَّماءِ وَ الطَّارِقِ قال الرازي أما الطارق فهو كل ما أتاك ليلا سواء كان كوكبا أو غيره
(I Swear) by the sky and Al-Tariq [86:1]. Al-Razi said, ‘As for ‘Al Tariq’, so it is all what comes to you at night, whether it is a planet of something else’.
وَ ما أَدْراكَ مَا الطَّارِقُ قال سفيان بن عيينة كل شيء في القرآن ما أَدْراكَ فقد أخبر الرسول ص به و كل شيء فيه ما يُدْرِيكَ لم يخبر به كقوله وَ ما يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ
And what will make you realise what is Al-Tariq? [86:2]. Sufyan Bin Uyayna said, ‘All things in the Quran (stated as) what will make you realise, the Rasool-saww has been informed with it, and all things wherein is what would Make you realise, [42:17], he-saww was not informed with it, like His-azwj Words: what would Make you realise, perhaps the Hour is close? [42:17].
ثم قال النَّجْمُ الثَّاقِبُ أي هو طارق رفيع الشأن و هو النجم الذي يهتدى به في ظلمات البر و البحر و يوقف به على أوقات الأمطار و وصف بكونه ثاقبا لوجوه أحدها أنه يثقب الظلام بضوء ينفذ فيه
Then he said (re): (It is) the star of piercing brightness [86:3] – i.e. it is a night-comer of lofty glory, and it is the star which one is guided within the darkness of the land and the sea and stands by it, upon the timings of the rains. And it is described as ‘Piercing’ due to aspects. One of these is that it pierces the darkness with illumination, implementing in it.
و ثانيها أنه يطلع من المشرق نافذا في الهواء كالشيء الذي يثقب الشيء
And it’s second is that it emerges from the east, piercing in the air like the thing which pierces into something.
و ثالثها أنه الذي يرمى به الشيطان فيثقبه أي ينفذ فيه و يحرقه
And it’s third is that which the Satan-la is pelted with, so it pierces him-la, i.e. install in him-la and punctures him-la.
و رابعها قال الفراء هو النجم المرتفع على النجوم و العرب تقول للطائر إذا لحق ببطن السماء ارتفاعا قد ثقب و اختلفوا في النجم قال بعضهم أشير به إلى جماعة النجوم كما قيل إِنَّ الْإِنْسانَ لَفِي خُسْرٍ و قال آخرون إنه نجم بعينه
And fourthly, Al Fara’a said, ‘It is the star raised over the stars, and the Arabs say for the bird when it joins with the belly of the sky, ‘It’s rising has pierced’. And they are differing regarding the star. Some of them that it is an indication with to a group of stars, just as it said, Surely, the human being is in loss [103:2]. And others said, ‘It is a star exactly’.
قال ابن زيد إنه الثريا و قال الفراء إنه زحل لأنه يثقب بنوره سمك سبع سماوات و قال آخرون إنه الشهب التي ترجم بها الشياطين لقوله تعالى فَأَتْبَعَهُ شِهابٌ ثاقِبٌ
Ibn Zayd said, ‘It is Pleiades’. And al Fara’a said, ‘It is Saturn’ because it pierces with it’s light, the thickness of the seven skies’. And others said, ‘It is the meteor which the Satans-la are pelted with, due to Words of the Exalted: so there pursues him a shooting star [37:10].
وَ السَّماءِ ذاتِ الرَّجْعِ قال الطبرسي ره أي ذات المطر عن أكثر المفسرين و قيل يعني بالرجع شمسها و قمرها و نجومها تغيب ثم تطلع و قيل رجع السماء إعطاؤها الخير الذي يكون من جهتها حالا بعد حال على مرور الأزمان فترجع بالغيث و أرزاق العباد و غير ذلك انتهى.
(I swear) by the sky with the rain [86:11] – Al Tabarsi said, ‘I.e. with the rain’, from a lot of interpreters. And it is said the meaning with ‘Al Raj’a’ is its’ sun, and it’s moon, and it’s stars, disappearing, then emerging. And it is said, ‘Raj’a’ of the sky is it’s giving the goodness which happens to be from it’s side, state after state, upon the passage of time. So it gives with the rain, and sustenance of the servants, and other than that’ – end.
و أقول لا يبعد أن يكون إشارة إلى رجوع المتحيرة كما عرفت.
And I (Majlisi) am saying, ‘It is not far-fetched that it would be an indication to return to the confusion as you know’.
وَ إِلَى السَّماءِ كَيْفَ رُفِعَتْ أي رفعا بعيد المدى بلا إمساك و بغير عمد
And at the sky, how it is raised, [88:18] – i.e. a long-range lifting without Withholding and without any pillars.
وَ ما بَناها أي و من بناها.
and what He Built [91:5] – i.e. and from it’s construction’.
تذييل
Annotation –
قال الرازي اعلم أن منافع النجوم كثيرة منها أنه زين الله السماء بها و منها أنه يحصل بسببها في الليل قدر من الضوء و لذلك فإنه إذا تكاثفت السحاب في الليل عظمت الظلمة و ذلك بسبب أن السحاب يحجب أنوارها
Al-Razi said, ‘Know that the benefits of the stars are many. From these is that these are what Allah-azwj Adorned the sky with these. And from these is that it results in a measurement of the illumination during the night, and due to that. So when the clouds are pierced during the mighty darkness during the night, and that is due to a cause that the clouds veil their rays.
و منها أنه يحصل بسببها تفاوت في أحوال الفصول الأربعة فإنها أجسام عظيمة نورانية فإذا قاربت الشمس كوكبا مسخنا في الصيف صار أقوى حرا و هي مثل نار تضم إلى نار أخرى فإنه لا شك أنه يكون الأثر الحاصل من المجموع أقوى
And from these is that it results in disparity in the situation due to its cause of the four seasons, for these are mighty luminous bodies. When the sun approaches a planet, it becomes stronger in heat and it is like fire that is joined to another fire, for there is no doubt that that the resulting impact from the whole would be stronger.
و منها أنه تعالى جعلها علامات يهتدى بها في ظلمات البر و البحر على ما قال تعالى وَ عَلاماتٍ وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ
And from these is that the Exalted Made these as directional signs to be guided with in the darkness of the land and the sea, based upon what the Exalted Said: And Said: And directional signs, and by the star they are being guided [16:16].
و منها أنه تعالى جعلها رجوما للشياطين الذين يخرجون الناس من نور الإيمان إلى ظلمة الكفر يروى أن السبب في ذلك أن الجن كانت تسمع بخبر السماء فلما بعث محمد ص حرست السماء و رصدت الشياطين
And from these is that the Exalted Made these are pelting for the Satans-la exiting the people from the light of Eman to the darkness of the Kufr. It is reported that the cause in that is the Jinn used to listen in to the news of the sky. When Muhammad-saww was Sent, the sky was guarded and the Satans-la were watched out for.
فمن جاء منهم مسترقا للسمع رمي بشهاب فأحرقه لئلا ينزل به إلى الأرض فيلقيه إلى الناس فيخلط على النبي أمره و يرتاب الناس بخبره و هذا هو السبب في انقضاض الشهب فهذا هو المراد من قوله تعالى وَ جَعَلْناها رُجُوماً لِلشَّياطِينِ و من الناس من طعن في هذا
So the one from then who came to steal the hearing (eavesdrop), was shot at by the meteor, and incinerated, lest he-la descends with it to the earth and casts it to the people, so it would mix up the affair upon the Prophet-as and make the people suspicious with his-la news. And this, it is the cause regarding the swooping of the meteors. So this, it is the intent from Words of the Exalted: and We Made these to be missiles for (pelting) the satans, [67:5], and the one from the people who have been challenged in this regard.
من وجوه أحدها أن انقضاض الكواكب مذكور في كتب قدماء الفلاسفة قالوا إن الأرض إذا سخنت بالشمس ارتفع منها بخار يابس فإذا بلغ النار التي دون الفلك احترق بها فتلك الشعلة هي الشهاب.
From its aspects, one of these is that the swooping of the planets mentioned in the Book, the ancient philosophers said, ‘The earth, when it is heated by the sun, dry vapour rises from it. When it reached the fire which is below the orbit, it is burnt by it, so that flame, it is the meteor’.
و ثانيها أن هؤلاء الجن كيف يجوز أن يشاهدوا واحدا و ألفا من جنسهم يسترقون السمع فيحترقون ثم إنه مع ذلك يعودون لمثل صفتهم فإن العاقل إذا رأى الهلاك في شيء مرة و مرارا امتنع أن يعود إليه من غير فائدة.
And secondly are these Jinn. How is it allowed that they witness one, and a thousand from the genus are stealing the hearing, so they are burnt, then along with that they are returning to similar to their description, for the intellectual, when he sees the destruction in something, once and repeatedly, would desist from returning to it without any benefit.
و ثالثها أنه يقال في ثخن السماء مسيرة خمسمائة عام فهؤلاء الجن إن نفذوا في جرم السماء و خرقوا اتصاله فهذا باطل لأنه تعالى نفى أن يكون فيها فطور على ما قال فَارْجِعِ الْبَصَرَ هَلْ تَرى مِنْ فُطُورٍ
And their third is that it is said regarding the thickness of the sky that it is a travel distance of five hundred years. So these Jinn, if they were to penetrate into the orb of the sky so they breach it’s connection. This is false because the Exalted has Negated for there to be gaps in it, based upon what He-azwj Said: Then return the sight, can you see any flaw? [67:3].
و إن كانوا لا ينفذون في جرم السماء فكيف يمكنهم أن يسمعوا أسرار الملائكة من ذلك البعد العظيم فلم لا يسمعون كلام الملائكة حال كونهم في الأرض.
And if they were not penetrating into the orb of the sky, then how is it possible that they would listen to the secrets of the Angels from that mighty remoteness? So why are they not listening to the talk of the Angels in the state of their being in the earth?
و رابعها أن الملائكة إنما اطلعوا على الأحوال المستقبلة إما لأنهم طالعوها من اللوح المحفوظ أو لأنهم يتلقونها من وحي الله تعالى إليهم و على التقديرين فلم لا يمسكون عن ذكرها حتى لا يتمكن الجن من الوقوف عليها.
And fourthly the Angels are rather notified upon the situation of the future. Either they are notified by the Guarded Tablet or because they are being recipients from a Revelation of Allah-azwj the Exalted to them. And based upon the two Determinations, by are they (Angels) not withholding from mentioning these until it is not possible of the Jinn to be pausing upon these (recognising it)?
و خامسها أن الشياطين مخلوقون من النار و النار لا تحرق النار بل تقويها فكيف يحتمل أن يقال الشيطان زجر من استراق السمع بهذه الشهب.
And it’s fifth is that the Satans-la are being created from the fire, and the fire cannot burn the fire, but it strengthens it, so how is it possible that it could be said that the Satans-la are being pelted from eavesdropping, with these meteors?
و سادسها أنه إن كان هذا القذف لأجل النبوة فلم دام بعد وفاة الرسول ص.
And sixthly, if this throwing (pelting) was for the reason of the Prophet-hood, they why it is constant after the expiry of the Rasool-saww?
و سابعها أن هذه الرجوم إنما تحدث بالقرب من الأرض بدليل أنا نشاهد حركاتها بالغة و لو كانت قريبة من الفلك لما شاهدنا حركاتها كما لم نشاهد حركات الكواكب و إذا ثبت أن هذه الشهب إنما تحدث بالقرب من الأرض فكيف يقال إنها تمنع الشياطين من الوصول إلى الفلك.
And seventhly is that these peltings only occur near the earth, with evidence that we see their movements in extremes, and if they were close to the orbit, we would not have seen their movements just as we did not witness the movements of the planets.
و ثامنها أن هؤلاء الشياطين لو كان يمكنهم أن ينقلوا أخبار الملائكة من المغيبات إلى الكهنة فلم لا ينقلون أسرار المؤمنين إلى الكفار حتى يتوسل الكفار بواسطة وقوفهم على أسرارهم إلى إلحاق الضرر بهم.
And eighthly is that these Satans-la, if they could transmit the news of the Angels from the unseen to the soothsayers, so why are they not transmitting the secrets of the Momineen to the Kafirs until the Kafirs, by means of the knowledge of their secrets, they can do the harm to them?
و تاسعها لم لم يمنعهم الله ابتداء من الصعود إلى السماء حتى لا يحتاج في دفعهم عن السماء إلى هذه الشهب.
And ninthly, why does Allah-azwj Not Prevent them in the beginning from ascending to the sky until there would be no need to these meteors in repelling them from the sky?
و الجواب عن السؤال الأول أنا لا ننكر أن هذه الشهب كانت موجودة قبل مبعث النبي ص و قد يوجد بسبب آخر و هو دفع الجن و زجرهم
And the answer about the first question is that we are not denying that these meteors were in existence before the Prophet-hood of the Prophet-saww, and they were existing with another cause, and it is repelling the Jinn and rebuking them.
– يُرْوَى أَنَّهُ قِيلَ لِلزُّهْرِيِّ أَ كَانَ يُرْمَى فِي الْجَاهِلِيَّةِ قَالَ نَعَمْ قَالَ أَ فَرَأَيْتَ قَوْلَهُ تَعَالَى أَنَّا كُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهاباً رَصَداً قَالَ غَلُظَتْ وَ شُدِّدَ أَمْرُهَا حِينَ بُعِثَ النَّبِيُّ ص.
It is reported that it was said to Al-Zuhry, ‘Were they being pelted during the pre-Islamic period?’ He said, ‘Yes’. He said, ‘So what is your view of Words of the Exalted: And we used to sit in (some of the) sittings from it. But one who tries to listen in now, would find meteors waiting for him [72:9]?’ He said, ‘Their affairs became harsher and severer when the Prophet‑saww was Sent’.
و الجواب عن السؤال الثاني أنه إذا جاء القدر عمي البصر فإذا قضى الله على طائفة منهم الحرق لطغيانها و ضلالها قيض لها من الدواعي المطمعة في درك المقصود ما عندها يقدم على العمل المفضي إلى الهلاك و البوار.
And the answer regarding the second question is that when the fate comes, the sight is blinded, so when Allah-azwj Decrees the burning upon a group of them due to their tyranny and their straying would Give to them the coveted reasons to realise the purpose what advancing upon the deed would lead to the destruction and the ruination.
و الجواب عن السؤال الثالث أن البعد بين الأرض و السماء مسيرة خمسمائة عام فأما ثخن الفلك فلعله لا يكون عظيما.
And the answer about the third question is that the distance between the earth and the sky is a travel distance of five hundred years. So, as for the thickness of the orb, perhaps it would not be a big thing.
و الجواب عن السؤال الرابع مَا رَوَى الزُّهْرِيُّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ ابْنِ عَبَّاسٍ قَالَ: بَيْنَا رَسُولُ اللَّهِ ص جَالِساً فِي نَفَرٍ مِنْ أَصْحَابِهِ إِذْ رُمِيَ بِنَجْمٍ فَاسْتَنَارَ
And the answer regarding the fourth question is what is reported by Al-Zuhry, from Ali-asws Bin Al‑Husayn-asws Bin Ali-asws Bin Abu Talib-asws, from Ibn Abbas who said, ‘While Rasool-Allah-saww was seated among a number of his-saww companions, when there was (seen) a shooting star, so it radiated.
فَقَالَ مَا كُنْتُمْ تَقُولُونَ فِي الْجَاهِلِيَّةِ إِذَا حَدَثَ مِثْلُ هَذَا قَالُوا كُنَّا نَقُولُ يُولَدُ عَظِيمٌ أَوْ يَمُوتُ عَظِيمٌ
He-saww said: ‘What were you saying during the pre-Islamic period whenever there was an occurrence like this?’ They said, ‘We were saying either there has been a mighty birth or a mighty death’.
قَالَ النَّبِيُّ ص فَإِنَّهَا لَا تُرْمَى لِمَوْتِ أَحَدٍ وَ لَا لِحَيَاتِهِ وَ لَكِنَّ رَبَّنَا تَعَالَى إِذَا قَضَى الْأَمْرَ فِي السَّمَاءِ سَبَّحَتْ حَمَلَةُ الْعَرْشِ ثُمَّ سَبَّحَ أَهْلُ السَّمَاءِ وَ سَبَّحَ كُلُّ سَمَاءٍ حَتَّى يَنْتَهِيَ التَّسْبِيحُ إِلَى هَذِهِ السَّمَاءِ وَ يَسْتَخْبِرُ أَهْلُ السَّمَاءِ حَمَلَةَ الْعَرْشِ مَا ذَا
The Prophet-saww said: ‘But these are not being shot due to the death of anyone, nor to his life. But our Lord-azwj the Exalted, when He-azwj Decrees the Command in the sky, the bearers of the Throne glorify, then the inhabitants of the sky glorify, and (inhabitants) of every sky until the glorification ends to this sky, and the people of the sky are informed by bearers of the Throne what that is.
قَالَ رَبُّكُمْ فَيُخْبِرُونَهُمْ وَ لَا يَزَالُ يَنْتَهِي ذَلِكَ الْخَبَرُ مِنْ سَمَاءٍ إِلَى سَمَاءٍ إِلَى أَنْ يَنْتَهِيَ الْخَبَرُ إِلَى هَذِهِ السَّمَاءِ وَ يَتَخَطَّفُ الْجِنُّ فَيُرْمَوْنَ فَمَا جَاءُوا بِهِ فَهُوَ حَقٌّ وَ لَكِنَّهُمْ يَزِيدُونَ فِيهِ.
Your Lord-azwj Says: “We-azwj are informing them, and that news does not end from a sky to a sky until the news ends to this sky, and the Jinn would be notified!” They get pelted so they do not come with it. It is true but you are increasing in it’’.
و الجواب عن السؤال الخامس أن النار قد تكون أقوى من نار أخرى فالأقوى تبطل الأضعف.
And the answer about the fifth question is that the fire becomes stronger from another fire, so the stronger nullifies the weak.
و الجواب عن السؤال السادس أنه إنما دام لأنه ص أخبر ببطلان الكهانة فلو لم يدم هذا القذف لعادت الكهانة و ذلك يقدح في خبر الرسول ص عن بطلان الكهانة.
And the answer about the sixth question is, it is rather constant because he-saww informed with the nullification of the soothsayers. If this pelting was not constant, the soothsayers would return, and that would undermine the news of the Rasool-Allah-azwj about nullification of the soothsayer.
و الجواب عن السؤال السابع أن البعد على مذهبنا غير مانع من السماع فلعله تعالى أجرى عادته بأنهم إذا وقعوا في تلك المواضع سمعوا كلام الملائكة.
And the answer about the seventh question is that the distance, based upon our doctrines, does not prevent from listening. Perhaps the Exalted Flows it’s norm that when they were to fall in those place, they would hear the talk of the Angels.
و الجواب عن السؤال الثامن لعله تعالى أقدرهم على استماع الغيوب عن الملائكة و أعجزهم عن إيصال أسرار المؤمنين إلى الكافرين.
And the answer about the eighth question, perhaps the Exalted has Empowered them upon listening in the unseen from the Angels and Disabled them in delivering the secrets of the Momineen to the Kafirs.
و الجواب عن السؤال التاسع أنه تعالى يَفْعَلُ ما يَشاءُ و يَحْكُمُ ما يُرِيدُ
And the answer about the ninth question is that the Exalted Does whatever He-azwj so Desires to, and Judges whatever He-azwj Wants.
فهذا ما يتعلق بهذا الباب على سبيل الاختصار انتهى.
So this is what is related to this subject based upon the way of brevity’ – end.
و أقول الأصوب في الجواب عن الثالث أن يقال قد ظهر أن للسماء أبوابا يصعد منها الملائكة و صعد منها نبينا ص و عيسى و إدريس ع بل أجساد سائر الأنبياء و الأوصياء بعد وفاتهم على قول
And I (Majlisi) am saying the most correct answer to the third question is, it is said that it appears that there are doors (gateways) for the sky, the Angels ascend from these, and our Prophet-saww and Isa-as and Idrees-as ascended from it, but the bodies of rest of the Prophets-as and the successors-as after their-as expiry, are upon a word.
و قد ورد في الأخبار أن الجن كانوا يصعدون قبل عيسى ع إلى ما تحت العرش و بعد بعثته كانوا يصعدون إلى الرابعة و بعد بعثة النبي ص منعوا عن صعود السماء مطلقا بالشهب
And it has been referred in the reports that the Jinn were ascending before Isa-as up to what is beneath the Throne, and after his-as Sending, they were ascending up to the fourth (sky), and after Sending of the Prophet-saww, there were prevented from ascending the sky, permanently, with the meteors.
فصعودهم إما من أبوابها أو لكونهم أجساما لطيفة يمكنهم النفوذ في جرمها و لعل المراد بالفطور فيها أن ترى فيها شقوق و ثقب أو تنهدم و تنحل أجزاؤها فلا إشكال في ذلك.
Their ascent was either from it’s doors or due to their bodies being delicate enabling them to penetrate in the orbs. And perhaps the intent with the gaps in it is that you would see the splits, and gaps in it, or collapses and dissolving of its parts, so there is no problem in that’.
1- الْعِلَلُ، وَ الْعُيُونُ، وَ الْخِصَالُ، فِي خَبَرِ الشَّامِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ سَأَلَهُ مِمَّ خُلِقَ السَّمَاوَاتُ قَالَ مِنْ بُخَارِ الْمَاءِ وَ سَأَلَهُ عَنْ سَمَاءِ الدُّنْيَا مِمَّا هِيَ قَالَ مِنْ مَوْجٍ مَكْفُوفٍ وَ سَأَلَهُ كَمْ طُولُ الْكَوَاكِبِ وَ عَرْضُهُ قَالَ اثْنَا عَشَرَ فَرْسَخاً فِي اثْنَيْ عَشَرَ فَرْسَخاً وَ سَأَلَهُ عَنْ أَلْوَانِ السَّمَاوَاتِ السَّبْعِ وَ أَسْمَائِهَا
(The books) ‘Al Ilal’, and ‘Al Uyoon’, and ‘Al Khisaal’ in a Hadeeth of the Syrian,
‘From Amir Al-Momineen-asws, he (the Syrian) asked him, ‘What have the skies been Created from?’ He-asws said: ‘From water vapour’. And he asked him-asws about sky of the world, ‘What is it from?’ He-asws said: ‘From a restrained wave’. And he asked him-asws about the length of the planets and their widths. He-asws said: ‘Twelve Farsakhs by twelve Farsakhs’. And he asked him-asws about the colour of the seven skies and their names.
فَقَالَ لَهُ اسْمُ السَّمَاءِ الدُّنْيَا رَفِيعٌ وَ هِيَ مِنْ مَاءٍ وَ دُخَانٍ وَ اسْمُ السَّمَاءِ الثَّانِيَةِ قَيْدُومٌ وَ هِيَ عَلَى لَوْنِ النُّحَاسِ وَ السَّمَاءُ الثَّالِثَةُ اسْمُهَا الْمَارُومُ وَ هِيَ عَلَى لَوْنِ الشَّبَهِ وَ السَّمَاءُ الرَّابِعَةُ اسْمُهَا أرفلون وَ هِيَ عَلَى لَوْنِ الْفِضَّةِ وَ السَّمَاءُ الْخَامِسَةُ اسْمُهَا هيعون وَ هِيَ عَلَى لَوْنِ الذَّهَبِ وَ السَّمَاءُ السَّادِسَةُ اسْمُهَا عَرُوسٌ وَ هِيَ يَاقُوتَةٌ خَضْرَاءُ وَ السَّمَاءُ السَّابِعَةُ اسْمُهَا عَجْمَاءُ وَ هِيَ دُرَّةٌ بَيْضَاءُ الْخَبَرَ.
He-asws said to him: ‘The name of the sky of the world is ‘Rafie’, and it is from water and smoke (vapour); and the name of the second sky is ‘Qaydoum’, and it is upon the colour of copper; and the third sky, it’s name is ‘Al-Maroum’, and it is upon the colour of brass; and the fourth sky, it’s name is ‘Arfaloun’, and it is upon the colour of silver; and the fifth sky, its name is Hayoun’, and it is upon the colour of gold; and the sixth sky, its name is ‘Arous’, and it is green sapphire (in colour), and the seventh sky, it’s name is ‘Ajma’a, and it is white gem (in colour)’ – the Hadeeth’’.[107]
2- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ رَأَيْتُ فِي السَّمَاءِ السَّابِعَةِ بِحَاراً مِنْ نُورٍ يَتَلَأْلَأُ يَكَادُ تَلَأْلُؤُهَا يَخْطَفُ بِالْأَبْصَارِ وَ فِيهَا بِحَارٌ مِنْ ظُلْمَةٍ وَ بِحَارُ ثَلْجٍ تَرْعُدُ الْخَبَرَ.
Tafseer Ali Bin Ibrahim – From his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When there was an ascension with me-saww to the sky, I-saww saw in the seventh sky an ocean of sparkling light. It’s sparkle almost snatched away the sights, and in it are oceans of darkness (dark oceans), and oceans of snowy thunder’ – the Hadeeth’’.[108]
3- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانَ رَفَعَهُ قَالَ: سَأَلَ يَهُودِيٌّ أَمِيرَ الْمُؤْمِنِينَ ع لِمَ سُمِّيَتِ السَّمَاءُ سَمَاءً قَالَ لِأَنَّهَا وَسْمُ الْمَاءِ يَعْنِي مَعْدِنَ الْمَاءِ الْخَبَرَ.
(The book) ‘Al Illal’ – From Ali Bin Ahmad Bin Muhammad, from Al Kulayni, from Allan, raising it, said,
‘A Jew asked Amir Al-Momineen-asws, ‘Why was the sky named as sky (Sama’a)?’ He-asws said: ‘Because it is ‘Wasm’ of the water, meaning a mine of water’ – the Hadeeth’’.[109]
4- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ جَرِيرٍ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ قَالَ: سُئِلَ عَلِيٌّ ع عَنِ الطَّارِقِ قَالَ هُوَ أَحْسَنُ نَجْمٍ فِي السَّمَاءِ وَ لَيْسَ يَعْرِفُهُ النَّاسُ وَ إِنَّمَا سُمِّيَ الطَّارِقَ لِأَنَّهُ يَطْرُقُ نُورُهُ سَمَاءً سَمَاءً إِلَى سَبْعِ سَمَاوَاتٍ ثُمَّ يَطْرُقُ رَاجِعاً حَتَّى يَرْجِعَ إِلَى مَكَانِهِ.
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Ahmad Bin Al Nazar, from Muhammad Bin Marwan, from Jareer, from Al Zahhak Bin Muzahim who said,
‘Ali-asws was asked about ‘Al-Tariq’ (Night-comer). He-asws said: ‘It is an excellent star in the sky, and the people don’t recognise it, and rather it has been named as ‘Al-Tariq’ because it’s light knocks (Taraq) sky by sky up to the seven skies, then it knocks back until it returns to its place’’.[110]
5- الْإِحْتِجَاجُ، عَنِ الْأَصْبَغِ قَالَ: سَأَلَ ابْنُ الْكَوَّاءِ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الْمَجَرَّةِ الَّتِي تَكُونُ فِي السَّمَاءِ قَالَ هِيَ شَرَجُ السَّمَاءِ وَ أَمَانٌ لِأَهْلِ الْأَرْضِ مِنَ الْغَرَقِ وَ مِنْهُ أَغْرَقَ اللَّهُ قَوْمَ نُوحٍ بِماءٍ مُنْهَمِرٍ الْخَبَرَ.
(The book) ‘Al Ihtijaj’ – From Al Asbagh who said,
‘Ibn Al-Kawa asked Amir Al-Momineen-asws about the galaxy which happens to be in the sky. He-asws said: ‘It is a vent of the sky and a security for people of the earth from the drowning, and from it Allah-azwj Drowned the people of Noah-as, with water pouring out [54:11] – the Hadeeth’’.[111]
6- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي خَبَرِ إِدْرِيسَ ع أَنَّهُ قَالَ مَلَكُ الْمَوْتِ غِلَظُ السَّمَاءِ الرَّابِعَةِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ مِنَ السَّمَاءِ الرَّابِعَةِ إِلَى السَّمَاءِ الثَّالِثَةِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ مِنَ السَّمَاءِ الثَّالِثَةِ إِلَى الثَّانِيَةِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ كُلُّ سَمَاءٍ وَ مَا بَيْنَهُمَا كَذَلِكَ الْخَبَرَ.
Tafseer Ali Bin Ibrahim – From his father, from Ibn Abu Umeyr, from the one who narrated it,
‘From Abu Abdullah-asws in a Hadeeth of Idrees-as. The Angel of death said, ‘The thickness of the fourth sky is of a travel distance of five hundred years, and from the fourth sky to the third sky there is a travel distance of five hundred years, and from the third sky to the second sky there is a travel distance of five hundred years, and every sky and what is between it is like that’ – the Hadeeth’’.[112]
7- الْعِلَلُ، فِي خَبَرِ يَزِيدَ بْنِ سَلَّامٍ أَنَّهُ سَأَلَ النَّبِيَّ ص مَا بَالُ النُّجُومِ تَسْتَبِينُ صِغَاراً وَ كِبَاراً وَ مِقْدَارُ النُّجُومِ كُلُّهَا سَوَاءٌ
(The book) ‘Illal’ – In a Hadeeth of Yzaeed Bin Sallam,
‘He asked the Prophet-saww, ‘What is the matter the stars appear as small and large, and the measurement of the stars, all of them, is the same?’
قَالَ لِأَنَّ بَيْنَهَا وَ بَيْنَ سَمَاءِ الدُّنْيَا بِحَاراً يَضْرِبُ الرِّيحُ أَمْوَاجَهَا فَلِذَلِكَ تَسْتَبِينُ صِغَاراً وَ كِبَاراً وَ مِقْدَارُ النُّجُومِ كُلُّهَا سَوَاءٌ الْخَبَرَ.
He-saww said: ‘Because between them and the sky of the world there are oceans. The winds are striking it into waves, therefore due to that, these appear as small, and large, while the measurement of the stars, all of them, is the same’ – the Hadeeth’’.[113]
8- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ وَ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع هَذِهِ النُّجُومُ الَّتِي فِي السَّمَاءِ مَدَائِنُ مِثْلُ الْمَدَائِنِ الَّتِي فِي الْأَرْضِ مَرْبُوطَةٌ كُلُّ مَدِينَةٍ إِلَى عَمُودٍ مِنْ نُورٍ طُولُ ذَلِكَ الْعَمُودِ فِي السَّمَاءِ مَسِيرَةُ مِائَتَيْنِ وَ خَمْسِينَ سَنَةً.
Tafseer Ali Bin Ibrahim – From his father and Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from one of our companions,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘These stars which are in the sky are cities, like the cities which are in the earth. Each city is tied to a pole of light. The length of that pole in the sky is of a travel distance of two hundred and fifty years’’.[114]
9- التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ جَمِيلٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع هَلْ فِي السَّمَاءِ بِحَارٌ
(The book) ‘Al Tawheed’ – From Muhammad Bin Al Hassan Bin Al Waleed, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Al Sayyari, from Abdullah Bin Hammad, from Jameel who said,
‘I asked Abu Abdullah-asws, ‘Is there an ocean in the sky?’
قَالَ نَعَمْ أَخْبَرَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي السَّمَاوَاتِ السَّبْعِ لَبِحَاراً عُمْقُ أَحَدِهَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ الْخَبَرَ.
He-asws said: ‘Yes. My-asws father-asws informed me-asws from his-asws father-asws, from his-asws grandfather-asws having said: ‘Rasool-Allah-saww said: ‘In the seven skies there are oceans. The depth of one of these is a travel distance of five hundred years’ – the Hadeeth’’.[115]
10- مُنْتَخَبُ الْبَصَائِرِ، عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ لِلَّهِ خَلْفَ هَذِهِ النِّطَاقِ زَبَرْجَدَةً خَضْرَاءَ مِنْهَا اخْضَرَّتِ السَّمَاءُ قُلْتُ وَ مَا النِّطَاقُ قَالَ الْحِجَابُ وَ لِلَّهِ عَزَّ وَ جَلَّ وَرَاءَ ذَلِكَ سَبْعُونَ أَلْفَ عَالَمٍ أَكْثَرَ مِنْ عَدَدِ الْجِنِّ وَ الْإِنْسِ وَ كُلُّهُمْ يَلْعَنُ فُلَاناً وَ فُلَاناً.
(The book) ‘Muntakhab Al Basaair’ – From Sa’ad Bin Abdullah, from Ahmad Bin Al Husayn, from Ali Bin Al Rayyan, from Ubeydullah Bin Abdullah Al Dihqan,
‘From Abu Al-Hassn Al-Reza-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Behind this belt there is a green emerald. The greenery of the sky is from it’. I said, ‘And what is the belt?’ He-asws said: ‘The Veil, and for Allah-azwj Mighty and Majestic, behind that, are seventy thousand worlds, mor than the number of the Jinn and the human beings, and all of them are cursing so and so, and so and so (Abu Bakr and Umar)’’.[116]
11- إِرْشَادُ الْمُفِيدِ، رَوَى أَبُو بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع فِي حَدِيثٍ طَوِيلٍ أَنَّهُ قَالَ: إِذَا قَامَ الْقَائِمُ ع سَارَ إِلَى الْكُوفَةِ فَهَدَمَ بِهَا أَرْبَعَةَ مَسَاجِدَ وَ لَمْ يَبْقَ مَسْجِدٌ عَلَى أَهْلِ الْأَرْضِ لَهُ شُرَفٌ إِلَّا هَدَمَهَا وَ جَعَلَهَا جَمَّاءَ وَ وَسَّعَ الطَّرِيقَ الْأَعْظَمَ وَ كَسَّرَ كُلَّ جَنَاحٍ خَارِجٍ عَنِ الطَّرِيقِ وَ أَبْطَلَ الْكُنُفَ وَ الْمَيَازِيبَ إِلَى الطُّرُقَاتِ وَ لَا يَتْرُكُ بِدْعَةً إِلَّا أَزَالَهَا وَ لَا سُنَّةً إِلَّا أَقَامَهَا
(The book) ‘Irshad’ of Al Mufeed’ – It is reported by Abu Baseer,
‘From Abu Ja’far-asws in a lengthy Hadeeth, he-asws said: ‘When Al Qaim-ajfj rises, he-ajfj would travel to Al Kufa and demolish four Masjids at it, and there will not remain any Masjid upon the people (surface) of the earth having a balcony for it except he-ajfj would demolish it and make it a smooth level, and expand the main road, and break every wing (side road) from the road, and nullify the shade and the spouts to the roads, and he-ajfj will not leave our any innovation except he-ajfj would remove it, nor any Sunnah except he-ajfj would establish it.
وَ يَفْتَتِحُ قُسْطَنْطَنِيَّةَ وَ الصِّينَ وَ جِبَالَ الدَّيْلَمِ فَيَمْكُثُ عَلَى ذَلِكَ سَبْعَ سِنِينَ مِقْدَارُ كُلِّ سَنَةٍ عَشْرُ سِنِينَ مِنْ سِنِيكُمْ هَذِهِ ثُمَّ يَفْعَلُ اللَّهُ مَا يَشَاءُ
And he-ajfj would conquer Constantinople and China and the mountains of Al Daylam. He-ajfj would remain upon that for seven years, a measurement of each year would be of ten years from these years of yours. Then Allah-azwj will Do whatever He-azwj so Desires’.
قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَكَيْفَ تَطُولُ السِّنُونَ
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! How would the years prolong?’
قَالَ يَأْمُرُ اللَّهُ تَعَالَى الْفَلَكَ بِاللُّبُوثِ وَ قِلَّةِ الْحَرَكَةِ فَتَطُولُ الْأَيَّامُ لِذَلِكَ وَ السِّنُونَ
He-asws said: ‘Allah-azwj will Command the orbit with the slowing down and less movement, so the days and the years would be prolonged due to that’.
قَالَ قُلْتُ لَهُ إِنَّهُمْ يَقُولُونَ إِنَّ الْفَلَكَ إِنْ تَغَيَّرَ فَسَدَ
He (the narrator) said, ‘I said to him-asws, ‘They are saying that the orbit, if it were to change, it would be spoilt!’
قَالَ ذَلِكَ قَوْلُ الزَّنَادِقَةِ فَأَمَّا الْمُسْلِمُونَ فَلَا سَبِيلَ لَهُمْ إِلَى ذَلِكَ وَ قَدْ شَقَّ اللَّهُ الْقَمَرَ لِنَبِيِّهِ ص وَ رَدَّ الشَّمْسَ مِنْ قَبْلِهِ لِيُوشَعَ بْنِ نُونٍ وَ أَخْبَرَ بِطُولِ يَوْمِ الْقِيَامَةِ وَ أَنَّهُ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ.
He-asws said: ‘That is a word of the Atheists. As for the Muslims, there is no way for them to that, and Allah-azwj had Split the moon for His-azwj Prophet-saww and Returned the sun from before him-saww for Yoshua Bin Noun-as’. And he-asws informed with the length of the Day of Qiyamah, and it would be like a thousand years from what you are counting [22:47]’’.[117]
12- كِتَابُ النُّجُومِ، رَوَى ابْنُ جُمْهُورٍ الْعَمِّيُّ فِي كِتَابِ الْوَاحِدَةِ فِي أَوَائِلِ أَخْبَارِ مَوْلَانَا الْحَسَنِ بْنِ عَلِيٍّ ع مِنْ خُطْبَةٍ لَهُ فِي صِفَةِ النُّجُومِ مَا هَذَا لَفْظُهُ ثُمَّ أَجْرَى فِي السَّمَاءِ مَصَابِيحَ ضَوْؤُهَا فِي مَفْتَحِهِ وَ حَارَثَهَا بِهَا وَ جَالَ شِهَابُهَا مِنْ نُجُومِهَا الدَّرَارِيِّ الْمُضِيئَةِ الَّتِي لَوْ لَا ضَوْؤُهَا مَا أُنْفِذَتْ أَبْصَارُ الْعِبَادِ فِي ظُلَمِ اللَّيْلِ الْمُظْلِمِ بِأَهْوَالِهِ الْمُدْلَهِمِّ بِحَنَادِسِهِ
(The book) ‘Kitab Al Nujoum’ –
It is reported by Ibn Jamhour the blind in the book ‘Al Wahida’ regarding the first of the Ahdeeth of our Master Al-Hassan-asws Bin Ali-asws from a sermon of his-asws in description of the stars what are his-asws words: ‘Then He-azwj Flowed lamps to be in the sky. Their illumination in Guarded them with it, and their meteors roamed from its stars, rotating the illumination which had it not been for its lights, the sights of the servants would not penetrate in the darkness of the dark night with its horrors of the pitch-dark nights.
وَ جَعَلَ فِيهَا أَدِلَّةً عَلَى مِنْهَاجِ السُّبُلِ لِمَا أَحْوَجَ إِلَيْهِ الْخَلِيقَةُ مِنَ الِانْتِقَالِ وَ التَّحَوُّلِ وَ الْإِقْبَالِ وَ الْإِدْبَارِ.
And He-azwj Made therein pointers upon the method of ways due to what the creatures are most needy to it, from the transfer and the transport, and the coming and going’’.[118]
13- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ الثَّقَفِيِّ بِإِسْنَادِهِ عَنْ أَبِي عِمْرَانَ الْكِنْدِيِّ قَالَ: سَأَلَ ابْنُ الْكَوَّاءِ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ قَوْلِهِ تَعَالَى وَ السَّماءِ ذاتِ الْحُبُكِ قَالَ ذَاتِ الْخَلْقِ الْحَسَنِ
The book ‘Al Gharaat’ of Ibrahim Al Saqafy, by his chain from Abu Imran Al Kindy who said,
‘Ibn Al-Kawa asked Amir Al-Momineen-asws about Words of the Exalted: And by the sky with the orbital pathways [51:7]. He-asws said: ‘That is an excellent creation’.
قَالَ فَمَا الْمَجَرَّةُ قَالَ يَا وَيْلَكَ سَلْ تَفَقُّهاً وَ لَا تَسْأَلْ تَعَنُّتاً يَا وَيْلَكَ سَلْ عَمَّا يَعْنِيكَ قَالَ فَوَ اللَّهِ إِنَّ مَا سَأَلْتُكَ عَنْهُ لَيَعْنِينِي
He said, ‘So what is the galaxy?’ He-asws said: ‘O woe be unto you! Ask to understand and do not ask out of stubbornness! O woe be to you! Ask about what concerns you!’ He said, ‘By Allah-azwj! I have not asked you-asws about it due to my stubbornness’.
قَالَ إِنَّهَا شَرَجُ السَّمَاءِ وَ مِنْهَا فُتِحَتِ السَّمَاءُ بِماءٍ مُنْهَمِرٍ زَمَنَ الْغَرَقِ عَلَى قَوْمِ نُوحٍ ع
He-asws said: ‘It is a vent in the sky, and from it the sky opened up with water pouring out [54:11] in the time of the drowning upon the people of Noah-as’.
قَالَ فَكَمْ بَيْنَ السَّمَاءِ وَ الْأَرْضِ قَالَ مَدُّ الْبَصَرِ وَ دَعْوَةٌ بِذِكْرِ اللَّهِ فَيَسْمَعُ لَا نَقُولُ غَيْرَ ذَلِكَ.
He said, ‘How much is there between the sky and the earth?’ He-asws said: ‘Extent of the sight and a supplication with the Mention of Allah-azwj, He-azwj would Hear. We-asws do not say other than that’’.[119]
14 الْغَارَاتُ، بِإِسْنَادِهِ عَنِ ابْنِ نُبَاتَةَ قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع كَمْ بَيْنَ السَّمَاءِ وَ الْأَرْضِ قَالَ مَدُّ الْبَصَرِ وَ دَعْوَةُ الْمَظْلُومِ وَ سُئِلَ كَمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ قَالَ يَوْمٌ طَرَّادُ الشَّمْسِ
(The book) ‘Al Gharaat’ – By his chain from Ibn Nubata who said,
‘Amir Al-Momineen-asws was asked, ‘How much is there between the sky and the earth?’ He‑asws said: ‘Extent of the sight, and a supplication of an oppressed’. And he-asws was asked, ‘How much is there between the east and the west?’ He-asws said: ‘A day’s cruise of the sun’.
وَ سُئِلَ عَنِ الْمَجَرَّةِ فَقَالَ أَبْوَابُ السَّمَاءِ فَتَحَهَا اللَّهُ عَلَى قَوْمِ نُوحٍ ثُمَّ أَغْلَقَهَا فَلَمْ يَفْتَحْهَا
And he-asws was asked about the galaxy. He-asws said: ‘Gateways of the sky. Allah-azwj Opened these upon the people of Noah-as, then Closed them. He-azwj not be Opening these’.
وَ سُئِلَ عَنِ الْقَوْسِ فَقَالَ أَمَانُ الْأَرْضِ كُلِّهَا مِنَ الْغَرَقِ إِذَا رَأَوْا ذَلِكَ فِي السَّمَاءِ الْخَبَرَ.
And he-asws was asked about the (rain) bow. He-asws said: ‘A safety for the earth, all of it, from the drowning, when they see that being in the sky’ – the Hadeeth’’.[120]
15- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ مَعْنَى السَّمَاءِ أَنَّهَا ارْتَفَعَتْ أَيْ سَمَتْ مِنَ السُّمُوِّ وَ مَعْنَى الْأَرْضِ أَنَّهَا انْخَفَضَتْ وَ كُلُّ شَيْءٍ انْخَفَضَ فَهُوَ أَرْضٌ.
(The book) ‘Al Ilal’ of Muhammad Bin Ali Bin Ibrahim,
‘Meaning of the sky, these are raised, i.e. a peak from the peaks, and meaning of the earth, it is lowest of all things with a lowliness, so it is an earth’’.[121]
16- النهج، نهج البلاغة قَالَ ع اللَّهُمَّ رَبَّ السَّقْفِ الْمَرْفُوعِ وَ الْجَوِّ الْمَكْفُوفِ الَّذِي جَعَلْتَهُ مَغِيضاً لِلَّيْلِ وَ النَّهَارِ وَ مَجْرًى لِلشَّمْسِ وَ الْقَمَرِ وَ مُخْتَلَفاً لِلنُّجُومِ السَّيَّارَةِ وَ جَعَلْتَ سُكَّانَهُ سِبْطاً مِنْ مَلَائِكَتِكَ لَا يَسْأَمُونَ مِنْ عِبَادَتِكَ
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘O Allah-azwj! O Allah-azwj! Lord of the raised ceiling and the restrained atmosphere which You-azwj had Made it a shelter for the night and the day, and an orbit for the sun and the moon, and interchange for the rotating stars, and You-azwj Made a group of Your-azwj Angels. They are not getting tired from worshipping You-azwj.
وَ رَبَّ هَذِهِ الْأَرْضِ الَّتِي جَعَلْتَهَا قَرَاراً لِلْأَنَامِ وَ مَدْرَجاً لِلْهَوَامِّ وَ الْأَنْعَامِ وَ مَا لَا يُحْصَى مِمَّا يُرَى وَ مِمَّا لَا يُرَى
By the Lord-azwj of this earth which You-azwj Made it as a settlement for the animals, and a crawling place for the insects, and the cattle, and what cannot be counted from what is see and from what is not seen.
وَ رَبَّ الْجِبَالِ الرَّوَاسِي الَّتِي جَعَلْتَهَا لِلْأَرْضِ أَوْتَاداً وَ لِلْخَلْقِ اعْتِمَاداً.
By the Lord-azwj of the lofty mountains which You-azwj Made to be as pegs for the earth and a support for the creatures’’.[122]
17- النهج، نهج البلاغة عَنْ نَوْفٍ الْبِكَالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ فِي خُطْبَةٍ فَمِنْ شَوَاهِدِ خَلْقِهِ خَلْقُ السَّمَاوَاتِ مُوَطَّدَاتٍ بِلَا عَمَدٍ قَائِمَاتٍ بِلَا سَنَدٍ دَعَاهُنَّ فَأَجَبْنَ طَائِعَاتٍ مُذْعِنَاتٍ غَيْرَ مُتَلَكِّئَاتٍ وَ لَا مُبْطِئَاتٍ
(The book) ‘Nahj Al Balagah – From Nowf Al Bikaly,
‘From Amir Al-Momineen-asws having said in a sermon: ‘From the witnessed of His-azwj creation is the creation of the structures of the sky without any pillars, standing without support. He‑azwj Called them, so they answered obediently, humbly without sluggishness nor delay.
وَ لَوْ لَا إِقْرَارُهُنَّ لَهُ بِالرُّبُوبِيَّةِ وَ إِذْعَانُهُنَّ بِالطَّوَاعِيَةِ لَمَا جَعَلَهُنَّ مَوْضِعاً لِعَرْشِهِ وَ لَا مَسْكَناً لِمَلَائِكَتِهِ وَ لَا مَصْعَداً لِلْكَلِمِ الطَّيِّبِ وَ الْعَمَلِ الصَّالِحِ مِنْ خَلْقِهِ
And had it not been for their acknowledgment of His-azwj Lord-azwj and their humbleness with the obedience, He-azwj would not have Made these to be a place for His-azwj Throne, nor a dwelling for His-azwj Angels, nor an ascent for the good speech and the righteous deeds from His-azwj creatures.
جَعَلَ نُجُومَهَا أَعْلَاماً يَسْتَدِلُّ بِهَا الْحَيْرَانُ فِي مُخْتَلِفِ فِجَاجِ الْأَقْطَارِ لَمْ يَمْنَعْ ضَوْءَ نُورِهَا ادْلِهْمَامُ سُجُفِ اللَّيْلِ الْمُظْلِمِ وَ لَا اسْتَطَاعَتْ جَلَابِيبُ سَوَادِ الْحَنَادِسِ أَنْ تَرُدَّ مَا شَاعَ فِي السَّمَاوَاتِ مِنْ تَلَأْلُؤِ نُورِ الْقَمَرِ إِلَى آخِرِ الْخُطْبَةِ.
He-azwj Made the stars as a marking to point the confused ones with in the various routes of the horizons (of the earth to be guided with). The gloom of the darkness of the night does not prevent the illumination of their lights nor do the veils of the pitch-dark night have the capacity to repel what is spread in the sies, from the shining light of the moon’ – up to the end of the sermon’’.[123]
18- كِتَابُ الْمُثَنَّى بْنِ الْوَلِيدِ الْحَنَّاطِ، عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ السَّمَاوَاتِ السَّبْعِ فَقَالَ سَبْعُ سَمَاوَاتٍ لَيْسَ مِنْهَا سَمَاءٌ إِلَّا وَ فِيهَا خَلْقٌ وَ بَيْنَهَا وَ بَيْنَ الْأُخْرَى خَلْقٌ حَتَّى يَنْتَهِيَ إِلَى السَّابِعَةِ
The book of Al Musanna Bin Al Waleed Al Hannat, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the seven skies. He-asws said: ‘Seven skies, there isn’t any sky from these except and therein are creatures, and between it and the other there are creatures’ – until he-asws ended up to the seventh.
قُلْتُ وَ الْأَرْضُ قَالَ سَبْعٌ مِنْهُنَّ خَمْسٌ فِيهِنَّ خَلْقٌ مِنْ خَلْقِ الرَّبِّ وَ اثْنَتَانِ هَوَاءٌ لَيْسَ فِيهِمَا شَيْءٌ.
I said, ‘And the earth?’ He-asws said: ‘Seven. Five of these have creatures from creatures of the Lord-azwj, and two have air, there not being anything in these’’.[124]
19- كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا نَظَرْتَ إِلَى السَّمَاءِ فَقُلْ وَ ذَكَرَ الدُّعَاءَ إِلَى قَوْلِهِ اللَّهُمَّ رَبَّ السَّقْفِ الْمَرْفُوعِ وَ الْبَحْرِ الْمَكْفُوفِ وَ الْفُلْكِ الْمَسْجُورِ وَ النُّجُومِ الْمُسَخَّرَاتِ وَ رَبِّ هُورِ بْنِ إِيسِيَّةَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ عَافِنِي مِنْ كُلِّ عَقْرَبٍ وَ حَيَّةٍ إِلَى آخِرِ الدُّعَاءِ
The book of Zayd Al Narsy –
‘From Abu Abdullah-asws having said: ‘When you look at the sky, the say’ – and he-asws mentioned the supplication up to his-asws words: ‘Lord-azwj of the raised ceiling, and the restrained oceans, and filled planets, and the subdued stars! By the Lord-azwj Hur Bin Isiya! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww and Protect me-asws from every scorpion and snake’ – up to the end of the supplication.
قَالَ قُلْتُ وَ مَا هُورُ بْنُ إِيسِيَّةَ
He (the narrator) said, ‘I said, ‘And what is Hur Bin Isiya?’
قَالَ كَوْكَبَةٌ فِي السَّمَاءِ خَفِيَّةٌ تَحْتَ الْوُسْطَى مِنَ الثَّلَاثِ الْكَوَاكِبِ الَّتِي فِي بَنَاتِ نَعْشٍ الْمُتَفَرِّقَاتِ ذَلِكَ أَمَانُ مَا قُلْتُ.
He-asws said: ‘A celestial body in the sky hidden beneath the middle of the three stars which as in the daughter of Na’sha (In Ursa Major), the separated ones. That is a safety what I-asws am saying’’.[125]
20- الدُّرُّ الْمَنْثُورُ، نَقْلًا مِنْ سَبْعَةٍ مِنْ كُتُبِهِمْ عَنِ ابْنِ مَسْعُودٍ قَالَ: مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ مَا بَيْنَ كُلِّ سَمَاءَيْنِ خَمْسُمِائَةِ عَامٍ وَ غِلَظُ كُلِّ سَمَاءٍ وَ أَرْضٍ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ مَا بَيْنَ السَّمَاءِ السَّابِعَةِ إِلَى الْكُرْسِيِّ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ مَا بَيْنَ الْكُرْسِيِّ وَ الْمَاءِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ الْعَرْشُ عَلَى الْمَاءِ.
(The book) ‘Al Durr Al Mansour’ – Copying from seven of their books, from Ibn Masoud who said,
‘What is between the sky and the earths is a travel distance of five hundred years, and whatever is between every two skies there is a travel distance of five hundred years, and the thickness of every sky and earth is a travel distance of five hundred years, and what is between the seventh sky to the Chair there is a travel distance of five hundred years, and what is between the Chair and the water is a travel distance of five hundred years, and the Throne is upon the water’’.[126] (Not a Hadeeth + non-Shia source)
21- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَنْبَسَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ ذِكْرُهُ إِذَا أَرَادَ فَنَاءَ دَوْلَةِ قَوْمٍ أَمَرَ الْفَلَكَ فَأَسْرَعَ السَّيْرَ فَكَانَتْ عَلَى مِقْدَارِ مَا يُرِيدُ.
(The book) ‘All Kafi’ – Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Anbasa, from Jabir,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty is His-azwj Mention, when He-azwj Wants the annihilation of a government of a people, Commands the orbits, so they quicken the travel and be upon a measurement of what He-azwj Wants’’.[127]
22- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ عَنْبَسَةَ بْنِ بِجَادٍ الْعَابِدِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كُنَّا عِنْدَهُ وَ ذَكَرُوا سُلْطَانَ بَنِي أُمَيَّةَ فَقَالَ أَبُو جَعْفَرٍ ع لَا يَخْرُجُ عَلَى هِشَامٍ أَحَدٌ إِلَّا قَتَلَهُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abdul Rahman Bin Abu Hasim, from Anbasa Bin Jibad Al Aabid, from Jabir,
‘From Abu Ja’far-asws, he (the narrator) said: ‘We were in his-asws presence and they mentioned the authority of the clan of Umayya. Abu Ja’far-asws said: ‘No one will rebel against Hisham except he would kill him!’
قَالَ وَ ذَكَرَ مُلْكَهُ عِشْرِينَ سَنَةً
He (the narrator) said, ‘His kingdom (rule) is for twenty years’’.
قَالَ فَجَزِعْنَا فَقَالَ مَا لَكُمْ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُهْلِكَ سُلْطَانَ قَوْمٍ أَمَرَ الْمَلَكَ فَأَسْرَعَ بِسَيْرِ الْفَلَكِ فَقَدَّرَ عَلَى مَا يُرِيدُ الْخَبَرَ.
He (the narrator) said, ‘We panicked. He-asws said: ‘What is the matter with you all? Whenever Allah-azwj Mighty and Majestic Wants to destroy the authority of a people, Commands the orbits, so the orbits quicken the travel and measure out upon what He-azwj Wants’ – the Hadeeth’’.[128]
23- تَوْحِيدُ الْمُفَضَّلِ، قَالَ قَالَ الصَّادِقُ ع فَكِّرْ يَا مُفَضَّلُ فِي النُّجُومِ وَ اخْتِلَافِ مَسِيرِهَا فَبَعْضُهَا لَا تُفَارِقُ مَرَاكِزَهَا مِنَ الْفَلَكِ وَ لَا تَسِيرُ إِلَّا مُجْتَمِعَةً وَ بَعْضُهَا مُطْلَقَةٌ تَنْتَقِلُ فِي الْبُرُوجِ وَ تَفْتَرِقُ فِي مَسِيرِهَا فَكُلُّ وَاحِدٍ مِنْهَا يَسِيرُ سَيْرَيْنِ مُخْتَلِفَيْنِ أَحَدُهُمَا عَامٌّ مَعَ الْفَلَكِ نَحْوَ الْمَغْرِبِ وَ الْآخَرُ خَاصٌّ لِنَفْسِهِ نَحْوَ الْمَشْرِقِ كَالنَّمْلَةِ الَّتِي تَدُورُ عَلَى الرَّحَى فَالرَّحَى تَدُورُ ذَاتَ الْيَمِينِ وَ النَّمْلَةُ تَدُورُ ذَاتَ الشِّمَالِ وَ النَّمْلَةُ فِي تِلْكَ تَتَحَرَّكُ حَرْكَتَيْنِ مُخْتَلِفَيْنِ إِحْدَاهُمَا بِنَفْسِهَا فَتَتَوَجَّهُ أَمَامَهَا وَ الْأُخْرَى مُسْتَكْرَهَةٌ مَعَ الرَّحَى تَجْذِبُهَا إِلَى خَلْفِهَا
(The book) ‘Tawheed Al Mufazzal’ –
‘He said, ‘Al-Sadiq-asws said: ‘Think, O Mufazzal, regarding the stars and the difference in their courses. Some of these do not separate from their place from the orbits do not travel except together, and some of these are separately transferring in the constellation in their courses. Each one of these travel two difference courses – one of it is a year from the orbit around the west, and other especially for itself around the east, like the ant, which circles upon the hand-mill. So, the hand-mill turn clockwise and the ant travels counter-clockwise, and the ant, in that movement has two different movements – one of these is with itself, so it heads in front of it, and the other reclining with the hand-mill attracting it backwards.
فَاسْأَلِ الزَّاعِمِينَ أَنَّ النُّجُومَ صَارَتْ عَلَى مَا هِيَ عَلَيْهِ بِالْإِهْمَالِ مِنْ غَيْرِ عَمْدٍ وَ لَا صَانِعٍ لَهَا مَا مَنَعَهَا أَنْ تَكُونَ كُلُّهَا رَاتِبَةً أَوْ تَكُونَ كُلُّهَا مُتَنَقِّلَةً فَإِنَّ الْإِهْمَالَ مَعْنًى وَاحِدٌ فَكَيْفَ صَارَ يَأْتِي بِحَرَكَتَيْنِ مُخْتَلِفَتَيْنِ عَلَى وَزْنٍ وَ تَقْدِيرٍ فَفِي هَذَا بَيَانُ أَنَّ مَسِيرَ الْفَرِيقَيْنِ عَلَى مَا يَسِيرَانِ عَلَيْهِ بِعَهْدٍ وَ تَدْبِيرٍ وَ حِكْمَةٍ وَ تَقْدِيرٍ وَ لَيْسَ بِإِهْمَالٍ كَمَا تَزْعُمُهُ الْمُعَطَّلَةُ
So, ask the claimants, if the stars came to be what these are upon, by the chaos from without there being any deliberation nor a Maker for it, what is its meaning that all of it happens to be in rotation? Or all of it happens to be moving? If the meaning of chaos was one, then how did these come to be two different movements upon a weight and determination? In this is an explanation of the two courses upon what they are travelling with deliberation, and wisdom, and determination, and it isn’t with chaos just as the philosophers are alleging.
فَإِنْ قَالَ قَائِلٌ وَ لِمَ صَارَ بَعْضُ النُّجُومِ رَاتِباً وَ بَعْضُهَا مُتَنَقِّلًا قُلْنَا إِنَّهَا لَوْ كَانَتْ كُلُّهَا رَاتِبَةً لَبَطَلَتِ الدَّلَالاتُ الَّتِي يُسْتَدَلُّ بِهَا مِنْ تَنَقُّلِ الْمُتَنَقِّلَةِ وَ مَسِيرِهَا فِي كُلِّ بُرْجٍ مِنَ الْبُرُوجِ كَمَا قَدْ يُسْتَدَلُّ عَلَى أَشْيَاءَ مِمَّا يُحْدَثُ فِي الْعَالَمِ بِتَنَقُّلِ الشَّمْسِ وَ النُّجُومِ فِي مَنَازِلِهَا
If a speaker says, ‘And why did some of the stars become rotating and some of them moving?’ Weasws say: ‘If all of these had been in rotation it would have invalidated the evidence(s) which can be evidenced with from the Mover of the movement and its course in every constellation from the constellations, just as it evidences upon the things from what occurs in the world by the movement of the sun and the stars in their places.
وَ لَوْ كَانَتْ كُلُّهَا مُتَنَقِّلَةً لَمْ يَكُنْ لِمَسِيرِهَا مَنَازِلُ تُعْرَفُ وَ لَا رَسْمٌ يُوقَفُ عَلَيْهِ لِأَنَّهُ إِنَّمَا يُوقَفُ بِمَسِيرِ الْمُتَنَقِّلَةِ مِنْهَا لِتَنَقُّلِهَا فِي الْبُرُوجِ الرَّاتِبَةِ كَمَا يُسْتَدَلُّ عَلَى سَيْرِ السَّائِرِ عَلَى الْأَرْضِ بِالْمَنَازِلِ الَّتِي يَجْتَازُ عَلَيْهَا
And if all of these had been moving, there would not have been any places in its course which could be recognised nor a mark to stop upon, because it would stop in a course of the movement from it by its movement in the constellation rotating, just as it would evidence upon the course of the rest upon the earth by station which traverses upon it.
وَ لَوْ كَانَ تَنَقُّلُهَا بِحَالٍ وَاحِدَةٍ لَاخْتَلَطَ نِظَامُهَا وَ بَطَلَتِ الْمَآرِبُ فِيهَا وَ لَسَاغَ لِقَائِلٍ أَنْ يَقُولَ إِنَّ كَيْنُونِيَّتَها عَلَى حَالٍ وَاحِدَةٍ تُوجِبُ عَلَيْهَا الْإِهْمَالَ مِنَ الْجِهَةِ الَّتِي وَصَفْنَا فَفِي اخْتِلَافِ سَيْرِهَا وَ تَصَرُّفِهَا وَ مَا فِي ذَلِكَ مِنَ الْمَآرِبِ وَ الْمَصْلَحَةِ أَبْيَنُ دَلِيلٍ عَلَى الْعَمْدِ وَ التَّدْبِيرِ فِيهَا
And if it had been moving with one state its system not mixing, it would invalidate the purpose in it, and it would be allowed for a speaker that he should be saying, ‘It’s being upon one state obligates the chaos upon it’, from the aspect which weasws described and in the difference in its courses and its behaviour and what is in that from the purpose and the interest, clear evidence upon the deliberation and the arrangement in it.
فَكِّرْ فِي هَذِهِ النُّجُومِ الَّتِي تَظْهَرُ فِي بَعْضِ السَّنَةِ وَ تَحْتَجِبُ فِي بَعْضِهَا كَمِثْلِ ثُرَيَّا وَ الْجَوْزَاءِ وَ الشِّعْرَيَيْنِ وَ سُهَيْلٍ فَإِنَّهَا لَوْ كَانَتْ بِأَسْرِهَا تَظْهَرُ فِي وَقْتٍ وَاحِدٍ لَمْ تَكُنْ لِوَاحِدٍ فِيهَا عَلَى حِيَالِهِ دَلَالاتٌ يَعْرِفُهَا النَّاسُ وَ يَهْتَدُونَ بِهَا لِبَعْضِ أُمُورِهِمْ كَمَعْرِفَتِهِمُ الْآنَ بِمَا يَكُونُ مِنْ طُلُوعِ الثَّوْرِ وَ الْجَوْزَاءِ إِذَا طَلَعَتْ وَ احْتِجَابِهَا إِذَا احْتَجَبَتْ
Think regarding these stars which appear in part of the year and are hidden in part of it, like the Pleiades, and the Betelgeuse, and the ‘Al-Sha’rayn’ (The star emerging after Betelgeuse), and the Canopus, so these had been its prisoners, would have appeared in one time, it would not happen for one among these upon its state, any evidence the people could have recognise and be guided by these to some of their matters, like their recognising now with at what would happen from the emergence of the Taurus and the Betelgeuse when they emerge, and their hiding when they are hidden.
فَصَارَ ظُهُورُ كُلِّ وَاحِدٍ وَ احْتِجَابُهُ فِي وَقْتٍ غَيْرِ الْوَقْتِ الْآخَرِ لِيَنْتَفِعَ النَّاسُ بِمَا يَدُلُّ عَلَيْهِ كُلُّ وَاحِدٍ مِنْهَا عَلَى حِدَتِهِ وَ كَمَا جُعِلَتِ الثُّرَيَّا وَ أَشْبَاهُهَا تَظْهَرُ حِيناً وَ تَحْجُبُ حِيناً لِضَرْبٍ مِنَ الْمَصْلَحَةِ كَذَلِكَ جُعِلَتْ بَنَاتُ النَّعْشِ ظَاهِرَةً لَا تَغِيبُ لِضَرْبٍ آخَرَ مِنَ الْمَصْلَحَةِ فَإِنَّهَا بِمَنْزِلَةِ الْأَعْلَامِ الَّتِي يَهْتَدِي بِهَا النَّاسُ فِي الْبَرِّ وَ الْبَحْرِ لِلطُّرُقِ الْمَجْهُولَةِ وَ ذَلِكَ أَنَّهَا لَا تَغِيبُ وَ لَا تَتَوَارَى
Thus, the appearance of each one and its hiding in a time other than another time came to be of benefit to the people with what evidence upon it by each one from these upon its limit, and just as the Pleiades and the likes of it have been Made to appear for a while and be hidden for a while is for a variety of interests. Similar to that the daughters of Canopus have been Made to be visible, not hiding, is for another variety of interests, for these are at the status of the world by which the people are guided with in the land, and the sea, and to the unknown roads, and that is because these are not hidden and do not get covered.
فَهُمْ يَنْظُرُونَ إِلَيْهَا مَتَى أَرَادُوا أَنْ يَهْتَدُوا بِهَا إِلَى حَيْثُ شَاءُوا وَ صَارَ الْأَمْرَانِ جَمِيعاً عَلَى اخْتِلَافِهِمَا مُوَجَّهَيْنِ نَحْوَ الْإِرْبِ وَ الْمَصْلَحَةِ وَ فِيهَا مَآرِبُ أُخْرَى عَلَامَاتٌ وَ دَلَالاتٌ عَلَى أَوْقَاتٍ كَثِيرَةٍ مِنَ الْأَعْمَالِ كَالزِّرَاعَةِ وَ الْغِرَاسِ وَ السَّفَرِ فِي الْبَرِّ وَ الْبَحْرِ وَ أَشْيَاءَ مِمَّا يَحْدُثُ فِي الْأَزْمِنَةِ مِنَ الْأَمْطَارِ وَ الرِّيَاحِ وَ الْحَرِّ وَ الْبَرْدِ وَ بِهَا يَهْتَدِي السَّائِرُونَ فِي ظُلْمَةِ اللَّيْلِ لِقَطْعِ الْقِفَارِ الْمُوحِشَةِ وَ اللُّجَجِ الْهَائِلَةِ مَعَ مَا فِي تَرَدُّدِهَا فِي كَبِدِ السَّمَاءِ مُقْبِلَةً وَ مُدْبِرَةً وَ مُشْرِقَةً وَ مُغْرِبَةً مِنَ الْعِبَرِ فَإِنَّهَا تَسِيرُ أَسْرَعَ السَّيْرِ وَ أَحَثَّهُ
So, they are looking at it whenever they want to be guided with it to wherever they like, and the two matters together came to be upon their difference as two dipoles for the purpose and the interest. And in these two there is another purpose – Signs, and the evidences upon the many timing from the works like the cultivation, and the planting, and the travelling in the land and the sea, and things from what occurs in the times, from the rains, and the winds, and the heat, and the cold, and by it are guided the walkers in the darkness of the night to cut through the lonely desolate parts, and the demanding vastness, along with what is in its hesitation in the middle of the sky, frontwards, and backwards, and eastwards, and westwards from the crossing, for it is a course of the quickest travel and its familiar one.
أَ رَأَيْتَ لَوْ كَانَتِ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ بِالْقُرْبِ مِنَّا حَتَّى يَتَبَيَّنَ لَنَا سُرْعَةُ سَيْرِهَا بِكُنْهِ مَا هِيَ عَلَيْهِ أَ لَمْ تَكُنْ سَتَخْطَفُ الْأَبْصَارَ بِوَهْجِهَا وَ شُعَاعِهَا كَالَّذِي يَحْدُثُ أَحْيَاناً مِنَ الْبُرُوقِ إِذَا تَوَالَتْ وَ اضْطَرَبَتْ فِي الْجَوِّ وَ كَذَلِكَ أَيْضاً لَوْ أَنَّ أُنَاساً كَانُوا فِي قُبَّةٍ مُكَلَّلَةٍ بِمَصَابِيحَ تَدُورُ حَوْلَهُمْ دَوَرَاناً حَثِيثاً لَحَارَتْ أَبْصَارُهُمْ حَتَّى يَخِرُّوا لِوُجُوهِهِمْ
Do you see, if the sun and the moon and the stars were near to us until the quickness of their courses what these are upon were seen by us, wouldn’t the sights be snatched due to their brightness and radiance? Like that which occurs in your lifetime, from the lightning when it rolls out and flashes in the atmosphere. And similar to that as well, if the people were in an inside a dome covered with lights circling around them in rapid rotations, their sights would be dazzled until they would fall upon their faces.
فَانْظُرْ كَيْفَ قُدِّرَ أَنْ يَكُونَ مَسِيرُهَا فِي الْبُعْدِ الْبَعِيدِ لِكَيْلَا تَضُرَّ فِي الْأَبْصَارِ وَ تُنْكَأَ فِيهَا وَ بِأَسْرَعِ السُّرْعَةِ لِكَيْلَا تَتَخَلَّفَ عَنْ مِقْدَارِ الْحَاجَةِ فِي مَسِيرِهَا وَ جُعِلَ فِيهَا جُزْءٌ يَسِيرٌ مِنَ الضَّوْءِ لِيَسُدَّ مَسَدَّ الْأَضْوَاءِ إِذَا لَمْ يَكُنْ قَمَرٌ وَ يُمْكِنُ فِيهِ الْحَرَكَةُ إِذَا حَدَثَتْ ضَرُورَةٌ كَمَا قَدْ يَحْدُثُ الْحَادِثُ عَلَى الْمَرْءِ فَيَحْتَاجُ إِلَى التَّجَافِي فِي جَوْفِ اللَّيْلِ وَ إِنْ لَمْ يَكُنْ شَيْءٌ مِنَ الضَّوْءِ يَهْتَدِي بِهِ لَمْ يَسْتَطِعْ أَنْ يَبْرَحَ مَكَانَهُ
Look at how it has been Determined that their courses happen in the far distance lest it harms the sights and the effects of it, and as fast as possible lest there is a variation of the need it is course, and there has been Made to be in these a small part of the light to fill the gap when there does not happen to be a moon, and enable the movement in it when a necessity occurs just as an event may occur for the person and he becomes needy to go in the middle of the night, and if there does not happen to be anything from the light to be guided with, he would not be able to go to a place.
فَتَأَمَّلِ اللُّطْفَ وَ الْحِكْمَةَ فِي هَذَا التَّقْدِيرِ حِينَ جُعِلَ لِلظُّلْمَةِ دَوْلَةٌ وَ مُدَّةٌ لِحَاجَةٍ إِلَيْهَا وَ جُعِلَ خِلَالَهَا شَيْءٌ مِنَ الضَّوْءِ لِلْمَآرِبِ الَّتِي وَصَفْنَا
Contemplate the subtleness and the Wisdom in this arrangement where there has been Made to be for the darkness, a state and a period to a need to it, and Made to be during it, something from the light for the purpose which weasws described.
فَكِّرْ فِي هَذَا الْفَلَكِ بِشَمْسِهِ وَ قَمَرِهِ وَ نُجُومِهِ وَ بُرُوجِهِ تَدُورُ عَلَى الْعَالَمِ فِي هَذَا الدَّوَرَانِ الدَّائِمِ بِهَذَا التَّقْدِيرِ وَ الْوَزْنِ لِمَا فِي اخْتِلَافِ اللَّيْلِ وَ النَّهَارِ وَ هَذِهِ الْأَزْمَانِ الْأَرْبَعَةِ الْمُتَوَالِيَةِ عَلَى الْأَرْضِ وَ مَا عَلَيْهَا مِنْ أَصْنَافِ الْحَيَوَانِ وَ النَّبَاتِ مِنْ ضُرُوبِ الْمَصْلَحَةِ كَالَّذِي بَيَّنْتُ وَ لَخَّصْتُ لَكَ آنِفاً وَ هَلْ يَخْفَى عَلَى ذِي لُبٍّ أَنَّ هَذَا تَقْدِيرٌ مُقَدَّرٌ وَ صَوَابٌ وَ حِكْمَةٌ مِنْ مُقَدِّرٍ حَكِيمٍ
Think regarding this orbit with its sun, and its moon, and its stars, and its constellations orbiting upon the universe in these perpetual orbits, with this arrangement and mass to what is an alternation of the night and the day, and these four consecutive seasons upon the earth, and what is upon it from the types of animals and the various vegetation for the interest like that which Iasws explained especially for you just now, and is it hidden upon the one with understanding that this arrangement has a measurement, and correctness, and wisdom from a Determiner, Wise Oneazwj?
فَإِنْ قَالَ قَائِلٌ إِنَّ هَذَا شَيْءٌ اتَّفَقَ أَنْ يَكُونَ هَكَذَا فَمَا مَنَعَهُ أَنْ يَقُولَ مِثْلَ هَذَا فِي دُولَابٍ تَرَاهُ يَدُورُ وَ يَسْقِي حَدِيقَةً فِيهَا شَجَرٌ وَ نَبَاتٌ فَتَرَى كُلَّ شَيْءٍ مِنْ آلَتِهِ مُقَدَّراً بَعْضُهُ يَلْقَى بَعْضاً عَلَى مَا فِيهِ صَلَاحُ تِلْكَ الْحَدِيقَةِ وَ مَا فِيهَا وَ بِمَ كَانَ يُثْبِتُ هَذَا الْقَوْلَ لَوْ قَالَهُ وَ مَا تَرَى النَّاسَ كَانُوا قَائِلِينَ لَهُ لَوْ سَمِعُوهُ مِنْهُ
If a speaker says, ‘This thing is co-incidental that it is happening like this’, so what prevents him the he should be saying the like of this in a cartwheel you see rotating and quenching a garden wherein are trees and vegetation? You see all things from a tool as measured, part of it meeting a part upon what therein is an interest for that garden and whatever is in it; and with what would he prove this word if he says it? And do you view that people would be saying to him if they hear from him.
فَيُنْكِرُ أَنْ يَقُولَ فِي دُولَابِ خَشَبٍ مَصْنُوعٍ بِحِيلَةٍ قَصِيرَةٍ لِمَصْلَحَةِ قِطْعَةٍ مِنَ الْأَرْضِ إِنَّهُ كَانَ بِلَا صَانِعٍ وَ مُقَدِّرٍ وَ يَقْدِرُ أَنْ يَقُولَ فِي هَذَا الدُّولَابِ الْأَعْظَمِ الْمَخْلُوقِ بِحِكْمَةٍ يَقْصُرُ عَنْهَا أَذْهَانُ الْبَشَرِ لِصَلَاحِ جَمِيعِ الْأَرْضِ وَ مَا عَلَيْهَا إِنَّهُ شَيْءٌ اتَّفَقَ أَنْ يَكُونَ بِلَا صَنْعَةٍ وَ لَا تَقْدِيرٍ لَوِ اعْتَلَّ هَذَا الْفَلَكُ كَمَا تَعْتَلُّ الْآلَاتُ الَّتِي تُتَّخَذُ لِلصِّنَاعَاتِ وَ غَيْرِهَا أَيُّ شَيْءٍ كَانَ عِنْدَ النَّاسِ مِنَ الْحِيلَةِ فِي إِصْلَاحِهِ.
Is he denying to be saying regarding the wooden cartwheel as being manufactured by small mean in a piece of the earth, ‘It is without a maker and a measurement’, and he is able to be saying regarding this great cartwheel Created with Wisdom, the minds of the mortals are limited from it for the interest of the entire earth and what is upon it, ‘It is a co-incidental thing and that it is happening without a maker or an arrangement’. If this orbit were to be suspended just as the as the tools are taken from the making and other such, which thing would be with the people, from the means, regarding its interests?’’[129]
24- الْمُتَهَجِّدُ، فِي تَعْقِيبِ صَلَاةِ أَمِيرِ الْمُؤْمِنِينَ ع وَ أَسْأَلُكَ بِاسْمِكَ الَّذِي أَجْرَيْتَ بِهِ الْفَلَكَ فَجَعَلْتَهُ مَعَالِمَ شَمْسِكَ وَ قَمَرِكَ وَ كَتَبْتَ اسْمَكَ عَلَيْهِ.
(The book) ‘Al Mutahajjid’ – in a follow-up (acts of worship) of a Salat of Amir Al-Momineen-asws: ‘And I-asws ask You-azwj by Your-azwj Name which You-azwj Flowed the orbits with, so You-azwj Made it a landmark for You-azwj sun and Your-azwj moon, and You-azwj Wrote Your-azwj Name upon it’’.[130]
25- الدُّرُّ الْمَنْثُورُ، لِلسَّيُوطِيِّ نَقْلًا مِنْ تِسْعَةَ عَشَرَ مِنْ كُتُبِهِمْ عَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ قَالَ: كُنَّا عِنْدَ النَّبِيِّ ص فَقَالَ هَلْ تَدْرُونَ كَمْ بَيْنَ السَّمَاءِ وَ الْأَرْضِ قُلْنَا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
(The book) ‘Al Durr Al Mansour’ of Al Suyuti, copying from nineteen of their books,
‘From Al-Abbas son of Abdul Muttalib-as, said, ‘We were in the presence of the Prophet-saww. He-saww said: ‘Do you know how much there is between the sky and the earth?’ We said, ‘Allah‑azwj and His-azwj Rasool-saww are more knowing’.
قَالَ بَيْنَهُمَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ مِنْ كُلِّ سَمَاءٍ إِلَى سَمَاءٍ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ كُثُفُ كُلِّ سَمَاءٍ خَمْسُمِائَةِ سَنَةٍ وَ فَوْقَ السَّمَاءِ السَّابِعَةِ بَحْرٌ بَيْنَ أَعْلَاهُ وَ أَسْفَلِهِ كَمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
He-saww said: ‘Between the two there is a travel distance of five hundred years, and from every sky to a sky there is a travel distance of five hundred years, and thickness of every sky is of five hundred years, and above the seventh sky there is an ocean between it’s top to it’s bott, just as there is between the sky and the earth.
ثُمَّ فَوْقَ ذَلِكَ ثَمَانِيَةُ أَوْعَالٍ بَيْنَ رُكَبِهِنَ وَ أَظْلَافهِنِ كَمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ ثُمَّ فَوْقَ ذَلِكَ الْعَرْشُ بَيْنَ أَسْفَلِهِ وَ أَعْلَاهُ كَمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
Then above that, there are eight creatures, between their knees and their hooves is like what is between the sky and the earth. Then above that is the Throne. Between its bottom and it’s top is like what is between the sky and the earth’’.[131]
26- وَ مِنْ عِدَّةِ كُتُبٍ بِأَسَانِيدِهِمْ عَنْ أَبِي ذَرٍّ ره قَالَ قَالَ رَسُولُ اللَّهِ ص مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ غِلَظُ كُلِّ سَمَاءٍ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ مَا بَيْنَ السَّمَاءِ إِلَى الَّتِي تَلِيهَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ كَذَلِكَ إِلَى السَّمَاءِ السَّابِعَةِ
And from a number of books, by their chains,
‘From Abu Zarr-ra having said: ‘Rasool-Allah-saww said: ‘What is between the sky and the earth is a travel distance of five hundred years, and thickness of every sky is a travel distance of five hundred years, and what is between the sky to that which follows it is a travel distance of five hundred years, like that up to the seventh sky.
وَ الْأَرَضُونَ مِثْلُ ذَلِكَ وَ مَا بَيْنَ السَّمَاءِ السَّابِعَةِ إِلَى الْعَرْشِ مِثْلُ جَمِيعِ ذَلِكَ وَ لَوْ حَفَرْتُمْ لِصَاحِبِكُمْ ثُمَّ دَلَيْتُمُوهُ لَوَجَدْتُمُ اللَّهَ ثَمَّةَ يَعْنِي عِلْمَهُ.
And the earths are similar to that, and what is between the seventh sky to the Throne is similar to entirety of that, and if you were to dig for your Master-saww then were pointed to him-saww, you would find Allah-azwj over there, meaning His-azwj Knowledge’’.[132] (non-Shia source)
27- وَ بِأَسَانِيدَ أُخْرَى عَنِ النَّبِيِّ ص قَالَ: كُنَّا جُلُوساً مَعَ رَسُولِ اللَّهِ ص فَمَرَّتْ سَحَابَةٌ فَقَالَ أَ تَدْرُونَ مَا هَذِهِ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
And by other chains,
‘From the Prophet-saww having said: We were seated with Rasool-Allah-saww and a cloud passed by. He-saww said: ‘Do you know what this is?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ هَذِهِ الْغَيَابَةُ يَسُوقُهَا اللَّهُ إِلَى أَهْلِ بَلَدٍ لَا يَعْبُدُونَهُ وَ لَا يَشْكُرُونَهُ هَلْ تَدْرُونَ مَا فَوْقَ ذَلِكَ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
He-saww said: ‘This is the bottom. Allah-azwj is Ushering it to the people of a city who are neither worshipping Him-azwj nor thanking Him-azwj. Do you know what is above that?’ They said, ‘Allah‑azwj and His-azwj Rasool-saww are more knowing!’
قَالَ فَإِنَّ فَوْقَ ذَلِكَ موج مكفوف و سقف محفوظ [مَوْجاً مَكْفُوفاً وَ سَقْفاً مَحْفُوظاً] هَلْ تَدْرُونَ مَا فَوْقَ ذَلِكَ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
He-saww said: ‘Above that is a restrained wave and a guarded ceiling. Do you know what is above that?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ فَإِنَّ فَوْقَ ذَلِكَ سَمَاءً أُخْرَى هَلْ تَدْرُونَ كَمْ مَا بَيْنَهُمَا قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
He-saww said: ‘Above that is another sky. Do you know how much is what is between the two?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ فَإِنَّ بَيْنَهُمَا مَسِيرَةَ خَمْسِمِائَةِ عَامٍ حَتَّى عَدَّ سَبْعَ سَمَاوَاتٍ بَيْنَ كُلِّ سَمَاءَيْنِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ ثُمَّ قَالَ هَلْ تَدْرُونَ مَا فَوْقَ ذَلِكَ قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
He-saww said: ‘Between the two is a travel distance of five hundred years’ – to the extent that he-saww counted seven skies’. Then he-saww said: ‘Do you know what is above that?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ فَإِنَّ فَوْقَ ذَلِكَ الْعَرْشَ فَهَلْ تَدْرُونَ كَمْ مَا بَيْنَهُمَا قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
He-saww said: ‘Above that is the Throne. Do you know how much is there in what is between the two?’ They said, ‘Allah-saww and His-azwj Rasool-saww are more knowing!’
قَالَ فَإِنَّ بَيْنَ ذَلِكَ كَمَا بَيْنَ السَّمَاءَيْنِ ثُمَّ قَالَ هَلْ تَدْرُونَ مَا هَذِهِ هَذِهِ أَرْضٌ هَلْ تَدْرُونَ مَا تَحْتَهَا قَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ
He-saww said: ‘Between that is as what is between the two skies’. Then he-saww said: ‘Do you know what this is? This is earth. Do you know what is beneath it?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ أَرْضٌ أُخْرَى وَ بَيْنَهُمَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ حَتَّى عَدَّ سَبْعَ أَرَضِينَ بَيْنَ كُلِّ أَرَضِينَ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ.
He-saww said: ‘Another earth, and between the two is a travel distance of five hundred years’ – to the extent that he-saww counted seven earths, between each two earths being a travel distance of five hundred years’’.[133] (non-Shia source)
28- وَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّهُ نَظَرَ إِلَى السَّمَاءِ فَقَالَ تَبَارَكَ اللَّهُ مَا أَشَدَّ بَيَاضَهَا وَ الثَّانِيَةُ أَشَدُّ بَيَاضاً مِنْهَا ثُمَّ كَذَلِكَ حَتَّى بَلَغَ سَبْعَ سَمَاوَاتٍ وَ خَلَقَ فَوْقَ السَّابِعَةِ الْمَاءَ وَ جَعَلَ فَوْقَ الْمَاءِ الْعَرْشَ وَ جَعَلَ فَوْقَ السَّمَاءِ الدُّنْيَا الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومَ وَ الرُّجُومَ.
And from Abdullah Bin Umar, he looked at the sky. He said, ‘Blessed is Allah-azwj! How intense is it’s brightness from it, and the second is more intensely brighter than it!’ Then like that until he reached the seven skies, ‘And He-azwj Crated the water above the seventh, and Made the Throne to be above the water, and Made the sun to be above sky of the world, and the moon, and the stars and the meteors’’.[134] (not a Hadeeth + non-Shia source)
29- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَجُلٌ يَا رَسُولَ اللَّهِ مَا هَذَا السَّمَاءُ قَالَ هَذَا مَوْجٌ مَكْفُوفٌ عَنْكُمْ.
And from Ibn Abbas who said,
‘A man said, ‘O Rasool-Allah-saww! What is this sky?’ He-saww said: ‘This is a wave restrained from you all!’’[135] (non-Shia source)
30- وَ عَنِ الرَّبِيعِ بْنِ أَنَسٍ قَالَ: السَّمَاءُ الدُّنْيَا مَوْجٌ مَكْفُوفٌ وَ الثَّانِيَةُ مَرْمَرَةٌ بَيْضَاءُ وَ الثَّالِثَةُ حَدِيدٌ وَ الرَّابِعَةُ نُحَاسٌ وَ الْخَامِسَةُ فِضَّةٌ وَ السَّادِسَةُ ذَهَبٌ وَ السَّابِعَةُ يَاقُوتَةٌ حَمْرَاءُ وَ مَا فَوْقَ ذَلِكَ صَحَارِي مِنْ نُورٍ وَ مَا يَعْلَمُ مَا فَوْقَ ذَلِكَ إِلَّا اللَّهُ وَ مَلَكٌ مُوَكَّلٌ بِالْحُجُبِ يُقَالُ لَهُ ميطاطروش.
From Al Rabie Bin Anas who said,
‘The sky of the world is a restrained wave, and the second is white marble, and the third is iron, and the fourth is copper, and the fifth is silver, and the sixth is gold, and the seventh is red ruby, and what is above that are deserts of light, and no one knows what is above that except Allah-azwj, and an Angel allocated with the Veils called Mayatroush’’.[136] (Not a Hadeeth +non-Shia source)
31- وَ عَنْ سَلْمَانَ الْفَارِسِيِّ ره قَالَ: السَّمَاءُ الدُّنْيَا مِنْ زُمُرُّدَةٍ خَضْرَاءَ اسْمُهَا رفيعا وَ الثَّانِيَةُ مِنْ فِضَّةٍ بَيْضَاءَ وَ اسْمُهَا أذقلون وَ الثَّالِثَةُ مِنْ يَاقُوتَةٍ حَمْرَاءَ وَ اسْمُهَا قَيْدُومٌ وَ الرَّابِعَةُ مِنْ دُرَّةٍ بَيْضَاءَ وَ اسْمُهَا ماعونا وَ الْخَامِسَةُ مِنْ ذَهَبَةٍ حَمْرَاءَ وَ اسْمُهَا ديقا وَ السَّادِسَةُ مِنْ يَاقُوتَةٍ صَفْرَاءَ وَ اسْمُهَا دفنا وَ السَّابِعَةُ مِنْ نُورٍ وَ اسْمُهَا عربيا.
And from Salman Al Farsi-ra having said, ‘The sky of the world is from green emeralds, it’s name is ‘Rafie’, and the second is from white silver and it’s name is ‘Azqaloun’, and the third is from red ruby and it’s name is ‘Qaydoum’, and the fourth is from white gem and its name Is ‘Maouna’, and the fifth is from red gold and it’s name is ‘Deeqa’, and the sixth is from yellow ruby and it’s name is ‘Dafna’, and the seventh is from light and its name is ‘Arbiya’’.[137] (Not a Hadeeth +non-Shia source)
32- وَ عَنْ عَلِيٍّ ع قَالَ: اسْمُ السَّمَاءِ الدُّنْيَا رَفِيعٌ وَ اسْمُ السَّابِعَةِ الضُّرَاحُ.
And from Ali-asws having said: ‘The name of the sky of the world is ‘Rafie’, and name of the seventh is ‘Al Zuraah’’.[138] (non-Shia source)
33- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: سَيِّدُ السَّمَاوَاتِ السَّمَاءُ الَّتِي فِيهَا الْعَرْشُ وَ سَيِّدُ الْأَرَضِينَ الْأَرْضُ الَّتِي أَنْتُمْ عَلَيْهَا.
And from Ibn Abbas who said,
‘Chief of the skies is the sky wherein is the Throne, and chief of the earths is the earth which you are upon’’.[139] (Not a Hadeeth +non-Shia source)
34- وَ عَنِ الشَّعْبِيِّ قَالَ: كَتَبَ ابْنُ عَبَّاسٍ إِلَى أَبِي الْجَحْدَرِ حِينَ سَأَلَهُ عَنِ السَّمَاءِ مِنْ أَيِّ شَيْءٍ هِيَ فَكَتَبَ إِلَيْهِ أَنَّ السَّمَاءَ مِنْ مَوْجٍ مَكْفُوفٍ.
And from Al Shaby who said,
‘Ibn Abbas wrote to Abu Al Jahdar when he had asked him about the sky, ‘From which thing is it?’ He wrote to him, ‘The sky is from a restrained wave’’.[140] (Not a Hadeeth +non-Shia source)
35- وَ عَنْ حَبَّةَ الْعُرَنِيِ قَالَ: سَمِعْتُ عَلِيّاً ع ذَاتَ يَوْمِ يَحْلِفُ وَ الَّذِي خَلَقَ السَّمَاءَ مِنْ دُخَانٍ وَ مَاءٍ.
And from Habbat Al Urny who said,
‘I heard Ali-asws one day swearing: ‘By the One-azwj Who Created the sky from smoke (vapour) and water’’.[141] (non-Shia source)
36- وَ عَنْ كَعْبٍ قَالَ: السَّمَاءُ أَشَدُّ بَيَاضاً مِنَ اللَّبَنِ.
And from Ka’ab who said,
‘The sky is intensely whiter than the milk’’.[142] (Not a Hadeeth + non-Shia source)
37- وَ عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ: تَحْتَ الْأَرَضِينَ صَخْرَةٌ بَلَغَنَا أَنَّ تِلْكَ الصَّخْرَةَ مِنْهَا خُضْرَةُ السَّمَاءِ.
And from Sufyan Al Sowry who said,
‘Beneath the earths there is a rock. It has reached us that rock, from it is greenery of the sky’’.[143] (Not a Hadeeth + non-Shia source)
38- وَ عَنْ قَتَادَةَ فِي قَوْلِهِ فَسَوَّاهُنَّ سَبْعَ سَماواتٍ قَالَ بَعْضُهُنَّ فَوْقَ بَعْضٍ بَيْنَ كُلِّ سَمَاءَيْنِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ.
And from Qatadah regarding His-azwj Words: so He Evened these as seven skies, [2:29]. He said, ‘One of these above the other, between every two skies there being a travel distance of five hundred years’’.[144] (Not a Hadeeth + non-Shia source)
39- وَ عَنِ ابْنِ جُبَيْرٍ قَالَ: إِنَّ هِرَقْلَ كَتَبَ إِلَى مُعَاوِيَةَ وَ قَالَ إِنْ كَانَ بَقِيَ فِيهِمْ شَيْءٌ مِنَ النُّبُوَّةِ فَسَيُخْبِرُونِي عَمَّا أَسْأَلُهُمْ عَنْهُ
And from Jubeyr who said,
‘Hercules wrote to Muawiya and said, ‘If there still remains anything among them from the Prophet-hood, then they should inform me what I am asking about’.
قَالَ وَ كَتَبَ إِلَيْهِ يَسْأَلُهُ عَنِ الْمَجَرَّةِ وَ عَنِ الْقَوْسِ وَ عَنِ الْبُقْعَةِ الَّتِي لَمْ تُصِبْهَا الشَّمْسُ إِلَّا سَاعَةً وَاحِدَةً
He (the narrator) said, ‘And he wrote to him asking him about the galaxy, and about the (rain) bow, and about the spot which the sun had not hit it except for one time’.
قَالَ فَلَمَّا أَتَى مُعَاوِيَةَ الْكِتَابُ وَ الرَّسُولُ قَالَ إِنَّ هَذَا شَيْءٌ مَا كُنْتُ أَظُنُّ أَنْ أُسْأَلَ عَنْهُ إِلَى يَوْمِي هَذَا مَنْ لِهَذَا قَالُوا ابْنُ عَبَّاسٍ
He (the narrator) said, ‘When the letter and the messenger came to Muawiya, he said, ‘This is something I hadn’t thought that I would be asked about up to this day of mine. Who is for this?’ They said, ‘Ibn Abbas!’
فَطَوَى مُعَاوِيَةُ كِتَابَ هِرَقْلَ وَ بَعَثَ بِهِ إِلَى ابْنِ عَبَّاسٍ فَكَتَبَ إِلَيْهِ أَنَّ الْقَوْسَ أَمَانٌ لِأَهْلِ الْأَرْضِ مِنَ الْغَرَقِ وَ الْمَجَرَّةَ بَابُ السَّمَاءِ الَّذِي يُشَقُّ مِنْهُ وَ أَمَّا الْبُقْعَةُ الَّتِي لَمْ تُصِبْهَا الشَّمْسُ إِلَّا سَاعَةً مِنْ نَهَارٍ فَالْبَحْرُ الَّذِي أُفْرِجَ مِنْ بَنِي إِسْرَائِيلَ.
Muawiya folded the letter of Hercules and dispatched it to Ibn Abbas. He wrote back to him, ‘The (rain) bow is a safety for the people of the earth from the drowning, and the galaxy is a gateway of the sky which it was split from, and as for the spot which the sun had not hit except an hour from the day, it is the coven which split for the children of Israel’’.[145] (Not a Hadeeth + non-Shia source)
40- وَ عَنْ أَبِي صَالِحٍ فِي قَوْلِهِ كانَتا رَتْقاً فَفَتَقْناهُما قَالَ كَانَتِ السَّمَاءُ وَاحِدَةً فَفَتَقَ مِنْهَا سَبْعَ سَمَاوَاتٍ وَ كَانَتِ الْأَرْضُ وَاحِدَةً فَفَتَقَ مِنْهَا سَبْعَ أَرَضِينَ.
And from Abu Salih regarding His-azwj Words: were joined up, and We Separated them? [21:30]. He said: ‘The sky was one, and seven skies were split up from it, and the earth was sone, and seven earths were split up from it’’.[146] (Not a Hadeeth + non-Shia source)
41- وَ عَنِ الْحَسَنِ وَ قَتَادَةَ قَالا كَانَتَا جَمِيعاً فَفَصَلَ اللَّهُ بَيْنَهُمَا بِهَذَا الْهَوَاءِ.
And from Al Hassan and Qatada both said,
‘They were both together and Allah-azwj Distanced between them with this air’’.[147] (Not a Hadeeth + non-Shia source)
42- وَ عَنِ ابْنِ جُبَيْرٍ قَالَ: كَانَتِ السَّمَاوَاتُ وَ الْأَرَضُونَ مُلْتَزِقَتَيْنِ فَلَمَّا رَفَعَ اللَّهُ السَّمَاءَ وَ أَبْعَدَهَا مِنَ الْأَرْضِ فَكَانَ فَتْقَهَا الَّذِي ذَكَرَ اللَّهُ.
And from Ibn Jubeyr who said,
‘The skies and the earth were stuck together. When Allah-azwj Raised the sky and Distanced it from the earth, it’s split happened, which Allah-azwj has Mentioned’’.[148] (Not a Hadeeth + non-Shia source)
43- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى وَ السَّماءِ ذاتِ الْحُبُكِ قَالَ حُسْنُهَا وَ اسْتِوَاؤُهَا.
And from Ibn Abbas,
‘Regarding Words of the Exalted: And by the sky with the orbital pathways [51:7]. He said, ‘It’s excellence and it’s evenness’’.[149] (Not a Hadeeth + non-Shia source)
44- وَ رُوِيَ عَنْهُ أَيْضاً أَنَّهُ قَالَ: ذَاتِ الْبَهَاءِ وَ الْجِمَالِ وَ إِنَّ بُنْيَانَهَا كَالْبَرَدِ الْمُسَلْسَلِ.
And it is reported from him as well that he said, ‘With the glory and the beauty, and He-azwj Built it like the chain of hail’’.[150] (Not a Hadeeth + non-Shia source)
45- وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ ذَاتِ طَرَائِقَ وَ الْخَلْقِ الْحَسَنِ.
And in another report from him,
‘With pathways, and the excellent creatures’’.[151] (Not a Hadeeth + non-Shia source)
46- وَ عَنْ عَلِيٍّ ع قَالَ: هِيَ السَّمَاءُ السَّابِعَةُ.
And from Ali-asws having said: ‘It is the seventh sky!’’[152] (non-Shia source)
47- وَ عَنْ عِكْرِمَةَ ذَاتِ الْخَلْقِ الْحَسَنِ مُحَبَّكَةٍ بِالنُّجُومِ.
And from Ikrimah (Bin Abu Jahl-la) –
‘With the excellent creatures interwoven with the stars’’.[153] (Not a Hadeeth + non-Shia source)
48- وَ عَنْ أَبِي الطُّفَيْلِ أَنَّ ابْنَ الْكَوَّاءِ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً ع عَنِ الْمَجَرَّةِ فَقَالَ هِيَ شَجَرُ السَّمَاءِ وَ مِنْهَا فُتِحَتْ أَبْوَابُ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ ثُمَّ قَرَأَ فَفَتَحْنا أَبْوابَ السَّماءِ بِماءٍ مُنْهَمِرٍ.
And from Abu Al Tufeyl –
‘Ibn Al Kawa asked Amir Al-Momineen-asws about the galaxy. He-asws said: ‘It is a vent of the sky, and from it were opened the gateways of the sky with water pouring out [54:11]’. Then he-asws recited: So We Opened the gates of the sky with water pouring out [54:11]’’.[154] (non-Shia source)
49- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ قَالَ مُنْتَهَى أَمْرِهِ مِنْ أَسْفَلِ الْأَرَضِينَ إِلَى مُنْتَهَى أَمْرِهِ مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ
And Ibn Abbas,
‘Regarding His-azwj Words: in a day, its measurement would be of fifty thousand years [70:4]. He said, ‘Ending of His-azwj Command from the lowest of the earths to ending of His-azwj Command above the seven skies, it’s measurement is of fifty thousand years.
وَ يَوْمٍ كانَ مِقْدارُهُ أَلْفَ سَنَةٍ يَعْنِي بِذَلِكَ يُنَزِّلُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ وَ مِنَ الْأَرْضِ إِلَى السَّمَاءِ فِي يَوْمٍ وَاحِدٍ فَذَلِكَ مِقْدَارُهُ أَلْفُ سَنَةٍ لِأَنَّ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ.
the measurement of it would be a thousand years [32:5] – meaning by that, the Command descends from the sky to the earth and (ascends) from the earth to the sky during one day, so that (day), it’s measurement is of a thousand years, because what is between the sky and the earth is a travel distance of five hundred years’’.[155] (Not a Hadeeth + non-Shia source)
50- وَ عَنْهُ أَيْضاً قَالَ: غِلَظُ كُلِّ أَرْضٍ خَمْسُمِائَةِ عَامٍ وَ بَيْنَ كُلِّ أَرْضٍ إِلَى أَرْضٍ خَمْسُمِائَةِ عَامٍ وَ مِنَ السَّمَاءِ إِلَى السَّمَاءِ خَمْسُمِائَةِ عَامٍ وَ غِلَظُ كُلِّ سَمَاءٍ خَمْسُمِائَةِ عَامٍ فَذَلِكَ أَرْبَعَةَ عَشَرَ أَلْفَ عَامٍ وَ بَيْنَ السَّمَاءِ وَ بَيْنَ الْعَرْشِ مَسِيرَةُ سِتَّةٍ وَ ثَلَاثِينَ أَلْفَ عَامٍ فَذَلِكَ قَوْلُهُ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ.
And from it as well, said,
‘Thickness of every earth is of five hundred years, and between each earth to an earth are five hundred years, and from the sky to the sky there are five hundred years, and thickness of every sky is of five hundred years. So that is fourteen thousand years. And between the sky and the earth there is a travel distance of thirty-six thousand years. So these are His-azwj Words: in a day, its measurement would be of fifty thousand years [70:4]’’.[156] (Not a Hadeeth + non-Shia source)
51- وَ عَنْ وَهْبٍ قَالَ: مِقْدَارُ مَا بَيْنَ أَسْفَلِ الْأَرْضِ إِلَى الْعَرْشِ خَمْسُونَ أَلْفَ سَنَةٍ.
And from Wahb who said, ‘A measurement of what is between the lowest earth to the Throne is fifty thousand years’’.[157] (Not a Hadeeth + non-Shia source)
52- وَ عَنِ الْحَسَنِ فِي قَوْلِهِ سَبْعَ سَماواتٍ طِباقاً قَالَ بَعْضُهُنَّ فَوْقَ بَعْضٍ كُلُّ سَمَاءٍ وَ أَرْضٍ خَلْقٌ وَ أَمْرٌ.
And from Al Hassan,
‘Regarding His-azwj Words: seven skies as layers? [71:15]. He said, ‘One of them above the other. Every sky and earth is a creation and matter’’.[158] (Not a Hadeeth + non-Shia source)
53- وَ عَنْ أَبِي ذَرٍّ قَالَ: قَرَأَ رَسُولُ اللَّهِ ص هَلْ أَتى عَلَى الْإِنْسانِ حَتَّى خَتَمَهَا ثُمَّ قَالَ إِنِّي أَرَى مَا لَا تَرَوْنَ وَ أَسْمَعُ مَا لَا تَسْمَعُونَ أَطَّتِ السَّمَاءُ وَ حَقٌّ لَهَا أَنْ تَئِطَّ مَا فِيهَا مَوْضِعُ أَرْبَعِ أَصَابِعَ إِلَّا وَ فِيهِ مَلَكٌ وَاضِعٌ جَبْهَتَهُ سَاجِداً لِلَّهِ
And from Abu Zarr-ra having said, ‘Rasool-Allah-saww recited: Didn’t there come upon the human being, a phase from the time, [76:1]’ – until he-saww ended it, then said: ‘I-asws can see what you are not seeing and can hear what you are not hearing! The sky obeyed and it was rightful for it that it obeys. There is no place of four fingers in it except and in it there in an Angel placing it’s forehead in Sajdah to Allah-azwj.
وَ اللَّهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَ لَبَكَيْتُمْ كَثِيراً وَ مَا تَلَذَّذْتُمْ بِالنِّسَاءِ عَلَى الْفُرُشِ وَ لَخَرَجْتُمْ إِلَى الصُّعُدَاتِ تَجْأَرُونَ إِلَى اللَّهِ عَزَّ وَ جَلَ.
By Allah-azwj! If you were to know what I-saww do know, your laughter would be a little and would be crying a lot, and you would not derive pleasure with the women upon the beds, and you would go out to the ascents crying to Allah-azwj Mighty and Majestic for help’’.[159] (non-Shia source)
54- وَ عَنْ عَلِيٍّ ع قَالَ: السَّقْفِ الْمَرْفُوعِ السَّمَاءُ وَ الْبَحْرِ الْمَسْجُورِ بَحْرٌ فِي السَّمَاءِ تَحْتَ الْعَرْشِ.
And from Ali-asws having said: ‘And the Raised canopy [52:5] – the sky, And the swelling sea [52:6] – and ocean in the sky beneath the Throne’’.[160] (non-Shia source)
55- الدُّرُّ الْمَنْثُورُ، عَنْ عَلِيٍّ ع فِي قَوْلِهِ فَلا أُقْسِمُ بِالْخُنَّسِ قَالَ هِيَ الْكَوَاكِبُ تُكْنَسُ بِاللَّيْلِ وَ تُخْنَسُ بِالنَّهَارِ فَلَا تُرَى.
(The book) ‘Al Durr Al Mansour’ –
‘From Ali-asws regarding His-azwj Words: But no! I swear by the concealed one [81:15]. He-asws said: ‘It is the celestial body concealing at night, and running the course by the day, but you cannot see’’.[161] (non-Shia source)
56- وَ عَنْ عَلِيٍّ ع فِي قَوْلِهِ فَلا أُقْسِمُ بِالْخُنَّسِ قَالَ خَمْسَةُ أَنْجُمٍ زُحَلُ وَ عُطَارِدُ وَ الْمُشْتَرِي وَ بَهْرَامُ وَ الزُّهَرَةُ لَيْسَ فِي الْكَوَاكِبِ شَيْءٌ يَقْطَعُ الْمَجَرَّةَ غَيْرُهَا.
And from Ali-asws regarding His-azwj Words: But no! I swear by the concealed one [81:15]. He-asws said: ‘Five stars (planets) – Saturn, and Mercury, and the Jupiter, and Bahram, and Venus. There isn’t anything among the planets cutting the galaxy apart from these’’.[162] (non-Shia source)
57- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: الْخُنَّسُ نُجُومٌ تَجْرِي يَقْطَعْنَ الْمَجَرَّةَ كَمَا يَقْطَعُ الْفَرَسُ.
And from Ibn Abbas who said, ‘the concealed one [81:15], are stars flowing, cutting the Galaxy just as the horse cuts through (the road)’’.[163] (Not a Hadeeth + non-Shia source)
58- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ بِالْخُنَّسِ الْجَوارِ الْكُنَّسِ قَالَ هِيَ النُّجُومُ السَّبْعَةُ زُحَلُ وَ بَهْرَامُ وَ عُطَارِدُ وَ الْمُشْتَرِي وَ الزُّهَرَةُ وَ الشَّمْسُ وَ الْقَمَرُ خُنُوسُهَا رُجُوعُهَا وَ كُنُوسُهَا تَغَيُّبُهَا بِالنَّهَارِ.
And from Ibn Abbas regarding His-azwj Words: by the concealed one [81:15] The one who runs his course, the hidden one [81:16]. He said, ‘These are seven stars (celestial bodies) – Saturn, and Bahram, and Mercury, and the Jupiter, and the Venus, and the sun, and the moon. Their concealment is their returning, and their hiding is their disappearance at daytime’’.[164] (Not a Hadeeth + non-Shia source)
59- وَ عَنِ الْأَعْمَشِ قَالَ كَانَ أَصْحَابُ عَبْدِ اللَّهِ يَقُولُونَ فِي قَوْلِهِ تَعَالَى وَ السَّماءِ ذاتِ الْبُرُوجِ ذَاتُ الْقُصُورِ.
And from Al Amsh who said,
‘The companions of Abdullah were saying regarding Words of the Exalted: (I Swear) by the sky with the constellations [85:1], ‘With the castles’’.[165] (Not a Hadeeth + non-Shia source)
60- وَ عَنْ أَبِي صَالِحٍ فِي قَوْلِهِ ذاتِ الْبُرُوجِ قَالَ النُّجُومُ الْعِظَامُ.
And from Abu Salih – Regarding His-azwj Words: with the constellations [85:1]. He said, ‘The great stars’’.[166] (Not a Hadeeth + non-Shia source)
61- وَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ النَّبِيَّ ص سُئِلَ عَنِ السَّماءِ ذاتِ الْبُرُوجِ فَقَالَ الْكَوَاكِبُ
And from Jabir Bin Abdullah,
‘The Prophet-saww was asked about the sky with the constellations [85:1]. He-saww said: ‘The celestial bodies’.
وَ سُئِلَ الَّذِي جَعَلَ فِي السَّماءِ بُرُوجاً فَقَالَ الْكَوَاكِبُ قِيلَ فَبُرُوجٌ مُشَيَّدَةٌ فَقَالَ الْقُصُورُ.
And he-saww was asked about: He Who Made the constellations in the skies [25:61]. He said, ‘The celestial bodies’. It was said, ‘The erected constellations?’ He-saww said: ‘The castles’’.[167] (non-Shia source)
62- وَ عَنْ قَتَادَةَ فِي قَوْلِهِ وَ السَّماءِ ذاتِ الْبُرُوجِ قَالَ بُرُوجُهَا نُجُومُهَا وَ الْيَوْمِ الْمَوْعُودِ قَالَ يَوْمُ الْقِيَامَةِ وَ شاهِدٍ وَ مَشْهُودٍ قَالَ يَوْمَانِ عَظِيمَانِ عَظَّمَهُمَا اللَّهُ مِنْ أَيَّامِ الدُّنْيَا كُنَّا نُحَدِّثُ أَنَّ الشَّاهِدَ يَوْمُ الْقِيَامَةِ وَ أَنَّ الْمَشْهُودَ يَوْمُ عَرَفَةَ.
And from Qatadah –
‘Regarding His-azwj Words: the sky with the constellations [85:1]. He said, ‘It’s constellations are its stars. And the Promised Day [85:2]. He said, ‘The Day of Qiyamah’. And a witness and a witnessed [85:3] – Two mighty days. Allah-azwj Made them as mighty from the days of the world. We were narrating that the witness is the Day of Qiyamah, and that the witnessed is the day of Arafaat’’.[168]
63- وَ عَنِ الْحَسَنِ فِي قَوْلِهِ وَ السَّماءِ ذاتِ الْبُرُوجِ قَالَ حُبِكَتْ بِالْخَلْقِ الْحَسَنِ ثُمَّ حُبِكَتْ بِالنُّجُومِ وَ الْيَوْمِ الْمَوْعُودِ قَالَ يَوْمُ الْقِيَامَةِ.
And from Al Hassan,
‘Regarding His-azwj Words: (I Swear) by the sky with the constellations [85:1]. He said, ‘Orbital pathways with the excellent creatures. Then it was paved with the stars. And And the Promised Day [85:2]. He said, ‘The Day of Qiyamah’’.[169]
64- وَ عَنْ مُجَاهِدٍ وَ السَّماءِ ذاتِ الْبُرُوجِ قَالَ ذَاتُ النُّجُومِ وَ شاهِدٍ وَ مَشْهُودٍ قَالَ الشَّاهِدُ ابْنُ آدَمَ وَ الْمَشْهُودُ يَوْمُ الْقِيَامَةِ.
And from Mujahid,
‘(I Swear) by the sky with the constellations [85:1]. He said, ‘With the stars’. And a witness and a witnessed [85:3]. He said, ‘The witness is the son of Adam-as, and the witnessed is the Day of Qiyamah’’.[170]
باب 9 الشمس و القمر و أحوالهما و صفاتهما و الليل و النهار و ما يتعلق بهما
CHAPTER 9 – THE SUN, AND THE MOON, AND THEIR SITUATIONS, AND THEIR DESCRIPTIONS, AND THE NIGHT, AND THE DAY, AND WHAT IS RELATED WITH THESE TWO
الآيات
The Verses:
البقرة يَسْئَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَواقِيتُ لِلنَّاسِ وَ الْحَجِ
(Surah) Al Baqarah: They are asking you about the crescent. Say: ‘These are timings for the people and the Hajj’; [2:189].
آل عمران تُولِجُ اللَّيْلَ فِي النَّهارِ وَ تُولِجُ النَّهارَ فِي اللَّيْلِ
(Surah) Aal e Imran: You Insert the night into the day and You Insert the day into the night, [3:27].
الأنعام فالِقُ الْإِصْباحِ وَ جَعَلَ اللَّيْلَ سَكَناً وَ الشَّمْسَ وَ الْقَمَرَ حُسْباناً ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(Surah) Al Anaam: Breaker of the dawn, and He Made the night (for) tranquillity, and the sun and the moon calculations. That is a measurement of the Mighty, the All-Knowing [6:96].
الأعراف يُغْشِي اللَّيْلَ النَّهارَ يَطْلُبُهُ حَثِيثاً وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومَ مُسَخَّراتٍ بِأَمْرِهِ
(Surah) ‘Al Araaf’: the night over the day, which it pursues incessantly; and the sun and the moon and the stars, made subservient by His Command. [7:54].
يونس هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِياءً وَ الْقَمَرَ نُوراً وَ قَدَّرَهُ مَنازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ ما خَلَقَ اللَّهُ ذلِكَ إِلَّا بِالْحَقِّ يُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ
(Surah) ‘Yunus’: He is the (One) Who Made the sun a brightness and the moon a light, and Ordained stages in order for the number of the years to be known and the accounting. Allah did not Create that except with the Truth. He Details the Signs for a people who know [10:5].
إِنَّ فِي اخْتِلافِ اللَّيْلِ وَ النَّهارِ وَ ما خَلَقَ اللَّهُ فِي السَّماواتِ وَ الْأَرْضِ لَآياتٍ لِقَوْمٍ يَتَّقُونَ
Surely in the interchange of the night and the day, and whatever Allah has Created in the skies and the earth, there are Signs for a people who are fearing [10:6].
و قال تعالى هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَ النَّهارَ مُبْصِراً إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَسْمَعُونَ
And the Exalted Said: He is the One Who Made the night for you to rest in it, and the day giving visibility. Surely in that are Signs for a people who listen [10:67].
الرعد وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى إلى قوله يُغْشِي اللَّيْلَ النَّهارَ
(Surah) Al Ra’ad: and He Subdued the sun and the moon, each flowing to a Specified term. [13:2] – up to His-azwj Words: He Makes the night to cover the day. [13:3].
إبراهيم وَ سَخَّرَ لَكُمُ الشَّمْسَ وَ الْقَمَرَ دائِبَيْنِ وَ سَخَّرَ لَكُمُ اللَّيْلَ وَ النَّهارَ
(Surah) Ibrahim-as: And He Subdued for you the sun and the moon constantly pursuing their courses and Subdued for you the night and the day [14:33].
النحل وَ سَخَّرَ لَكُمُ اللَّيْلَ وَ النَّهارَ وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومُ مُسَخَّراتٌ بِأَمْرِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
(Surah) Al Nahl: And He Made subservient for you the night, and the day, and the sun, and the moon; and the stars are made subservient by His Command. Surely there are signs in this for a people who use their intellects [16:12].
الإسراء وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ وَ كُلَّ شَيْءٍ فَصَّلْناهُ تَفْصِيلًا
(Surah) Al Asra: And We Made the night and the day as two Signs, then We Erase the Sign of the night and We Made the Sign of the day to be visible, for you to seek Grace from your Lord and for you to know the number of the years and the calculation. And all things, We have Explained it in detail [17:12].
الكهف حَتَّى إِذا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَها تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَ وَجَدَ عِنْدَها قَوْماً إلى قوله تعالى حَتَّى إِذا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَها تَطْلُعُ عَلى قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِها سِتْراً
(Surah) Al Kahf: Until when he reached west of the sun, and found it setting in a muddy spring, and found a people at it. [18:86] – up to His-azwj Words: Until when he reached the emergence of the sun and found it emerging upon a people for whom We had not Made a shelter from below it [18:90].
الأنبياء وَ هُوَ الَّذِي خَلَقَ اللَّيْلَ وَ النَّهارَ وَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ
(Surah) Al Anbiya: And He is the One Who Created the night and the day, and the sun and the moon; all floating in their orbits [21:33].
الحج ذلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهارِ وَ يُولِجُ النَّهارَ فِي اللَّيْلِ وَ أَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
(Surah) Al Hajj: That is because Allah Merges the night into the day and Merges the day into the night, and surely Allah is Hearing, Seeing [22:61].
المؤمنون وَ لَهُ اخْتِلافُ اللَّيْلِ وَ النَّهارِ أَ فَلا تَعْقِلُونَ
(Surah) Al Mominoun: and for him is the interchanging of the night and the day; are you not using your intellects? [23:80].
النور يُقَلِّبُ اللَّهُ اللَّيْلَ وَ النَّهارَ إِنَّ فِي ذلِكَ لَعِبْرَةً لِأُولِي الْأَبْصارِ
(Surah) Al Noor: Allah Alternates the night and the day. There is a lesson in this for the ones with insight [24:44].
الفرقان أَ لَمْ تَرَ إِلى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَ لَوْ شاءَ لَجَعَلَهُ ساكِناً ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا ثُمَّ قَبَضْناهُ إِلَيْنا قَبْضاً يَسِيراً وَ هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِباساً وَ النَّوْمَ سُباتاً وَ جَعَلَ النَّهارَ نُشُوراً
(Surah) Al Furqan: Do you not look at your Lord how He Extends the shade? And had he so Desired, He would have Made it stationary. Then We Made the sun as an indicator upon it [25:45] Then We Seize it to Ourselves with an easy seizure [25:46] And He is the One Who Made the night as an apparel for you, and the sleep as rest, and Made the day as a resurrection [25:47].
و قال سبحانه تَبارَكَ الَّذِي جَعَلَ فِي السَّماءِ بُرُوجاً وَ جَعَلَ فِيها سِراجاً وَ قَمَراً مُنِيراً وَ هُوَ الَّذِي جَعَلَ اللَّيْلَ وَ النَّهارَ خِلْفَةً لِمَنْ أَرادَ أَنْ يَذَّكَّرَ أَوْ أَرادَ شُكُوراً
And the Glorious Said: Blessed is He Who Made the constellations in the skies and Made therein a lamp and a radiant moon [25:61] And He is the One Who Made the night and the day in succession (to each other), for the one who intends to do Zikr or intends gratefulness [25:62].
النمل أَمَّنْ يَهْدِيكُمْ فِي ظُلُماتِ الْبَرِّ وَ الْبَحْرِ و قال تعالى أَ لَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ لِيَسْكُنُوا فِيهِ وَ النَّهارَ مُبْصِراً إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ
(Surah) Al Naml: Or, One Who Guides you in multiple darkness of the land and the sea [27:63]. And the Exalted Said: Are they not seeing that We Made the night for them to rest during it, and the day with visibility? Surely in that there are Signs for a believing people [27:86].
القصص قُلْ أَ رَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَداً إِلى يَوْمِ الْقِيامَةِ مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِياءٍ أَ فَلا تَسْمَعُونَ
(Surah Al Qasas): Say: ‘Can you see, if Allah were to Make the night to be upon you incessantly up to the Day of Judgment, which god apart from Allah can come to you with light? Are you not listening?’ [28:71].
قُلْ أَ رَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهارَ سَرْمَداً إِلى يَوْمِ الْقِيامَةِ مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ أَ فَلا تُبْصِرُونَ
Say: ‘Can you see, if Allah were to Make the day to be upon you incessantly up to the Day of Judgment, which god apart from Allah can come to you with night you can be resting in? Are you not seeing?’ [28:72].
وَ مِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَ النَّهارَ لِتَسْكُنُوا فِيهِ وَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ
And from His Mercy, He Made for you the night and the day for you so rest during it and to be seeking from His Grace, and perhaps you would be thankful [28:73].
العنكبوت وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(Surah) Al Ankabout: And if you were to ask them: ‘Who Created the skies and the earth and Subjugated the sun and the moon? They would be saying, ‘Allah’. Then why are they deluded? [29:61].
الروم وَ مِنْ آياتِهِ مَنامُكُمْ بِاللَّيْلِ وَ النَّهارِ وَ ابْتِغاؤُكُمْ مِنْ فَضْلِهِ
(Surah) Al Roum: And from His Signs is your sleeping at night and the day, and your seeking His Grace. Surely there are Signs in that for a people who listen [30:23].
لقمان أَ لَمْ تَرَ أَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهارِ وَ يُولِجُ النَّهارَ فِي اللَّيْلِ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ يَجْرِي إِلى أَجَلٍ مُسَمًّى وَ أَنَّ اللَّهَ بِما تَعْمَلُونَ خَبِيرٌ
(Surah) Luqman-as: Do you not see that Allah Merges the night into the day and Merges the day into the night, and Subdued the sun and the moon? Each flows to a specified term, and surely Allah is Aware of what you are doing [31:29].
فاطر يُولِجُ اللَّيْلَ فِي النَّهارِ وَ يُولِجُ النَّهارَ فِي اللَّيْلِ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ذلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ
(Surah) Fatir: He Merges the night into the day, and He Merges the day into the night, and Subdues the sun and the moon each to flow to a specified term. That is Allah, your Lord. For Him is the Kingdom, [35:13].
يس وَ آيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهارَ فَإِذا هُمْ مُظْلِمُونَ وَ الشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَها ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ وَ لَا اللَّيْلُ سابِقُ النَّهارِ وَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ
(Surah) Yaseen: And a Sign to them is the night. We Withdraw the day from it, so then they are in darkness [36:37] And the sun flows to a term Appointed for it. That is an Ordainment of the Mighty, the Knower [36:38] And the moon, We Measure stages for it until it returns to be like the old palm branch [36:39] The sun, it is not befitting for it that it should overtake the moon, nor for the night to precede the day, and all are floating in an orbit [36:40].
الصافات وَ رَبُّ الْمَشارِقِ
(Surah) Al Safaat: and Lord of the Easts [37:5].
الزمر خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ يُكَوِّرُ اللَّيْلَ عَلَى النَّهارِ وَ يُكَوِّرُ النَّهارَ عَلَى اللَّيْلِ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى أَلا هُوَ الْعَزِيزُ الْغَفَّارُ
(Surah) Al Zumar: He Created the skies and the earth by the Truth. He Wraps the night upon the day, and Wraps the day upon the night, and He subjugated the sun and the moon, each flowing to a specified term. Indeed! He is the Mighty, the Forgiver [39:5].
المؤمن اللَّهُ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَ النَّهارَ مُبْصِراً إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَشْكُرُونَ
(Surah) Al Momin: Allah is the One Who Made for you the night for you to rest in, and the day to visualise. Surely, Allah is with Grace upon the people, but most of the people are not grateful [40:61].
السجدة وَ مِنْ آياتِهِ اللَّيْلُ وَ النَّهارُ وَ الشَّمْسُ وَ الْقَمَرُ لا تَسْجُدُوا لِلشَّمْسِ وَ لا لِلْقَمَرِ وَ اسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
(Surah) Al Sajdah (Fussilat): And from His Signs are the night and the day, and the sun and the moon. Neither do Sajdah to the sun nor to the moon, and do Sajdah to Allah Who Created you, if it is Him you are worshipping [41:37].
الرحمن الشَّمْسُ وَ الْقَمَرُ بِحُسْبانٍ
(Surah) Al Rahman: The sun and the moon are both with Reckonings (calculations) [55:5].
و قال تعالى رَبُّ الْمَشْرِقَيْنِ وَ رَبُّ الْمَغْرِبَيْنِ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ
And the Exalted Said: Lord of the two Easts and Lord of the two Wests [55:17] So which of the Favours of your Lord with you two belie? [55:13].
الحديد يُولِجُ اللَّيْلَ فِي النَّهارِ وَ يُولِجُ النَّهارَ فِي اللَّيْلِ
(Surah) Al Hadeed: He Merges the night into the day and He Merges the day into the night, [57:6].
المعارج فَلا أُقْسِمُ بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ
(Surah) Al Ma’arij: But no! I swear by the Lord of the Easts and the Wests [70:40].
نوح وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَ جَعَلَ الشَّمْسَ سِراجاً
Surah) Nuh-as: And Made the moon a light therein, and Made the sun a lamp? [71:16].
المدثر كَلَّا وَ الْقَمَرِ وَ اللَّيْلِ إِذْ أَدْبَرَ وَ الصُّبْحِ إِذا أَسْفَرَ إِنَّها لَإِحْدَى الْكُبَرِ
(Surah) Al Muddasir: Never! (I Swear) by the moon, [74:32] And the night when it turns back, [74:33] And the morning when it shines! [74:34] Surely, it is the great one [74:35].
النبأ وَ جَعَلْنا نَوْمَكُمْ سُباتاً وَ جَعَلْنَا اللَّيْلَ لِباساً وَ جَعَلْنَا النَّهارَ مَعاشاً وَ بَنَيْنا فَوْقَكُمْ سَبْعاً شِداداً وَ جَعَلْنا سِراجاً وَهَّاجاً
(Surah) Al Naba: And We Made your sleep to be rest [78:9] And We Made the night a covering [78:10] And We Made the day for livelihood [78:11] And We Built seven strong (skies) above you [78:12] And We Made a burning lamp [78:13].
التكوير إِذَا الشَّمْسُ كُوِّرَتْ وَ إِذَا النُّجُومُ انْكَدَرَتْ إلى قوله تعالى وَ اللَّيْلِ إِذا عَسْعَسَ وَ الصُّبْحِ إِذا تَنَفَّسَ
(Surah) Al Takweer: When the sun is Wrapped up [81:1] And when the stars are Dimmed [81:2] – up to His-azwj Words: And the night when it darkens [81:17] And the morning when it brightens [81:18].
الفجر وَ الْفَجْرِ وَ لَيالٍ عَشْرٍ وَ الشَّفْعِ وَ الْوَتْرِ وَ اللَّيْلِ إِذا يَسْرِ
(Surah) Al Fajr: (I Swear) by the dawn [89:1] And ten nights [89:2] And the even and the odd [89:3] And the night when it passes [89:4].
الشمس وَ الشَّمْسِ وَ ضُحاها وَ الْقَمَرِ إِذا تَلاها وَ النَّهارِ إِذا جَلَّاها وَ اللَّيْلِ إِذا يَغْشاها
(Surah) Al Shams: (I Swear) by the sun and its clarity [91:1] And the moon when it follows it, [91:2] And the day when it displays it, [91:3] And the night when it covers it, [91:4].
الضحى وَ الضُّحى وَ اللَّيْلِ إِذا سَجى
(Surah) Al Zoha: (I Swear) by the clarity [93:1] And the night when it covers with darkness [93:2].
الفلق قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ مِنْ شَرِّ ما خَلَقَ وَ مِنْ شَرِّ غاسِقٍ إِذا وَقَبَ
(Surah) Al Falaq: Say: ‘I seek Refuge with Lord of Al-Falaq [113:1] From evil of what He Created [113:2] And from evil of darkness when it spreads [113:3].
تفسير
(Forbidden) Tafseer (opinionated)
يَسْئَلُونَكَ عَنِ الْأَهِلَّةِ قال البيضاوي سأله معاذ بن جبل و ثعلبة بن غنم فقالا ما بال الهلال يبدو دقيقا كالخيط ثم يزيد حتى يستوي ثم لا يزال ينقص حتى يعود كما بدأ فنزلت قُلْ هِيَ مَواقِيتُ لِلنَّاسِ وَ الْحَجِ.
They are asking you about the crescent. [2:189] – Al-Bayzawi said, ‘Muaz Bin Jabal and Sa’alba Bin Ghanam both asked him-saww. They said, ‘What is the matter with the crescent beginning as thing like the string, then it increases until it is complete, then it does not cease to reduce until it returns to like what it had begun?’ So, this Verse was Revealed: Say: ‘These are timings for the people and the Hajj’; [2:189]’.
إنهم سألوا عن الحكمة في اختلاف حال القمر و تبدل أمره فأمره الله أن يجيب بأن الحكمة الظاهرة في ذلك أن يكون معالم للناس يواقتون بها أمورهم و معالم للعبادات الموقتة يعرف بها أوقاتها و خصوصا الحج فإن الوقت مراعى فيه أداء و قضاء و المواقيت جمع ميقات من الوقت
They asked about the wisdom in the different states of the moon, and changes of its matter, so Allah-azwj Commanded that he-saww should answer with, the apparent wisdom in that is that is that it happens to be an information for the people so they can concur their affairs with it, and information for the worships, the time it can be recognised with its timings, and in particular the Hajj. The time is taken into consideration in which is payment, and expiry, and the timings from the times.
و قال في قوله تعالى تُولِجُ اللَّيْلَ فِي النَّهارِ إيلاج الليل و النهار إدخال أحدهما في الآخر بالتعقيب أو الزيادة و النقص.
And he said regarding Words of the Exalted: You Insert the night into the day, [3:27], ‘Insertion of the night and the day is the entering of one of them into the other with the follow-up or increase and decrease’.
و قال في قوله تعالى فالِقُ الْإِصْباحِ شاق عمود الصبح عن ظلمة الليل أو عن بياض النهار أو شاق ظلمة الإصباح و هو الغبش الذي يليه و الإصباح في الأصل مصدر أصبح إذا دخل في الصبح سمي به الصبح و قرئ بفتح الهمزة على الجمع
And he said regarding Words of the Exalted: Breaker of the dawn, [6:96], ‘He-azwj Splits the pillars of the morning from the darkness of the night, or from brightness of the day, or splits darkness of the morning, and it is the overwhelming which follows it, and the morning in the origin is the resource of the morning when it enters into the morning, named as the morning, and it is read with ‘Fat’h’ and the ‘Hamza’ upon the entirety.
و جاعل الليل سكنا يسكن إليه التعب بالنهار لاستراحته فيه من سكن إليه إذا اطمأن إليه استئناسا به أو يسكن فيه الخلق من قوله لِتَسْكُنُوا فِيهِ و نصبه بفعل دل عليه جاعل لا به فإنه في معنى الماضي و يدل عليه قراءة الكوفيين
And He-azwj Made the night as a dwelling the one fatigued by the day can settle to it for his rest during it, when he is reassured to it and is comforted with it, or the creatures settle in it, due to His-azwj Words: for you to rest in, [40:61]. And He-azwj Attributed it with a Deed pointing upon it, ‘Made it’, not with it, for it is in the meaning of the past tense and the reading of the Kufis point upon it.
وَ جَعَلَ اللَّيْلَ حملا على معنى المعطوف عليه فإن فالق بمعنى فلق فلذلك قرئ به أو به على أن المراد منه جعل مستمر في الأزمنة المختلفة و على هذا يجوز أن يكون وَ الشَّمْسَ وَ الْقَمَرَ عطفا على محل الليل
And He is the One Who Made the night [25:62] is carried upon the meaning of the joined upon it, for the ‘Splitter’ is with the meaning of ‘split’. Therefore due to that it is recited with it, or with is based upon that the intent from it He-azwj Made it to be continuous in the different times. And based upon this it is allowed that it be the night and the day, [21:33], as an empathy upon the place of the night.
و يشهد له قراءتهما بالجر و الأحسن نصبهما بجعل مقدر و قرئ بالرفع على الابتداء و الخبر محذوف أي مجعولان
And his reading of them is attested by the preposition, and the best of their accusation is to make the predicate, and the recitation is by the nominative at the beginning, and the report is omitted, i.e., scrambled.
حُسْباناً أي على أدوار مختلفة تحسب بها الأوقات و يكونان علمي الحساب و هو مصدر حسب بالفتح كما أن الحسبان بالكسر مصدر حسب بالكسر
calculations. [6:96] – i.e upon different rotations the timings can be calculated by it, and they happen to be the knowledge of arithmetic, and it is a source of calculation with the ‘Fatah’ like what is the calculation with the fractions is a source in accordance with the fraction.
و قيل جمع حساب كشهاب و شهبان ذلِكَ إشارة إلى جعلهما حسبانا أي ذلك السير بالحساب المعلوم تَقْدِيرُ الْعَزِيزِ الذي قهرهما و سيرهما على الوجه المخصوص الْعَلِيمِ بتدبيرهما و الأنفع من التداوير الممكنة لهما.
And it was said that the combination of the account like the meteor and the shooting star, that is an indication to make them count, i.e., that walking with the known account that is an Ordainment of the Mighty, [36:38] who subdued them and their conduct in a specific way, the Knowing of their management and the most beneficial of the possible cycles for them.
و في قوله تعالى يُغْشِي اللَّيْلَ النَّهارَ يغطيه به و لم يذكر عكسه للعلم به أو لأن اللفظ يحتملهما و لذلك قرئ يغشى الليل النهار بنصب الليل و رفع النهار و قرأ حمزة و الكسائي و يعقوب و أبو بكر عن عاصم بالتشديد
And regarding Words of the Exalted: He Makes the night to cover the day. [13:3], covering with it, and He-azwj did not Mention it’s reverse for the knowledge with it, or because the wording carries them, and due to that it is read as ‘The night covers the day’, with an attribution of the night, and ‘raising the day’, and ‘Hamza’ is recited. And Al Kasaie, and Yaqoub, and Abu Bakr read emphatically (with the Tashdeed).
و في الرعد للدلالة على التكرير يَطْلُبُهُ حَثِيثاً يعقبه سريعا كالطالب له لا يفصل بينهما شيء و الحثيث فعيل من الحث و هو صفة مصدر محذوف أو حال من الفاعل بمعنى حاثا أو المفعول بمعنى محثوثا
And in the (Surah) Al Ra’ad there is evidence upon the repetition, it pursues incessantly [7:54], following it quickly like the seeker of it, there being nothing to separate between them, and the ‘incessant pursuit’, is active from the induction, and it is deleted infinitive, or a state from the Doer with the meaning of urging, or the done with the meaning of urged.
وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومَ مُسَخَّراتٍ بِأَمْرِهِ أي بقضائه و تصريفه و نصبها بالعطف على السماوات و نصب مسخرات على الحال و قرأ ابن عامر كلها بالرفع على الابتداء و الخبر انتهى.
and the sun and the moon and the stars, made subservient by His Command. [7:54] – i.e., by His-azwj Decree, and His-azwj Directing, and His-azwj Setting it upon with the Kindness upon the skies, and He-azwj Set up the subdued ones upon the state. And Ibn Aamir read all of it upon the beginning and the report’ – end.
و قال الرازي في قوله سبحانه يَطْلُبُهُ حَثِيثاً اعلم أنه سبحانه وصف هذه الحركة بالسرعة و الشدة و ذلك هو الحق لأن تعاقب الليل و النهار إنما يحصل بحركة الفلك الأعظم و تلك الحركة أشد الحركات سرعة و أكملها شدة حتى أن الباحثين عن أحوال الموجودات قالوا الإنسان إذا كان في العدو الشديد الكامل فإلى أن يرفع رجله و يضعها يتحرك الفلك الأعظم ثلاثة آلاف ميل و إذا كان الأمر كذلك كانت تلك الحركة في غاية السرعة و الشدة فلهذا السبب قال تعالى يَطْلُبُهُ حَثِيثاً
Al-Razi regarding Words of the Glorious: pursues incessantly [7:54], ‘Know the Glorious Described this movement as being with the quickness and the intensity, and that it is the truth, because the following of the night and the day rather results in the movement of the great orbit, and that movement is a more intense movement and the most complete of the intense movements until the ones discussing the situations of the existing beings said, ‘The human being, is among enemies of perfect severity, so he raises his leg and places it down, the mighty orbit would have moved three thousand miles. And when the matter was like that that movement would be in the peak of quickness and the intensity. For this reason, the Exalted Said: pursues incessantly [7:54]’.
ثم قال في هذه الآية لطائف فالأولى أن الشمس لها نوعان من الحركة أحدهما حركتها بحسب ذاتها و هي إنما تتم في سنة كاملة و بسبب هذه الحركة تحصل السنة و الثاني حركتها بسبب حركة الفلك الأعظم و هذه الحركة تتم في اليوم بليلته
Then he said, ‘There are subtleties in this Verse. The first is that the sun has two types of motions. One of these is its motion according to itself, and rather it completes in a complete year, and by the cause of that motion results the year. And the second is movement of the mighty orbit, and this is the motion completing in the day with its night.
إذا عرفت هذا فنقول الليل و النهار لا يحصلان بسبب حركة الشمس بل بحركة السماء الأقصى التي يقال لها العرش و لهذا السبب لما ذكر العرش بقوله ثُمَّ اسْتَوى عَلَى الْعَرْشِ ربط به قوله يُغْشِي اللَّيْلَ النَّهارَ تنبيها على أن سبب حصول الليل و النهار هو حركة الفلك الأقصى لا حركة الشمس و القمر.
When you know this, then we say that night and day do not happen due to the movement of the sun, but rather by the movement of the far sky, which is called the Throne, in His-azwj Words: Then He Established upon the Throne, [13:2], connected with His-azwj Words: He Makes the night to cover the day. [13:3], a warning that the cause of night and day is the movement of the maximum celestial sphere, not the movement of the sun and moon.
و الثانية أنه تعالى لما شرح كيفية تخليق السماوات قال فَقَضاهُنَّ سَبْعَ سَماواتٍ فِي يَوْمَيْنِ وَ أَوْحى فِي كُلِّ سَماءٍ أَمْرَها فدلت تلك الآية على أنه سبحانه خص كل ذلك بلطيفة نورانية ربانية من عالم الأمر
And the second is that the Exalted, when He-azwj Explained the how-ness of the creation of the skies, Said: So He Ordained them to be seven skies in two periods, and Revealed in every sky, its regulation. [41:12]. That Verse evidence’s upon that He-azwj the Glorious Particularised all that with a luminous Divine Kindness from the world of matter.
ثم قال بعده أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ و هو إشارة إلى أن كل ما سوى الله إما من عالم الخلق أو من عالم الأمر أما الذي هو من عالم الخلق فالخلق عبارة عن التقدير و كل ما كان جسما أو جسمانيا كان مخصوصا بمقدار معين فكان من عالم الخلق
The He-azwj Said after it: Indeed, for Him is the Creation and the Command. [7:54], and it is an indication to that all what is besides Allah-azwj, either it is from the world of creation or from the world of matter (Command). As for that which is from the world of creation, is an expression of the measurement, and all what was a body or physical would be particularised with the specific measurement, so it would be from the world of creation.
و كل ما كان بريئا عن الحجمية و المقدار كان من عالم الأرواح و من عالم الأمر فدل على أنه سبحانه خص كل واحد من أجرام الأفلاك و الكواكب التي هي من عالم الخلق بملك من الملائكة و هم من عالم الأمر
And everything that was free from volume and measure was from the world of spirits and from the world of command, which indicates that He, Glory be to Him, singled out every one of the orbs and planets that are from the world of creation with an angel from the angels, and they are from the world of Command.
و الأحاديث الصحيحة مطابقة لذلك و هي ما روي من الأخبار أن لله ملائكة يحركون الشمس و القمر عند الطلوع و الغروب و كذا القول في سائر الكواكب
And the authentic Ahadith as in accordance with that, and it is what is reported from the reports that there are Angels for Allah-azwj who are moving the sun and the moon during the rising and the setting. And like that is the word regarding rest of the planets.
و أيضا قوله سبحانه وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ إشارة إلى أن الملائكة الذين يقومون بحفظ العرش ثمانية
And as well are Words of the Glorious: and eight shall hold above them the Throne of your Lord on that Day [69:17] is an indication to that the Angels, the ones who are standing guarding the Throne, are eight.
ثم إذا دققت النظر قلت إن عالم الخلق في تسخير الله و عالم الأمر في تدبير الله و استيلاء الروحانيات على الجسمانيات بتقدير الله فلهذا المعنى قال أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ ثم كون الشمس و القمر و النجوم مسخرات بأمره يحتمل وجوها.
Then when you look closely you would say the world of creation is in the Subduing of Allah-azwj and the world of matter (Command) is in the Management of Allah-azwj, and the spiritual has taken over the corporeal by the Determination of Allah-azwj. For this meaning He-azwj Said: ‘Indeed, for Him is the Creation and the Command. [7:54]. Then He-azwj Brought into being the sun, and the moon, and the stars, subdued by His-azwj Command – it is carried upon aspects.
أحدها أنا قد دللنا أن الأجسام متماثلة و متى كان كذلك كان اختصاص جسم الشمس بذلك النور المخصوص و الضوء الباهر و التسخين الشديد و التدبيرات العجيبة في العالم العلوي و السفلي لا بد و أن يكون لأجل أن الفاعل الحكيم و المقدر العليم خص ذلك الجسم بهذه الصفات فجسم كل واحد من الكواكب و النيرات كالمسخر في قبول تلك القوى و الخواص عن قدرة المدبر الحكيم.
One of these is that we are pointed that the bodies are identical, and when these were like that, the body of the sun would be particularised with that light, and the dazzling illumination and the severe heat, and the wonderous arrangements in the upper and the lower world, there is no escape from it being clear that the Doer is the Wise, and Determiner is the All-Knowing. He-azwj has particularised that body with these attributes. So the body of each one from the planets and the luminaries are like the one subdued in accepting that Strength, and the particularisation from the Power of the Wise Arranger.
و ثانيها أن يقال إن لكل واحد من أجرام الشمس و القمر و الكواكب سيرا خاصا بطيئا من المشرق إلى المغرب و سيرا آخر سريعا بسبب حركة الفلك الأعظم
And it’s second is that it is said that for each one of the bodies of the sun, and the moon, and the stars, there is a special slow motion from the east to the west, and another rapid motion due to the cause of the movement of the mighty orbit.
فالحق سبحانه خص جرم الفلك الأعظم بقوة زائدة على أجرام سائر الأفلاك باعتبارها صارت مستولية عليها قادرة على تحريكها على سبيل القهر من المشرق إلى المغرب فأجرام الأفلاك و الكواكب صارت كالمسخرة لهذا القهر و القسر.
The Truth, Glory be to Him, singled out the greatest body of the celestial sphere with an excess power over the bodies of the other spheres, as they became in control of them, able to move them by way of oppression from the East to the West. The orbs and planets have become like subjects to this force and coercion.
أقول ثم ذكر وجوها أخرى لا طائل تحتها و فيما نقل عنه أيضا مخالفات لأصول المسلمين و مناقشات لا يخفى على المتدبرين.
I (Majlisi) say, ‘Then he mentioned other aspects that are useless, and what he was also quoted as contradicting the principles of the Muslims and discussions that are not hidden from those who contemplate’.
هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِياءً قال البيضاوي أي ذات ضياء و هو مصدر كقيام أو جمع ضوء كسياط و سوط و الياء فيه منقلبة عن الواو
He is the (One) Who Made the sun a brightness and the moon a radiance [10:5] – Al-Bayzawi said, ‘I.e. with illumination, and it is a source, like rising, or a gathering of light like a lash and a whip, and the (letter) ‘Ya’ in it is reversed from the (letter) ‘Waw’.
و عن ابن كثير ضئاء بهمزتين في كل القرآن على القلب بتقديم اللام على العين
And from Ibn Kaseer, ‘(The word) ‘illumination’ is with two ‘Hamzas’ in all the Quran upon the reverse with advancing (the letter) ‘Lam’ over (the letter) ‘Ayn’.
وَ الْقَمَرَ نُوراً أي ذا نور أو سمي نورا للمبالغة و هو أعم من الضوء و قيل ما بالذات ضوء و ما بالغرض نور و قد نبه سبحانه بذلك على أنه خلق الشمس نيرة بذاتها و القمر نيرا بعرض مقابلة الشمس
and the moon a radiance [10:5] – i.e with light, or ‘light’ has been named for the eloquence, and it is blind from the illumination (having not light for itself). And it is said, not with the illumination and not with the purpose of light, and the Glorious has Informed with that based upon the He-azwj has Created the sun as a self-luminous, and the moon a luminous with a display of facing the sun.
وَ قَدَّرَهُ مَنازِلَ الضمير لكل واحد أي قدر مسير كل واحد منهما منازل أو قدره ذا منازل أو للقمر و تخصيصه بالذكر لسرعة سيره و معاينة منازله و إناطة أحكام الشرع به و لذلك علله بقوله لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ أي حساب الأوقات من الأشهر و الأيام في معاملاتكم و تصرفاتكم
And the moon, We Measure stages for it [36:39] – The pronominal for each one, i.e., Measured the motion of each of them as a stage, or Measured it with stages, or for the moon, and He-azwj Particularised it with the Mention due to the rapidity of its motion, and witnessing it’s stages, and entrusting the rulings of Law by it, and for its reason by His-azwj Words: and for you to know the number of the years and the calculation. And all things, We have Explained it in detail [17:12] – i.e. calculation of the timings, from the months and the days regarding your dealings and your conduct.
ما خَلَقَ اللَّهُ ذلِكَ إِلَّا بِالْحَقِ إلا متلبسا بالحق مراعيا فيه مقتضى الحكمة البالغة يُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ فإنهم المنتفعون بالتأمل فيها انتهى.
Allah did not Create that except with the Truth. [10:5], except obscured with the truth to show in it the requirements of the far-reaching Wisdom, He Details the Signs for a people who know [10:5], for they are the ones benefitting due to the contemplating in it’ – end.
إِنَّ فِي اخْتِلافِ اللَّيْلِ وَ النَّهارِ أي مجيء كل منهما خلف الآخر أو اختلافهما بالزيادة و النقصان المستلزم لحصول الفصول الأربعة
Surely in the interchange of the night and the day, [10:6] – I.e. the coming of each one of them behind the other, of their interchanging with the increase and the decrease required to result in the four seasons.
وَ ما خَلَقَ اللَّهُ فِي السَّماواتِ وَ الْأَرْضِ أي من الكواكب و الملائكة و المواليد و أنواع الأرزاق و النعم لَآياتٍ أي دلالات على وجود الصانع تعالى و علمه و قدرته و حكمته و لطفه و رحمته لِقَوْمٍ يَتَّقُونَ الشرك و المعاصي فإنهم المنتفعون بها
and whatever Allah has Created in the skies and the earth, [10:6] – i.e. from the celestial bodies, and the Angels, and the births, and types of sustenance, and the bounties, are Signs – evidence upon the existence of a Maker, Exalted, and His-azwj Knowledge, and His-azwj Power, and His-azwj Wisdom, and His-azwj Subtlety, and His-azwj Mercy – for a people who are fearing [10:6] the Shirk (association) and the disobedience, for they will be benefitting with it.
هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ أي لسكونكم و راحتكم و راحة قواكم من التعب و الكلال
He is the One Who Made the night for you to rest in it, [10:67] – i.e. For your calmness, and your comfort, and resting your strength from the fatigue and the exhaustion.
وَ النَّهارَ مُبْصِراً أي مضيئا تبصرون فيه و نسبة الإبصار إليه على المجاز لِقَوْمٍ يَسْمَعُونَ أي الحجج سماع تدبر و تعقل
and the day giving visibility [10:67] – i.e. illumination you can be visualising in, and the attribution of the sights to it is based upon the metaphor – for a people who listen [10:67] – i.e. to hear the arguments, reflect and reason’.
وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ قال الرازي هذا الكلام اشتمل على نوعين من الدلالة الأول الاستدلال على وجود الصانع القادر بحركات هذه الأجرام و ذلك لأن الأجسام متماثلة فاختصاصها بالحركة الدائمة دون السكون لا بد له من مخصص
and He subjugated the sun and the moon, [39:5] – Al Razi said, ‘This Speech is inclusive upon two types of evidence. The first is the evidence upon existence of the Able Maker with the movement of these bodies, and that is because the bodies are identical, so their specialisation with the motion is constant, without stillness. There is not escape for it from the specialised.
و أيضا أن كل واحدة من تلك الحركات مختصة بكيفية معينة من البطء و السرعة فلا بد أيضا من مخصص و أيضا تقدير تلك الحركات بمقادير مخصوصة على وجه تحصل عوداتها و دوراتها متساوية بحسب المدة حالة عجيبة
And as well each one of these motions is specific with to a certain way from slowing and speeding. There must also be a provision and also the estimation of these movements by specific amounts in a way that their recurrences and cycles are equal according to the period, an amazing situation.
فلا بد فيه من مقدر و بعض تلك الحركات مشرقية و بعضها مغربية و بعضها مائلة إلى الشمال و بعضها إلى الجنوب و هذا أيضا لا يتم إلا بتدبير كامل و حكمة بالغة و النوع
Some of these movements are eastern, and some are western, and some are inclined to the north and some to the south, and this too cannot be accomplished without a complete measure and great Wisdom and modality.
الثاني قوله كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى و فيه قولان الأول قال ابن عباس للشمس مائة و ثمانون منزلا كل يوم لها منزل و ذلك في ستة أشهر ثم إنها تعود مرة أخرى إلى واحد واحد منها في ستة أشهر مرة أخرى و كذلك القمر له ثمانية و عشرون منزلا فالمراد بقوله كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى هذا.
The second are His-azwj Words: each flowing to a specified term. [39:5] – And there are two words regarding it. The first is, Ibn Abbas said, ‘For the sun there are one hundred and eighty stages. Every day there is a stage for it, and that is during six months. Then it returns once again to one, by one during the six months once again, and like that is the moon. There are one hundred and eight stages for it. So the intent with His-azwj Words: each flowing to a specified term. [39:5], is this.
و الثاني كونهما متحركين إلى يوم القيامة و عنده تنقطع تلك الحركات.
And the second is like their being moving up to the Day of Judgment, and these movements would be terminated at it.
و قال في قوله تعالى دائِبَيْنِ معنى الدءوب في اللغة مرور الشيء في العمل على عادة مطردة
And he said regarding Word of the Exalted: constantly pursuing their courses [14:33] – meaning the perseverance. In the language is the passing of the thing. In the deeds is based upon a steady norm.
قال المفسرون معناه يدأبان في سيرهما و إنارتهما و تأثيرهما في إزالة الظلمة و في إصلاح النبات و الحيوان فإن الشمس سلطان النهار و القمر سلطان الليل و لو لا الشمس لما حصلت الفصول الأربعة و لولاها لاختلت مصالح العالم بالكلية
The interpreters said, ‘Its meaning is that they continue in their conduct and illumination and their effect in removing darkness and in reforming plants and animals, for the sun is the ruler of the day and the moon is the ruler of the night. And had it not been for the sun, the four seasons would not have resulted, and had it not be for it, the betterment of the world would have been completely disrupted’.
و قال في قوله وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فيه قولان الأول أن يكون المراد من الآيتين نفس الليل و النهار و المعنى أنه تعالى جعلهما دليلين للخلق على مصالح الدين و الدنيا
And he said regarding His-azwj Words: And We Made the night and the day as two Signs, [17:12], ‘There are two words regarding it. The first is that the intent happens to from the two signs, the night and the day, and the meaning is that the Exalted Made them both as evidence for the creation upon the betterment of the religion and the world.
أما في الدين فلأن كل واحد منهما مضاد للآخر معاند له فكونهما متعاقبين على الدوام من أقوى الدلائل على أنهما غير موجودين لذاتيهما بل لا بد لهما من فاعل يدبرهما و يقدرهما بالمقادير المخصوصة
As for regarding the religion, so if one of them were to be contradictory to the other, there would be a contender for Him-azwj. The fact that they are always consecutive is one of the strongest evidence(s) that they do not exist for their own sake. Rather, they must have an agent who manages them and evaluates them according to specific amounts.
و أما في الدنيا فلأن مصالح الدنيا لا تتم إلا بالليل و النهار فلو لا الليل لما حصل السكون و الراحة و لو لا النهار لما حصل الكسب و التصرف في وجوه المعاش
And as for the world, because the interests of the world are only achieved by night and day, and if it were not for the night, there would be no peace and rest.And had it not been for the day, the earning and disposal of the affairs would not have occurred.
ثم قال تعالى فَمَحَوْنا آيَةَ اللَّيْلِ فعلى هذا القول تكون الإضافة للتبيين و التقدير فمحونا الآية التي هي الليل و جعلنا الآية التي هي النهار مبصرة
Then the Exalted Said: then We Erase the Sign of the night [17:12] – So based upon this word happens to be an addition to the clarification and the Determination. So We-azwj Erase the sign which is the night and We-azwj Made the sign which is the day to be visible.
الثاني أن يكون المراد و جعلنا نيري الليل و النهار آيتين يريد الشمس و القمر فَمَحَوْنا آيَةَ اللَّيْلِ و هي القمر و في تفسير محو القمر قولان
The second is that the intent happens to be, and We-azwj Made the lights of the night and the day as two signs, Intending the sun and the moon. then We Erase the Sign of the night [17:12], and it is the moon. And in interpretation of erasure of the moon, there are two words.
الأول المراد منه ما يظهر في القمر من الزيادة و النقصان في النور فيبدو في أول الأمر في صورة الهلال ثم لا يزال يتزايد نوره حتى يصير بدرا كاملا ثم يأخذ في الانتقاص قليلا قليلا و ذلك هو المحو إلى أن يعود إلى المحاق
The first is intended from it what is apparent in the moon, from the increase and the decrease in the light. So in begins in the first matter in the image of the crescent. Then it’s light does not cease until he becomes a full moon, perfect. Then it takes in the reduction, little by little, and that, it is the erasure, until it returns to the obscurity.
و الثاني أن المراد من محو القمر الكلف الذي يظهر في وجهه يروى أن الشمس و القمر كانا سواء في النور و الضوء فأرسل الله جبرئيل فأمر جناحه على وجه القمر فطمس عنه الضوء و معنى المحو في اللغة إذهاب الأثر
And the second is that the intent from the erasure of the moon is the encumberment which appears in it’s surface. It is reported that the sun and the moon were both same in the light and the illumination. Allah-azwj Sent Jibraeel-as. He-as passed his-as wings upon the moon, and the illumination was obliterated. And the meaning of the erasure in the language, is the going away of the impact’.
و أقول حمل المحو على الوجه الأول أولى لقوله لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ الآية لأن المحو إنما يؤثر في ابتغاء فضل الله إذا حملناه على زيادة نور القمر و نقصانه لأن بسبب حصول هذه الحالة تختلف أحوال نور القمر
And I (Majlisi) am saying, ‘The erasure is carried upon the first aspect is foremost due to His-azwj Words: for you to seek Grace from your Lord [17:12] – the Verse, because the erasure only affects the seeking of the Grace of Allah-azwj, when we carry it upon increase of the light of the moon, and it’s reduction, because the cause of the result of these different states of the light of the moon.
و أهل التجارب بينوا أن اختلاف أحوال القمر في مقادير النور له أثر عظيم في أحوال هذا العالم و مصالحها مثل أحوال البحار في المد و الجزر و مثل أحوال البحرانات على ما يذكره الأطباء في كتبهم
And the people of experimentation have clarified that the different states of the moon in the measurement of the light, there is a mighty impact of it in the situations of this world and it’s betterment, like the state of the ocean in the high and low tides, and like the state of the oceans based upon what the physicians have mentioned in their books.
و أيضا بسبب زيادة نور القمر و نقصانه تحصل الشهور و بسبب معاودة الشهور تحصل السنون العربية المبتنية على رؤية الأهلة كما قال وَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ
And as well by the cause of the increase in the illumination of the moon and it’s reduction results in the months, and by the cause of the recurrence of the month, the Arabic months are resulted, built upon sighting of the crescent just as He-azwj Said: and for you to know the number of the years and the calculation. [17:12].
و أقول أيضا لو حملنا المحو على الكلف الحاصل في وجه القمر فهو أيضا برهان قاطع على صحة قول المسلمين في المبدإ و المعاد
And I (Majlisi) am saying as well, if we carry the erasure on the freckles that occur on the face of the moon, then it is also a conclusive proof of the correctness of the sayings of the Muslims about the beginning and the return.
أما دلالته على صحة قولهم في المبدإ فلأن جرم القمر جرم بسيط عند الفلاسفة فوجب أن يكون متشابه الصفات فحصول الأحوال المختلفة الحاصلة بسبب المحو يدل على أنه ليس بسبب الطبيعة بل لأجل أن الفاعل المختار خصص بعض أجزائه بالنور القوي و بعض أجزائه بالنور الضعيف
As for its indication of the correctness of their saying in the principle because the body of the moon is a simple object according to the philosophers, so it must be of similar characteristics. The occurrence of the various conditions that occur due to erasure indicates that it is not due to nature.Rather, it is because the chosen agent designated some of its parts with strong light and some of its parts with weak light.
و ذلك يدل على أن مدبر العالم فاعل مختار لا موجب بالذات و آخر ما ذكره الفلاسفة في الاعتذار عنه أنه ارتكز في وجه القمر أجسام قليلة الضوء مثل ارتكاز الكواكب في أجرام الأفلاك
And this indicates that the Manager of the world is a chosen agent, not a positive one Self. And the last thing the philosophers mentioned in apologising for him is that he has focused in the face of the moon bodies of little light, such as the anchoring of the planets in the bodies of the celestial bodies.
فلما كانت تلك الأجرام أقل ضوءا من جرم القمر لا جرم شوهدت تلك الأجرام في وجه القمر كالكلف في وجه الإنسان و هذا لا يفيد مقصود الخصم لأن جرم القمر لما كان متشابه الأجزاء
Since those bodies were of less light than the body of the moon, there was no body, those bodies were seen on the face of the moon like spots in the face of a human being.This does not benefit the intent of the opponent, because the body of the moon was not of similar parts.
فلم ارتكزت تلك الأجرام الظلمانية في بعض أجزاء القمر دون سائر الأجزاء و بمثل هذا الطريق يتمسك في أحوال الكواكب و ذلك لأن الفلك جرم بسيط متشابه الأجزاء فلم يكن حصول جرم الكواكب في بعض جوانبه أولى من حصوله في سائر الجوانب و ذلك يدل على أن اختصاص ذلك الكوكب بذلك الموضع المعين من الفلك لأجل تخصيص الفاعل المختار الحكيم.
Why are these dark bodies based on some parts of the moon and not the rest of the parts? And in this way, he clings to the states of the planets, and that is because the planet is a simple body with similar parts. The occurrence of the planet’s crime in some of its aspects was not more important than its occurrence in all other aspects, and this indicates that the specialization of that planet to that particular position in the astronomy is for the purpose of specifying the chosen and wise actor.
And as for His-azwj Words: and We Made the Sign of the day to be visible [17:12], there are two aspects in it.
و أما قوله وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً ففيه وجهان الأول أن معنى كونها مبصرة أي مضيئة و ذلك لأن الإضاءة سبب لحصول الإبصار فأطلق اسم الإبصار على الإضاءة إطلاقا لاسم المسبب على السبب
The first is that the meaning of it being visible, i.e. luminous, and that is because illumination is a cause of vision, so the name of sight was given to illumination by the name of the effect after the cause.
و الثاني قال أبو عبيدة يقال قد أبصر النهار إذا صار الناس يبصرون فيه كقوله رجل مخبث إذا كان أصحابه خبثاء و رجل مضغف إذا كان دوابه ضغافا
And the second, Ubeydullah said, ‘It is said, he has seen the day when the people begin to see in it, as he says of a vicious man if his companions are wicked, and a prudent man if his beasts are weak.
فكذا قوله وَ النَّهارَ مُبْصِراً أي أهله بصراء لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ أي لتبصروا كيف تتصرفون في أعمالكم وَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ
Like that are His-azwj Words: and the day giving visibility [10:67], i.e. it’s people are visualising, for you to seek Grace from your Lord [17:12] – i.e. in order to visualise how you are dealing in your deeds, and for you to know the number of the years and the calculation. [17:12].
اعلم أن الحساب يبنى على أربع مراتب الساعات و الأيام و الشهور و السنون فالعدد للسنين و الحساب لما دون السنين و هي الشهور و الأيام و الساعات
Know that the calculations are based upon four ranks – the hours, and the days, and the months, and the years. So the number count is for the years and the calculation, when it is less than the years, and it is the months and the days and the hours.
و بعد هذه المراتب الأربعة لا يحصل إلا التكرار كما أنهم رتبوا العدد على أربع مراتب الآحاد و العشرات و المآت و الألوف و ليس بعدها إلا التكرار وَ كُلَّ شَيْءٍ فَصَّلْناهُ تَفْصِيلًا أي كل شيء بكم إليه حاجة في مصالح دينكم و دنياكم فصلنا و شرحنا
After these four ranks, only results in repetition, just as they arranged the number on four ranks of ones, tens, hundreds, and thousands. And there isn’t after it except the repetition. And all things, We have Explained it in detail [17:12] – i.e. everything there is a need with you to it in the betterment of your religion and your world, We-azwj have Detailed and Explained.
و قال في قوله سبحانه وَجَدَها تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ قرأ ابن عامر و حمزة و الكسائي و أبو بكر عن عاصم في عين حامية بالألف من غير همزة أي حارة
And he said regarding Words of the Glorious: and found it setting in a muddy spring and found a people at it. [18:86]. Ibn Aamir and Hamza, and Al Kasaie, and Abu Bakr read from Aasim regarding muddy spring (عين حامية) with the (letter) ‘Alif’ without ‘Hamza’, i.e. hot.
وَ عَنْ أَبِي ذَرٍّ قَالَ: كُنْتُ رَدِيفَ رَسُولِ اللَّهِ ص عَلَى جَمَلٍ فَرَأَى الشَّمْسَ حِينَ غَابَتْ فَقَالَ أَ تَدْرِي يَا أَبَا ذَرٍّ أَيْنَ تَغْرُبُ هَذِهِ قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ قَالَ فَإِنَّهَا تَغْرُبُ فِي عَيْنٍ حَامِئَةٍ.
And from Abu Zarr-ra who said, ‘I-ra was riding behind Rasool-Allah-saww upon a camel. He-saww saw the sun where is set. He-saww said: ‘Do you-ra know, O Abu Zarr-ra, when this one sets?’ I-ra said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing’. He-saww said: ‘It sets in a muddy spring’’.
و هي قراءة ابن مسعود و طلحة و أبو عمرو و الباقون حَمِئَةٍ و هي قراءة ابن عباس و اتفق أن ابن عباس كان عند معاوية فقرأ معاوية حامية
And it is a reading of Ibn Masoud, and Talha, and Abu Amro and the rest as حَمِئَةٍ and it is a reading of Ibn Abbas, and it is in accordance that Ibn Abbas in the presence of Muawiya, and Muawiya read it as حامية.
فقال ابن عباس حَمِئَةٍ فقال معاوية لعبد الله بن عمر كيف تقرأ فقال كما يقرأ أمير المؤمنين ثم وجه إلى كعب الأحبار و سأله كيف تجد الشمس تغرب قال في ماء و طين كذلك نجده في التوراة و الحمئة ما فيه حمأة سوداء و اعلم أنه لا تنافي بين الحمئة و الحامية فجائز أن يكون الماء جامعا للوصفين ثم اعلم أنه ثبت بالدليل أن الأرض كره و أن السماء محيطة بها و لا شك أن الشمس في الفلك و أيضا
Ibn Abbas said, ‘حَمِئَةٍ’. Muawiya said to Abdullah Bin Umar, ‘How do you recite it?’ He said, ‘Like what commander of the faithful recites’. Then he faced towards Ka’ab Al Ahbar and asked him, ‘How do you find the setting of the sun?’ He said, ‘In water and clay. Like that we find to be in the Torah, and the muddy spring what as black mud in it. And know that there is no negation between ‘Al Hamiya’ and Al Haamiya’, so it is allowed that the water would be a collection of the two description. Then know that it is proven with the evidence that the earth is a planted and the sky is surrounding it, and there is no doubt that the sun is in the orbital (solar) system.
قال وَجَدَ عِنْدَها قَوْماً و معلوم أن جلوس القوم في قرن الشمس غير موجود و أيضا فالشمس أكبر من الأرض مرات كثيرة فكيف يعقل دخولها في عين من عيون الأرض. إذا ثبت هذا فنقول في تأويله وجوه.
He said, ‘and found a people at it. [18:86] – and the known is that the sitting of the people in a turn of the sun is non-existent, and as well, the sun is larger than the earth many times over, so how is it possible for it to enter into a spring from the springs of the earth? When this has been proven, so we are saying (various) aspects regarding its interpretation.
الأول أن ذا القرنين لما بلغ موضعا ما في المغرب لم يبق بعده شيء من العمارات وجد الشمس كأنها تغرب في وهدة مظلمة و إن لم يكن كذلك في الحقيقة كما أن راكب البحر يرى الشمس كأنها تغرب في البحر إذا لم ير الشط و هي في الحقيقة تغيب وراء البحر ذكره الجبائي.
The first is that when Zulqarnayn-as reached a place in the west after which nothing of the buildings remained, he found the sun as if it were setting in a dark ravine, even if it was not like that in reality, just as a sailor of the sea sees the sun as if it is setting in the sea when he does not see the coast, and in reality, it sets behind the sea – Al Janaie mentioned it.
الثاني أن بالجانب الغربي من الأرض مساكن يحيط البحر بها فالناظر إلى الشمس يتخيل كأنها تغيب في تلك البحار و لا شك أن البحار الغربية قوية السخونة فهي حامية و هي أيضا حمئة لكثرة ما فيها من الباه و هي الحمأة السوداء
The second is that by the side of the west of the earth, there are dwellings the ocean is surrounding it. So the beholder at the sun would imagine as if it were setting in that ocean, and there is no doubt that the western seas are very hot, so they are hot, and they are also muddy because of the large amount of collection in them, which is the black sludge.
فقوله تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ إشارة إلى أن الجانب الغربي من الأرض قد أحاط البحر به و هو موضع شديد السخونة.
His-azwj Words: and found it setting in a muddy spring [18:86] are an indication to that the western side of the earth, the ocean surrounds it, and it is a place of severe hotness.
الثالث قال أهل الأخبار إن الشمس تغرب في عين حمئة كثيرة الحاء و الحمأة و هذا في غاية البعد و ذلك أنا إذا رصدنا كسوفا قمريا و رأينا أهل المغرب قالوا حصل هذا الكسوف أول الليل رأينا أهل المشرق قالوا حصل في أول النهار
The third, the people of the Ahadith said that the sun sets in a muddy spring with a lot of heat, and the sludge, and this is in the peak of being far-fetched, and that is me when we like a lunar eclipse, and we see people of the west. They said, ‘This eclipse resulted in the beginning of the night, we saw the people of the east’. They said, ‘The eclipse resulted at the beginning of the day’.
فعلمنا أن ما هو أول الليل عند أهل المغرب فهو أول النهار عند أهل المشرق بل ذلك الوقت الذي هو أول الليل عندنا فهو وقت العصر في بلد و وقت الظهر في بلد آخر و وقت الضحوة في بلد ثالث و وقت طلوع الشمس في بلد رابع و نصف الليل في بلد خامس
So we know that what is beginning of the night in the presence of the people of the west, it is the beginning of the day in the presence of the people of the east, but that time is which is the beginning of the night in our presence, it is the time of afternoon in a city, and time of midday in another city, and time of dawn in a third city, and the time of emergence of the sun in a fourth city, and midnight in a fifth city.
و إذا كانت هذه الأحوال معلومة بعد الاستقراء و الاختبار و علمنا أن الشمس طالعة ظاهرة في كل هذه الأوقات كان الذي يقال إنها تغيب في الطين و الحمأة كلاما على خلاف اليقين و كلام الله مبرأ عن البهمة فلم يبق إلا أن يضاف إلى التأويل الذي ذكرنا
And if these conditions are known after extrapolation and testing, and we know that the rising sun appears at all these times, that would be which is said that it sets in the hot sludge, would be a speech opposite to certainty, and the Speech of Allah-azwj is disavowed from this accusation, so there does not remain except an addition to the interpretation which we have mentioned.
و الضمير في قوله عِنْدَها عائد إلى الشمس لأن الإنسان لما تخيل أن الشمس تغرب هناك فكان سكان ذلك الموضع كأنهم سكنوا بالقرب من الشمس أو عائد إلى العين.
And the pronoun in His-azwj Words: at it. [18:86], refers to the sun, because the human being, when he imagines that the sun sets over there, so the dwellers of that place would be as if they are dwelling in close proximity to the sun or referring to the spring.
و قال في قوله وَجَدَها تَطْلُعُ أي وجد الشمس تطلع عَلى قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِها سِتْراً فيه قولان
And he said regarding His-azwj Words: and found it emerging – i.e. found the sun rising – upon a people for whom We had not Made a shelter from below it [18:90]. There are two words regarding it.
الأول أنه شاطئ بحر لا جبل و لا شيء يمنع من وقوع شعاع الشمس عليهم فلهذا السبب إذا طلعت الشمس دخلوا في أسراب واغلة في الأرض أو غاصوا في الماء فيكون عند طلوع الشمس يتعذر عليهم التصرف في المعاش و عند غروبها يشتغلون بتحصيل مهمات المعاش و حالهم بالضد من أحوال سائر الخلق.
The first is that it is a seashore, no mountain, and nothing prevents the sun’s rays from falling on them. For this reason, if the sun rises, they enter into mirages penetrating in the earth or dive into the water, so when the sun rises, they are unable to dispose of their dealings, and at sunset they are busy collecting the results of the dealings and their situation is contrary to the situations of all other creatures.
و القول الثاني أن معناه لا ثياب لهم و يكونون كسائر الحيوانات عراة أبدا و في كتب الهيئة أن حال أكثر الزنج كذلك و حال كل من سكن البلاد القريبة من خط الإستواء كذلك
And the second word is, it means that they have no clothes and that they are like other animals forever naked, and in the books of the authority that the condition of most of the (people of) Al Zanj (Bantu people from East Africa) is the same, and the condition of everyone who lives in countries close to the equator as well.
و ذكر في كتب التفسير أن بعضهم قال سافرت حتى جاوزت الصين فسألت عن هؤلاء القوم فقيل بينك و بينهم مسيرة يوم و ليلة فبلغتهم و إذا أحدهم يفرش إحدى أذنيه و يلبس الأخرى
And it is mentioned in the books of interpretation that one of them said, ‘I travelled until I crossed China. I asked about the people. It was said, ‘Between you and them is a travel distance of a day and a night’, and there one of them was spreading one of his ears (to sleep on) and wearing the other (as a quilt).
فلما قرب طلوع الشمس سمعت صوتا كهيئة الصلصلة فغشي علي ثم أفقت فلما طلعت الشمس إذا هي فوق الماء كهيئة الزيت فأدخلوا في سربالهم فلما ارتفع النهار جعلوا يصطادون السمك و يطرحونه في الشمس فينضج.
When it was near to rising of the sun, I heard a sound as if it was the chain. There was unconsciousness upon me. Then I woke up. When the sun had risen, behold, it was above the water as if it was the oil. They entered into their clothing. When the day rose, they went on to prey the fish and they dropped it in the sun, and it matured.
كُلٌّ فِي فَلَكٍ أي كل منهما أو مع النجوم بقرينة الجمع في فلك واحد أو كل واحد منهما أو منها في فلك على حدة يَسْبَحُونَ أي يجرون قال الرازي لا يجوز أن يقول كل في فلك يسبحون إلا و يدخل في الكلام مع الشمس و القمر النجوم ليثبت معنى الجمع و الكل
and all are in orbit [36:40] – That is, each of them, or with the stars, with the presumption of plurality in one orbit, or each of them or them in a separate orbit, floating – i.e., flowing. Al-Razi said, ‘It is not allowed that it be said each one is floating in an orbit except, and he would be including in the speech, with the sun and the moon and the stars, in order to prove the meaning of the plural, and the whole’.
ثم قال الفلك في كلام العرب كل شيء دائر و جمعه أفلاك و اختلف العقلاء فيه فقال بعضهم الفلك ليس بجسم و إنما هو مدار هذه النجوم و هو قول الضحاك
Then he said, ‘The ‘Falak’ in the talk of the Arabs is everything rotating, and the plural is ‘Aflaak’, and the intellectuals have differed in it. One of them said, ‘The orbit’ isn’t with a body, and rather it is a rotation of these stars’, and it is the speech of Al-Zahaak.
و قال الأكثرون بل هي أجسام تدور النجوم عليها و هذا أقرب إلى ظاهر القرآن ثم اختلفوا في كيفيته فقال بعضهم الفلك موج مكفوف تجري الشمس و القمر و النجوم فيه و قال الكلبي ماء مكفوف أي مجموع تجري فيه الكواكب و احتج بأن السباحة لا تكون إلا في الماء
And many have said, ‘But these are bodies the stars are rotating upon’, and this is closer to the apparent of the Quran. Then they differed regarding its qualitative state. One of them said, ‘The orbit is a restrained wave, the sun and the moon and the stars are flowing in it’. And Al-Kalby said, ‘Restrained wave’ – i.e. a collection in which the plants are flowing it’. And he argued with that the clouds cannot be except in the water’.
قلنا لا نسلم فإنه يقال للفرس الذي يمد يديه في الجري سابح و قال جمهور الفلاسفة و أصحاب الهيئة إنها أجرام صلبة لا خفيفة و لا ثقيلة غير قابلة للخرق و الالتئام و النمو و الذبول و الحق أنه لا سبيل إلى معرفة السماوات إلا بالخبر
We say, ‘We shall not submit, for it is said for the horse that extends its hand (forelegs) during the running, ‘It is floating’. And the majority of philosophers and physicists said that they are solid bodies, neither light nor heavy, and they are not capable of breaching, healing, growing, and withering. And the truth is that there is no way to knowing the skies except with the news (Ahadith).
و اختلف الناس في حركات الكواكب و الوجوه الممكنة فيها ثلاثة فإنه إما أن يكون الفلك ساكنا و الكواكب تتحرك فيه كحركة السمكة في الماء الراكد و إما أن يكون الفلك متحركا و الكواكب تتحرك فيه أيضا إما مخالفا لجهة حركته أو موافقا لجهته إما بحركة مساوية لحركة الفلك في السرعة و البطء أو مخالفة و إما أن يكون الفلك متحركا و الكواكب ساكنة
And people differed about the movements of the planets and the possible faces in them. There are three things in them. Either the orbit is still, and the planets move in it like the movement of a fish in stagnant water; or either the orbit is moving, and the planets are moving in it as well either opposite to the direction of it’s movement or in accordance with its movement or moving the same to the movement of the orbit in the quickness and the slowness, or opposite; or either the orbit happens to be moving and the planets are still.
أما الرأي الأول فقالت الفلاسفة إنه باطل لأنه يوجب خرق الفلك و هو محال عندهم و أما الرأي الثاني فحركة الكواكب إن فرضت مخالفة لحركة الفلك فذاك أيضا يوجب الخرق و إن كانت حركتها إلى جهة حركة الفلك فإن كانت مخالفة لها في السرعة و البطء لزم الانخراق و إن استويا في الجهة و السرعة و البطء فالخرق أيضا لازم لأن الكواكب تتحرك بسبب حركته فتبقى حركته الذاتية زائدة فيلزم الخرق
As for the first view, the Philosophers said it is false because it requires a breach of the orbits, and it is impossible in their view. And as for the second view, the movement of the planets is that if you were to necessitate the opposite to the movement of the orbit, so that as well required the breach, and if it’s movement is to the direction of the movement of the orbit, so if it were to be different in the quickness and the slowness, both would necessitate the breach, and if it is the same in the direction and the quickness and the slowness, so the breach as well would be necessitate, because the planets move by the cause of its movement, so it’s movement would remain an addition. Thus the breach would be necessitated.
فلم يبق إلا القسم الثالث و هو أن يكون الكواكب مغروزا في الفلك واقفا فيه و الفلك يتحرك فيتحرك الكواكب بسبب حركة الفلك
So there does not remain except the third, and it is that the planets happen to be still in the orbit, standing in it, and the orbit is moving, so the planets move due to the cause of the movement of the orbit.
و اعلم أن مدار هذا الكلام على امتناع الخرق على الأفلاك و هو باطل بل الحق أن الأقسام الثلاثة ممكنة و الله تعالى قادر على كل الممكنات و الذي يدل عليه لفظ القرآن أن تكون الأفلاك واقفة و الكواكب تكون جارية فيها كما تسبح السمكة في الماء
And know that the base of this talk is upon the possibility of the breach upon the orbits, and it is false. But the truth is that the tree types are possibilities, and Allah-azwj the Exalted is Able upon every possibility and that which evidence’s upon it is wording of the Quran that the orbits happen to be standing still and the planets happen to be flowing in it, just as the fight float in the water.
و احتج ابن سينا على أن الكواكب أحياء ناطقة بقوله يَسْبَحُونَ فإن الجمع بالواو و النون لا يكون إلا للعقلاء و بقوله تعالى وَ الشَّمْسَ وَ الْقَمَرَ رَأَيْتُهُمْ لِي ساجِدِينَ و الجواب إنما جعل واو الضمير للعقلاء للوصف بفعلهم و هو السباحة.
And Ibn Sina argued upon that the planets are living, floating, due to His-azwj Word: floating. So the combination of the (letter) ‘Waw’, and the (letter) ‘Noon’ cannot happen except for the intellectuals, and due to His-azwj Words: and the sun and the moon. I saw them performing Sajdah to me’ [12:4]. And the answer, but rather the (letter) ‘Waw’ is made to be the pronoun for the intellectuals for the description of their action, and it is the floating.
فإن قلت لكل واحد من القمرين فلك على حدة فكيف قيل جميعهم يسبحون في فلك.
So if you were to say that for each one of the two moons there is a separate orbit, so how can it be said all of them are floating in (one) orbit?
قلت هذا كقوله كساهم الأمير حلة و قلدهم سيفا أي كل واحد منهم.
I say, ‘This is like his words, ‘The commander clothed them in a garment, and collared them with a sword’ i.e. each one of them’.
وَ لَهُ اخْتِلافُ اللَّيْلِ وَ النَّهارِ قال البيضاوي أي و يختص به تعاقبهما لا يقدر عليه غيره فيكون ردا لنسبته إلى الشمس حقيقة أو مجازا أو لأمره و قضائه تعاقبهما أو انتقاص أحدهما و ازدياد الآخر
and for him is the interchanging of the night and the day; [23:80]. Al Bayzawi said, ‘i.e., and It is specific to it in their succession that no one else is able to do, so it is a response to its relation to the sun, a fact or a metaphor, or to His-azwj Command and Decree, the succession of them, or the diminishment of one of them and the increase of the other.
و في قوله سبحانه يُقَلِّبُ اللَّهُ اللَّيْلَ وَ النَّهارَ بالمعاقبة بينهما أو بنقص أحدهما و زيادة الآخر أو بتغيير أحوالهما بالحر و البرد و الظلمة و النور أو ما يعم ذلك إِنَّ فِي ذلِكَ فيما تقدم ذكره لَعِبْرَةً لِأُولِي الْأَبْصارِ لدلالته على وجود الصانع القديم و كمال قدرته و إحاطة علمه و نفاذ مشيته و تنزهه عن الحاجة و ما يفضي إليها لمن يرجع إلى بصيرة.
And Regarding the Words of the Glorious: Allah Alternates the night and the day. [24:44]. By the follow-up between the two, or by decreasing one of them and adding to the other, or by changing their conditions through heat, cold, darkness and light, or whatever pervades that. There is – in what it’s mention has preceded – a lesson in this for the ones with insight [24:44]. Because it indicates the existence of the ancient Maker, the perfection of His-azwj Ability, the encompassing-ness of His-azwj Knowledge, the pervasiveness of His-azwj Gait, His-azwj being beyond any need, and what leads to it for those who return to insight’.
قوله تعالى أَ لَمْ تَرَ إِلى رَبِّكَ أقول للعلماء في تأويل هذه الآية مسالك.
Words of the Exalted: Do you not look at your Lord [25:46] – I (Majlisi) am saying to the scholars regarding the interpretation of this Verse, there are (different) ways.
الأول أ لم تنظر إلى صنع ربك كيف بسطه أو أ لم تنظر إلى الظل كيف بسطه ربك فغير النظم إشعارا بأن المعقول من هذا الكلام لوضوح برهانه و هو دلالة حدوثه و تصرفه على الوجه النافع بأسباب ممكنة على أن ذلك فعل الصانع الحكيم كالمشاهد المرئي
The first is, do you not look at the Making of your Lord-azwj how He-azwj Spread it? Or do you not look at the shade how your Lord-azwj Spreads it? So He-azwj Changed the system as an indication that the appropriate from this Speech is to clarify His-azwj proof, and it is evidence of it’s being an occurrence, and He-azwj disposes of it upon an aspect of benefit, with possible reasons based upon that, that is a deed of the Wise Maker, like a visible spectator.
فكيف بالمحسوس منه أو أ لم ينته علمك إلى أن ربك كيف مد الظل و هو فيما بين طلوع الفجر و الشمس و هو أطيب الأحوال فإن الظلمة الخالصة تنفر الطبع و تسد النظر و شعاع الشمس يسخن الهواء و يبهر البصر و لذلك وصف به الجنة فقال وَ ظِلٍّ مَمْدُودٍ وَ لَوْ شاءَ لَجَعَلَهُ ساكِناً أي ثابتا من السكنى أو غير متقلص من السكون بأن يجعل الشمس مقيمة على وضع واحد
So how can it be with the sensed from it, or does not your knowledge end to that your Lord-azwj, how He-azwj has Extended the shade, and it is during what is between the emergence of dawn and the (emergence of) the sun, and it is the best of the situations, for the pure darkness alienates the nature and blocks the view, and rays of the sun heat up the air and dazzle the sights, and for that (reason) He-azwj has Described the Paradise with it: Do you not look at your Lord how He Extends the shade? And had he so Desired, He would have Made it stationary. [25:45] – i.e. fixed from the dwelling, or not contracting from the stillness, by making the sun to be stationary upon one place.
ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا فإنه لا يظهر للحس حتى تطلع فيقع ضوؤها على بعض الأجرام إذ لا يوجد و لا يتفاوت إلا بسبب حركتها
Then We Made the sun as an indicator upon it [25:45] – It does not appear to the senses until it does rise and it’s illumination falls upon part of the bodies when it is not found and does not vary except by the cause of it’ movement.
ثُمَّ قَبَضْناهُ إِلَيْنا أي أزلناه بإيقاع الشعاع موقعه قَبْضاً يَسِيراً أي قليلا قليلا حسب ما ترتفع الشمس لتنتظم بذلك مصالح الكون و يتحصل به ما لا يحصى من منافع الخلق و ثم في الموضعين لتفاضل الأمور أو لتفاضل مبادئ أوقات ظهورها.
Then We Seize it to Ourselves with an easy seizure [25:46] – i.e. We-azwj Removed it by Causing the rays to fall upon it’s place. easy seizure [25:46] – i.e little by little, according to what the sun rises in order to systemise by that the betterment of the universe and obtain by it what benefits of the creations cannot even be counted, and then in the two places for the differentiation of matters or the differentiation of the principles of the times of their appearance.
الثاني أن المعنى مد الظل لما بنى السماء بلا نير و دحا الأرض تحتها و ألقت عليها ظلها و لو شاء لجعله ثابتا على تلك الحال ثم خلق الشمس عليه دليلا أي مسلطا عليهم مستتبعا إياه كما يستتبع الدليل المدلول أو دليل الطريق من يهديه يتفاوت بحركتها و يتحول بتحولها
The second is that the meaning is that He-azwj Extended the shade when He-azwj Built the sky without a yoke and Spread the earth beneath it and Cast its shade on it.And if He-azwj has so Wished, He-azwj Could have made it stable in that condition. Then He-azwj Created the sun as a guide for it, i.e. over them, following it as it follows the signified evidence.or the guide of the road who guides, he varies by its movement and transforms by its transformation.
ثُمَّ قَبَضْناهُ إِلَيْنا قَبْضاً يَسِيراً شيئا فشيئا إلى أن ينتهي نقصانه أو قبضا سهلا عند قيام الساعة بقبض أسبابه من الأجرام المظلة و المظل عليها و هذان الوجهان ذكرهما البيضاوي و غيره من المفسرين
Then We Seize it to Ourselves with an easy seizure [25:46] – Thing by thing (little by little), until it ends with its decrease or an easy capture, when the Hour begins, by seizing its causes from the shadowed bodies and shadows over them. And these are the two aspects Al-Bayzawi and others from the interpreters have mentioned.
الثالث أن يكون المراد بالظل الروح كما يطلق عالم الظلال على عالم الأرواح لأنها تابعة للبدن كالظل أو لكونها أجساما لطيفة أو لتجردها إن قيل به وَ لَوْ شاءَ لَجَعَلَهُ ساكِناً بعدم تعلقها بالأجساد و المراد بالشمس شمس عالم الوجود و هو الرب تعالى لأنه دليل الممكنات إلى الوجود و سائر الكمالات و قبضه عبارة عن قبض الروح شيئا فشيئا إلى أن يموت الشخص و في قوله ثُمَّ جَعَلْنَا الشَّمْسَ نوع التفاوت.
The third is that what is meant by the shadow is the soul, as the world of shadows calls the world of spirits because they are related to the body like the shadows, or because they are gentle bodies, or because of their abstraction. If it is said and had he so Desired, He would have Made it stationary. [25:45] with not being attached with the bodies. And the intent with the sun is sun of the world, existing, and He-azwj is the Exalted Lord-azwj, because He-azwj Points at the possibilities of the existence and rest of the perfections, and His-azwj Seizing is a lesson about the capture of the soul, little by little until the person dies. And in His-azwj Words: Then We Made the sun [25:45], there are types of disparities.
الرابع أن يراد بالظل الأنبياء و الأوصياء ع فإنهم ظلاله سبحانه لكونهم تابعين لإرادته متخلقين بأخلاقه و كونهم ظلال رحمته على عباده
The fourth is that the intent with the shadows are the Prophets-as and the successors-asws, for they-asws are His-azwj shadows, Glorious is He-azwj due to their-asws being followers of His-azwj Will, Imbued with His-azwj Morals, and their-asws being shadows of His-azwj Mercy upon His-azwj servants.
وَ لَوْ شاءَ لَجَعَلَهُ ساكِناً أي لم يبعثهم إلى الخلق ثُمَّ جَعَلْنَا الشَّمْسَ أي شمس الوجود عَلَيْهِ دَلِيلًا أي لهم دليلا هاديا لهم إلى كمالاتهم و قبضه جذبهم إلى عالم القدس.
and had he so Desired, He would have Made it stationary. [25:45] – i.e. He-azwj did not Send them to the creatures. Then We Made the sun – i.e. the existing sun – as an indicator upon it [25:45] – i.e. an evidence for them-asws, guiding to them-asws, to their-asws perfection, and His-azwj Seizing is Pulling them to the Holy world.
الخامس أن يكون المراد بالظلال الأعيان الثابتة و الحقائق الإمكانية على مذاق الصوفية و مدها عبارة عن الفيض الأقدس بزعمهم أي جعل الماهيات ماهيات و الشمس عبارة عن الفيض المقدس و هو إفاضة الوجود و القبض اليسير بزعمهم إشارة إلى تجدد الأمثال و إعدام كل شيء و إيجاده في كل آن
Fifthly, what is meant by the shadows is the immutable objects and realities that are possible on the taste of the Sufis and their extension is an expression of the most sacred emanation, as they claim – i.e. making the essence as beings and the sun as a lesson about the Holy flow, it is the abundance of existence and easy grasping, as they claim, in reference to the renewal of parables and the destruction of everything and its creation at all times.
و به أولوا قوله سبحانه بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ أيضا و ربما يحمل الظل على عالم المثال كما هو ذوق المتألهين من الحكماء و هذه احتمالات في هذه الآية التي هي من المتشابهات و ما يعلم تأويلها إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ و فسر علي بن إبراهيم الظل بما بين طلوع الفجر إلى طلوع الشمس.
And by it is the foremost of His-azwj Words, the Glorious: But, they are in doubt of a new creation [50:15] as well, and perhaps the shadow carries upon the world of ideals just as it is a taste of the deified from the wise ones, and these are the possibilities regarding this Verse which it is from the allegorical, and no one knows it’s interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7]. And Ali Bin Ibrahim has interpreted the shade with what explains the emergence of dawn up to the emergence of the sun.
وَ هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِباساً قال الطبرسي ره أي غطاء ساترا للأشياء بالظلام كاللباس الذي يشتمل على لابسه فالله سبحانه ألبسنا الليل و غشانا به لنسكن فيه و نستريح عن كد الأعمال
And He is the One Who Made the night as an apparel for you, [25:47]. Al-Tabarsi said, ‘i.e., any covering that covers things with darkness, such as the garment that covers one’s wearer, for Allah-azwj the Glorious Clothed us at night and Overwhelmed us with it so that we may dwell in it and rest from the toil of works.
وَ النَّوْمَ سُباتاً أي راحة لأبدانكم و قطعا لأعمالكم قال الزجاج السبات أن ينقطع عن الحركة و الروح في بدنه وَ جَعَلَ النَّهارَ نُشُوراً لانتشار الروح باليقظة فيه مأخوذ من نشور البعث و قيل لأن الناس ينتشرون فيه لطلب حوائجهم و معايشهم فالنشور بمعنى التفرق لابتغاء الرزق عن ابن عباس.
and the sleep as rest [25:47] – i.e. rest for your bodies and cut off your working. Al-Zajaj said, ‘Al-Sabaat’ is a termination from the movement and the soul in his body and Made the day as a resurrection [25:47] – to resurrect the soul with the waking up in it. Taking the Resurrection from waking up. And it is said, because the people are scattering during it to seek their needs and their livelihoods, so the resurrection is in the meaning of the dispersing to seek the sustenance – from Ibn Abbas.
تَبارَكَ تفاعل من البركة معناه عظمت بركاته و كثرت عن ابن عباس و البركة الكثرة من الخير و قيل معناه تقدس و جل بما لم يزل عليه من الصفات و لا يزال كذلك فلا يشاركه فيها غيره و أصله من بروك الطير فكأنه قال ثبت و دام فيما لم يزل و لا يزال عن جماعة من المفسرين و قيل معناه قام بكل بركة و جاء بكل بركة
Blessed [25:61] – Interaction of Blessing, meaning His-azwj Blessings were great and multiplied – from Ibn Abbas. And the Blessing is abundant in goodness. And it is said that it means sanctified and glorified with the attributes that he still has from the attributes, and it has not ceased to be like that. So no one else participates with Him-azwj in it, and it’s origin is from blessings of the bird. It is as if He-azwj Said (it is) affirmed and constant in these two, not ceasing to be nor will it cease to be so – from a group of commentators. And it is said it’s meaning is, standing with every Blessing and coming with every Blessing.
الَّذِي جَعَلَ فِي السَّماءِ بُرُوجاً يريد منازل النجوم السبعة السيارة و هي الحمل و الثور و الجوزاء و السرطان و الأسد و السنبلة و الميزان و العقرب و القوس و الجدي و الدلو و الحوت
is He Who Made the constellations in the skies [25:61] – He-azwj Intends the stages of the seven stars, the locomotion, and these are – Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces.
و قيل هي النجوم الكبار و سميت بروجا لظهورها وَ جَعَلَ فِيها سِراجاً أي و خلق في السماء شمسا و من قرأ سرجا أراد الشمس و الكواكب معها وَ قَمَراً مُنِيراً أي مضيئا بالليل إذا لم تكن شمس
And it is said these are the large stars and have been named as a constellation due to their appearances. and Made therein a lamp [25:61] – i.e. and He-azwj Created a sun in the sky. And the one who reads ‘lamp’ intending the sun, and the planets would be with it – and a radiant moon [25:61] – i.e. illuminating at night when the sun does not happen to be.
وَ هُوَ الَّذِي جَعَلَ اللَّيْلَ وَ النَّهارَ خِلْفَةً أي يخلف كل واحد منهما صاحبه فيما يحتاج أن يعمل فيه فمن فاته عمل الليل استدركه بالنهار و من فاته عمل النهار استدركه بالليل و هو قوله لِمَنْ أَرادَ أَنْ يَذَّكَّرَ
And He is the One Who Made the night and the day in succession (to each other), [25:62] – i.e. each one of them succeeding it’s counterpart regarding what is needed to be done in it. The one who misses a word at night, he would realise it at daytime, and the one whom a work is missed out at daytime, would realise it at night, and it is His-azwj Word: for the one who intends to do Zikr [25:62].
رُوِيَ ذَلِكَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُقْضَى صَلَاةُ اللَّيْلِ بِالنَّهَارِ.
That is reported from Abu Abdullah-asws having said: ‘The night Salat can be made up for at daytime’.
و قيل معناه أنه جعل كل واحد منهما مخالفا لصاحبه فجعل أحدهما أسود و الآخر أبيض لِمَنْ أَرادَ أَنْ يَذَّكَّرَ أي يتفكر و يستدل بذلك على أن لهما مدبرا و مصرفا لا يشبههما و لا يشبهانه فيوجه العبادة إليه أَوْ أَرادَ شُكُوراً أي أراد شكر نعمة ربه عليه فيهما و على القول الأول فمعناه أراد النافلة بعد أداء الفريضة.
And it is said it’s meaning is that He-azwj Made each one of the two opposite to it’s counterpart, so He-azwj Made one of these as black and the other as white. for the one who intends to do Zikr [25:62] – i.e. ponder and due to that be pointed upon that there is a Manager for these two, and a Disposer. Neither does He-azwj Resemble them nor do they resemble Him-azwj. Thus, the worship to Him-azwj is obligated. Or wants to be grateful [25:62] – i.e. intends to thank the Favours of his lord-azwj upon him regarding these two. And upon the first word, it’s meaning is, intending the optional (Salat) after having fulfilled the obligatory.
أَمَّنْ يَهْدِيكُمْ فِي ظُلُماتِ الْبَرِّ وَ الْبَحْرِ قال البيضاوي بالنجوم و علامات الأرض و الظلمات ظلمات الليالي و الإضافة إلى البر و البحر للملابسة أو مشتبهات الطرق يقال طريقة ظلماء و عمياء للتي لا منار بها.
Or, One Who Guides you in multiple darkness of the land and the sea [27:63]. Al-Bayzawi said, ‘(Guides) With the stars and the signs of the earth and the darkness, the darkness of the nights, and the addition to land and sea of confusion or suspect roads, it is said a dark and blind way of that which has no light for it.
لِيَسْكُنُوا فِيهِ بالنوم و القرار وَ النَّهارَ مُبْصِراً أصله ليبصروا فيه فبولغ فيه بجعل الإبصار حالا من أحواله المجعول عليها بحيث لا ينفك عنها.
for them to rest during it, – with the sleep and the rest – and the day with visibility? [27:86] – Its origin is so that they may see in it, so it reached by making the vision one of the conditions for which it is based, so that it cannot be negated from it.
سَرْمَداً أي دائما من السرد و هو المتابعة و الميم مزيدة كميم دلامص إِلى يَوْمِ الْقِيامَةِ بإسكان الشمس تحت الأرض أو تحريكها حول الأفق الغائر مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِياءٍ كان حقه هل إله فذكر بمن على زعمهم أن غيره آلهة أَ فَلا تَسْمَعُونَ سماع تدبر و استبصار
incessantly [28:72] – i.e. constant. One who is incessant, and it is the follow up, and the (letter) ‘Meem’ is an addition like the (letter) ‘Meem’ of ‘دلامص’, up to the Day of Qiyamah, [28:72] – by settling the sun beneath the ground, or moving it around the sunken horizons – which god apart from Allah can come to you with light? [28:71] – It was His-azwj Right, is there any (other) god? So He-azwj Mentioned the one based upon their claim that there is another god: Are you not listening?’ [28:71] – listening is pondering and insight.
إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهارَ سَرْمَداً بإسكانها في وسط السماء أو تحريكها على مدار فوق الأفق بِلَيْلٍ تَسْكُنُونَ فِيهِ استراحة عن متاعب الأشغال و لعله لم يصف الضياء بما يقابله لأن الضوء نعمة في ذاته مقصود بنفسه و لا كذلك الليل و لأن منافع الضوء أكثر مما يقابله و لذلك قرن به أَ فَلا تَسْمَعُونَ و بالليل أَ فَلا تُبْصِرُونَ لأن استفادة العقل من السمع أكثر من استفادته من البصر
if Allah were to Make the day to be upon you incessantly [28:72]. – by settling it in the middle of the sky of moving it upon a rotation above the horizon – with night you can be resting in? [28:72] – resting from the tiredness of the occupations, and perhaps, He-azwj did not describe with what is it’s opposite, because the illumination is a bounty is in itself, aimed with Himself‑saww, and the night is not like that, and because the benefits of the illumination are a lot from what is it’s opposite, and therefore He-azwj Paired with it: Are you not listening?’ [28:71], and with the night: Are you not seeing?’ [28:72] – because the benefitting by the intellect from the hearing is more than it’s benefitting from the sight.
لِتَسْكُنُوا فِيهِ أي في الليل وَ لِتَبْتَغُوا مِنْ فَضْلِهِ أي بالنهار بأنواع المكاسب وَ لَعَلَّكُمْ تَشْكُرُونَ أي و لكي تعرفوا نعمة الله في ذلك فتشكروه عليها
for you so rest during it – i.e. during the night – and to be seeking from His Grace, – i.e. at daytime with a variety of earnings – and perhaps you would be thankful [28:73] – i.e. and perhaps you would recognise the Bounty of Allah-azwj regarding that, so you would thank Him‑azwj upon it.
وَ لَئِنْ سَأَلْتَهُمْ المسئول عنهم أهل مكة لَيَقُولُنَّ اللَّهُ لما تقرر في العقول من وجوب انتهاء الممكنات إلى واحد واجب الوجود.
And if you were to ask them: – the questioned about are the people of Makkah – They would be saying, ‘Allah’. [29:61] – when it is settled in the mind obliging ending the possibilities to one, the necessary existence.
وَ مِنْ آياتِهِ مَنامُكُمْ بِاللَّيْلِ وَ النَّهارِ وَ ابْتِغاؤُكُمْ مِنْ فَضْلِهِ منامكم في الزمانين لاستراحة القوى النفسانية و قوة القوى الطبيعية و طلب معاشكم فيهما أو منامكم بالليل و ابتغاؤكم بالنهار فلف و ضم بين الزمانين و الفعلين بعاطفين إشعارا بأن كلا من الزمانين و إن اختص بأحدهما فهو صالح للآخر عند الحاجة و يؤيده سائر الآيات الواردة فيه
And from His Signs is your sleeping at night and the day, and your seeking His Grace. [30:23] – Your sleep in both times is to rest the psychic forces and the strength of the natural forces, and to ask for your livelihood in them, or your sleeping at night and your seeking at daytime. He wrapped and combined between the two times and the two verbs with affection, noting that each of the two times, even if it is specific to one of them, is valid for the other when needed, and it is supported by rest of the Verses referring to it.
كُلٌّ يَجْرِي أي كل من النيرين يجري في فلكه إِلى أَجَلٍ مُسَمًّى أي إلى منتهى معلوم الشمس إلى آخر السنة و القمر إلى آخر الشهور و قيل إلى يوم القيامة.
each flowing – i.e. each of the two lights flowing in its orbit – to a specified term. [39:5] – i.e., to a known end, the sun to end of the year and the moon to the end of the month, and it is said, to the Day of Qiyamah.
و قال في قوله لِأَجَلٍ مُسَمًّى مدة دوره أو منتهاه أو يوم القيامة
And he said regarding His-azwj Words: – to a specified term. [39:5] – term of its rotation, or it’s end point, or the Day of Qiyamah.
نَسْلَخُ مِنْهُ النَّهارَ أي نزيله و نكشفه عن مكانه مستعار من سلخ الجلد فَإِذا هُمْ مُظْلِمُونَ أي داخلون في الظلام.
We Withdraw the day from it, – i.e. withdraw it from it’s place has been ‘borrowed’ from stripping off the skin – so then they are in darkness [36:37] – i.e. entering into the darkness.
أَقُولُ وَ فِي الْكَافِي عَنِ الْبَاقِرِ ع يَعْنِي قُبِضَ مُحَمَّدٌ ص وَ ظَهَرَتِ الظُّلْمَةُ فَلَمْ يُبْصِرُوا فَضْلَ أَهْلِ بَيْتِهِ. و هو من بطون الآية.
I (Majlisi) am saying, ‘And it is in (the book) ‘Al Kafi’ from Al Baqir-asws: ‘It means Muhammad‑saww was withdrawn (passed away) and the darkness appeared, so they could not see the merit of People-asws of his-saww Household’’. And it is from the esoteric (meanings) of the Verse.
وَ الشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَها أي لحد معين ينتهي إليه دورها فشبه بمستقر المسافر إذا قطع مسيره أو لكبد السماء فإن حركتها فيه توجد إبطاء بل ورد في الرواية أن لها هناك ركودا أو لاستقرار لها على نهج مخصوص أو لمنتهى مقدر لكل يوم من المشارق و المغارب فإن لها في دورها ثلاثمائة و ستين مشرقا و مغربا يطلع كل يوم من مطلع و يغرب في مغرب ثم لا تعود إليهما إلى العام القابل أو لمنقطع جريها عند خراب العالم
And the sun flows to a term Appointed for it. [36:38] – i.e. a limit specified to be ending to its rotation to, so it resembles the resting place of the traveller if he cuts off his path, or to the sky, for its movement in it will cause a slowdown. But it has been referred in the reports that over here there is stagnation of stability for it on a specific path or to an end predetermined for each day, from the Easts and the Wests, for there are three hundred and sixty easts and wests for it in its rotation. It rises every day from the east and sets in the west. Then does not return to these up to the following year, or there is a termination of its flow at the ruination of the world.
قال الطبرسي روي عن السجاد و الباقر و الصادق ع و ابن عباس و ابن مسعود و عكرمة و عطاء لا مستقر لها بنصب الراء.
Al-Tabarsi said, ‘It is reported from Al-Sajjad-asws, and Al-Baqir-asws, and Al-Sadiq-asws, and Ibn Abbas, and Ibn Masoud, and Ikrimah, and Ata’a, there is no stability for it, by attributing the (letter) ‘Ra’’.
ذلِكَ الجري على هذا التقدير المتضمن للحكم التي تكل الفطن عن إحصائها تَقْدِيرُ الْعَزِيزِ الغالب بقدرته على كل مقدور الْعَلِيمِ المحيط علمه بكل معلوم.
That – The flow upon this determination, that includes the wisdom which the intellect fails to count – is an Ordainment of the Mighty, – the Overcomer with His-azwj Power upon every pre-destined – the Knower [36:38] – the Encompassing with His-azwj Knowledge with every known matter.
وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ أي قدرنا مسيره منازل أو سيره في منازل و هي ثمانية و عشرون الشرطين و البطين و الثريا و الدبران و الهقعة و الهنعة
And the moon, We Measure stages for it [36:39] – I.e., We-azwj Measured the motion of stages of it’s motion in stages, and it is of twenty-eight – Al-Sharteyn (two planets on the horns of Aries), And Al-Beteyn (in the middle of Aries), and Al Surya (a planet near the neck of Taurus), and Al-Dabran (five planets called the hump of Taurus), and Al-Han’a (three bright planets on the shoulders of Gemini);
و الذراع و النثرة و الطرف و الجبهة و الزبرة و الصرفة و العواء و السماك
And Al-Zar’a (two fiery planets at the forearm of Leo), and Al Nasra (two planets in place of the nose of Leo); and Al Tarf (two planets in place of the eye of Leo), and Al-Jab’ha (four planets in place of the forehead of Leo), and Al-Zabra (two fiery planets in place of the shoulders of Leo), And Al Safra (one fiery planet facing Al-Zabra), and Al-Awa’a (five planets said to be the hips of Leo), and Al-Samak (a fiery planet in the place of the leg of Leo – and over there is another planet call Al-Samak, and it isn’t from the stages of the moon, and it is it’s other leg);
و الغفر و الزبانى و الإكليل و القلب و الشولة و النعائم و البلدة و سعد الذابح
And Al Gafar (three small planets of Libra), Al-Zabany (two fiery planets on the horns of Scorpio), and Al Ikleel (four planets lined up), and Al Qalb (three planets in the heart of Scorpio), and Al Showla (two fiery planets close together), and Al-Na’aim (eight planets as if it is a bed, four outgoing and four incoming), and Al-Baldah (six planets from Sagittarius), and Sa’d Al-Zabih (two fiery planets, and nearby there is a planet as if it is slaughtering it, so it is named as Al-Zabih);
و سعد بلع و سعد السعود و سعد الأخبية و فرع الدلو المقدم و فرع الدلو المؤخر و الرشاء و هو بطن الحوت ينزل كل ليلة في واحدة منها
And Sa’ad Bal’a (two closely spaced planets), and Sa’ad Al Saoud (an individual fiery planet), and Sa’ad Al Akhbiya (four planets), and Far’a Al Dalou Al Maqdam (two planets), and Far’a Al-Dalou Al-Muakhar (four planets); and Al-Rasha (a pitcher planet upon the belly of Pisces), and it is Pisces descending every night in one of these.
فإذا كان في آخر منازله و هو الذي يكون فيه قبل الاجتماع دق و استقوس حَتَّى عادَ كَالْعُرْجُونِ أي كالشمراخ المعوج الْقَدِيمِ العتيق
So when it would be at the end of it’s stages, and it is in which happen to be before the meeting, it thins and forms a bow, until it returns to be like the old palm branch [36:39] – i.e., like the crookedness of the wave. old [36:39] – ancient.
وَ عَنِ الرِّضَا ع أَنَّهُ يَصِيرُ كَذَلِكَ سِتَّةَ أَشْهُرٍ.
And from Al-Reza-asws: ‘It becomes like that for six months’.
و سيأتي مزيد تحقيق لذلك في باب السنين و الشهور إن شاء الله.
Note: And I (Majlisi) shall be coming with additional investigation of that in the chapter of the years and the months if Allah-azwj so Desires.
لَا الشَّمْسُ يَنْبَغِي لَها أي يصح و يتسهل لها أَنْ تُدْرِكَ الْقَمَرَ في سرعة سيره فإن ذلك يخل بتكون النبات و تعيش الحيوان أو في آثاره و منافعه أو مكانه بالنزول إلى محله و سلطانه فيطمس نوره
The sun, it is not befitting for it – i.e. correct and easy for it – that it should overtake the moon, – in quickness of motion, it disturbs the formation of the plants, and the lives of the animals, or in it’s effects and it’s benefits, or it’s place by the descent to it’s place, so it’s light would be dimmed.
وَ لَا اللَّيْلُ سابِقُ النَّهارِ بأن يسبقه فيفوته و لكن يعاقبه و قيل المراد بهما آيتاهما و هما نيران و بالسبق سبق القمر إلى سلطان الشمس فيكون عكسا للأول
nor for the night to precede the day, [36:40] – by preceding it so it would miss it, but it follows it. And it is said, the intent with them both is their signs, and they are fires, and by the precedence, the moon precedes to the authority of the sun so it would be opposite for the first.
وَ قَدْ مَرَّ عَنِ الرِّضَا ع بِرِوَايَةِ الْعَيَّاشِيِ أَنَّ الْمُرَادَ بِهِ أَنَّ النَّهَارَ خُلِقَ قَبْلَ اللَّيْلِ.
And it has passed from Al Reza-asws by a report of Al Ayyashi: ‘The intent by it is that the day has been created before the night’.
وَ كُلٌ أي كلهم و التنوين عوض المضاف إليه و الضمير للشموس و الأقمار فإن اختلاف الأحوال يوجب تعددا ما في الذات أو إلى الكواكب فإن ذكرهما مشعر بها و قد مر معنى السباحة
and all are floating in an orbit [36:40] – I.e. all of the, and ‘Al Tanween’ is instead of the adverb, and the pronoun is for the suns and the moons, for the difference of the situations obligates the number of what is in itself, or to the planets, for their mention is sense with it, and the meaning of floating has passed (discussed already).
وَ رَبُّ الْمَشارِقِ قال البيضاوي أي مشارق الكواكب أو مشارق الشمس في السنة و هي ثلاثمائة و ستون تشرق كل يوم في واحد و بحسبها تختلف المغارب و لذلك اكتفي بذكرها مع أن الشروق أدل على القدرة و أبلغ في النعمة و ما قيل إنها مائة و ثمانون إنما يصح لو لم تختلف أوقات الانتقال
and Lord of the Easts [37:5] – Al-Bayzawi said, ‘I.e. easts of the planets, or easts of the sun during the year, and these are three hundred and sixty, one every day, and by it’s calculation the wests interchange, and for that it suffices with their mention that the sunrise evidence upon the Power, and the extent in the Bounties, and what is said that these are one hundred and eighty. Rather, it would be correct if the timings of the transfers did not differ.
يُكَوِّرُ اللَّيْلَ عَلَى النَّهارِ وَ يُكَوِّرُ النَّهارَ عَلَى اللَّيْلِ أي يغشى كل واحد منهما الآخر كأنه يلف عليه لف اللباس باللابس أو يغيبه به كما يغيب الملفوف باللفافة أو يجعله كارا عليه كرورا متتابعا تتابع أكوار العمامة
He Wraps the night upon the day, and Wraps the day upon the night, [39:5] – i.e. Each one of them overwhelms the other, as if it is wrapping upon it the wrapping of the clothing with the clothing, or it disappears due to it just as the wrapped thing disappears with due to the wrapping, and He-azwj Makes it a wrapping upon it like the consecutive wrapping of the turban.
أَلا هُوَ الْعَزِيزُ القادر على كل ممكن الغالب على كل شيء الْغَفَّارُ حيث لم يعاجل بالعقوبة و سلب ما في هذه الصنائع من الرحمة و عموم المنفعة.
Indeed! He is the Mighty, [39:5] – The Able upon every possibility, Enabled, the Overcomer upon all things – the Forgiver [39:5] – where He-azwj does not Hasten with the Punishment and Stripping away what is in these Making, from the Mercy and general benefits.
لِتَسْكُنُوا فِيهِ أي لتستريحوا فيه بأن خلقه باردا مظلما ليؤدي إلى ضعف المحركات و هدوء الحواس وَ النَّهارَ مُبْصِراً يبصر فيه أو به و إسناد الإبصار إليه مجاز و مبالغة و لذلك عدل به عن التعليل إلى الحال.
for you so rest during [28:73] – i.e. for you to be resting in it by Him-azwj having Created it cool, dark, leading to the weak movements and guiding the senses. and the day with visibility? [27:86] -visualising in it, or by it, and the attribution of the sights to it is a metaphor and an eloquence and for that He-azwj Evidenced by it about the reasoning to the (current) state.
لا تَسْجُدُوا لِلشَّمْسِ وَ لا لِلْقَمَرِ قال الطبرسي ره و إن كان فيهما منافع كثيرة لأنهما ليسا بخالقين وَ اسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَ و تأنيث الضمير لأن غير ما يعقل يجمع على لفظ التأنيث و لأنه في معنى الآيات إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ أي إن كنتم تقصدون بعبادتكم الله كما تزعمون فاسجدوا لله دون غيره.
Neither do Sajdah to the sun nor to the moon, – Al Tabarsi said, ‘And even though there are a lot of benefits in them both, because they aren’t creators – and do Sajdah to Allah Who Created them, – and it is the feminine of the pronoun, because it is other than what makes sense, He-azwj Combined upon the feminine word, and because it is in the meaning of the Verses – if it is Him you are worshipping [41:37] – i.e. if you are aiming to Allah-azwj with your worship just as you are claiming. So do Sajdah to Allah-azwj besides others.
الشَّمْسُ وَ الْقَمَرُ بِحُسْبانٍ أي يجريان بحساب و منازل لا يعدوانها و هما يدلان على عدد الشهور و السنين و الأوقات عن ابن عباس و غيره
The sun and the moon are both with Reckonings (calculations) [55:5] – i.e., flowing by a calculation, and stages that are not enumerated, and they both point upon the number of months, and the years, and the timings – from Ibn Abbas and others.
فأضمر يجريان و حذفه لدلالة الكلام عليه و تحقيق معناه أنهما يجريان على وتيرة واحدة و حساب بين متفق على الدوام لا يقع فيه تفاوت فالشمس تقطع بروج الفلك في ثلاثمائة و خمسة و ستين يوما و شيء و القمر في ثمانية و عشرين يوما
Keeping in mind their flows and it’s deletion for the evidence of the Speech upon it and inquiring it’s meaning. They are both flowing upon one pace and a calculation between is concurred upon. Discrepancy does not occur upon it. The sun cuts across the Zodiac signs (constellation) in three hundred and sixty-five days and something, and the moon in one hundred and eighty days.
فيجريان أبدا على هذا الوجه و إنما خصهما بالذكر لما فيهما من المنافع الكثيرة للناس من النور و الضياء و معرفة الليل و النهار و نضج الثمار إلى غير ذلك فذكرهما لبيان النعمة بهما على الخلق
They both flow forever upon this aspect, and rather He-azwj Particularised them both with the Mention due to what are a lot of benefits for the people in them both – from the light, and the illumination (radiance), and recognition of the night and the day, and maturing of the fruits, to other than that. So He-azwj Mentioned them to Explain the Favour with them upon the creation.
رَبُّ الْمَشْرِقَيْنِ وَ رَبُّ الْمَغْرِبَيْنِ أي مشرق الشتاء و الصيف و مغربيهما و قيل مشرقي الشمس و القمر و مغربيهما
Lord of the two Easts and Lord of the two Wests [55:17] – i.e. east of the winter and the summer, and their wests. And it is said two easts of the sun and the moon and their two wests.
وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً قيل فيه وجوه.
And Made the moon a light therein, and Made the sun a lamp? [71:16] – It is said there are aspects regarding it.
أحدها أن المعنى و جعل القمر نورا في السماوات و الأرض عن ابن عباس قال يضيء ظهره لما يليه من السماوات و يضيء وجهه لأهل الأرض و كذلك الشمس.
One of these is the meaning, and He-azwj Made the moon as a light in the skies and the earth – from Ibn Abbas. He said, ‘It’s surface illuminate what follows it from the skies, and it illuminates the surface of the earth, and like that is the sun’.
و ثانيها أن معنى فيهن معهن يعني و جعل القمر معهن أي مع خلق السماوات نورا لأهل الأرض
And second is the meaning of therein is with them, and He-azwj Made the moon to be with these, i.e. with the creation of the skies, as a light for people of the earth.
و ثالثها أن معنى فيهن في حيزهن و إن كان في واحدة منها كما تقول إن في هذه الدور لبئرا و إن كانت في واحدة منها لأن ما كان في إحداهن كان فيهن و كما تقول أتيت بني تميم و إنما أتيت بعضهم.
And it’s third is, the meaning of therein is, in their space, and even if it was in one of them, just as you would said, ‘In these houses there is a well’, and even if it was only in one of these, because whatever happens in one of them, would be therein, and just as you would say, ‘I went to the clan of Tameem’, and rather you had gone to some of them.
وَ جَعَلَ الشَّمْسَ سِراجاً أي مصباحا تضيء لأهل الأرض فهي سراج العالم كما أن المصباح سراج الإنسان
and Made the sun a lamp? [71:16] – i.e., a lamp to illuminate for people of the earth, so it is a lamp of the world just as the burner is a lamp of the humans.
و قال ره في قوله تعالى كَلَّا أي حقا و قيل معناه ليس الأمر على ما يتوهمونه وَ الْقَمَرِ أقسم بالقمر لما فيه من الآيات العجيبة في طلوعه و غروبه و مسيره و زيادته و نقصانه
And he said regarding Words of the Exalted: Never! – i.e. true. And it is said it’s meaning is, the matter is not as what you are imagining it to be – (I Swear) by the moon, [74:32] – I-azwj Swear by the moon at what is in it from the wonderous signs, in it’s rising and it’s setting, and it’s motion, and it’s increase, and it’s decrease.
وَ اللَّيْلِ إِذْ أَدْبَرَ قرأ نافع و حمزة و حفص و يعقوب و خلف إِذْ بغير ألف أَدْبَرَ بالألف و الباقون إذا بالألف دبر بغير الألف فعلى الأول أقسم بالليل إذا ولى و ذهب
And the night when it turns back, [74:33] – Nafie, and Hafs, and Yaqoub, and Khalaf read ‘When’ (إِذْ) without the (letter) Alif, and the rest (إذا) with the (letter) Alif, (دبر) without the (letter) Alif. So based upon the first: “I-azwj Swear by the night when it turns around and goes!”
يقال دبر و أدبر عن قتادة و قيل دبر إذا جاء بعد غيره و أدبر إذا ولى مدبرا فعلى هذا يكون المعنى في إذا دبر إذا جاء الليل في أثر النهار
It is said (دبر) and (أدبر) – from Qatadah. And it is said (دبر), when it comes after something else, and (أدبر) when it turns around going back. Based upon this the meaning becomes regarding when it turns back – when the night comes in the tracks of the day.
و في إِذْ أَدْبَرَ إذا ولى الليل فجاء الصبح عقيبه و على القول الأول فيهما لغتان معناهما ولى و انقضى
And regarding when it turns back – when the night turns around, so the morning comes in it’s heels. And based upon the first word regarding them are two languages, their meaning is turning around and terminating.
وَ الصُّبْحِ إِذا أَسْفَرَ أي أضاء و أنار و قيل معناه إذا كشف الظلام و أضاء الأشخاص و قال قوم التقدير في هذه الأقسام و رب هذه الأشياء لأن اليمين لا يكون إلا بالله تعالى
And the morning when it shines! [74:34] – i.e. illuminates and irradiates. And it is said it’s meaning is, when the darkness is uncovered, and the persons are lit. And a people said regarding these Swears ‘By the Lord-azwj of these things!’, because the oath cannot be except by Allah-azwj the Exalted.
إِنَّها أي السقر التي هي النور لَإِحْدَى الْكُبَرِ أي لإحدى العظائم و الكبر جمع الكبرى.
Surely, it is the great one [74:35] – i.e. Al-Saqar which it is the light, it is the great one [74:35] – i.e., one of the mighty ones. And (الكبر) is plural of (الكبرى).
وَ جَعَلْنا نَوْمَكُمْ سُباتاً أي راحة و دعة لأجسادكم أو قطعا لأعمالكم و تصرفكم إذ ليس بموت على الحقيقة و لا مخرجا عن الحيوة و الإدراك
And We Made your sleep to be rest [78:9] – i.e. rest and serenity for your bodies, or termination of your works and your dealings when there isn’t death upon the reality nor a way out from the life and the awareness.
وَ جَعَلْنَا اللَّيْلَ لِباساً أي غطاء و سترة يستر كل شيء بظلمته و سواده
And We Made the night a covering [78:10] – i.e. a covering and a curtain concealing all things with it’s darkness and its’ blackness.
وَ جَعَلْنَا النَّهارَ مَعاشاً أي مطلب معاش و مبتغاه أو وقت معاشكم لتتصرفوا في معايشكم
And We Made the day for livelihood [78:11] – seeking livelihood and it’s earning, or time of your livelihoods for you to be scattering regarding your livelihoods.
وَ بَنَيْنا فَوْقَكُمْ سَبْعاً أي سبع سماوات شِداداً محكمة أحكمنا صنعها و أوثقنا بناءها
And We Built seven strong (skies) above you [78:12] – i.e. seven skies, strong, precise. We‑azwj Made it precisely, and We-azwj Fastened it’s construction.
وَ جَعَلْنا سِراجاً وَهَّاجاً يعني الشمس جعلها سبحانه سراجا للعالم وقادا متلألئا بالنور يستضيئون به
And We Made a burning lamp [78:13] – meaning the sun. The Glorious Made it a lamp for the world, igniting, shining with the light, they are being illuminated with it.
قال مقاتل جعل فيه نورا و حرا و الوهج مجمع النور و الحر.
Maqatil said, ‘Made light to be in it, and heat. And (الوهج) is a combination of light and heat’.
إِذَا الشَّمْسُ كُوِّرَتْ أي نهب ضوؤها و نورها فأظلمت و اضمحلت عن ابن عباس و غيره و قيل ألقيت و رمي بها و قيل جمع ضوؤها و لفت كما تلف العمامة.
When the sun is Wrapped up [81:1] – i.e., It’s illumination and it’s light would be plundered so it would darken and be dimmed – from Ibn Abbas and others. And it is said, ‘It would cast and thrown out with it’. And it is said, ‘It’s illumination would be combined and wrapped up just the turban is wrapped’.
وَ إِذَا النُّجُومُ انْكَدَرَتْ أي تساقطت و تناثرت يقال انكدر الطائر من الهواء إذا انقض
And when the stars are Dimmed [81:2] – i.e. They will down and scattered. It is said (انكدر) is the bird when it swoops down from the air.
و قيل تغيرت و الأول أولى لقوله وَ إِذَا الْكَواكِبُ انْتَثَرَتْ
And it is said, ‘Changed’. And the first is foremost due to His-azwj Words: And when the planets are scattered [82:2].
وَ اللَّيْلِ إِذا عَسْعَسَ أي إذا أدبر بظلامه عن علي ع و قيل أقبل بظلامه و قيل أظلم
And the night when it darkens [81:17] – i.e. when it turns around with its darkness – from Ali‑asws. And it is said, it comes back with its darkness. And it is said (it becomes) most dark.
وَ الصُّبْحِ إِذا تَنَفَّسَ أي إذا أسفر و أضاء و المعنى امتد ضوؤه حتى يصير نهارا.
And the morning when it brightens [81:18] – i.e. when it becomes yellow and illuminates. And the meaning is it extends it’s illumination until it becomes a day.
وَ الْفَجْرِ أقسم سبحانه بفجر النهار و هو انفجار الصبح كل يوم و قيل فجر ذي الحجة و قيل فجر أول المحرم و قيل فجر يوم النحر و قيل أراد بالفجر النهار
(I Swear) by the dawn [89:1] – The Glorious has Sworn by the dawn of a day, and it is the burst of the morning every day. And it is said, dawn is Zul Hijjah. And it is said it is beginning of Muharram. And it is said, ‘Dawn on the day of the Sacrifice. And it is said, the intent with the dawn, is the day.
وَ لَيالٍ عَشْرٍ يعني العشر من ذي الحجة و قيل العشر الآخر من شهر رمضان و قيل عشر موسى للثلاثين ليلة التي أتمها الله بها
And ten nights [89:2] – meaning the ten from Zul Hijjah. And it is said the other ten from a month of Ramazan. And it is said ten of Musa-azwj of the thirty nights which Completed these with it.
وَ اللَّيْلِ إِذا يَسْرِ أراد جنس الليالي أقسم بالليل إذا مضى بظلامه و قيل إنما أضاف اليسر إليه لأن الليل يسير بمسير الشمس في الفلك و انتقالها من أفق إلى أفق و قيل
And the night when it passes [89:4] – He-azwj Intends the genus of the nights. “I-azwj am Swearing by the night when it passes with its darkness”. And it is said, rather He-azwj Added the ease to it, because the night travels with travelling of the sun in the orbit, and it’s transfer from a horizon to a horizon.
إِذا يَسْرِ إذا جاء و أقبل إلينا و يريد كل ليلة و قيل إنها ليلة المزدلفة و فيها يسري الحاج من عرفة إليها و يغدو منها إلى منى و أصل يسر يسري حذفت الياء اكتفاء بالكسرة تخفيفا و لرعاية الفواصل.
when it passes [89:4] – when it comes and turns back to us, and He-azwj Intends every night. And it is said it is a night of Al Muzdalifa, and therein is each of the pilgrims, from Arafaat to it, and going in the morning from it to Mina. And the origin of (يسر) is (يسري). The (letter) ‘Ya’ has been deleted with the ‘Kisra’, hidden, and to take care of the breaks.
وَ الشَّمْسِ وَ ضُحاها أقسم سبحانه بالشمس لكثرة الانتفاع بها و بضحيها و هو امتداد ضوئها و انبساطه و قيل هو النهار كله و قيل حرها
(I Swear) by the sun and its clarity [91:1] – The Glorious has Sworn with the sun due to the many benefits with it, and with it’s clarity, and it is an extension of it’s illumination and it’s spread. And it is said, it is the day, all of it. And it is said, it’s head.
وَ الْقَمَرِ إِذا تَلاها أي تبعها فأخذ من ضوئها و سار خلفها قالوا و ذلك في النصف الأول من الشهر إذا غربت الشمس تلاها القمر في الإضاءة و خلفها في النور
And the moon when it follows it, [91:2] – i.e. following it, so it takes from it’s illumination and travels behind it, and that is during the first half of the month. When the sun sets, the moon follows it in the lighting and behind it in the light.
و قيل تلاها ليلة الهلال و هي أول ليلة من الشهر و قيل في الخامس عشر و قيل في الشهر كله فهو في النصف الأول يتلوها و تكون أمامه و هو وراءها و في النصف الأخير يتلو غروبها بالطلوع
And it is said, it follows it on the night of the crescent, and it is the first night from the month. And it is said in the fifteenth (night). And it is said, in the month, all of it, so it follows it in the first half, and becomes in front of it, and it is behind it, and in the second half, it follows it’s setting with the rising.
وَ النَّهارِ إِذا جَلَّاها أي جلى الظلمة و كشفها أو أبرز الشمس و أظهرها وَ اللَّيْلِ إِذا يَغْشاها أي يغشى الشمس حتى تغيب فتظلم الآفاق و يلبسها سواده.
And the day when it displays it, [91:3] – i.e. flashes at the darkness and uncovers it, or the sun comes out and reveals it. And the night when it covers it, [91:4] – i.e. the sun is overwhelmed until it disappears, so the horizons becomes dark and it’s darkness covers it’.
أقول و قد مر تأويلها في الأخبار بأن الشمس رسول الله ص به أوضح الله للناس دينهم و القمر أمير المؤمنين ع تلا رسول الله ص و نفثه بالعلم نفثا
I (Majlisi) am saying, ‘And it’s interpretation has passed in the Ahadith that the sun is Rasool-Allah-saww. Allah-azwj Illuminated the people their religion by him-saww, and the moon is Amir Al Momineen-asws, following Rasool-Allah-saww and was puffed with his-saww knowledge with a puffing.
و الليل أئمة الجور الذين استبدوا بالأمر دون آل الرسول و جلسوا مجلسا كان آل الرسول أولى به منهم فغشوا دين الله بالظلم و الجور
And the night are the tyrannical leaders, those who domineered with the command besides the family of the Rasool-saww and sat in the seat which the Progeny-asws of the Rasool-saww were foremost with it than them. So they overwhelmed the religion of Allah-azwj with the darkness and the tyranny.
و النهار الإمام من ذرية فاطمة ع يسأل عن دين الله فيجليه لمن سأله و قد مر شرحها و بيانها.
And the day is the Imam-asws from the offspring of Fatima-asws, asked about the religion of Allah-azwj so he-asws flashed it to the one who had asked him-asws. And it’s commentary and it’s explanation has passed’.
وَ الضُّحى قال الطبرسي ره أقسم سبحانه بضوء النهار كله من قولهم ضحي فلان للشمس إذا ظهر لها و يدل عليه قوله سبحانه في مقابلته
(I Swear) by the clarity [93:1] – Al Tabarsi said, ‘The Glorious has Sworn by the illumination of the day, all of it, from their (Polytheists) saying, ‘So and so sacrifices to the sun when it appears and he is pointed to it’, are Words of the Glorious in contrast to it.
وَ اللَّيْلِ إِذا سَجى أي سكن و استقر ظلامه و قيل المراد بالضحى أول ساعة من النهار و قيل صدر النهار و هي الساعة التي فيها ارتفاع الشمس و اعتدال النهار في الحر و البرد و الشتاء و الصيف و قيل معناه و رب الضحى و رب الليل إذا سجى و قيل إِذا سَجى إذا أغطى بالظلمة كل شيء و قيل إذا أقبل ظلامه.
And the night when it covers with darkness [93:2] – i.e. tranquil and it’s darkness settled. And it is said that the intent with the clarity is the first hour of the day. And it is said, the middle of the day, and it is the time which in which the sun rises, and moderate daylight in the heat and the cold, and the winter and the summer. And it is said it’s meaning it the clarity, and the Lord-azwj of the night when He-azwj Covers. And it is said, when it covers with darkness [93:2], when all things are covered with the darkness. And it is said, ‘It’s darkness returns’.
بِرَبِّ الْفَلَقِ أي برب الصبح و خالقه و مدبره و مطلعه متى شاء على ما يرى من الصلاح فيه
with Lord of Al-Falaq [113:1] – i.e. By the Lord-azwj of the morning, and it’s Creator, and it’s Manager, and One-azwj Who Emerges it whenever He-azwj so Desires upon what He-azwj Sees of the betterment in it.
مِنْ شَرِّ ما خَلَقَ من الجن و الإنس و سائر الحيوانات و إنما سمي الصبح فلقا لانفلاق عموده بالضياء عن الظلام و قيل الفلق المواليد و جب في جهنم
From evil of what He Created [113:2] – From the Jinn and the humans and rest of the animals. And rather the morning is named as ‘Al Falaq’ due to the splitting of its columns with the illumination away from the darkness. And it is said ‘Al Falaq’ is the new-borns, and a well in Hell.
وَ مِنْ شَرِّ غاسِقٍ إِذا وَقَبَ أي و من شر الليل إذا دخل بظلامه فالمراد من شر ما يحدث في الليل من الشر و المكروه و إنما خص لأن الفساق يقدمون على الفساد بالليل و كذلك الهوام و السباع تؤذي فيه أكثر.
And from evil of darkness when it spreads [113:3] – i.e. from the evil of the night when it enters with it’s darkness. So the intent from evil is what occurs during the night, from the evil and it’s abhorrences. And rather it has been Particularised because the mischievous ones are proceeding upon the corruption at night, and like that are the vermin and the predators, harming during it, mostly’.
1- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ وَ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ لِلشَّمْسِ ثَلَاثَمِائَةٍ وَ سِتِّينَ بُرْجاً كُلُّ بُرْجٍ مِنْهَا مِثْلُ جَزِيرَةٍ مِنْ جَزَائِرِ الْعَرَبِ فَتَنْزِلُ كُلَّ يَوْمٍ عَلَى بُرْجٍ مِنْهَا فَإِذَا غَابَتِ انْتَهَتْ إِلَى حَدِّ بُطْنَانِ الْعَرْشِ فَلَمْ تَزَلْ سَاجِدَةً إِلَى الْغَدِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim and a number of his companions, from Sahl Bin Ziyad, altogether from Muhammad Bin Isa, from Yunus, from Abu Al Sabbah Al Kinany, from Al Asbagh Bin Nubata who said,
‘Amir Al Momineen-asws said: ‘For the sun there are three hundred constellations. Each of the constellations from these is like an island from the islands of Arabia. It descends upon a constellation from these each day. When it disappears, it ends up to the limits beneath the Throne. It does not stop performing Sajdah until the next day.
ثُمَّ تُرَدُّ إِلَى مَوْضِعِ مَطْلَعِهَا وَ مَعَهَا مَلَكَانِ يَهْتِفَانِ مَعَهَا وَ إِنَّ وَجْهَهَا لِأَهْلِ السَّمَاءِ وَ قَفَاهَا لِأَهْلِ الْأَرْضِ وَ لَوْ كَانَ وَجْهُهَا لِأَهْلِ الْأَرْضِ لَأَحْرَقَتِ الْأَرْضَ وَ مَنْ عَلَيْهَا مِنْ شِدَّةِ حَرِّهَا
Then it returns to the place of its rising, and with it are two Angels who hail with it and turn its face towards the people of the sky reversing it from the people of the earth. And had it faced the people of the earth, it would have burnt down the earth and the ones upon it due to the intensity of its heat.
وَ مَعْنَى سُجُودِهَا مَا قَالَ سُبْحَانَهُ وَ تَعَالَى أَ لَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ وَ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ وَ الْجِبالُ وَ الشَّجَرُ وَ الدَّوَابُّ وَ كَثِيرٌ مِنَ النَّاسِ.
And the meaning of its prostration is what the Glorious and the Exalted has Said: Do you not see that Allah, they do Sajdah to Him, the ones in the skies and the ones in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, and many of the people, [22:18]’’.[171]
2- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ رَجُلٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الشَّمْسَ تَطْلُعُ وَ مَعَهَا أَرْبَعَةُ أَمْلَاكٍ مَلَكٌ يُنَادِي يَا صَاحِبَ الْخَيْرِ أَتِمَّ وَ أَبْشِرْ وَ مَلَكٌ يُنَادِي يَا صَاحِبَ الشَّرِّ انْزِعْ وَ أَقْصِرْ وَ مَلَكٌ يُنَادِي أَعْطِ مُنْفِقاً خَلَفاً وَ آتِ مُمْسِكاً تَلَفاً وَ مَلَكٌ يَنْضِحُهَا بِالْمَاءِ وَ لَوْ لَا ذَلِكَ اشْتَعَلَتِ الْأَرْضُ.
(The book) ‘Al Kafi’ – From a number of his companions, from Ahmad Bin Muhammad Bin Isa and Ahmad Bin Muhammad Bin Khalid, altogether from Al Hassan Bin Mahboub, from Ibrahim Bin Mihzam, from a man,
‘From Abu Ja’far-asws having said: ‘The sun rises and with it are four Angels. An Angel calls out, ‘O companion of good, complete and receive glad tidings!’ And an Angel calls out, ‘O companion of the evil, desist and shorten!’ And an Angel calls out, ‘Giving the expenses remains behind and withholding is damaging!’ And an Angel sprinkles it (the earth) with the water, and had it not been for that, the ground would burst in flames’’.[172]
قال السيد الداماد في بعض زبره فِيمَا نَقَلَهُ رَهْطٌ مِنَ الْمُفَسِّرِينَ عَنِ ابْنِ عَبَّاسٍ مِمَّا اسْتَفَادَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي تَفْسِيرِ قَوْلِهِ تَعَالَى كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى إِنَّ لِلشَّمْسِ مِائَةً وَ ثَمَانِينَ مَنْزِلًا فِي مِائَةٍ وَ ثَمَانِينَ يَوْماً
Note: The Seyyid Al Damaad said in one of his books, ‘Among what is transmitted by a group of interpreters from Ibn Abbas, from what is beneficial, from Amir Al Momineen-asws in interpretation of His-azwj Words, the Exalted: each flowing to a specified term. [39:5]: ‘For the sun there are one hundred and eighty stages in one hundred and eighty days.
ثُمَّ إِنَّهَا تَعُودُ مَرَّةً أُخْرَى إِلَى وَاحِدٍ وَاحِدٍ مِنْهَا فِي أَمْثَالِ تِلْكَ الْأَيَّامِ وَ مَجْمُوعُ تِلْكَ الْأَيَّامِ سَنَةٌ.
Then it returns once again to one, by one by one, from these, in an example of those days and the sum of those days is a year’’.
3- التَّوْحِيدُ، وَ الْمَجَالِسُ، لِلصَّدُوقِ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي نُعَيْمٍ الْبَلْخِيِّ عَنْ مُقَاتِلِ بْنِ حَيَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبْزَى عَنْ أَبِي ذَرٍّ الْغِفَارِيِّ قَالَ: كُنْتُ آخِذاً بِيَدِ النَّبِيِّ ص وَ نَحْنُ نَتَمَاشَى جَمِيعاً فَمَا زِلْنَا نَنْظُرُ إِلَى الشَّمْسِ حَتَّى غَابَتْ فَقُلْتُ يَا رَسُولَ اللَّهِ أَيْنَ تَغِيبُ
(The books) ‘Al Tawheed’, and ‘Al Majaalis’ of Al Sadouq – From Muhammad Bin Musa Bin Al Mutawakkil. From Muhammad Bin Ja’far Asady, from Musa Bin Imran Al Nakahie, from Al Nowfaly, from Al Sakuny, from Abu Nueym Al Balkhy, from Muqatil Bin Hayyan, from Abdul Rahman Bin Al Abzy,
‘From (Abu) Zarr Al-Ghifary-ra having said, ‘I-ra was holding a hand of the Prophet-saww and we were walking together. We did not cease to be looking at the sun until it had set. I-ra said, ‘O Rasool-Allah-saww! Where does it set?’
قَالَ فِي السَّمَاءِ ثُمَّ تَرْفَعُ مِنْ سَمَاءٍ إِلَى سَمَاءٍ حَتَّى تَرْفَعَ إِلَى السَّمَاءِ السَّابِعَةِ الْعُلْيَا حَتَّى تَكُونَ تَحْتَ الْعَرْشِ فَتَخِرَّ سَاجِدَةً فَتَسْجُدُ مَعَهَا الْمَلَائِكَةُ الْمُوَكَّلُونَ بِهَا ثُمَّ تَقُولُ يَا رَبِّ مِنْ أَيْنَ تَأْمُرُنِي أَنْ أَطْلُعَ أَ مِنْ مَغْرِبِي أَمْ مِنْ مَطْلَعِي
He-saww said: ‘In the sky. Then it rises from a sky to a sky until it rises to the seventh sky, the highest, until it comes to be beneath the Throne. It falls into Sajdah, so the Angels perform Sajdah along with it, the ones who have been allocated with it. Then it says, ‘O Lord-azwj! Where do You-azwj Command me to be rising from, is it from my west or from my (normal eastern) rising?’
فَذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ الشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَها ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ يَعْنِي بِذَلِكَ صُنْعَ الرَّبِّ الْعَزِيزِ فِي مُلْكِهِ بِخَلْقِهِ
So that is His-azwj Word: And the sun flows to a term Appointed for it. That is an Ordainment of the Mighty, the Knower [36:38] – meaning by that the Makin of the Lord-azwj, the Mighty in His-azwj Kingdom with His-azwj creation’.
قَالَ فَيَأْتِيهَا جَبْرَئِيلُ بِحُلَّةِ ضَوْءٍ مِنْ نُورِ الْعَرْشِ عَلَى مَقَادِيرِ سَاعَاتِ النَّهَارِ فِي طُولِهِ فِي الصَّيْفِ أَوْ قِصَرِهِ فِي الشِّتَاءِ أَوْ مَا بَيْنَ ذَلِكَ فِي الْخَرِيفِ وَ الرَّبِيعِ
He-saww: ‘Jibraeel-as comes to with a garment of light from the Light of the Throne based upon the hours of the day in its length in the summer, or it’s short in the winter, or what is between that during the autumn and the spring’.
قَالَ فَتَلْبَسُ تِلْكَ الْحُلَّةَ كَمَا يَلْبَسُ أَحَدُكُمْ ثِيَابَهُ ثُمَّ تَنْطَلِقُ بِهَا فِي جَوِّ السَّمَاءِ حَتَّى تَطْلُعَ مِنْ مَطْلَعِهَا
He-saww said: ‘It wears that garment just as one of you wears his clothes. Then he-as walks with it in the atmosphere of the sky until it emerges from its (normal) rising’.
قَالَ النَّبِيُّ ص فَكَأَنِّي بِهَا قَدْ حُبِسَتْ مِقْدَارَ ثَلَاثِ لَيَالٍ ثُمَّ لَا تُكْسَى ضَوْءً وَ تُؤْمَرُ أَنْ تَطْلُعَ مِنْ مَغْرِبِهَا فَذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ إِذَا الشَّمْسُ كُوِّرَتْ وَ إِذَا النُّجُومُ انْكَدَرَتْ
The Prophet-saww said: ‘It is as if I-saww am with it, having been withheld a measurement of three nights, then it is not clothed with the illumination, and is Commanded to emerge from it’s west. So that is His-azwj Word, Mighty and Majestic: When the sun is Wrapped up [81:1] And when the stars are Dimmed [81:2].
وَ الْقَمَرُ كَذَلِكَ مِنْ مَطْلَعِهِ وَ مَجْرَاهُ فِي أُفُقِ السَّمَاءِ وَ مَغْرِبِهِ وَ ارْتِفَاعِهِ إِلَى السَّمَاءِ السَّابِعَةِ وَ يَسْجُدُ تَحْتَ الْعَرْشِ وَ جَبْرَئِيلُ يَأْتِيهِ بِالْحُلَّةِ مِنْ نُورِ الْكُرْسِيِّ فَذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِياءً وَ الْقَمَرَ نُوراً
And the moon is like that from it’s emergence and it’s flow in the horizons of the sky, and it’s west, and it’s rising to the seventh sky, and performing Sajdah beneath the Throne, and Jibraeel-as comes to it with a garment of the light of the Chair. So that is His-azwj Word: He is the (One) Who Made the sun a brightness and the moon a light, [10:5]’.
قَالَ أَبُو ذَرٍّ ره ثُمَّ اعْتَزَلْتُ مَعَ رَسُولِ اللَّهِ ص فَصَلَّيْنَا الْمَغْرِبَ.
Abu Zarr-ra said, ‘Then I-ra isolated with Rasool-Allah-saww, and we prayed Al Maghrib (Salat)’’.[173] (Taken from non-Shia reporters)
4- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ يَسَارٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنِ الْحَكَمِ بْنِ الْمُسْتَنِيرِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ مِنَ الْآيَاتِ الَّتِي قَدَّرَهَا اللَّهُ لِلنَّاسِ مِمَّا يَحْتَاجُونَ إِلَيْهِ الْبَحْرَ الَّذِي خَلَقَهُ اللَّهُ بَيْنَ السَّمَاءِ وَ الْأَرْضِ
Tafseer Ali Bin Ibrahim – From his father, from Ibn Mahboub, from Abdullah Bin Yasaar, from Marouf Bin Kharbouz, from Al Hakam Bin Al Mustaneer,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘From the signs which Allah-azwj has Determined for the people, from what they would be need to it, is the ocean which Allah-azwj has Created is between the sky and the earth’.
قَالَ وَ إِنَّ اللَّهَ قَدَّرَ فِيهِ مَجَارِيَ الشَّمْسِ وَ الْقَمَرِ وَ النُّجُومِ وَ الْكَوَاكِبِ ثُمَّ قَدَّرَ ذَلكَ كُلَّهُ عَلَى الْفَلَكِ ثُمَّ وَكَّلَ بِالْفَلَكِ مَلَكاً مَعَهُ سَبْعُونَ أَلْفَ مَلَكٍ فَهُمْ يُدِيرُونَ الْفَلَكَ فَإِذَا أَدَارُوهُ دَارَتِ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ وَ الْكَوَاكِبُ مَعَهُ
He-asws said: ‘And Allah-azwj had Measured out in it, the sun, and the moon, and the stars, and the planets. Then He-azwj Determined that, all of it upon the orbit. Then He-azwj Allocated an Angel with it having seventy thousand Angels with him. So they are rotating the orbit. So when they rotate it, the sun, and the moon, and the stars, and the planets rotate with it.
فَنَزَلَتْ فِي مَنَازِلِهَا الَّتِي قَدَّرَهَا اللَّهُ فِيهَا لِيَوْمِهَا وَ لَيْلَتِهَا وَ إِذَا كَثُرَتْ ذُنُوبُ الْعِبَادِ وَ أَرَادَ اللَّهُ أَنْ يَسْتَعْتِبَهُمْ بِآيَةٍ مِنْ آيَاتِهِ أَمَرَ الْمَلَكَ الْمُوَكَّلَ بِالْفَلَكِ أَنْ يُزِيلَ الْفَلَكَ الَّذِي عَلَيْهِ مَجَارِي الشَّمْسِ وَ الْقَمَرِ وَ النُّجُومِ وَ الْكَوَاكِبِ فَيَأْمُرُ الْمَلَكُ أُولَئِكَ السَّبْعِينَ الْأَلْفَ الْمَلَكِ أَنْ يُزِيلُوا الْفَلَكَ عَنْ مَجَارِيهِ
So it descends in it’s stage which Allah-azwj has Determined for it, for it’s day and it’s night. And when the sins of the servants are a lot and Allah-azwj Wants to Reproach them with a Sign from His-azwj Signs, Commands the Angel allocated with the orbit to remove the orbit upon which is the flow of the sun, and the moon, and the planets. So the Angel orders those seventy thousand Angels to remove the orbit from it’s flow’.
قَالَ فَيُزِيلُونَهُ فَتَصِيرُ الشَّمْسُ فِي ذَلِكَ الْبَحْرِ الَّذِي يَجْرِي الْفَلَكُ فِيهِ فَيَطْمِسُ ضَوْؤُهَا وَ يُغَيَّرُ لَوْنُهَا
He-asws said: ‘So they remove it and the sun comes to be in that ocean which the orbit flows in, so it dims it’s illumination and changes it’s colour.
فَإِذَا أَرَادَ اللَّهُ أَنْ يُعَظِّمَ الْآيَةَ طَمَسَتِ الشَّمْسُ فِي الْبَحْرِ عَلَى مَا يُحِبُّ اللَّهُ أَنْ يُخَوِّفَ خَلْقَهُ بِالْآيَةِ فَذَلِكَ عِنْدَ شِدَّةِ انْكِسَافِ الشَّمْسِ وَ كَذَلِكَ يُفْعَلُ بِالْقَمَرِ فَإِذَا أَرَادَ اللَّهُ أَنْ يُخْرِجَهُمَ وَ يَرُدَّهُمَا إِلَى مَجْرَاهُمَا أَمَرَ الْمَلَكَ الْمُوَكَّلَ بِالْفَلَكِ أَنْ يَرُدَّ الشَّمْسَ إِلَى مَجْرَاهَا
When Allah-azwj Wants to Magnify the Sign, the sun dims in the ocean based upon what Allah-azwj Loves to Frighten His-azwj creatures with the Sign. So that is during the severe eclipse of the sun. And like that He-azwj Does with the moon. When Allah-azwj Wants to Extract them both and Return them to their flow, Commands the allocated Angel with the orbit to Return the sun back to it’s flow.
فَيَرُدُّ الْمَلَكُ الْفَلَكَ إِلَى مَجْرَاهُ فَتَخْرُجُ مِنَ الْمَاءِ وَ هِيَ كَدِرَةٌ وَ الْقَمَرُ مِثْلُ ذَلِكَ
So the Angel returns the orbit to it’s flow, so it emerges from the water, and it is filthy. And the moon is similar to that’.
ثُمَّ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَمَا إِنَّهُ لَا يَفْزَعُ لَهُمَا وَ لَا يَرْهَبُ إِلَّا مَنْ كَانَ مِنْ شِيعَتِنَا فَإِذَا كَانَ ذَلِكَ فَافْزَعُوا إِلَى اللَّهِ وَ رَاجِعُوا
Then Ali-asws Bin Al-Husayn-asws said: ‘But there is neither any terror for them both nor fright except the one who would be from our-asws Shias. So when that happens, then panic to Allah‑azwj and return!’
قَالَ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْأَرْضُ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ الْخَرَابُ مِنْهَا مَسِيرَةُ أَرْبَعِمِائَةِ عَامٍ وَ الْعُمْرَانُ مِنْهَا مَسِيرَةُ مِائَةِ عَامٍ وَ الشَّمْسُ سِتُّونَ فَرْسَخاً فِي سِتِّينَ فَرْسَخاً وَ الْقَمَرُ أَرْبَعُونَ فَرْسَخاً فِي أَرْبَعِينَ فَرْسَخاً بُطُونُهُمَا يُضِيئَانِ لِأَهْلِ السَّمَاءِ وَ ظُهُورُهُمَا لِأَهْلِ الْأَرْضِ وَ الْكَوَاكِبُ كَأَعْظَمِ جَبَلٍ عَلَى الْأَرْضِ وَ خَلَقَ الشَّمْسَ قَبْلَ الْقَمَرِ.
He-asws said: ‘And Amir Al-Momineen-asws said: ‘The earth is of a travel distance of five hundred years – the ruined from it is of a travel distance of four hundred years, and the built-up from it is of a travel distance of one hundred years. And the sun is of sixty Farsakhs by sixty Farsakhs, and the moon is of forty Farsakhs by forty Farsakhs. It’s interior is for the people of the sky, and its apparent is for the people of the earth, and the planets are like a large mountain upon the earth. And He-azwj Created the sun before the moon’’.[174]
وَ قَالَ سَلَّامُ بْنُ الْمُسْتَنِيرِ قُلْتُ لِأَبِي جَعْفَرٍ ع لِمَ صَارَتِ الشَّمْسُ أَحَرَّ مِنَ الْقَمَرِ
And Salam Bin Mustaneer said,
‘I said to Abu Ja’far-asws, ‘Why did the sun come to be hotter than the moon?’
قَالَ إِنَّ اللَّهَ خَلَقَ الشَّمْسَ مِنْ نُورِ النَّارِ وَ صَفْوِ الْمَاءِ طَبَقاً مِنْ هَذَا وَ طَبَقاً مِنْ هَذَا حَتَّى إِذَا صَارَتْ سَبْعَةَ أَطْبَاقٍ أَلْبَسَهَا لِبَاساً مِنْ نَارٍ فَمِنْ هُنَالِكَ صَارَتْ أَحَرَّ مِنَ الْقَمَرِ
He-asws said: ‘Allah-azwj Created the sun from the light of fire and illumination of the water as a layer from this, until when it became of seven layers, He-azwj Clothed it with a clothing of fire. So, from there, it became hotter than the moon’.
قُلْتُ فَالْقَمَرُ
I said, ‘So (what about) the moon?’
قَالَ إِنَّ اللَّهَ خَلَقَ الْقَمَرَ مِنْ ضَوْءِ نُورِ النَّارِ وَ صَفْوِ الْمَاءِ طَبَقاً مِنْ هَذَا وَ طَبَقاً مِنْ هَذَا حَتَّى إِذَا صَارَتْ سَبْعَةَ أَطْبَاقٍ أَلْبَسَهَا لِبَاساً مِنْ مَاءٍ فَمِنْ هُنَالِكَ صَارَ الْقَمَرُ أَبْرَدَ مِنَ الشَّمْسِ.
He-asws said: ‘Allah-azwj Created the moon from an illumination of the light of the fire, and clear water as a layer from this, and a layer from this, until it became of seven layers, He-azwj Clothed it with a clothing of water. So, from there, the moon became colder than the sun’’.[175]
الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنِ الْحَكَمِ بْنِ الْمُسْتَوْرِدِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع مِثْلَهُ إِلَى قَوْلِهِ فَإِذَا كَانَ كَذَلِكَ فَافْزَعُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ ثُمَّ ارْجِعُوا إِلَيْهِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Sinan, from Marouf Bin Kharbouz, from Al Hakam Bin Al Mustawrid,
‘From Ali Bin Al Husayn-asws – similar to it up to his-asws words: ‘So when it happens like that, then panic to Allah-azwj Mighty and Majestic, then return to Him-azwj’’.[176]
وَ رَوَى الشَّيْخُ الْمُفِيدُ فِي الْإِرْشَادِ بِإِسْنَادِهِ إِلَى الْفَضْلِ بْنِ شَاذَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ الْأَزْدِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع آيَتَانِ تَكُونَانِ قَبْلَ الْقَائِمِ ع كُسُوفُ الشَّمْسِ فِي النِّصْفِ مِنْ شَهْرِ رَمَضَانَ وَ خُسُوفُ الْقَمَرِ فِي آخِرِهِ
And it is reported by the Sheykh Al Mufeed in (the book) ‘Al Irshad’ – By his chain to Al Fazl Bin Shazan, from Ahmad in Muhammad Bin Abu Nasr, from Sa’alba Al Azdy who said,
‘There are two signs which would be happening before Al Qaim-ajfj – eclipse of the sun in the middle of the Month of Ramazan, and eclipse of the moon in it’s end’.
قَالَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ تَنْكَسِفُ الشَّمْسُ فِي نِصْفِ الشَّهْرِ وَ الْقَمَرُ فِي آخِرِهِ
He (the narrator) said, ‘I said, ‘O son-asws of Rasool-Allah-saww! The sun tends to be eclipsed in the middle of the month, and the moon at the end of it!’
فَقَالَ أَبُو جَعْفَرٍ ع أَنَا أَعْلَمُ بِمَا قُلْتُ إِنَّهُمَا آيَتَانِ لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ ع.
Abu Ja’far-asws said: ‘I-asws am more knowing with what I-asws said. These two signs have not happened since Adam-as came down’’.[177]
وَ رَوَاهُ فِي الْكَافِي عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ بَدْرِ بْنِ الْخَلِيلِ الْأَزْدِيِّ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ آيَتَانِ تَكُونَانِ قَبْلَ قِيَامِ الْقَائِمِ ع لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ ع إِلَى الْأَرْضِ تَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْ شَهْرِ رَمَضَانَ وَ الْقَمَرُ فِي آخِرِهِ
And it is reported in (the book) ‘Al Kafi’ – From a number of his companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Sa’alba Bin Maymoun, from Badr Bin Al Khaleel Al Azdy who said,
‘I was seated in the presence of Abu Ja’farasws, so heasws said: ‘Two Signs would occur before the rising of Al-Qaimasws which have never occurred since the descent of Adamas to the earth – A solar eclipse in the middle of the Month of Ramadhan, and the lunar (eclipse) at the end of it’.
فَقَالَ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ تَنْكَسِفُ الشَّمْسُ فِي آخِرِ الشَّهْرِ وَ الْقَمَرُ فِي النِّصْفِ
A man said, ‘O sonasws of the Rasool! The sun gets eclipsed at the end of the month, and the moon in the middle of it’.
فَقَالَ أَبُو جَعْفَرٍ ع إِنِّي أَعْلَمُ مَا تَقُولُ وَ لَكِنَّهُمَا آيَتَانِ لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ ع.
Abu Ja’farasws said: ‘Iasws am more knowing of what you say, but these two Signs have never occurred since the descent of Adamas’’.[178]
5- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَلِيِّ بْنِ أَبِي النَّوَارِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ لِأَيِّ شَيْءٍ صَارَتِ الشَّمْسُ أَشَدَّ حَرَارَةً مِنَ الْقَمَرِ
Sahl Bin Ziyad, from Ali Bin Hassaan, from Ali Bin Abu Al-Nawaar, from Muhammad Bin Muslim who said:
I said to Abu Ja’farasws, ‘May I be sacrificed for youasws. Which is that thing which makes the sun to be hotter than the moon?’
فَقَالَ إِنَّ اللَّهَ خَلَقَ الشَّمْسَ مِنْ نُورِ النَّارِ وَ صَفْوِ الْمَاءِ طَبَقاً مِنْ هَذَا وَ طَبَقاً مِنْ هَذَا حَتَّى إِذَا كَانَتْ سَبْعَةَ أَطْبَاقٍ أَلْبَسَهَا لِبَاساً مِنْ نَارٍ فَمِنْ ثَمَّ صَارَتْ أَشَدَّ حَرَارَةً مِنَ الْقَمَرِ
Heasws said: ‘Allahazwj Created the sun from the light of the fire and clearness of the water, a layer from this and a layer from this until there were seven layers, then clothed it with a clothing from the fire. Then it became hotter than the moon’.
قُلْتُ جُعِلْتُ فِدَاكَ وَ الْقَمَرُ
I said, ‘May I be sacrificed for you, and the moon?’
قَالَ إِنَّ اللَّهَ تَعَالَى ذِكْرُهُ خَلَقَ الْقَمَرَ مِنْ ضَوْءِ نُورِ النَّارِ وَ صَفْوِ الْمَاءِ طَبَقاً مِنْ هَذَا وَ طَبَقاً مِنْ هَذَا حَتَّى إِذَا كَانَتْ سَبْعَةَ أَطْبَاقٍ أَلْبَسَهَا لِبَاساً مِنْ مَاءٍ فَمِنْ ثَمَّ صَارَ الْقَمَرُ أَبْرَدَ مِنَ الشَّمْسِ.
Heasws said: ‘Allahazwj Created the moon from the illumination of the light of the fire and clearness of the water, a layer from this and a layer from this until there were seven layers, then clothed it in a clothing of water, so the moon became colder than the sun’’.[179]
6- الْإِحْتِجَاجُ، رَوَى الْقَاسِمُ بْنُ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لَمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْقَمَرَ كَتَبَ عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ هُوَ السَّوَادُ الَّذِي تَرَوْنَهُ.
(The book) ‘Al Ihtijaj’ – It is reported by Al Qasim Bin Muawiya,
‘From Abu Abdullah-asws having said: ‘When Allah-azwj Mighty and Majestic Created the moon, He-azwj Wrote upon it: “There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj, Ali-asws is Emir of the Momineen”, and it is the blackness which you see (on it)’’.[180]
7- الْخِصَالُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُوسَى عَنْ عَلِيِّ بْنِ الْحَسَنِ الْهِسَنْجَانِيِّ عَنْ سَعْدِ بْنِ كَثِيرِ بْنِ عُفَيْرٍ عَنِ ابْنِ لَهِيعَةَ وَ رُشَيْدِ بْنِ سَعْدٍ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْجَبَلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ص فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ ادْعُوا إِلَيَّ أَخِي
(The book) ‘Al Khisaal’ – From Ali Bin ahmad Bin Musa, from Ali Bin Al Hassan al Hisnajany, from Sa’ad Bin Kaseer Bin Ufeyr, from Ibn Lahiya and Rusheyd Bin sa’ad, from Hareyz Bin Abdullah, from Abu Abdul Rahman, from Abdullah Bin Umar who said,
‘Rasool-Allah-saww said during his-saww illness which he-saww expired in: ‘Call my-saww brother-asws to me-saww!’
قَالَ فَأَرْسَلُوا إِلَى عَلِيٍّ ع فَدَخَلَ فَوَلَّيَا وُجُوهَهُمَا إِلَى الْحَائِطِ وَ رَدَّا عَلَيْهِمَا ثَوْباً فَأَسَرَّ إِلَيْهِ وَ النَّاسُ مُحْتَوِشُونَ وَرَاءَ الْبَابِ فَخَرَجَ عَلِيٌّ ع فَقَالَ لَهُ رَجُلٌ مِنَ النَّاسِ أَسَرَّ إِلَيْكَ نَبِيُّ اللَّهِ شَيْئاً قَالَ نَعَمْ أَسَرَّ إِلَيَّ أَلْفَ بَابٍ فِي كُلِّ بَابٍ أَلْفُ بَابٍ
He (the narrator) said, ‘They sent a message to Ali-asws. He-asws entered. They-asws both turned their-asws faces towards the wall and covered a cloth upon them-asws. He-saww divulged secrets to him-asws and the people were lonely behind the door. Ali-asws came out. A man from the people said to him-asws, ‘Did the Prophet-saww of Allah-azwj divulged any secrets to you-asws?’ He‑asws said: ‘Yes. He-saww divulged to me-asws a thousand doors, each door having a thousand doors (to it)’.
وَ قَالَ وَعَيْتَهُ قَالَ نَعَمْ وَ عَقَلْتُهُ فَقَالَ فَمَا السَّوَادُ الَّذِي فِي الْقَمَرِ
And he said, ‘Did you-asws retain it?’ He-asws said: ‘Yes, and I-asws comprehended it’. He said, ‘So what is the blackness which is in the moon?’
قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً قَالَ لَهُ الرَّجُلُ عَقَلْتَ يَا عَلِيُ.
He-asws said: ‘Allah-azwj Mighty and Majestic Said: And We Made the night and the day as two Signs, then We Erase the Sign of the night and We Made the Sign of the day to be visible, [17:12]’. The man said to him-asws, ‘You-asws have comprehended, O Ali-asws!’’[181]
8- الْعُيُونُ، وَ الْعِلَلُ، فِي خَبَرِ يَزِيدَ بْنِ سَلَّامٍ أَنَّهُ سَأَلَ النَّبِيَّ ص مَا بَالُ الشَّمْسِ وَ الْقَمَرِ لَا يَسْتَوِيَانِ فِي الضَّوْءِ وَ النُّورِ
(The book) ‘Al Uyoon’ and ‘Al Illal’ – In a Hadeeth of Yazeed Bin Sallam,
‘The Prophet-saww was asked, ‘What is the matter the sun and the moon are not the same in the illumination and the light?’
قَالَ لَمَّا خَلَقَهُمَا اللَّهُ عَزَّ وَ جَلَّ أَطَاعَا وَ لَمْ يَعْصِيَا شَيْئاً فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ جَبْرَئِيلَ أَنْ يَمْحُوَ ضَوْءَ الْقَمَرِ فَمَحَاهُ فَأَثَّرَ الْمَحْوُ فِي الْقَمَرِ خُطُوطاً سَوْدَاءَ
He-saww said: ‘When Allah-azwj Mighty and Majestic Created them, they obeyed and did not disobey anything. Allah-azwj Mighty and Majestic Commanded Jibraeel-as to Delete the illumination of the moon. So he-as deleted it. The impact of the deletion in the moon are the black lines.
وَ لَوْ أَنَّ الْقَمَرَ تُرِكَ عَلَى حَالِهِ بِمَنْزِلَةِ الشَّمْسِ لَمْ يُمْحَ لَمَا عُرِفَ اللَّيْلُ مِنَ النَّهَارِ وَ لَا النَّهَارُ مِنَ اللَّيْلِ وَ لَا عَلِمَ الصَّائِمُ كَمْ يَصُومُ وَ لَا عَرَفَ النَّاسُ عَدَدَ السِّنِينَ
And if the moon had been left upon it’s state at the status of the sun, undeleted, neither would the night have been recognised from the day nor the day from the night, nor would the fasting one had known how many to fast, nor would the people have recognised the number of the years.
وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ
And that is the Word of Allah-azwj Mighty and Majestic: And We Made the night and the day as two Signs, then We Erase the Sign of the night and We Made the Sign of the day to be visible, for you to seek Grace from your Lord and for you to know the number of the years and the calculation. [17:12]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي لِمَ سُمِّيَ اللَّيْلُ لَيْلًا
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, why was the night named as night (Layla)?’
قَالَ لِأَنَّهُ يُلَايِلُ الرِّجَالَ مِنَ النِّسَاءِ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ أُلْفَةً وَ لِبَاساً وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ جَعَلْنَا اللَّيْلَ لِباساً وَ جَعَلْنَا النَّهارَ مَعاشاً
He-saww said: ‘Because the men spend the night covered with the women. Allah-azwj Mighty and Majestic Made it for intimacy and an apparel. And that is the Word of the Mighty and Majestic: And We Made the night a covering [78:10] And We Made the day for livelihood [78:11]’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ الْخَبَرَ.
He said, ‘You-saww speak the truth, O Muhammad-saww!’ – the Hadeeth’’.[182]
9- الْعِلَلُ، وَ الْعُيُونُ، فِي خَبَرِ الشَّامِيِ أَنَّهُ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ طُولِ الشَّمْسِ وَ الْقَمَرِ وَ عَرْضِهَا قَالَ تِسْعُمِائَةِ فَرْسَخٍ الْخَبَرَ.
(The books) ‘Al Illal’, and ‘Al Uyoon’ –
In a Hadeeth of the Syrian, he had asked Amir Al Momineen-asws about the length of the sun and the moon and it’s width. He-asws said: ‘Nine hundred Farsakh’ – the Hadeeth’’.[183]
10- الْإِحْتِجَاجُ، عَنِ الْأَصْبَغِ قَالَ: سَأَلَ ابْنُ الْكَوَّاءِ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الْمَحْوِ الَّذِي يَكُونُ فِي الْقَمَرِ قَالَ ع اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ رَجُلٌ أَعْمَى يَسْأَلُ عَنْ مَسْأَلَةٍ عَمْيَاءَ أَ مَا سَمِعْتَ اللَّهَ تَعَالَى يَقُولُ وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً الْخَبَرَ.
(The book) ‘Al Ihtijaj’ – From Al Asbagh who said,
‘Ibn Al-Kawa asked Amir Al Momineen-asws about the erasure which happens to be in the moon. He-asws said: ‘Allah-azwj is the Greatest! Allah-azwj is the Greatest! A blind man asking about a blind issue (difficult to understand)! Have you not heard Allah-azwj the Exalted Saying: And We Made the night and the day as two Signs, then We Erase the Sign of the night and We Made the Sign of the day to be visible, [17:12]’ – the Hadeeth’’.[184]
11- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ وَ لَا اللَّيْلُ سابِقُ النَّهارِ وَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ
Tafseer Ali Bin Ibrahim – In a report of Abu Al Jaroud –
‘From Abu Ja’far-asws regarding His-azwj The sun, it is not befitting for it that it should overtake the moon, nor for the night to precede the day, and all are floating in an orbit [36:40].
يَقُولُ الشَّمْسُ سُلْطَانُ النَّهَارِ وَ الْقَمَرُ سُلْطَانُ اللَّيْلِ لَا يَنْبَغِي لِلشَّمْسِ أَنْ تَكُونَ مَعَ ضَوْءِ الْقَمَرِ بِاللَّيْلِ وَ لَا يَسْبِقُ اللَّيْلُ النَّهَارَ
He-asws said: ‘The sun is authority (Sultan) of the day, and the moon is authority (Sultan) of the night. If it not befitting for the sun to be with the illumination of the moon at night, nor for the night to precede the day’.
يَقُولُ لَا يَذْهَبُ اللَّيْلُ حَتَّى يُدْرِكَهُ النَّهَارُ
He-asws said: ‘The night does not go away until it comes across the day’.
وَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ يَقُولُ يَجِيءُ وَرَاءَ الْفَلَكِ بِالاسْتِدَارَةِ.
and all are floating in an orbit [36:40] – He-asws said: ‘It comes behind the orbit with the rotation’’.[185]
12- الْعُيُونُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ أُتِيَ بِالشَّمْسِ وَ الْقَمَرِ فِي صُورَةِ ثَوْرَيْنِ عَقِيرَيْنِ فَيُقْذَفَانِ بِهِمَا وَ بِمَنْ يَعْبُدُهُمَا فِي النَّارِ وَ ذَلِكَ أَنَّهُمَا عُبِدَا فَرَضِيَا.
(The book) ‘Al Uyoon’ – From his father, from Sa’ad Bin Abdullah, from Ibrahim Bin Mahziyar, from his brother Ali, from Ahmad Bin Muhammad, from Hammad Bin Usman, from Baseer,
‘From Abu Abdullah-asws having said: ‘When it will be the Day of Qiyamah, they will come with the sun and the moon in the image of two barren bulls. Both will be thrown with along with the ones who had worshipped them, into the Fire, and they were worshipped, so they were pleased’’.[186]
13- التَّفْسِيرُ، وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً قَالَ الْمَحْوُ فِي الْقَمَرِ.
The Tafseer – And We Made the night and the day as two Signs, then We Erase the Sign of the night and We Made the Sign of the day to be visible, [17:12] – He said, ‘The erasure in the moon’’.[187] (opinion)
14- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع عَنِ الشَّمْسِ أَيْنَ تَغِيبُ
(The book) ‘Al Ihtijaaj’ – From Hisham Bin Al Hakam who said,
‘The Atheists asked Abu Abdullah-asws about the sun, ‘Where does it set?’
قَالَ إِنَّ بَعْضَ الْعُلَمَاءِ قَالُوا إِذَا انْحَدَرَتْ أَسْفَلَ الْقُبَّةِ دَارَ بِهَا الْفَلَكُ إِلَى بَطْنِ السَّمَاءِ صَاعِدَةً أَبَداً إِلَى أَنْ تَنْحَطَّ إِلَى مَوْضِعِ مَطْلَعِهَا يَعْنِي أَنَّهَا تَغِيبُ فِي عَيْنٍ حَامِيَةٍ ثُمَّ تَخْرِقُ الْأَرْضَ رَاجِعَةً إِلَى مَوْضِعِ مَطْلَعِهَا فَتَحَيَّرُ تَحْتَ الْعَرْشِ حَتَّى يُؤْذَنَ لَهَا بِالطُّلُوعِ وَ يُسْلَبُ نُورُهَا كُلَّ يَوْمٍ وَ تَتَجَلَّلُ نُوراً آخَرَ
He-asws said: ‘Some of the scholars, they said, ‘When it rolls down below the dome, it rotates the orbit with it to the belly of the sky ever ascending until it declines to the place of its rising, meaning, it sets in a hot spring. Then it penetrates the earth returning to the place of it’s rising, so it hesitates beneath the Throne until there is Permission for it with the rising, and it’s light gets stripped every day and it flashes with another light’.
قَالَ فَخَلَقَ النَّهَارَ قَبْلَ اللَّيْلِ قَالَ نَعَمْ خَلَقَ النَّهَارَ قَبْلَ اللَّيْلِ وَ الشَّمْسَ قَبْلَ الْقَمَرِ وَ الْأَرْضَ قَبْلَ السَّمَاءِ الْخَبَرَ.
He said: ‘The day was Created before the night?’ He-asws said: ‘Yes, the day was Created before the night, and the sun before the moon, and the earth before the sky’ – the Hadeeth’’.[188]
15- التَّوْحِيدُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الشَّمْسُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْكُرْسِيِّ وَ الْكُرْسِيُّ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْعَرْشِ وَ الْعَرْشُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْحِجَابِ وَ الْحِجَابُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ السِّتْرِ الْخَبَرَ.
(The book) ‘Al Tawheed’ – From Al Husayn Bin Idrees, from his father, from Muhammad Bin Abdul Jabbar, from Safwan, from Aasim Bin Humeyd,
‘From Abu Abdullah-asws having said: ‘The sun is one part from seventy parts from the light of the Chair, and the Chair is one part from seventy parts from the light of the Throne, and the Throne is one part from the seventy parts from the light of the Veils, and the Veils are one part from seventy parts from the light of the Curtain’ – the Hadeeth’’.[189]
16- قِصَصُ الرَّاوَنْدِيِّ، بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ مُوسَى سَأَلَ رَبَّهُ أَنْ يُعَلِّمَهُ زَوَالَ الشَّمْسِ فَوَكَّلَ اللَّهُ بِهَا مَلَكاً فَقَالَ يَا مُوسَى قَدْ زَالَتِ الشَّمْسُ فَقَالَ مُوسَى مَتَى فَقَالَ حِينَ أَخْبَرْتُكَ وَ قَدْ سَارَتْ خَمْسَمِائَةِ عَامٍ.
(The book) ‘Qisas Al Rawandy’ – By the chains to Al Sadouq, from Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Al A’la, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Musa-as asked his-as Lord-azwj to Teach him-as the decline of the sun (midday). So Allah-azwj Allocated an Angel. He said, ‘O Musa-as! The sun has (started to) decline!’ Musa-as said: ‘When?’ He said, ‘When I informed you-as’, and it has travelled five hundred years (distance)’’.[190]
17- الْعَيَّاشِيُّ، عَنْ أَبِي بَصِيرٍ عَنِ الصَّادِقِ ع فِي قَوْلِهِ تَعَالَى فَمَحَوْنا آيَةَ اللَّيْلِ قَالَ هُوَ السَّوَادُ الَّذِي فِي جَوْفِ الْقَمَرِ.
Al Ayyashi, from Abu Baseer,
‘From Al Sadiq-asws regarding Words of the Exalted: then We Erase the Sign of the night [17:12], he-asws said: ‘It is the darkness which is in the interior of the moon’’.[191]
18- وَ مِنْهُ، عَنْ نَصْرِ بْنِ قَابُوسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّوَادُ الَّذِي فِي الْقَمَرِ مُحَمَّدٌ رَسُولُ اللَّهِ.
And from him, from Nasr Bin Qabous,
‘From Abu Abdullah-asws having said: ‘The darkness which is in the moon is, ‘Muhammad-saww is Rasool-saww of Allah-saww’’.[192]
19- الْعَيَّاشِيُّ، عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع تَغْرُبُ الشَّمْسُ فِي عَيْنٍ حَامِيَةٍ فِي بَحْرٍ دُونَ الْمَدِينَةِ الَّتِي تَلِي الْمَغْرِبَ يَعْنِي جَابَلْقَا.
Al Ayyashi, from Jabir,
‘From Abu Ja’far-asws having said: ‘Amir Al Momineen-asws having said: ‘The sun sets in a hot spring in an ocean besides the city which follows the west, meaning Jabalqa’’.[193]
20- كِتَابُ النُّجُومِ، لِلسَّيِّدِ بْنِ طَاوُسٍ بِأَسَانِيدِهِ إِلَى مُحَمَّدِ بْنِ إِبْرَاهِيمَ النُّعْمَانِيِّ فِي كِتَابِ الدَّلَائِلِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ عُبَيْدٍ عَنْ إِبْرَاهِيمَ بْنِ أَحْمَدَ الْيَقْطِينِيِّ قَالَ حَدَّثَنِي ابْنُ ذِي الْعَلَمَيْنِ قَالَ: كُنْتُ وَاقِفاً بَيْنَ يَدَيْ ذِي الرِّئَاسَتَيْنِ بِخُرَاسَانَ فِي مَجْلِسِ الْمَأْمُونِ وَ قَدْ حَضَرَهُ أَبُو الْحَسَنِ الرِّضَا ع فَجَرَى ذِكْرُ اللَّيْلِ وَ النَّهَارِ وَ أَيُّهُمَا خُلِقَ قَبْلُ فَخَاضُوا فِي ذَلِكَ وَ اخْتَلَفُوا ثُمَّ إِنَّ ذَا الرِّئَاسَتَيْنِ سَأَلَ الرِّضَا ع عَنْ ذَلِكَ وَ عَمَّا عِنْدَهُ فِيهِ
The book ‘Al Nujoum’ of the Seyyid Bin Tawoos, by his chains to Muhammad Bin Ibrahim Al Numany in the book ‘Al Dalaail’, from Muhammad Bin Hammam, from Muhammad Bin Ubeyd, from Ibrahim Bin Ahmad Al Yaqteeny who said,
‘It was narrated to be by the one with two knowledge(s). He said, ‘I was standing in front of ‘The one with two governances’ (Al Fazl Bin Sahl) at Khurasan in a gathering of Al Mamoun, and Abu Al Hassan Al Reza-asws had attended it. The discussion flowed about the night and the day, and which of the two had been Created before. They indulged in that and differed. Then ‘The one with the two governances’ asked Al Reza-asws about that and about what is with him‑asws regarding it.
فَقَالَ لَهُ أَ تُحِبُّ أَنْ أُعْطِيَكَ الْجَوَابَ مِنْ كِتَابِ اللَّهِ أَوْ مِنْ حِسَابِكَ فَقَالَ أُرِيدُهُ أَوَّلًا مِنْ جِهَةِ الْحِسَابِ فَقَالَ أَ لَيْسَ تَقُولُونَ إِنَّ طَالِعَ الدُّنْيَا السَّرَطَانُ وَ إِنَّ الْكَوَاكِبَ كَانَتْ فِي شَرَفِهَا قَالَ نَعَمْ
He-asws said to him: ‘Would you like me-asws to give you the answer from the Book of Allah-azwj or from your calculations?’ He said, ‘I want it first from the aspect of the calculation’. He-asws said: ‘Aren’t you saying that the ascendant of the world is the Cancer (Zodiac sign) and that the planets exist in its honour?’ He said, ‘Yes’.
قَالَ فَزُحَلُ فِي الْمِيزَانِ وَ الْمُشْتَرِي فِي السَّرَطَانِ وَ الْمِرِّيخُ فِي الْجَدْيِ وَ الزُّهَرَةُ فِي الْحُوتِ وَ الْقَمَرُ فِي الثَّوْرِ وَ الشَّمْسُ فِي وَسَطِ السَّمَاءِ فِي الْحَمَلِ وَ هَذَا لَا يَكُونُ إِلَّا نَهَاراً
He-asws said: ‘The Saturn is in the Libra, and the Jupiter is in the Cancer, and the Mars is in the Capricorn, and the Venus is in the Pisces, and the Moon is in the Taurus, and the sun is in the middle of the sky in the Aries, and this cannot happen except at daytime’.
قَالَ نَعَمْ فَمِنْ كِتَابِ اللَّهِ
He said, ‘Yes. So, from the Book of Allah-azwj?’
قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ وَ لَا اللَّيْلُ سابِقُ النَّهارِ أَيِ النَّهَارُ يَسْبِقُهُ.
He-asws said: ‘Words of Allah-azwj Mighty and Majestic: The sun, it is not befitting for it that it should overtake the moon, nor for the night to precede the day, [36:40] – i.e., the day preceded it (night)’’.[194]
قَالَ السَّيِّدُ وَ رُوِّينَاهُ أَيْضاً بِعِدَّةِ أَسَانِيدَ عَنِ ابْنِ جُمْهُورٍ الْعَمِّيِّ وَ كَانَ عَالِماً فَاضِلًا فِي كِتَابِ الْوَاحِدَةِ قَالَ: وَ مِنْ مَسَائِلَ ذِي الرِّئَاسَتَيْنِ لِلرِّضَا ع أَنَّهُمْ تَذَاكَرُوا بَيْنَ يَدَيِ الْمَأْمُونِ خَلْقَ اللَّيْلِ وَ النَّهَارِ فَبَعْضٌ قَالَ خَلَقَ اللَّهُ النَّهَارَ قَبْلَ اللَّيْلِ وَ بَعْضٌ قَالَ خَلَقَ اللَّيْلَ قَبْلَ النَّهَارِ فَرَجَعُوا بِالسُّؤَالِ إِلَى أَبِي الْحَسَنِ ع
The Seyyid said, ‘And we are reporting it as well by a number of chains, from Ibn Jamhour the blind, and he was a meritorious scholar in the book ‘Al Wahida’, said,
‘And from the questions of ‘The one with two governances’ to Al-Reza-asws being discussed in front of Al-Mamoun, the creatin of the night and the day, so some of them said, ‘Allah-azwj Created the day before the night’, and some said, ‘He-azwj Created the night before the day. They referred the question to Abu Al Hassan-asws.
فَقَالَ إِنَّ اللَّهَ جَلَّ ذِكْرُهُ خَلَقَ النَّهَارَ قَبْلَ اللَّيْلِ وَ خَلَقَ الضِّيَاءَ قَبْلَ الظُّلْمَةِ فَإِنْ شِئْتُمْ أَوْجَدْتُكُمْ مِنَ الْقُرْآنِ وَ إِنْ شِئْتُمْ أَوْجَدْتُكُمْ مِنَ النُّجُومِ
He-asws said: ‘Allah-azwj, Majestic is His-azwj Mention, and Created the illumination before the darkness. If you so desire, I-asws find it for you all from the Quran, and if you so desire I-asws can find it for you from the stars (astrology)’.
فَقَالَ ذُو الرِّئَاسَتَيْنِ أَوْجِدْنَا مِنَ الْجِهَتَيْنِ جَمِيعاً
The one with the two governances said, ‘Find it for us from the Quran (then) from both the aspects together’.
فَقَالَ أَمَّا النُّجُومُ فَقَدْ عَلِمْتَ أَنَّ طَالِعَ الْعَالَمِ السَّرَطَانُ وَ لَا يَكُونُ ذَلِكَ إِلَّا وَ الشَّمْسُ فِي بَيْتِ شَرَفِهَا فِي نِصْفِ النَّهَارِ وَ أَمَّا الْقُرْآنُ أَ لَمْ تَسْمَعْ إِلَى قَوْلِهِ تَبَارَكَ وَ تَعَالَى لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ الْآيَةَ.
He-asws said: ‘As for the stars, you know that the ascendant of the world is Cancer, and that cannot happen except, and the sun would be in a house of its nobility in the middle of the day. And as for the Quran, have you not listened to Words of the Blessed and Exalted: The sun, it is not befitting for it that it should overtake the moon, [36:40] – the Verse?’’[195]
21- وَ مِنْهُ، نَقْلًا مِنْ كِتَابِ ابْنِ جُمْهُورٍ أَيْضاً بِإِسْنَادِهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع لَمَّا صَعِدَ الْمِنْبَرَ وَ قَالَ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي
And from him, copied from the book of Ibn Jamhour as well by his chain,
‘When Amir Al-Momineen-asws ascended the pulpit, he-asws said: ‘Ask me-asws before you all lose me-asws!’
قَالَ فَقَامَ إِلَيْهِ رَجُلٌ فَسَأَلَهُ عَنِ السَّوَادِ الَّذِي فِي الْقَمَرِ فَقَالَ ع أَعْمَى سَأَلَ عَنْ عَمْيَاءَ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً
He (the narrator) said, ‘A man stood up to him-asws. He asked him-asws about the darkness in the moon. He-asws said: ‘A blind one asking about the blinding (difficult to understand issue). Have you not heard Allah-azwj Mighty and Majestic Saying: then We Erase the Sign of the night and We Made the Sign of the day to be visible, [17:12]?
وَ السَّوَادُ الَّذِي تَرَاهُ فِي الْقَمَرِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ مِنْ نُورِ عَرْشِهِ شَمْسَيْنِ فَأَمَرَ جَبْرَئِيلَ فَأَمَرَّ جَنَاحَهُ الَّذِي سَبَقَ مِنْ عِلْمِ اللَّهِ جَلَّتْ عَظَمَتُهُ
And the darkness which you see in the moon, Allah-azwj Mighty and Majestic Created it from the light of His-azwj Throne, two suns. He-azwj Commanded Jibraeel-as. He-as passed his-as wings, which had preceded from the Knowledge of Allah-azwj, Majestic is His-azwj Magnificence.
لَمَّا أَرَادَ أَنْ يَكُونَ مِنِ اخْتِلَافِ اللَّيْلِ وَ النَّهَارِ وَ الشَّمْسِ وَ الْقَمَرِ وَ عَدَدِ السَّاعَاتِ وَ الْأَيَّامِ وَ الشُّهُورِ وَ السِّنِينَ وَ الدُّهُورِ وَ الِارْتِحَالِ وَ النُّزُولِ وَ الْإِقْبَالِ وَ الْإِدْبَارِ وَ الْحَجِّ وَ الْعُمْرَةِ وَ مَحَلِّ الدَّيْنِ وَ أَجْرِ الْأَجِيرِ وَ عَدَدِ أَيَّامِ الْحَبَلِ وَ الْمُطَلَّقَةِ وَ الْمُتَوَفَّى عَنْهَا زَوْجُهَا وَ مَا أَشْبَهَ ذَلِكَ.
When He-azwj Wanted from the interchanging of the night and the day, and the sun and the moon, and the number of the hours and the days, and the months and the years and the ages, and the departure, and the descend, and the coming over and the turning back, and the Hajj and the Umrah, and the release of the debts, and the wages of the employee, and the number of the days of the pregnancy, and the divorced, and the one whose husband has died from her (widow), and what resembles that’’.[196]
22- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَخِيهِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنِ الرِّضَا ع قَالَ: قُلْتُ لَهُ بَلَغَنِي أَنَّ يَوْمَ الْجُمُعَةِ أَقْصَرُ الْأَيَّامِ قَالَ كَذَلِكَ هُوَ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ ذَلِكَ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his brother Is’haq Bin Ibrahim, from Muhammad Bin Ismail Bin Bazie,
‘From Al-Reza-asws, he (the narrator) said, ‘I said to him-asws, ‘It has reached me that the day of Friday is shortest of the days’. He-asws said: ‘It is like that’. I said, ‘May I be sacrificed for you‑asws! How is that so?’
قَالَ إِنَّ اللَّهَ تَعَالَى يَجْمَعُ أَرْوَاحَ الْمُشْرِكِينَ تَحْتَ عَيْنِ الشَّمْسِ فَإِذَا رَكَدَتِ الشَّمْسُ عَذَّبَ اللَّهُ أَرْوَاحَ الْمُشْرِكِينَ بِرُكُودِ الشَّمْسِ سَاعَةً فَإِذَا كَانَ يَوْمُ الْجُمُعَةِ لَا يَكُونُ لِلشَّمْسِ رُكُودٌ رَفَعَ اللَّهُ عَنْهُمُ الْعَذَابَ لِفَضْلِ يَوْمِ الْجُمُعَةِ فَلَا يَكُونُ لِلشَّمْسِ رُكُودٌ.
He-asws said: ‘Allah-azwj the Exalted Gathers the souls of the Polytheists beneath an eye (centre) of the sun. When the sun stops (midday), Allah-azwj Punishes the souls of the Polytheists at the pausing of the sun for a time. So when it is the day of Friday, there does not happen to be any pausing for the sun, Allah-azwj Removed the Punishment away from them due to the merit of the day of Friday. So there does not happen to be any pausing for the sun’’.[197]
23- الْإِخْتِصَاصُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ أَ لَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ وَ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ وَ الْجِبالُ وَ الشَّجَرُ وَ الدَّوَابُ الْآيَةَ
(The book) ‘Al Ikhtisaas’ – From Muhammad Bin Ahmad Al Alawy, from Ahmad Bin Ziyad, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Sabbah Al Kinany who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: Do you not see that Allah, they do Sajdah to Him, the ones in the skies and the ones in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, [22:18] – the Verse.
فَقَالَ إِنَّ لِلشَّمْسِ أَرْبَعَ سَجَدَاتٍ كُلَّ يَوْمٍ وَ لَيْلَةٍ سَجْدَةٌ إِذَا صَارَتْ فِي طُولِ السَّمَاءِ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ
He-asws said: ‘There are four Sajdahs for the sun every day and night – a Sajdah when it comes to be in the horizon of the sky before emergence of dawn’. I said, ‘Yes, may I be sacrificed for you-asws!’
قَالَ ذَاكَ الْفَجْرُ الْكَاذِبُ لِأَنَّ الشَّمْسَ تَخْرُجُ سَاجِدَةً وَ هِيَ فِي طَرَفِ الْأَرْضِ فَإِذَا ارْتَفَعَتْ مِنْ سُجُودِهَا طَلَعَ الْفَجْرُ وَ دَخَلَ وَقْتُ الصَّلَاةِ
He-asws said: ‘That is the false dawn, because the sun emerges (whilst in) Sajdah, and it in in an edge of the earth. When it rises from it’s Sajdah, the dawn emerges and the time of the Salat enters.
وَ أَمَّا السَّجْدَةُ الثَّانِيَةُ فَإِنَّهَا إِذَا صَارَتْ فِي وَسَطِ الْقُبَّةِ وَ ارْتَفَعَ النَّهَارُ رَكَدَتْ قَبْلَ الزَّوَالِ فَإِذَا صَارَتْ بِحِذَاءِ الْعَرْشِ رَكَدَتْ وَ سَجَدَتْ فَإِذَا ارْتَفَعَتْ مِنْ سُجُودِهَا زَالَتْ عَنْ وَسَطِ الْقُبَّةِ فَيَدْخُلُ وَقْتُ صَلَاةِ الزَّوَالِ
And as for the second Sajdah, it is when it come to be in the middle of the dome and the day rises, it stalls before the midday. When it comes to be parallel to the Throne, it stalls and performs Sajdah. When it rises from its Sajdah, it (starts to) decline from the middle of the dome, so the time of the midday Salat enters.
وَ أَمَّا السَّجْدَةُ الثَّالِثَةُ أَنَّهَا إِذَا غَابَتْ مِنَ الْأُفُقِ خَرَّتْ سَاجِدَةً فَإِذَا ارْتَفَعَتْ مِنْ سُجُودِهَا زَالَ اللَّيْلُ كَمَا أَنَّهَا حِينَ زَالَتْ وَسَطَ السَّمَاءِ دَخَلَ وَقْتُ الزَّوَالِ زَوَالِ النَّهَارِ.
And as for the third Sajdah, it is when it sets from the horizon, it falls in Sajdah. When it rises from it’s Sajdah, it moves the night just as it had moved in the middle of the sky, so the time of the decline enters, the decline of the day’’.[198]
24- الْإِخْتِصَاصُ، قَالَ الصَّادِقُ ع إِذَا كَانَ عِنْدَ غُرُوبِ الشَّمْسِ وَكَّلَ اللَّهُ بِهَا مَلَكاً يُنَادِي أَيُّهَا النَّاسُ أَقْبِلُوا عَلَى رَبِّكُمْ فَإِنَّ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى وَ مَلَكٌ مُوَكَّلٌ بِالشَّمْسِ عِنْدَ طُلُوعِهَا يُنَادِي يَا ابْنَ آدَمَ لِدْ لِلْمَوْتِ وَ ابْنِ لِلْخَرَابِ وَ اجْمَعْ لِلْفَنَاءِ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘Whenever it is at the setting of the sun, Allah-azwj Allocates and Angels with it calling out, ‘O you people! Come facing to your Lord-azwj, for that which is less and sufficient is better than what is more and distractive (deviating)’’.[199]
25- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ الثَّقَفِيِّ رَفَعَهُ إِلَى أَبِي عِمْرَانَ الْكُنْدُرِيِّ قَالَ: سَأَلَ ابْنُ الْكَوَّاءِ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ السَّوَادِ الَّذِي فِي جَوْفِ الْقَمَرِ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ السَّوَادَ الَّذِي فِي جَوْفِ الْقَمَرِ
The book ‘Al Gharaat’ of Ibrahim Al Saqafy, raising it to Imran Al Kundury who said,
‘Ibn Al-Kawa asked Amir Al-Momineen-asws about the darkness which is in the midst of the moon. He-asws said: ‘Allah-azwj Mighty and Majestic Says: And We Made the night and the day as two Signs, then We Erase the Sign of the night [17:12] – The darkness which is in the midst of the moon’.
قَالَ فَكَمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ قَالَ مَسِيرَةُ يَوْمٍ لِلشَّمْسِ تَطْلُعُ مِنْ مَطْلَعِهَا فَتَأْتِي مَغْرِبَهَا مَنْ حَدَّثَكَ غَيْرَ ذَلِكَ كَذَبَكَ.
He said, ‘So how much (distance) is there between the east and the west?’ He-asws said: ‘A travel distance of the emergence from its rising place, so (until) it comes to its west. One who narrated to you with other than that, is lying to you!’’[200]
26- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ قَالَ الْعَالِمُ ع عِلَّةُ رَدِّ الشَّمْسِ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ مَا طَلَعَتْ عَلَى أَهْلِ الْأَرْضِ كُلِّهِمْ أَنَّهُ جَلَّلَ اللَّهُ السَّمَاءَ بِالْغَمَامِ إِلَّا الْمَوْضِعَ الَّذِي كَانَ فِيهِ أَمِيرُ الْمُؤْمِنِينَ ع وَ أَصْحَابُهُ فَإِنَّهُ جَلَّاهُ حَتَّى طَلَعَتْ عَلَيْهِمْ
(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim who said,
‘The knowledgeable one (Imam-asws) said: ‘The reason of the sun returning to Amir Al-Momineen-asws and what it emerges as upon the people of the earth, all of them, is that Allah‑azwj Covered the sky with the clouds except the place which Amir Al-Momineen-asws and his-asws companions were in. So, it was covered until it emerged upon them’.
قَالَ وَ الْعِلَّةُ فِي قَصْرِ يَوْمِ الْجُمُعَةِ أَنَّ اللَّهَ يَجْمَعُ الْأَرْوَاحَ أَرْوَاحَ الْكُفَّارِ وَ الْمُشْرِكِينَ فَيُعَذِّبُهُمْ تَحْتَ عَيْنِ الشَّمْسِ إِلَّا يَوْمَ الْجُمُعَةِ فَإِنَّهُ لَيْسَ لِلشَّمْسِ رُكُودٌ وَ لَا يُعَذِّبُ الْكُفَّارَ لِفَضْلِ يَوْمِ الْجُمُعَةِ.
He-asws said: ‘And the reason in shortness of the day of Friday is that Allah-azwj Gathers the souls of the Kafirs and the Polytheists and Punishes them beneath an eye of the sun except of the Day of Friday, for there isn’t any stalling for the sun (during it), and He-azwj does not Punish the Kafirs due to the merit of the Day of Friday’’.[201]
27- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ قَالَ الْعُرْجُونُ طَلْعُ النَّخْلِ وَ هُوَ مِثْلُ الْهِلَالِ فِي أَوَّلِ طُلُوعِهِ.
Tafseer Ali Bin Ibrahim –
‘Regarding Words of the Exalted: until it returns to be like the old palm branch [36:39], he said, ‘The palm branch is the bending of the palm tree, and it is like the crescent during the beginning of its emergence’’.[202] (Not a Hadeeth)
قَالَ وَ حَدَّثَنِي أَبِي عَنْ دَاوُدَ بْنِ مُحَمَّدٍ النَّهْدِيِ قَالَ: دَخَلَ أَبُو سَعِيدٍ الْمُكَارِي عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَقَالَ لَهُ أَ بَلَغَ مِنْ قَدْرِكَ أَنْ تَدَّعِيَ مَا ادَّعَى أَبُوكَ
He said, ‘It is narrated to me by my father, from Dawood Bin Muhammad Al Nahdy who said,
‘Abu Saeed Al-Mukary entered to see Abu Al-Hassan Al-Reza-asws. He said to him-asws, ‘Has it reached from your-asws worth that you-asws should be claiming what your-asws father-asws had claimed?’
فَقَالَ لَهُ الرِّضَا ع مَا لَكَ أَطْفَأَ اللَّهُ نُورَكَ وَ أَدْخَلَ الْفَقْرَ بَيْتَكَ أَ مَا عَلِمْتَ أَنَّ اللَّهَ أَوْحَى إِلَى عِمْرَانَ أَنِّي وَاهِبٌ لَكَ ذَكَراً فَوَهَبَ لَهُ مَرْيَمَ وَ وَهَبَ لِمَرْيَمَ عِيسَى فَعِيسَى مِنْ مَرْيَمَ وَ مَرْيَمُ مِنْ عِيسَى وَ مَرْيَمُ وَ عِيسَى وَاحِدٌ وَ أَنَا مِنْ أَبِي وَ أَبِي مِنِّي وَ أَنَا وَ أَبِي شَيْءٌ وَاحِدٌ
Al-Reza-asws said to him: ‘What is the matter with you? May Allah-azwj Extinguish your light and Cause the poverty to enter into your house! Don’t you know that Allah-azwj Revealed to Imran‑as: “I-azwj shall be Granting a male child to you-as!” But He-azwj Granted Maryam-as to him‑as and Granted Isa-as to Maryam-as. Thus Isa-as is from Maryam-as, and Maryam-as is from Isa-as, and Maryam-as and Isa-as are one (thing). And I-asws am from my-asws father-asws and my-asws father-asws is from me-asws, and I-asws and my-asws father-asws are one thing!’
فَقَالَ لَهُ أَبُو سَعِيدٍ فَأَسْأَلُكَ عَنْ مَسْأَلَةٍ قَالَ سَلْ وَ لَا إِخَالُكَ تَقْبَلُ مِنِّي وَ لَسْتَ مِنْ غَنَمِي وَ لَكِنْ هَاتِهَا
Abu Saeed said to him-asws, ‘I shall ask you-asws about an issue’. He-asws said: ‘Ask, and I-asws do not think you will be accepting from me-asws, and you aren’t from my flock. But give it!’
فَقَالَ لَهُ مَا تَقُولُ فِي رَجُلٍ قَالَ عِنْدَ مَوْتِهِ كُلُّ مَمْلُوكٍ لَهُ قَدِيمٍ فَهُوَ حُرٌّ لِوَجْهِ اللَّهِ
He said, ‘What are you-asws saying regarding a man who says at his death that every slave of his who are ancient, so he is free for the Sake of Allah-azwj?’
قَالَ نَعَمْ مَا كَانَ لِسِتَّةِ أَشْهُرٍ فَهُوَ قَدِيمٌ وَ هُوَ حُرٌّ لِأَنَّ اللَّهَ يَقُولُ وَ الْقَمَرَ قَدَّرْناهُ مَنازِلَ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ فَمَا كَانَ لِسِتَّةِ أَشْهُرٍ فَهُوَ قَدِيمٌ وَ هُوَ حُرٌّ
He-asws said: ‘Yes. Whatever had been for six months, so he is ‘ancient’ and he is free, because Allah-azwj is Saying: And the moon, We Measure stages for it until it returns to be like the old palm branch [36:39]. Thus, whatever was for six months, so he is ‘ancient’, and he is free’.
قَالَ فَخَرَجَ مِنْ عِنْدِهِ وَ افْتَقَرَ وَ ذَهَبَ بَصَرُهُ ثُمَّ مَاتَ لَعَنَهُ اللَّهُ وَ لَيْسَ عِنْدَهُ مَبِيتُ لَيْلَةٍ.
He (the narrator) said, ‘He exited from his-asws presence and (became) impoverished and his eyesight was gone, then he died. May Allah-azwj Curse him, and not even one night had passed by with him’’.[203]
28- الْفَقِيهُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُ سَأَلَ أَبَا جَعْفَرٍ ع عَنْ رُكُودِ الشَّمْسِ فَقَالَ يَا مُحَمَّدُ مَا أَصْغَرَ جُثَّتَكَ وَ أَعْضَلَ مَسْأَلَتَكَ وَ إِنَّكَ لَأَهْلٌ لِلْجَوَابِ إِنَّ الشَّمْسَ إِذَا طَلَعَتْ جَذَبَهَا سَبْعُونَ أَلْفَ مَلَكٍ بَعْدَ أَنْ أَخَذَ بِكُلِّ شُعَاعٍ مِنْهَا خَمْسَةُ آلَافٍ مِنَ الْمَلَائِكَةِ مِنْ بَيْنِ جَاذِبٍ وَ دَافِعٍ حَتَّى إِذَا بَلَغَتِ الْجَوَّ وَ جَازَتِ الْكُوَّةَ قَلَبَهَا مَلَكُ النُّورِ ظَهْرَ الْبَطْنِ فَصَارَ مَا يَلِي الْأَرْضَ إِلَى السَّمَاءِ وَ بَلَغَ شُعَاعُهَا تُخُومَ الْأَرْضِ
(The book) ‘Al Faqeeh’ – By his chain from Muhammad Bin Muslim,
‘He asked Abu Ja’far-asws about stalling of the sun. He-asws said: ‘O Muhammad! How small is your body and how difficult is your question, and you are deserving of the answer. The sun, when it emerges, seventy thousand Angels pull it after every ray from it is held by five thousand from the Angels, from between a puller and a pusher, until when it reaches the atmosphere and passes the niche, an Angel of light overturns it, the interior appears, so whatever follows the earth comes to be in the sky and it’s rays reach the surroundings of the earth.
فَعِنْدَ ذَلِكَ نَادَتِ الْمَلَائِكَةُ سُبْحَانَ اللَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً
During that, the Angels call out: ‘Glorious is Allah-azwj, and there is no god except Allah-azwj, The Praise is for Allah, Who did not Take – a female companion nor – a son, and there does not happen to be an associate for Him in the Kingdom, and there does not happen to be a Guardian for Him from the disgrace, and exclaim His Greatness with exclamations’ [17:111]’.
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أُحَافِظُ عَلَى هَذَا الْكَلَامِ عِنْدَ زَوَالِ الشَّمْسِ
I said to him-asws, ‘May I be sacrificed for you-asws! Is there a preservation upon this speech at the declining of the sun?’
فَقَالَ نَعَمْ حَافِظْ عَلَيْهِ كَمَا تُحَافِظُ عَلَى عَيْنِكَ فَإِذَا زَالَتِ الشَّمْسُ صَارَتِ الْمَلَائِكَةُ مِنْ وَرَائِهَا يُسَبِّحُونَ اللَّهَ فِي فَلَكِ الْجَوِّ إِلَى أَنْ تَغِيبَ.
He-asws said: ‘Yes, there is preservation upon it just as there is protection upon your eyes. So, when the sun decline, the Angels come from behind it glorifying Allah-azwj in an orbit of the atmosphere until it sets’’.[204]
And Al-Sadiq-asws was asked about the sun how it stalls every days and there does not happen to be any stalling for it on the day of Friday. He-asws said: ‘Allah-azwj Mighty and Majestic Made the day of Friday to be the narrowest (shortest) of the days’.
فَقِيلَ لَهُ وَ لِمَ جَعَلَهُ أَضْيَقَ الْأَيَّامِ قَالَ لِأَنَّهُ لَا يُعَذِّبُ الْمُشْرِكِينَ فِي ذَلِكَ الْيَوْمِ لِحُرْمَتِهِ عِنْدَهُ.
It was said to him-asws, ‘And why did He-azwj Make it to be narrowest of the days?’ He-asws said; ‘Because He-azwj does not Punish the Polytheists during that day due to it’s sanctity in His-azwj Presence’’.[205]
30- الْفَقِيهُ، بِسَنَدِهِ الصَّحِيحِ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ أَنَّهُ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَسَأَلَهُ رَجُلٌ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ الشَّمْسَ تَنْقَضُّ ثُمَّ تَرْكُدُ سَاعَةً مِنْ قَبْلِ أَنْ تَزُولَ فَقَالَ إِنَّهَا تُؤَامِرُ أَ تَزُولُ أَمْ لَا تَزُولُ.
(The book) ‘Al Faqeeh’ – By his correct chain from Hareyz in Abdullah having said,
‘I was in the presence of Abu Abdullah-asws. A man asked him-asws. He said to him-asws, ‘May I be sacrificed for you-asws! Does the sun contradict, then stalls for a time, from before it declines?’ He-asws said: ‘It awaits to be Commanded whether to decline or not to decline’’.[206]
31- الْفَقِيهُ، عَنِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ ع أَنْ أَخْرِجْ عِظَامَ يُوسُفَ ع مِنْ مِصْرَ وَ وَعَدَهُ طُلُوعَ الْقَمَرِ فَأَبْطَأَ طُلُوعُ الْقَمَرِ عَلَيْهِ فَسَأَلَ عَمَّنْ يَعْلَمُ مَوْضِعَهُ فَقِيلَ لَهُ هَاهُنَا عَجُوزٌ تَعْلَمُ عِلْمَهُ
(The book) ‘Al Faqeeh’ –
‘From Al-Sadiq-asws having said: ‘Allah-azwj Blessed and Exalted Revealed to Musa-as Bin Imran‑as: “Extract the bones of Yusuf-as from Egypt” and Promised him emergence of the moon upon him-as. He-as asked: ‘Who knows of its place?’ It was said to him-as, ‘Over there is an old woman who knows it’s knowledge’.
فَبَعَثَ إِلَيْهَا فَأُتِيَ بِعَجُوزٍ مُقْعَدَةٍ عَمْيَاءَ فَقَالَ تَعْرِفِينَ قَبْرَ يُوسُفَ قَالَتْ نَعَمْ قَالَ فَأَخْبِرِينِي بِمَوْضِعِهِ قَالَتْ لَا أَفْعَلُ حَتَّى تُعْطِيَنِي خِصَالًا تُطْلِقَ رِجْلَيَّ وَ تُعِيدَ إِلَيَّ بَصَرِي وَ تَرُدَّ إِلَيَّ شَبَابِي وَ تَجْعَلَنِي مَعَكَ فِي الْجَنَّةِ
He-as sent for her. They came with the old woman, unable to walk, blind’. He-as said: ‘Do you recognise the grave of Yusuf-as?’ She said, ‘Yes’. He-as said: ‘Inform me-as of it’s place’. She said, ‘I will not do so until you-as give me (certain) qualities – free my legs, and return my sight to me, and return my youth to me, and make me to be with you-as in the Paradise’.
فَكَبُرَ ذَلِكَ عَلَى مُوسَى ع فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ إِنَّمَا تُعْطِي عَلَيَّ فَأَعْطِهَا مَا سَأَلَتْ فَفَعَلَ فَدَلَّتْهُ عَلَى قَبْرِ يُوسُفَ ع فَاسْتَخْرَجَهُ مِنْ شَاطِئِ النِّيلِ فِي صُنْدُوقٍ مَرْمَرٍ فَلَمَّا أَخْرَجَهُ طَلَعَ الْقَمَرُ فَحَمَلَهُ إِلَى الشَّامِ.
That was grievous upon Musa-as, so Allah-azwj Mighty and Majestic Revealed to him-as: “But rather, Giving is upon Me-azwj, so give her what she has asked for!” He-as did so. She pointed him-as upon the grave of Yusuf-as. He-as extracted him-as from the banks of the Nile in a marble box. When he-as had extracted him-as the moon emerged, and he-as carried it to Syria’’.[207]
أَقُولُ قَدْ مَرَّ نَقْلًا عَنِ الْعُيُونِ عَنِ الرِّضَا ع أَنَّهُ قَالَ: احْتَبَسَ الْقَمَرُ عَنْ بَنِي إِسْرَائِيلَ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع أَنْ أَخْرِجْ عِظَامَ يُوسُفَ مِنْ مِصْرَ وَ وَعَدَهُ طُلُوعَ الْقَمَرِ إِذَا أَخْرَجَ عِظَامَهُ فَسَأَلَ مُوسَى ع عَمَّنْ يَعْلَمُ مَوْضِعَهُ وَ سَاقَ الْخَبَرَ كَمَا مَرَّ.
I (Majlisi) am saying, ‘There has passed a transmission from (the book) ‘Al Uyoon’,
‘From Al-Reza-asws having said: ‘The moon was withheld from the children of Israel. Allah-azwj Mighty and Majestic Revealed to Musa-as: “Extract the bones of Yusuf-as!” And He-azwj Promised him-as emergence of the moon when he-as had extracted his-as bones. Musa-as asked about the one who would know of its place’ – and he continued the Hadeeth just as had passed’’.[208]
بيان: يدل ردا على الفلاسفة على جواز الاختلاف في حركة الفلكيات و منعها عن الحركة بإذن خالق الأرضين و السماوات.
Explanation: Its evidence’s a rebuttal upon the philosophers upon the allowance of the differing in the movement of the orbits and it’s prevention from the movement by the Permission of the Creators of the earths and the skies.
32- الْمُتَهَجِّدُ، رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: قُلْتُ بَلَغَنِي أَنَّ يَوْمَ الْجُمُعَةِ أَقْصَرُ الْأَيَّامِ قَالَ كَذَلِكَ هُوَ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ ذَاكَ
(The book) ‘Al Mutahajjid’ – It is reported by Muhammad Bin Ismail Bin Bazie,
‘From Abu Al-Hassan-asws Al-Reza-asws, he (the narrator) said, ‘I said, ‘It has reached me that the day of Friday is shortest of the days’. He-asws said: ‘It is like that’. I said, ‘How is that so?’
قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ يَجْمَعُ أَرْوَاحَ الْمُشْرِكِينَ تَحْتَ عَيْنِ الشَّمْسِ فَإِذَا كَدَرَتِ الشَّمْسُ عُذِّبَتْ أَرْوَاحُ الْمُشْرِكِينَ بِرُكُودِ الشَّمْسِ فَإِذَا كَانَ يَوْمُ الْجُمُعَةِ رَفَعَ عَنْهُمُ الْعَذَابَ لِفَضْلِ يَوْمِ الْجُمُعَةِ فَلَا يَكُونُ لِلشَّمْسِ رُكُودٌ.
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Allah-azwj Gathers the souls of the Polytheists beneath an eye of the sun. So when the sun stalls, the souls of the Polytheists are Punishment by the stalling of the sun. When it is the day of Friday, the Punishment is Raised from them due to the merit of the day of Friday, so stalking does not take place for the sun’’.[209]
33- تَوْحِيدُ الْمُفَضَّلِ، فَكِّرْ يَا مُفَضَّلُ فِي مَقَادِيرِ النَّهَارِ وَ اللَّيْلِ كَيْفَ وَقَعَتْ عَلَى مَا فِيهِ صَلَاحُ هَذَا الْخَلْقِ فَصَارَ مُنْتَهَى كُلِّ وَاحِدٍ مِنْهُمَا إِذَا امْتَدَّ إِلَى خَمْسَ عَشْرَةَ سَاعَةً لَا يُجَاوِزُ ذَلِكَ أَ فَرَأَيْتَ لَوْ كَانَ النَّهَارُ يَكُونُ مِقْدَارُهُ مِائَةَ سَاعَةٍ أَوْ مِائَتَيْ سَاعَةٍ أَ لَمْ يَكُنْ فِي ذَلِكَ بَوَارُ كُلِّ مَا فِي الْأَرْضِ مِنْ حَيَوَانٍ وَ نَبَاتٍ
(The book) ‘Tawheed’ of Al Mufazzal –
‘Think, O Mufazzal, regarding the measurements of the day and the night, how they occur upon what is therein an interest of this people, each one of them ends up, when it extends to fifteen hours, it does not exceed that. Do you see, if the measurement of the day was a hundred hours or two hundred hours, would there not happen to be a ruination in that of all what is in the earth, from animals and vegetation?
أَمَّا الْحَيَوَانُ فَكَانَ لَا يَهْدَأُ وَ لَا يَقِرُّ طُولَ هَذِهِ الْمُدَّةِ وَ لَا الْبَهَائِمُ كَانَتْ تُمْسِكُ عَنِ الرَّعْيِ لَوْ دَامَ لَهَا ضَوْءُ النَّهَارِ وَ لَا الْإِنْسَانُ كَانَ يَفْتُرُ عَنِ الْعَمَلِ وَ الْحَرَكَةِ وَ كَانَ ذَلِكَ سَيُهْلِكُهَا أَجْمَعَ وَ يُؤَدِّيهَا إِلَى التَّلَفِ وَ أَمَّا النَّبَاتُ فَكَانَ يَطُولُ عَلَيْهِ حَرُّ النَّهَارِ وَ وَهْجُ الشَّمْسِ حَتَّى يَجِفَّ وَ يَحْتَرِقَ
As for the animals, they would neither settle nor calm down for the prolonged duration, nor the beasts withheld from the pastures if the light of the day was perpetual on them, nor the human being would have stopped the work and the movement; and that would destroy them all and lead to the damage. And as for the vegetation, the heat of the day and the glare of the sun would be prolonged upon these until they would dry and burn up.
وَ كَذَلِكَ اللَّيْلُ لَوِ امْتَدَّ مِقْدَارُ هَذِهِ الْمُدَّةِ كَانَ يَعُوقُ أَصْنَافَ الْحَيَوَانِ عَنِ الْحَرَكَةِ وَ التَّصَرُّفِ فِي طَلَبِ الْمَعَاشِ حَتَّى تَمُوتَ جُوعاً وَ تَخْمُدُ الْحَرَارَةُ الطَّبِيعِيَّةُ مِنَ النَّبَاتِ حَتَّى يَعْفَنَ وَ يَفْسُدَ كَالَّذِي تَرَاهُ يَحْدُثُ عَلَى النَّبَاتِ إِذَا كَانَ فِي مَوْضِعٍ لَا تَطْلُعُ عَلَيْهِ الشَّمْسُ
And similar to that is the night, if it is extended by a measurement of this period, would hamper the types of animals from moving and dispersing in seeking the livelihood until they would die of hunger. And the natural heat would be extinguished from the vegetation until they would decompose and decay, like that which you see occurring upon the vegetation when it was in a place upon which the sun does not shine.
اعْتَبِرْ بِهَذَا الْحَرِّ وَ الْبَرْدِ كَيْفَ يَتَعَاوَرَانِ الْعَالَمَ وَ يَتَصَرَّفَانِ هَذَا التَّصَرُّفَ مِنَ الزِّيَادَةِ وَ النُّقْصَانِ وَ الِاعْتِدَالِ لِإِقَامَةِ هَذِهِ الْأَزْمِنَةِ الْأَرْبَعَةِ مِنَ السَّنَةِ وَ مَا فِيهِمَا مِنَ الْمَصَالِحِ ثُمَّ هُمَا بَعْدَ دِبَاغِ الْأَبْدَانِ الَّتِي عَلَيْهَا بَقَاؤُهُا وَ فِيهَا صَلَاحُهَا فَإِنَّهُ لَوْ لَا الْحَرُّ وَ الْبَرْدُ وَ تَدَاوُلُهُمَا الْأَبْدَانَ لَفَسَدَتْ وَ أَخْوَتْ وَ انْتَكَثَتْ
Consider this heat and cold how they are covering the world and they are both being utilised in this utilisation, from the increase and the decrease, and the moderation set up in these four seasons of the year and what is in these from the interests. Then these two, after tanning the bodies upon which is their survival; and in it is its interest, for if there was no heat or cold and the circulation of the bodies, these would spoil and fall down and be neglected.
فَكِّرْ فِي دُخُولِ أَحَدِهِمَا عَلَى الْآخَرِ بِهَذَا التَّدْرِيجِ وَ التَّرَسُّلِ فَإِنَّكَ تَرَى أَحَدَهُمَا يَنْقُصُ شَيْئاً بَعْدَ شَيْءٍ وَ الْآخَرَ يَزِيدُ مِثْلَ ذَلِكَ حَتَّى يَنْتَهِيَ كُلُّ وَاحِدٍ مِنْهُمَا مُنْتَهَاهُ فِي الزِّيَادَةِ وَ النُّقْصَانِ وَ لَوْ كَانَ دُخُولُ أَحَدِهِمَا عَلَى الْآخَرِ مُفَاجَأَةً لَأَضَرَّ ذَلِكَ بِالْأَبْدَانِ وَ أَسْقَمَهَا كَمَا أَنَّ أَحَدَكُمْ لَوْ خَرَجَ مِنْ حَمَّامٍ حَارٍّ إِلَى مَوْضِعِ الْبُرُودَةِ لَضَرَّهُ ذَلِكَ وَ أَسْقَمَ بَدَنَهُ
Think regarding of the entering of one upon the other with this arrangement and the gradualness, and you will see one of them reducing by something after something, and the other increasing the like of that until each one of them ends up to its end point in the increase and the reduction. And if the entry of one of them upon the other was sudden, that would harm the bodies and sicken them just as if one of you comes out from the bath heat to a cold place, that would be harmful, and his body would become sick.
فَلِمَ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ هَذَا الرِّسْلَ فِي الْحَرِّ وَ الْبَرْدِ إِلَّا لِلسَّلَامَةِ مِنْ ضَرَرِ الْمُفَاجَأَةِ وَ لِمَ جَرَى الْأَمْرُ عَلَى مَا فِيهِ السَّلَامَةُ مِنْ ضَرِّ الْمُفَاجَأَةِ لَوْ لَا التَّدْبِيرُ فِي ذَلِكَ
So, why did Allahazwj Mighty and Majestic Make this gradualness in the heat and the cold except for the safety from the harm of the suddenness? And why did the matter flow upon what wherein is the safety from harm of the suddenness, if there was no arrangement in that?
فَإِنْ زَعَمَ زَاعِمٌ أَنَّ هَذَا التَّرَسُّلَ فِي دُخُولِ الْحَرِّ وَ الْبَرْدِ إِنَّمَا يَكُونُ لِإِبْطَاءِ مَسِيرِ الشَّمْسِ فِي الِارْتِفَاعِ وَ الِانْحِطَاطِ سُئِلَ عَنِ الْعِلَّةِ فِي إِبْطَاءِ مَسِيرِ الشَّمْسِ فِي ارْتِفَاعِهَا وَ انْحِطَاطِهَا فَإِنِ اعْتَلَّ فِي الْإِبْطَاءِ بِبُعْدِ مَا بَيْنَ الْمَشْرِقَيْنِ سُئِلَ عَنِ الْعِلَّةِ فِي ذَلِكَ فَلَا تَزَالُ هَذِهِ الْمَسْأَلَةُ تَرْقَى مَعَهُ إِلَى حَيْثُ رَقِيَ مِنْ هَذَا الْقَوْلِ حَتَّى اسْتَقَرَّ عَلَى الْعَمْدِ وَ التَّدْبِيرِ
If a claimer were to claim that this gradualness in the entry of the heat and the cold, rather happens to slow down the course of the sun in the rising, would be asked about the reason in the slowdown in the course of the sun in its rising and its declining. If there is a rise in the slow down with the remoteness of what is between the east and the west, would be asked about the reason regarding that. So, these questions would not cease to progress with it up to where there is preferable that this word, until it settles upon the deliberation and the arrangement.
لَوْ لَا الْحَرُّ لَمَا كَانَتِ الثِّمَارُ الْجَاسِيَةُ الْمُرَّةُ تَنْضَجُ فَتَلِينُ وَ تَعْذُبُ حَتَّى يُتَفَكَّهَ بِهَا رَطْبَةً وَ يَابِسَةً وَ لَوْ لَا الْبَرْدُ لَمَا كَانَ الزَّرْعُ يُفْرِخُ هَكَذَا وَ يَرِيعُ الرَّيْعَ الْكَثِيرَ الَّذِي يَتَّسِعُ لِلْقُوتِ وَ مَا يُرَدُّ فِي الْأَرْضِ لِلْبَذْرِ
Had it not been for the heat, the bitter solid (unripen) fruits would not mature, so it softens and freshens until the wetness and the dryness disassociate with it. And had it not been for the cold, the plantations would not have germinated like this, and speed up the income a lot which is capacious for the strength, and what it provides in the land for the sowing.
أَ فَلَا تَرَى مَا فِي الْحَرِّ وَ الْبَرْدِ مِنْ عَظِيمِ الْغِنَاءِ وَ الْمَنْفَعَةِ وَ كِلَاهُمَا مَعَ غِنَائِهِ وَ الْمَنْفَعَةِ فِيهِ يُؤْلِمُ الْأَبْدَانَ وَ يَمَضُّهَا وَ فِي ذَلِكَ عِبْرَةٌ لِمَنْ فَكَّرَ وَ دَلَالَةٌ عَلَى أَنَّهُ مِنْ تَدْبِيرِ الْحَكِيمِ فِي مَصْلَحَةِ الْعَالَمِ وَ مَا فِيهِ.
Do you not see what is in the heat and the cold, from the great abundance and the benefits, and each of these it with its abundance and the benefit in it, it (also) hurts the bodies and can burn these; and in that there is a lesson for one who thinks, and evidence upon that it is from an arrangement of the Wise in the interests of the world and whatever is in it’’.[210]
34- تَوْحِيدُ الْمُفَضَّلِ، قَالَ قَالَ الصَّادِقُ ع فَإِنْ قَالُوا فَلِمَ يَخْتَلِفُ فِيهِ أَيْ فِي ذَاتِهِ تَعَالَى وَ صِفَاتِهِ قِيلَ لَهُمْ لِقِصَرِ الْأَفْهَامِ عَنْ مَدَى عَظَمَتِهِ وَ تَعَدِّيهَا أَقْدَارَهَا فِي طَلَبِ مَعْرِفَتِهِ وَ أَنَّهَا تَرُومُ الْإِحَاطَةَ بِهِ وَ هِيَ تَعْجِزُ عَنْ ذَلِكَ وَ مَا دُونَهُ
(The book) ‘Tawheed of Al Mufazzal –
He said, ‘Al-Sadiq-asws said: ‘If they say, ‘And why is there differing regarding Himazwj?’ It would be said to them: ‘Due to the imaginations being deficient to Hisazwj Magnificence, and their being defeated in their abilities to seek Hisazwj recognition, and they are intending the encompassing with Himazwj, and it is a frustration from that and what is besides it.
فَمِنْ ذَلِكَ هَذِهِ الشَّمْسُ الَّتِي تَرَاهَا تَطْلُعُ عَلَى الْعَالَمِ وَ لَا يُوقَفُ عَلَى حَقِيقَةِ أَمْرِهَا وَ لِذَلِكَ كَثُرَتِ الْأَقَاوِيلُ فِيهَا وَ اخْتَلَفَتِ الْفَلَاسِفَةُ الْمَذْكُورُونَ فِي وَصْفِهَا فَقَالَ بَعْضُهُمْ هُوَ فَلَكٌ أَجْوَفُ مَمْلُوٌّ نَاراً لَهُ فَمٌ يَجِيشُ بِهَذَا الْوَهْجِ وَ الشُّعَاعِ وَ قَالَ آخَرُونَ هُوَ سَحَابَةٌ وَ قَالَ آخَرُونَ هُوَ جِسْمٌ زُجَاجِيٌّ يُقْبِلُ نَارِيَّةً فِي الْعَالَمِ وَ يُرْسِلُ عَلَيْهِ شُعَاعَهَا
From that is this sun which you see it emerging upon the world and does not stop upon a reality of its matter, and for that there are plenty of words regarding it, and the differing’s of the philosophers mentioned, in describing it. Some of them said, ‘It is a planet filled with fire inside, there being a mouth for it, flaring out with this glare and the rays’. And the others said, ‘It is a cloud’. And the others said, ‘It is a glass body facing fire in the world and sending its rays upon it.
وَ قَالَ آخَرُونَ هُوَ صَفْوٌ لَطِيفٌ يَنْعَقِدُ مِنْ مَاءِ بَحْرٍ وَ قَالَ آخَرُونَ هُوَ أَجْزَاءٌ كَثِيرَةٌ مُجْتَمِعَةٌ مِنَ النَّارِ وَ قَالَ آخَرُونَ هُوَ مِنْ جَوْهَرٍ خَامِسٍ سِوَى الْجَوَاهِرِ الْأَرْبَعِ
And other said, ‘It is a subtle coagulation of the sea water’. And others said, ‘It is of many parts gathered from the fire’. And the others said, ‘It is from a fifth essence besides the four essences’.
ثُمَّ اخْتَلَفُوا فِي شَكْلِهَا فَقَالَ بَعْضُهُمْ هِيَ بِمَنْزِلَةِ صَفِيحَةٍ عَرِيضَةٍ وَ قَالَ آخَرُونَ هِيَ كَالْكُرَةِ الْمُدَحْرَجَةِ
Then, they differed regarding its shape, so some of them said, ‘It is as the status of a wide plate’, and others said, ‘It is like the rolled disc’.
وَ كَذَلِكَ اخْتَلَفُوا فِي مِقْدَارِهَا فَزَعَمَ بَعْضُهُمْ أَنَّهَا مِثْلُ الْأَرْضِ سَوَاءً وَ قَالَ آخَرُونَ بَلْ هِيَ أَقَلُّ مِنْ ذَلِكَ وَ قَالَ آخَرُونَ بَلْ هِيَ أَعْظَمُ مِنَ الْجَزِيرَةِ الْعَظِيمَةِ وَ قَالَ أَصْحَابُ الْهَنْدَسَةِ هِيَ أَضْعَافُ الْأَرْضِ مِائَةٌ وَ سَبْعُونَ مَرَّةً
And like that, they differ regarding its measurement. Some of them claimed it is like the black earth’, and others said, ‘It is less than that’. And others said, ‘It is greater than the great island’. And the Master of Engineering said, ‘It is a multiple of the earth by one hundred and seventy times’.
فَفِي اخْتِلَافِ هَذِهِ الْأَقَاوِيلِ مِنْهُمْ فِي الشَّمْسِ دَلِيلٌ عَلَى أَنَّهُمْ لَمْ يَقِفُوا عَلَى الْحَقِيقَةِ مِنْ أَمْرِهَا وَ إِذَا كَانَتْ هَذِهِ الشَّمْسُ الَّتِي يَقَعُ عَلَيْهَا الْبَصَرُ وَ يُدْرِكُهَا الْحِسُّ قَدْ عَجَزَتِ الْعُقُولُ عَنِ الْوُقُوفِ عَلَى حَقِيقَتِهَا فَكَيْفَ مَا لَطُفَ عَنِ الْحِسِّ وَ اسْتَتَرَ عَنِ الْوَهْمِ.
Thus, these differing words from them regarding the sun is evidence upon that they do not stop upon the reality from its matter. And when this sun was such that the sight can fall upon it, and the feelings can realise it, has (still) frustrated the intellects from stopping upon its realities, then how about what is too subtle from the senses, and concealed from the imaginations?’’[211]
35- تَوْحِيدُ الْمُفَضَّلِ، قَالَ قَالَ الصَّادِقُ ع فَكِّرْ يَا مُفَضَّلُ فِي طُلُوعِ الشَّمْسِ وَ غُرُوبِهَا لِإِقَامَةِ دَوْلَتَيِ النَّهَارِ وَ اللَّيْلِ فَلَوْ لَا طُلُوعُهَا لَبَطَلَ أَمْرُ الْعَالَمِ كُلِّهِ فَلَمْ يَكُنِ النَّاسُ يَسْعَوْنَ فِي مَعَايِشِهِمْ وَ يَتَصَرَّفُونَ فِي أُمُورِهِمْ وَ الدُّنْيَا مُظْلِمَةٌ عَلَيْهِمْ وَ لَمْ يَكُونُوا يَتَهَنَّئُونَ بِالْعَيْشِ مَعَ فَقْدِهِمْ لَذَّةَ النُّورِ وَ رَوْحَهُ وَ الْإِرْبُ فِي طُلُوعِهَا ظَاهِرٌ مُسْتَغْنٍ بِظُهُورِهِ عَنِ الْإِطْنَابِ فِي ذِكْرِهِ وَ الزِّيَادَةِ فِي شَرْحِهِ
(The book) ‘Tawheed’ of Al Mufazzal –
‘He said, ‘Al-Sadiq-asws said: ‘Think, O Mufazzal, regarding the rising of the sun and its setting for the establishment of the two states of the day and the night. Had it not been for its rising, the affairs of the world would have been invalidated and the people would not have strived in the livelihood and disperse regarding their affairs, and the world would have been dark upon them, and they would have been welcoming with the live along with losing their pleasure of the light and its cheerfulness. And the purpose in its rising is apparent. It is needless from exaggerating its mention and the increase in its explanation.
بَلْ تَأَمَّلِ الْمَنْفَعَةَ فِي غُرُوبِهَا فَلَوْ لَا غُرُوبُهَا لَمْ يَكُنْ لِلنَّاسِ هُدُوءٌ وَ لَا قَرَارٌ مَعَ عِظَمِ حَاجَتِهِمْ إِلَى الْهُدُوءِ وَ الرَّاحَةِ لِسُكُونِ أَبْدَانِهِمْ وَ جُمُومِ حَوَاسِّهِمْ وَ انْبِعَاثِ الْقُوَّةِ الْهَاضِمَةِ لِهَضْمِ الطَّعَامِ وَ تَنْفِيذِ الْغِذَاءِ إِلَى الْأَعْضَاءِ ثُمَّ كَانَ الْحِرْصُ سَيَحْمِلُهُمْ مِنْ مُدَاوَمَةِ الْعَمَلِ وَ مُطَاوَلَتِهِ عَلَى مَا يَعْظُمُ نِكَايَتُهُ فِي أَبْدَانِهِمْ فَإِنَّ كَثِيراً مِنَ النَّاسِ لَوْ لَا جُثُومُ هَذَا اللَّيْلِ لِظُلْمَتِهِ عَلَيْهِمْ لَمْ يَكُنْ لَهُمْ هُدُوءٌ وَ لَا قَرَارٌ حِرْصاً عَلَى الْكَسْبِ وَ الْجَمْعِ وَ الِادِّخَارِ
But, contemplate on the benefits in its setting. If there did not happen to be for the people any calm or tranquillity along with a great need of theirs to the relaxation and the rest to settle their bodies, and resting of their senses, and recuperation of the strength of the digestion to digest the food, and implement the food to the body parts, then the greed would have carried them from the perpetual work and its prolongation upon what would magnify its complaint in their bodies, for a lot of people, if it hadn’t been for the squatting of the night of the darkness upon them, there would neither have been any calm nor tranquillity for them, being greedy upon the earning and amassing and hoarding.
ثُمَّ كَانَتِ الْأَرْضُ تَسْتَحْمِي بِدَوَامِ الشَّمْسِ بِضِيَائِهَا وَ تُحْمِي كُلَّ مَا عَلَيْهَا مِنْ حَيَوَانٍ وَ نَبَاتٍ فَقَدَّرَهَا اللَّهُ بِحِكْمَتِهِ وَ تَدْبِيرِهِ تَطْلُعُ وَقْتاً وَ تَغْرُبُ وَقْتاً بِمَنْزِلَةِ سِرَاجٍ يُرْفَعُ لِأَهْلِ الْبَيْتِ تَارَةً لِيَقْضُوا حَوَائِجَهُمْ ثُمَّ يَغِيبُ عَنْهُمْ مِثْلَ ذَلِكَ لِيَهْدَءُوا وَ يَقِرُّوا فَصَارَ النُّورُ وَ الظُّلْمَةُ مَعَ تَضَادِّهِمَا مُنْقَادَيْنِ مُتَظَاهِرَيْنِ عَلَى مَا فِيهِ صَلَاحُ الْعَالَمِ وَ قِوَامُهُ
Then the earth would have heated up by the perpetual sunshine and heat up all what is upon it, from the animals, and vegetation. Therefore, Allahazwj Determined it, by Hisazwj Wisdom, and Hisazwj Arrangement, to emerge it at a time and set at a time, being at the status of a lamp sometimes raised for the people of the house for them to fulfil their needs, then it disappears from them like them, for them to calm down and acknowledge. So, the light and the darkness came to be with their opposite (qualities) Guided demonstrators upon with what is therein an interest of the world and its standing.
ثُمَّ فَكِّرْ بَعْدَ هَذَا فِي ارْتِفَاعِ الشَّمْسِ وَ انْحِطَاطِهَا لِإِقَامَةِ هَذِهِ الْأَزْمِنَةِ الْأَرْبَعَةِ مِنَ السَّنَةِ وَ مَا فِي ذَلِكَ مِنَ التَّدْبِيرِ وَ الْمَصْلَحَةِ فَفِي الشِّتَاءِ تَعُودُ الْحَرَارَةُ فِي الشَّجَرِ وَ النَّبَاتِ فَيَتَوَلَّدُ فِيهِمَا مَوَادُّ الثِّمَارِ وَ يَسْتَكْثِفُ الْهَوَاءُ فَيَنْشَأُ مِنْهُ السَّحَابُ وَ الْمَطَرُ وَ تَشْتَدُّ أَبْدَانُ الْحَيَوَانِ وَ تَقْوَى
Then think after this, regarding the rising of the sun and its setting to establish these four times (seasons) of the year, and what is in that from the arrangement and the interest. In the winter, the heat acclimatises in the tree and the vegetation, and there are borne fruit plants in these, and the air condenses and from it the clouds and the rains are raised, and the bodies of the animals are strengthened.
وَ فِي الرَّبِيعِ تَتَحَرَّكُ وَ تَظْهَرُ الْمَوَادُّ الْمُتَوَلِّدَةُ فِي الشِّتَاءِ فَيَطْلُعُ النَّبَاتُ وَ تَنَوَّرُ الْأَشْجَارُ وَ يَهِيجُ الْحَيَوَانُ لِلسِّفَادِ
And in the spring, the plants which were born in the winter stir and appear and the vegetation appears, and the trees radiate, and the animals get excited for the copulation.
وَ فِي الصَّيْفِ يَحْتَدِمُ الْهَوَاءُ فَتَنْضَجُ الثِّمَارُ وَ تَتَحَلَّلُ فُضُولُ الْأَبْدَانِ وَ يَجِفُّ وَجْهُ الْأَرْضِ فَتَهَيَّأُ لِلْبِنَاءِ وَ الْأَعْمَالِ
And in the summer, the air rages and the fruits ripen, and the excretion of the bodies disintegrates, and the surface of the earth dries up preparing for the construction and the work.
وَ فِي الْخَرِيفِ يَصْفُو الْهَوَاءُ وَ يَرْتَفِعُ الْأَمْرَاضُ وَ تَصِحُّ الْأَبْدَانُ وَ يَمْتَدُّ اللَّيْلُ وَ يُمْكِنُ فِيهِ بَعْضُ الْأَعْمَالِ لِطُولِهِ وَ يَطِيبُ الْهَوَاءُ فِيهِ إِلَى مَصَالِحَ أُخْرَى لَوْ تَقَصَّيْتُ لِذِكْرِهَا لَطَالَ فِيهَا الْكَلَامُ
And in the autumn the air clears, and the diseases are raised, and the bodies are healthy, and the night is extended, and some of the works are enabled due to its length, and the air is good in it to other interest, if you were to search its discussion, the speech would be prolonged regarding it.
فَكِّرِ الْآنَ فِي تَنَقُّلِ الشَّمْسِ فِي الْبُرُوجِ الِاثْنَيْ عَشَرَ لِإِقَامَةِ دَوْرِ السَّنَةِ وَ مَا فِي ذَلِكَ مِنَ التَّدْبِيرِ فَهُوَ الدَّوْرُ الَّذِي تَصِحُّ بِهِ الْأَزْمِنَةُ الْأَرْبَعَةُ مِنَ السَّنَةِ الشِّتَاءُ وَ الرَّبِيعُ وَ الصَّيْفُ وَ الْخَرِيفُ وَ يَسْتَوْفِيهَا عَلَى التَّمَامِ وَ فِي هَذَا الْمِقْدَارِ مِنْ دَوَرَانِ الشَّمْسِ تُدْرِكُ الْغَلَّاتُ وَ الثِّمَارُ وَ تَنْتَهِي إِلَى غَايَاتِهَا ثُمَّ تَعُودُ فَيَسْتَأْنِفُ النُّشُوءُ وَ النُّمُوُّ
Think now regarding the transfer of the sun in the twelve constellations to establish the circle of the year, and what is in that from the arrangement, for it is the circle which the four times from the year are correct with it – the winter, and the spring, and the summer, and the autumn, and are fulfilled upon the perfection; and in that is the measurement from the rotation of the sun and the achievement of the yields and the fruits, and these to their peaks, then repeats to resume the development and growth.
أَ لَا تَرَى أَنَّ السَّنَةَ مِقْدَارُ مَسِيرِ الشَّمْسِ مِنَ الْحَمَلِ إِلَى الْحَمَلِ فَبِالسَّنَةِ وَ أَخَوَاتِهَا يُكَالُ الزَّمَانُ مِنْ لَدُنْ خَلَقَ اللَّهُ تَعَالَى الْعَالَمَ إِلَى كُلِّ وَقْتٍ وَ عَصْرٍ مِنْ غَابِرِ الْأَيَّامِ وَ بِهَا يَحْسُبُ النَّاسُ الْأَعْمَارَ وَ الْأَوْقَاتَ الْمُوَقَّتَةَ لِلدُّيُونِ وَ الْإِجَارَاتِ وَ الْمُعَامَلَاتِ وَ غَيْرِ ذَلِكَ مِنْ أُمُورِهِمْ وَ بِمَسِيرِ الشَّمْسِ تَكْمُلُ السَّنَةُ وَ يَقُومُ حِسَابُ الزَّمَانِ عَلَى الصِّحَّةِ
Do you not see the year is measured by the sun from the (constellation) Aries to the Aries. So, by the year and its counterparts the times are weighed from the time Allahazwj the Exalted Created the world to all times and period from the bygone days, and by it the people account the deeds, and the timings timed for the debts, and the wages, and the dealings and other than that from their matters. And the course of the sun perfects the year and establishes the accounting of the times upon the correctness.
انْظُرْ إِلَى شُرُوقِهَا عَلَى الْعَالَمِ كَيْفَ دُبِّرَ أَنْ يَكُونَ فَإِنَّهَا لَوْ كَانَتْ تَبْزُغُ فِي مَوْضِعٍ مِنَ السَّمَاءِ فَتَقِفُ لَا تَعْدُوهُ لَمَا وَصَلَ شُعَاعُهَا وَ مَنْفَعَتُهَا إِلَى كَثِيرٍ مِنَ الْجِهَاتِ لِأَنَّ الْجِبَالَ وَ الْجُدْرَانَ كَانَتْ تَحْجُبُهَا عَنْهَا فَجُعِلَتْ تَطْلُعُ فِي أَوَّلِ النَّهَارِ مِنَ الْمَشْرِقِ فَتَشْرُقُ عَلَى مَا قَابَلَهَا مِنْ وَجْهِ الْمَغْرِبِ ثُمَّ لَا تَزَالُ تَدُورُ وَ تَغْشَى جِهَةً بَعْدَ جِهَةٍ حَتَّى تَنْتَهِيَ إِلَى الْمَغْرِبِ فَتَشْرُقَ عَلَى مَا اسْتَتَرَ عَنْهَا فِي أَوَّلِ النَّهَارِ فَلَا يَبْقَى مَوْضِعٌ مِنَ الْمَوَاضِعِ إِلَّا أَخَذَ بِقِسْطِهِ مِنَ الْمَنْفَعَةِ مِنْهَا
Look at its rising upon the world, how it is regulation to happen, for it were to emerge in a particular place of the sky and it stops, not returning to what its rays have arrive to, and their benefits to a lot of the entities, because the mountains and the walls would be obstructing these (rays). Therefore, the emergence has been Made to be in the first part of the day from the east, and its shines upon what is in front of it from the face of the west, then it does not cease to circle and overwhelm an entity after an entity until it ends up to the west, so it shines upon what had been veiled from it in the beginning of the day. Thus, there does not remain any place from the places except it takes its instalment from the benefits from it.
وَ الْإِرْبِ الَّتِي قُدِّرَتْ لَهُ وَ لَوْ تَخَلَّفَتْ مِقْدَارَ عَامٍ أَوْ بَعْضَ عَامٍ كَيْفَ كَانَ يَكُونُ حَالُهُمْ بَلْ كَيْفَ كَانَ يَكُونُ لَهُمْ مَعَ ذَلِكَ بَقَاءٌ أَ فَلَا يَرَى النَّاسُ كَيْفَ هَذِهِ الْأُمُورُ الْجَلِيلَةُ الَّتِي لَمْ تَكُنْ عِنْدَهُمْ فِيهَا حِيلَةٌ فَصَارَ تَجْرِي عَلَى مَجَارِيهَا لَا تَعْتَلُّ وَ لَا تَتَخَلَّفُ عَنْ مَوَاقِيتِهَا لِصَلَاحِ الْعَالَمِ وَ مَا فِيهِ بَقَاؤُهُ
And the purpose which has been Determined for it, and if the measurement of the year or part of the year was to differ, how would their state come to be? But how would it happen for them, along with that, any survival? Don’t the people see how these sublime affairs are for which there are no means with them regarding these? Thus, the flow upon its flows came to be not to be suspended, nor delayed from its timings for the interest of the world and what is therein in its survival.
اسْتَدِلَّ بِالْقَمَرِ فَفِيهِ دَلَالَةٌ جَلِيلَةٌ تَسْتَعْمِلُهَا الْعَامَّةُ فِي مَعْرِفَةِ الشُّهُورِ وَ لَا يَقُومُ عَلَيْهِ حِسَابُ السَّنَةِ لِأَنَّ دَوْرَهُ لَا يَسْتَوْفِي الْأَزْمِنَةَ الْأَرْبَعَةَ وَ نُشُوءَ الثِّمَارِ وَ تَصَرُّمَهَا وَ لِذَلِكَ صَارَتْ شُهُورُ الْقَمَرِ وَ سِنُوهُ تَتَخَلَّفُ عَنْ شُهُورِ الشَّمْسِ وَ سِنِيهَا وَ صَارَ الشَّهْرُ مِنْ شُهُورِ الْقَمَرِ يَنْتَقِلُ فَيَكُونُ مَرَّةً بِالشِّتَاءِ وَ مَرَّةً بِالصَّيْفِ
Deduce with the moon, for in it is sublime evidence which the general people are using in recognising the months, and the accounting of the year cannot stand upon it, because its rotation does not equate to the four seasons and emergence of the fruits and their ripening, and due to that the months came to be the moon (lunar), and its year is difference from the sun and its (solar) year, and the month from the lunar months came to be changing, so these happen to be with the winter at times, and at times with the summer.
فَكِّرْ فِي إِنَارَتِهِ فِي ظُلْمَةِ اللَّيْلِ وَ الْإِرْبِ فِي ذَلِكَ فَإِنَّهُ مَعَ الْحَاجَةِ إِلَى الظُّلْمَةِ لِهَدْءِ الْحَيَوَانِ وَ بَرْدِ الْهَوَاءِ عَلَى النَّبَاتِ لَمْ يَكُنْ صَلَاحٌ فِي أَنْ يَكُونَ اللَّيْلُ ظُلْمَةً دَاجِيَةً لَا ضِيَاءَ فِيهَا فَلَا يُمْكِنُ فِيهِ شَيْءٌ مِنَ الْعَمَلِ لِأَنَّهُ رُبَّمَا احْتَاجَ النَّاسُ إِلَى الْعَمَلِ بِاللَّيْلِ لِضِيقِ الْوَقْتِ عَلَيْهِمْ فِي تَقَصِّي الْأَعْمَالِ بِالنَّهَارِ أَوْ لِشِدَّةِ الْحَرِّ وَ إِفْرَاطِهِ فَيَعْمَلُ فِي ضَوْءِ الْقَمَرِ أَعْمَالًا شَتَّى كَحَرْثِ الْأَرْضِ وَ ضَرْبِ اللَّبَنِ وَ قَطْعِ الْخَشَبِ وَ مَا أَشْبَهَ ذَلِكَ
Think regarding its radiating in the darkness of the night and the purpose in that, for it is with the need to the darkness to guide the animals and cool the air upon the vegetation. It is not correct in the night becoming completely dark, there being no illumination in it, so nothing from the work is enabled, because sometime the people are needy to the work at night due to the constriction of the time upon them to fulfil the deeds by the day, or due to the intensity of the heat and its excessiveness, so he works in the illumination of the moonlight, various works like ploughing the ground, and milking, and cutting the wood, and what resembles that.
فَجُعِلَ ضَوْءُ الْقَمَرِ مَعُونَةً لِلنَّاسِ عَلَى مَعَايِشِهِمْ إِذَا احْتَاجُوا إِلَى ذَلِكَ وَ أُنْساً لِلسَّائِرِينَ وَ جُعِلَ طُلُوعُهُ فِي بَعْضِ اللَّيْلِ دُونَ بَعْضٍ وَ نُقِصَ مَعَ ذَلِكَ مِنْ نُورِ الشَّمْسِ وَ ضِيَائِهَا لِكَيْلَا تَنْبَسِطَ النَّاسُ فِي الْعَمَلِ انْبِسَاطَهُمْ بِالنَّهَارِ وَ يَمْتَنِعُوا مِنَ الْهَدْءِ وَ الْقَرَارِ فَيُهْلِكَهُمْ ذَلِكَ وَ فِي تَصَرُّفِ الْقَمَرِ خَاصَّةً فِي مُهَلِّهِ وَ مُحَاقِهِ وَ زِيَادَتِهِ وَ نُقْصَانِهِ وَ كُسُوفِهِ مِنَ التَّنْبِيهِ عَلَى قُدْرَةِ اللَّهِ خَالِقِهِ الْمُصَرِّفِ لَهُ هَذَا التَّصْرِيفَ لِصَلَاحِ الْعَالَمِ مَا يُعْتَبَرُ فِيهِ الْمُعْتَبِرُونَ.
So, the illumination of the moon was Made as an assistance to the people upon their lives when they are needy to that, and a comfort for the walkers, and its ascent in some of the night besides some, and a reduction with that from the light of the sun and its illumination, lest the people spread in the word, their spreading by the day, and be prevented from the calm and the tranquillity, and that would destroy them. And in the behaviour of the moon especially in its crescent and its fullness, and its increase and its reduction, and its eclipse is an alertness upon the Power of Allahazwj, its Creator, the behaviour of it with this behaviour is for the interest of the world, what the lesson learners take a lesson from’’.[212]
36- الصَّحِيفَةُ السَّجَّادِيَّةُ، صَلَوَاتُ اللَّهِ عَلَى مَنْ أَلْهَمَهَا كَانَ مِنْ دُعَائِهِ ع إِذَا نَظَرَ إِلَى الْهِلَالِ أَيُّهَا الْخَلْقُ الْمُطِيعُ الدَّائِبُ السَّرِيعُ الْمُتَرَدِّدُ فِي مَنَازِلِ التَّقْدِيرِ الْمُتَصَرِّفُ فِي فَلَكِ التَّدْبِيرِ
(The book) ‘Al Saheefa Al Sajjadiya –
‘Salawaat of Allah-azwj be upon the one is inspired. It was from his-asws supplication when he‑asws looked at the crescent: ‘O you obedient creature, speedy and untiring, frequenter in the Determined stages, moving in the managed orbit!
آمَنْتُ بِمَنْ نَوَّرَ بِكَ الظُّلَمَ وَ أَوْضَحَ بِكَ الْبُهَمَ وَ جَعَلَكَ آيَةً مِنْ آيَاتِ مُلْكِهِ وَ عَلَامَةً مِنْ عَلَامَاتِ سُلْطَانِهِ وَ امْتَهَنَكَ بِالزِّيَادَةِ وَ النُّقْصَانِ وَ الطُّلُوعِ وَ الْأُفُولِ وَ الْإِنَارَةِ وَ الْكُسُوفِ
I-asws believe in the One-azwj Who Irradiated the darkness by you, and the animals were revealed by you, and He-azwj Made you a sign from the signs of His-azwj Kingdom, and a sign from the signs of His-azwj Authority, and Tested you with the increasing and the decreasing, and the rising and the setting, and the irradiating and the eclipsing.
فِي كُلِّ ذَلِكَ أَنْتَ لَهُ مُطِيعٌ وَ إِلَى إِرَادَتِهِ سَرِيعٌ سُبْحَانَهُ مَا أَعْجَبَ مَا دَبَّرَ فِي أَمْرِكَ وَ أَلْطَفَ مَا صَنَعَ فِي شَأْنِكَ جَعَلَكَ مِفْتَاحَ شَهْرٍ حَادِثٍ لِأَمْرٍ حَادِثٍ إِلَى آخِرِ الدُّعَاءِ.
During all that you were obedient to Him-azwj and quick to His-azwj Will. Glorious is He-azwj! How wonder is what He-azwj has Arranged regarding your matter and was Kindest with what He-azwj Did regarding your occupation. He-azwj Made you an opener of His-azwj months, an occurrence for a new occurrence’ – up to the end of the supplication’’.[213]
[1] تفسير العيّاشي 1: 18/ 6
[2] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 1
[3] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 2
[4] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 3
[5] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 4
[6] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 5
[7] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 6
[8] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 7
[9] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 8 a
[10] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 8 b
[11] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 9
[12] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 10
[13] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 11
[14] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 12
[15] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 13
[16] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 14
[17] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 15
[18] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 16
[19] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 17
[20] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 18
[21] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 19
[22] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 20
[23] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 21
[24] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 22
[25] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 23
[26] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 24
[27] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 25
[28] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 26
[29] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 27
[30] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 28
[31] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 29
[32] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 30
[33] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 31
[34] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 32
[35] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 33
[36] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 34
[37] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 35
[38] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 36
[39] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 37
[40] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 38
[41] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 39
[42] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 40
[43] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 41
[44] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 42
[45] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 43 a
[46] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 43 b
[47] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 44 a
[48] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 44 b
[49] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 45
[50] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 46
[51] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 47
[52] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 48
[53] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 49
[54] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 50
[55] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 51
[56] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 52
[57] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 53
[58] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 55
[59] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 55
[60] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 56
[61] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 57
[62] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 58
[63] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 59
[64] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 60
[65] Bihar Al Anwaar – V 55 The book of creation – Ch 4 b H 61
[66] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 1
[67] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 2
[68] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 3
[69] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 4
[70] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 5
[71] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 6
[72] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 7
[73] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 8
[74] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 9
[75] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 10
[76] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 11
[77] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 12
[78] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 13 a
[79] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 13 b
[80] Bihar Al Anwaar – V 55 The book of creation – Ch 5 H 13 c
[81] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 1
[82] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 2
[83] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 3
[84] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 4
[85] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 5
[86] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 6
[87] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 7
[88] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 8
[89] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 9
[90] Bihar Al Anwaar – V 55 The book of creation – Ch 6 H 10
[91] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 1
[92] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 2
[93] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 3
[94] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 4
[95] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 5
[96] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 6
[97] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 7
[98] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 8
[99] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 9
[100] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 10
[101] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 11
[102] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 12
[103] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 13
[104] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 14
[105] Bihar Al Anwaar – V 55 The book of creation – Ch 7 H 15
[106] Sirius is a star system and appears as the brightest star in the night sky.
[107] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 1
[108] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 2
[109] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 3
[110] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 4
[111] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 5
[112] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 6
[113] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 7
[114] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 8
[115] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 9
[116] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 10
[117] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 11
[118] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 12
[119] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 13
[120] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 14
[121] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 15
[122] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 16
[123] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 17
[124] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 18
[125] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 19
[126] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 20
[127] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 21
[128] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 22
[129] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 23
[130] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 24
[131] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 25
[132] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 26
[133] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 27
[134] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 28
[135] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 29
[136] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 30
[137] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 31
[138] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 32
[139] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 33
[140] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 34
[141] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 35
[142] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 36
[143] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 37
[144] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 38
[145] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 39
[146] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 40
[147] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 41
[148] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 42
[149] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 43
[150] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 44
[151] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 45
[152] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 46
[153] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 47
[154] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 48
[155] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 49
[156] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 50
[157] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 51
[158] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 52
[159] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 53
[160] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 55
[161] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 55
[162] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 56
[163] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 57
[164] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 58
[165] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 59
[166] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 60
[167] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 61
[168] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 62
[169] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 63
[170] Bihar Al Anwaar – V 55 The book of creation – Ch 8 H 64
[171] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 1
[172] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 2
[173] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 3
[174] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 4 a
[175] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 4 b
[176] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 4 c
[177] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 4 d
[178] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 4 e
[179] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 5
[180] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 6
[181] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 7
[182] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 8
[183] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 9
[184] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 10
[185] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 11
[186] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 12
[187] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 13
[188] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 14
[189] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 15
[190] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 16
[191] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 17
[192] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 18
[193] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 19
[194] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 20 a
[195] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 20 b
[196] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 21
[197] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 22
[198] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 23
[199] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 24
[200] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 25
[201] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 26
[202] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 27 a
[203] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 27 b
[204] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 29
[205] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 28
[206] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 29
[207] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 31 a
[208] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 31 b
[209] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 32
[210] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 33
[211] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 34
[212] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 35
[213] Bihar Al Anwaar – V 55 The book of creation – Ch 9 H 36