ج 56
Volume 56
Part 2 out of 3
الجزء السادس و الخمسون
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 23 حقيقة الملائكة و صفاتهم و شئونهم و أطوارهم
CHAPTER 23 – REALITY OF THE ANGELS AND THEIR DESCRIPTION AND THEIR OCCUPATION AND THEIR PHASES
الآيات
The Verses: –
البقرة وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً إلى آخر الآيات
(Surah) Al Baqarah: And when your Lord said to the Angels: I am going to Make a Caliph in the earth. [2:30] – up to the end of the Verses (34).
و قال تعالى قُلْ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ وَ هُدىً وَ بُشْرى لِلْمُؤْمِنِينَ مَنْ كانَ عَدُوًّا لِلَّهِ وَ مَلائِكَتِهِ وَ رُسُلِهِ وَ جِبْرِيلَ وَ مِيكالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكافِرِينَ
And the Exalted Said: Say: One who was an enemy to Jibraeel – for him Revealing it upon your heart by Permission of Allah, in Verification to what was before it and a Guidance and glad tidings for the Momineen [2:97] One who was an enemy to Allah and His Angels and His Rasools and Jibraeel and Mikaeel, so Allah is an enemy of the Kafireen (unbelievers) [2:98].
و قال تعالى تَحْمِلُهُ الْمَلائِكَةُ
And the Exalted Said: the Angels would be carrying it; [2:248].
آل عمران شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ
(Surah) Aal-e-Imraan: Allah Testifies that there is no god except Him, and (so testify) the Angels and the ones with the knowledge, [3:18].
و قال سبحانه فَنادَتْهُ الْمَلائِكَةُ وَ هُوَ قائِمٌ يُصَلِّي فِي الْمِحْرابِ
And the Glorious Said: So the Angels called out to him as he stood praying in the Prayer Niche [3:39].
و قال عز و جل وَ إِذْ قالَتِ الْمَلائِكَةُ يا مَرْيَمُ الآية
And the Mighty and Majestic Said: And when the Angels said: ‘O Maryam! Allah has Chosen you and Purified you and Chosen you above the women of the worlds’ [3:42].
الأنعام وَ قالُوا لَوْ لا أُنْزِلَ عَلَيْهِ مَلَكٌ وَ لَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ ثُمَّ لا يُنْظَرُونَ وَ لَوْ جَعَلْناهُ مَلَكاً لَجَعَلْناهُ رَجُلًا وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ
(Surah) Al Anaam: And they are saying, ‘Why has not an Angel Sent down unto him?’ And had We Sent an Angel, the matter would have been Decided, then they would not be Respited [6:8] And had We Made it to be an Angel, We would have Made him a man and We would have Confused upon them what they are already confusing [6:9].
و قال سبحانه وَ هُوَ الْقاهِرُ فَوْقَ عِبادِهِ وَ يُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّى إِذا جاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنا وَ هُمْ لا يُفَرِّطُونَ
And the Glorious Said: And He is the Omnipotent above His servants, and He Sends protectors over you, until when the death comes to one of you, Our messengers cause him to die, and they are not neglectful [6:61].
و قال تعالى وَ لَوْ تَرى إِذِ الظَّالِمُونَ فِي غَمَراتِ الْمَوْتِ وَ الْمَلائِكَةُ باسِطُوا أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذابَ الْهُونِ بِما كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَ كُنْتُمْ عَنْ آياتِهِ تَسْتَكْبِرُونَ
And the Exalted Said: and if you could see the unjust one during the agonies of the death, and the Angels extending their hands: ‘Bring out your souls! Today you will be Recompensed with the humiliating Punishment due to what you were saying against Allah other than the truth, and you were being arrogant about His Signs [6:93].
و قال تعالى هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ
And the Exalted Said: Are they only waiting that the Angels should come to them, [6:158].
الأنفال أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ إلى قوله تعالى إِذْ يُوحِي رَبُّكَ إِلَى الْمَلائِكَةِ أَنِّي مَعَكُمْ فَثَبِّتُوا الَّذِينَ آمَنُوا
(Surah) Al Anfaal: “I will Assist you with a thousand of the Angels, following one (after) another [8:9] – up to Words of the Exalted: When your Lord Revealed to the Angels: “I am with you, therefore affirm those who believe. [8:12].
الرعد لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ
(Surah) Al Ra’ad: For him are successive (Angels) in front of him and behind him, who guard him by Allah’s Command. [13:11].
و قال تعالى وَ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَ الْمَلائِكَةُ مِنْ خِيفَتِهِ
And the Exalted Said: And the thunder Glorifies with His Praise, and (so do) the Angels from His Awe, [13:13].
الحجر ما نُنَزِّلُ الْمَلائِكَةَ إِلَّا بِالْحَقِّ وَ ما كانُوا إِذاً مُنْظَرِينَ
(Surah) Al Hijr: We do not Send down the Angels except with the Truth, and then they would not be Given Respite [15:8].
و قال سبحانه وَ نَبِّئْهُمْ عَنْ ضَيْفِ إِبْراهِيمَ إِذْ دَخَلُوا عَلَيْهِ فَقالُوا سَلاماً إلى آخر القصة
And the Glorious Said: And inform them about the guests of Ibrahim [15:51] When they came up to him, they said, ‘Salam!’ [15:52] – up to the end of the story (Verse 60)
الإسراء قُلْ لَوْ كانَ فِي الْأَرْضِ مَلائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنا عَلَيْهِمْ مِنَ السَّماءِ مَلَكاً رَسُولًا
(Surah) Al Asra’a: Say: ‘Had there been in the earth Angels walking about as settlers, We would have Sent down to them from the sky, an Angel as a Rasool [17:95].
مريم فَأَرْسَلْنا إِلَيْها رُوحَنا فَتَمَثَّلَ لَها بَشَراً سَوِيًّا
(Surah) Maryam: So she took a veil from besides them. Then We Sent Our Spirit to her. He was resembled to her as a complete man [19:17].
الحج اللَّهُ يَصْطَفِي مِنَ الْمَلائِكَةِ رُسُلًا وَ مِنَ النَّاسِ
(Surah) Hajj: Allah Chooses messengers from among the Angels and from the people; [22:75].
الفرقان يَوْمَ يَرَوْنَ الْمَلائِكَةَ لا بُشْرى يَوْمَئِذٍ لِلْمُجْرِمِينَ إلى قوله تعالى وَ يَوْمَ تَشَقَّقُ السَّماءُ بِالْغَمامِ وَ نُزِّلَ الْمَلائِكَةُ تَنْزِيلًا
(Surah) Furqan: On the Day they would be seeing the Angels, there would be no glad tidings on that Day for the criminals, [25:22] – up to Words of the Exalted: And on the Day the sky shall rent asunder with the clouds, and the Angels shall descend in stages [25:25].
الأحزاب فَأَرْسَلْنا عَلَيْهِمْ رِيحاً وَ جُنُوداً لَمْ تَرَوْها
(Surah) Al Ahzaab: so We Sent a wind against them and armies you could not see, [33:9].
سبأ وَ يَوْمَ يَحْشُرُهُمْ جَمِيعاً ثُمَّ يَقُولُ لِلْمَلائِكَةِ أَ هؤُلاءِ إِيَّاكُمْ كانُوا يَعْبُدُونَ قالُوا سُبْحانَكَ أَنْتَ وَلِيُّنا مِنْ دُونِهِمْ بَلْ كانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ
(Surah) Saba: And on the Day He will Gather them all together, then He would be Saying to the Angels: “Are these who were worshipping you?” [34:40] They shall say: ‘Glory be to You! You are our Guardian from besides them. But they were worshipping the Jinn (Iblees). Most of them were believing in them [34:41].
فاطر جاعِلِ الْمَلائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنى وَ ثُلاثَ وَ رُباعَ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
(Surah) Faatir: Maker of the Angels as primary messengers, two-winged, and three, and four. He Increases in the creation whatever He so Desires to. Surely, Allah is Able upon all things [35:1].
الصافات وَ الصَّافَّاتِ صَفًّا فَالزَّاجِراتِ زَجْراً فَالتَّالِياتِ ذِكْراً
(Surah) Al Safaat: By the ones lined out in rows [37:1] And the rebuking (Angels) rebuking [37:2] And the reciters of the Zikr [37:3].
و قال تعالى فَاسْتَفْتِهِمْ أَ لِرَبِّكَ الْبَناتُ وَ لَهُمُ الْبَنُونَ أَمْ خَلَقْنَا الْمَلائِكَةَ إِناثاً وَ هُمْ شاهِدُونَ أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ وَلَدَ اللَّهُ وَ إِنَّهُمْ لَكاذِبُونَ أَصْطَفَى الْبَناتِ عَلَى الْبَنِينَ ما لَكُمْ كَيْفَ تَحْكُمُونَ أَ فَلا تَذَكَّرُونَ أَمْ لَكُمْ سُلْطانٌ مُبِينٌ فَأْتُوا بِكِتابِكُمْ إِنْ كُنْتُمْ صادِقِينَ وَ جَعَلُوا بَيْنَهُ وَ بَيْنَ الْجِنَّةِ نَسَباً وَ لَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
And the Exalted Said: Then ask them: ‘Are there daughters for your Lord and for them are the sons?’ [37:149] Or did We Create the Angels as females and they are witnesses? [37:150] Indeed! It is from their own falsehood they are saying, [37:151] ‘Allah has begotten, and they are lying’ [37:152] Did He Choose the daughter over the sons? [37:153] What is the matter with you all? How are you judging? [37:154] Will you not then heed? [37:155] Or is there a clear Authorisation for you? [37:156] Then come with your Book, if you are truthful [37:157] And they are asserting a link between Him and the Jinn, and the Jinn do know that they would be presented (before their Lord) [37:158].
إلى قوله سبحانه وَ ما مِنَّا إِلَّا لَهُ مَقامٌ مَعْلُومٌ وَ إِنَّا لَنَحْنُ الصَّافُّونَ وَ إِنَّا لَنَحْنُ الْمُسَبِّحُونَ
Up to words of the Glorious: (Jibraeel said): ‘And there is none of us except for him is a known place [37:164] And indeed we are the ones arranged in rows [37:165] And indeed were the ones Glorifying’ [37:166].
الزمر وَ تَرَى الْمَلائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ
(Surah) Al Zumar: And you shall see the Angels surrounding the Throne Glorifying with the Praise of their Lord, [39:75].
السجدة إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ نَحْنُ أَوْلِياؤُكُمْ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ وَ لَكُمْ فِيها ما تَشْتَهِي أَنْفُسُكُمْ وَ لَكُمْ فِيها ما تَدَّعُونَ نُزُلًا مِنْ غَفُورٍ رَحِيمٍ
(Surah) Al Sajdah: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30] We are your Guardians in the life of the world and in the Hereafter, and for you therein is whatever your souls desire, and for you therein would be whatever you call for [41:31] Being a hospitality from the Forgiving, Merciful [41:32].
و قال سبحانه فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَ النَّهارِ وَ هُمْ لا يَسْأَمُونَ
And the Glorious said: But if they are being arrogant, then those in the Presence of your Lord are Glorifying to Him by the night and the day, and they are not getting tired [41:38].
حمعسق وَ الْمَلائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ
(Surah) Al Shura: and the Angels are Glorifying with Praise of their Lord and are seeking Forgiveness for ones in the earth. Indeed! Surely Allah, He is the Forgiving, the Merciful [42:5].
الزخرف وَ جَعَلُوا لَهُ مِنْ عِبادِهِ جُزْءاً إِنَّ الْإِنْسانَ لَكَفُورٌ مُبِينٌ أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَناتٍ وَ أَصْفاكُمْ بِالْبَنِينَ
(Surah) ‘Al Zukhruf’: And they are assigning to Him a part from His servant. The human being is clearly ungrateful [43:15] Or did He Take daughters from what He Created and Chose sons for you all (instead)? [43:16].
إلى قوله وَ جَعَلُوا الْمَلائِكَةَ الَّذِينَ هُمْ عِبادُ الرَّحْمنِ إِناثاً أَ شَهِدُوا خَلْقَهُمْ سَتُكْتَبُ شَهادَتُهُمْ وَ يُسْئَلُونَ
Up to His-azwj words: And they are making the Angels, those who are servants of the Beneficent, as daughters. Did they witness their creation? Their testimonies would be recorded, and they would be Questioned [43:19].
و قال وَ لَوْ نَشاءُ لَجَعَلْنا مِنْكُمْ مَلائِكَةً فِي الْأَرْضِ يَخْلُفُونَ
And Said: And had We so Desired, We would have Made from you Angels in the earth succeeding (each other) [43:60].
الذاريات فَالْمُقَسِّماتِ أَمْراً
(Surah) Al Zariyaat: Then the (Angels) distributing matters [51:4].
الحاقة وَ الْمَلَكُ عَلى أَرْجائِها
(Surah) Al Haaqa: And the Angels would be on its edges, [69:17].
المعارج تَعْرُجُ الْمَلائِكَةُ وَ الرُّوحُ إِلَيْهِ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ
(Surah) Al Ma’arij: The Angels and the Spirit ascend to Him in a day, its measurement would be of fifty thousand years [70:4].
المدثر عَلَيْها تِسْعَةَ عَشَرَ وَ ما جَعَلْنا أَصْحابَ النَّارِ إِلَّا مَلائِكَةً وَ ما جَعَلْنا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا
(Surah) Al Muddasir: Upon it are nineteen [74:30] And have not Made the wardens of the Fire, except the Angels, and We have not Made their number except as a Fitna for those who commit Kufr, [74:31].
المرسلات وَ الْمُرْسَلاتِ عُرْفاً فَالْعاصِفاتِ عَصْفاً وَ النَّاشِراتِ نَشْراً فَالْفارِقاتِ فَرْقاً فَالْمُلْقِياتِ ذِكْراً عُذْراً أَوْ نُذْراً
(Surah) Al Mursalaat: (I Swear) by the emissaries (messengers) Sent consecutively [77:1] And the stormers storming [77:2] And the promoters publicising [77:3] And the separators separating [77:4] And the couriers of the Zikr [77:5] (To) excuse or warn [77:6].
النبأ يَوْمَ يَقُومُ الرُّوحُ وَ الْمَلائِكَةُ صَفًّا لا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمنُ وَ قالَ صَواباً
(Surah) Al Naba: A Day on which the Spirit and the Angels would be standing in rows, not speaking except one the Beneficent Permits for him, and speaks the correct thing [78:38].
النازعات وَ النَّازِعاتِ غَرْقاً وَ النَّاشِطاتِ نَشْطاً وَ السَّابِحاتِ سَبْحاً فَالسَّابِقاتِ سَبْقاً فَالْمُدَبِّراتِ أَمْراً
(Surah) Al Naziaat: (I Swear) by the snatchers snatching out [79:1] And the rippers tearing out [79:2] And the floaters floating [79:3] So the preceding ones would be preceding [79:4] The regulators of matters [79:5].
عبس بِأَيْدِي سَفَرَةٍ كِرامٍ بَرَرَةٍ قُتِلَ الْإِنْسانُ
(Surah) Abasa: In the hands of Scribes [80:15] Honourable, righteous [80:16] May the human be killed, [80:17].
تفسير
(Forbidden) Tafseer (opinionated) –
وَ إِذْ قالَ رَبُّكَ قد مر تفسيرها في المجلد الخامس و تدل الآيات على كثير من أحوال الملائكة
And when your Lord said to the Angels [2:30] – It’s interpretation has passed in volume five and the Verses evidence upon most of the situations of the Angels.
قُلْ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ قال الطوسي رحمه الله رُوِيَ أَنَّ ابْنَ صُورِيَا وَ جَمَاعَةً مِنْ يَهُودِ فَدَكَ أَتَوُا النَّبِيَّ ص فَسَأَلُوهُ عَنْ مَسَائِلَ فَأَجَابَهُمْ فَقَالَ لَهُ ابْنُ صُورِيَا خَصْلَةٌ وَاحِدَةٌ إِنْ قُلْتَهَا آمَنْتُ بِكَ وَ اتَّبَعْتُكَ أَيُّ مَلَكٍ يَأْتِيكَ بِمَا أَنْزَلَ اللَّهُ عَلَيْكَ
One who was an enemy to Jibraeel – [2:97] – Al Tusi, may Allah-azwj have Mercy on him, said, ‘It is reported that Ibn Sowriya and a group of Jews of Fadak came to the Prophet-saww. They asked him-saww about issues, so he-saww answered them. Ibn Sowriya said to him-saww, ‘There is one characteristic, if you-saww were to say it, I shall believe in you-saww and follow you-saww. Which Angel comes to you-saww with what Allah-azwj Send down upon you-saww?’
قَالَ فَقَالَ جَبْرَئِيلُ قَالَ ذَلِكَ عَدُوُّنَا وَ يَنْزِلُ بِالْقِتَالِ وَ الشِّدَّةِ وَ الْحَرْبِ وَ مِيكَائِيلُ يَنْزِلُ بِالْيُسْرِ وَ الرَّخَاءِ فَلَوْ كَانَ مِيكَائِيلُ هُوَ الَّذِي يَأْتِيكَ لَآمَنَّا بِكَ فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ فَإِنَّهُ نَزَّلَهُ عَلى قَلْبِكَ بِإِذْنِ اللَّهِ. لا من تلقاء نفسه
He (the narrator) said, ‘He-saww said: ‘Jibraeel-as!’ He said, ‘That is our enemy and he-as comes down for the battles, and the severity, and the war, while Mikaeel-as comes down with the ease and the prosperity. If it had been Mikaeel-as the one who comes to you-saww, we would have believed in you-saww’. So Allah-azwj Revealed this Verse: for him Revealing it upon your heart by Permission of Allah, [2:97], not being from his-saww own self.
و إنما أضافه إلى قلبه لأنه إذا أنزل عليه كان يحفظه و يفهمه بقلبه و معنى قوله بإذن الله بأمر الله و قيل أراد بعلمه أو بإعلام الله إياه ما ينزله على قلبك
And rather, he-as added it to his-saww heart because when it is Revealed unto him-saww, he-saww would memorise it and understand it. And the meaning of His-azwj Words: by Permission of Allah, [2:97], is by the Command of Allah-azwj. And it is said, ‘He-azwj Intended, by His-azwj Knowledge, or by the Teaching of Allah-azwj to him-as what descends unto your-saww heart.
مُصَدِّقاً لِما بَيْنَ يَدَيْهِ أي من الكتب موافقا لها وَ هُدىً وَ بُشْرى لِلْمُؤْمِنِينَ معناه كان فيما أنزله من الأمر بالحرب و الشدة على الكافرين فإنه هدى و بشرى للمؤمنين
in Verification to what was before it – i.e., from the book in accordance with it – and a Guidance and glad tidings for the Momineen [2:97] – it’s meaning is, ‘among what He-azwj Reveals from the matters of the war and the severity against the Kafirs, for it is a Guidance and glad tidings for the Momineen’.
مَنْ كانَ عَدُوًّا لِلَّهِ وَ مَلائِكَتِهِ وَ رُسُلِهِ معناه من كان معاديا لله أي يفعل فعل المعادي من المخالفة و العصيان و قيل المراد معاداة أوليائه وَ جِبْرِيلَ وَ مِيكالَ أعاد ذكرهما لفضلهما و لأن اليهود خصوهما بالذكر فَإِنَّ اللَّهَ عَدُوٌّ لِلْكافِرِينَ إنما لم يقل لهم لأنه قد يجوز أن ينتقلوا عن العداوة بالإيمان انتهى.
One who was an enemy to Allah and His Angels and His Rasools – it’s meaning is, ‘One who was inimical to Allah-azwj’, i.e. by the inimical deed, of the opposing and the disobedience. And it is said the intent is inimical to His-azwj friends – and Jibraeel and Mikaeel, – reiteration of their-as mention due to their-as merits, and because the Jews has contended the mention – so Allah is an enemy of the Kafireen (unbelievers) [2:98]. But rather He-azwj did not Say to them (Jews) because it is allowed that they might turn away from the enmity due to the Eman’ – end.
و أقول الظاهر أن التعبير بالكافرين عنهم لبيان أن هذا أيضا من موجبات كفرهم و تدل الآية على أنه تجب محبة الملائكة و أن عداوتهم كفر.
And I (Majlisi) am saying ‘The expression with the Kafirs about them is to explain that this as well is from the obligations of their Kufr, and evidence’s upon that it obligates to love the Angels, and that being inimical to them is Kufr’.
وَ قالُوا لَوْ لا أُنْزِلَ عَلَيْهِ مَلَكٌ قال الطبرسي رحمه الله أي نشاهده فنصدقه وَ لَوْ أَنْزَلْنا مَلَكاً على ما اقترحوه لما آمنوا به فاقتضت الحكمة استئصالهم و ذلك معنى قوله لَقُضِيَ الْأَمْرُ ثُمَّ لا يُنْظَرُونَ
And they are saying, ‘Why has not an Angel Sent down unto him?’ – Al-Tabarsi, may Allah‑azwj have Mercy on him, said, ‘I.e., for Us to witness him-saww and ratify him-saww – And had We Sent an Angel, – based upon what they are suggesting, they would still not believe him-saww. So the wisdom necessitated their eradication, and that is the meaning of His-azwj Words: the matter would have been Decided, then they would not be Respited [6:8].
و قيل معناه لو أنزلنا ملكا في صورته لقامت الساعة أو وجب استئصالهم
And it is said, ‘It’s meaning is, ‘If We-azwj had Sent down an Angel in it’s image, the Hour would be established, or their eradication would have been obliged’.
وَ لَوْ جَعَلْناهُ مَلَكاً أي الرسول و الذي ينزل عليه ليشهد بالرسالة كما يطلبون ذلك لَجَعَلْناهُ رَجُلًا لأنهم لا يستطيعون أن يروا الملك في صورته لأن أعين الخلق تحار عن رؤية الملائكة إلا بعد التجسم بالأجسام الكثيفة و لذلك كانت الملائكة تأتي الأنبياء في صورة الإنس و كان جبرئيل ع يأتي النبي ص في صورة دحية الكلبي
And had We Made it to be an Angel, – i.e. the Rasool-saww, and the one whom descended unto him-saww to testify with the Message like what they are seeing that – We would have Made him a man [6:9] –because they are not able to see the Angels in its image because the eyes of the creatures are dismayed from sighting the Angels except after the embodiment of the bodies, and therefore the Angels used to come to the Prophets-as in the image of the humans, and Jibraeel-as had come to the Prophet-saww in the image of dahiyat Al-Kalby.
و كذلك نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرابَ و إتيانهم إبراهيم و لوطا في صورة الضيفان من الآدميين وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ
And like that was news of the litigants when they climbed over the (prayer) Niche? [38:21] – and their coming to Ibrahim-as and Lut-as in the image of the two guests from the human beings – and We would have Confused upon them what they are already confusing [6:9].
قال الزجاج كانوا هم يلبسون على ضعفتهم في أمر النبي ص فيقولون إنما هذا بشر مثلكم فقال لو أنزلنا ملكا فرأوهم الملك رجلا لكان يلحقهم فيه من اللبس مثل ما لحق ضعفتهم منهم
Al-Zajaj said, ‘They were being confused, based upon their weakness regarding the matter of the Prophet-saww, so they were saying, ‘But rather he-saww is a mortal like you all!’ He-azwj Said: “If We-azwj had Sent down an Angel, and they would be seeing the Angel as a man, they would be in the same confusion like what was their weakness from them”.
و قيل لو أنزلنا ملكا لما عرفوه إلا بالتفكر و هم لا يتفكرون فيبقون في اللبس الذي كانوا فيه و أضاف اللبس إلى نفسه لأنه يقع عند إنزاله الملائكة.
And it is said, ‘Had We-azwj Sent down an Angel they would not have recognised him except by the thoughts, and they are not thinking, thus they are remaining in the confusion which they were in and doubled the confusion to himself because it occurred at the descent of the Angels’.
و قال رحمه الله في قوله تعالى وَ يُرْسِلُ عَلَيْكُمْ حَفَظَةً أي ملائكة يحفظون أعمالكم و يحصونها عليكم و يكتبونها و في هذا لطف للعباد لينزجروا عن المعاصي إذا علموا أن عليهم حفظة من عند الله يشهدون بها عليهم يوم القيامة تَوَفَّتْهُ أي تقبض روحه رُسُلُنا أي أعوان ملك الموت عن ابن عباس و غيره
And he, may Allah-azwj have Mercy on him, said regarding Words of the Exalted: and He Sends protectors over you, – i.e., Angels preserving your deeds and counting them upon you and writing these. And in this is the Kindness for the servants to be rebuked about the disobedience when they know that upon them are preservers from Allah-azwj witnessing these upon them on the Day of Qiyamah – Our messengers cause him to die, [6:61] – i.e. capture his soul – i.e., assistants of the Angel of death, (reported) from Ibn Abbas and others.
قالوا و إنما يقبضون بأمره و لذا أضاف التوفي إليه في قوله قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ وَ هُمْ لا يُفَرِّطُونَ أي لا يضيعون أو لا يغفلون و لا يتوانون أو لا يعجزون.
They said, ‘And rather they are capturing (the souls) by His-azwj Command, and for that He‑azwj Added the word ‘death’ to it in His-azwj Words: Say: ‘The Angel of death who is Allocated to you shall cause you to die, [32:11] and they are not neglectful [6:61] – i.e., they are not wasting, or they are not being neglectful, nor slackening, or not being frustrated.
و قال البيضاوي في قوله سبحانه وَ لَوْ تَرى إِذِ الظَّالِمُونَ حذف مفعوله لدلالة الظرف عليه أي و لو ترى الظالمين فِي غَمَراتِ الْمَوْتِ أي في شدائده من غمره الماء إذا غشيه وَ الْمَلائِكَةُ باسِطُوا أَيْدِيهِمْ بقبض أرواحهم كالمتقاضي الملظ أو بالعذاب أَخْرِجُوا أَنْفُسَكُمُ أي يقولون لهم أخرجوها إلينا من أجسادكم تغليظا و تعنيفا عليهم أو أخرجوها من العذاب و خلصوها من أيدينا الْيَوْمَ يريد به وقت الإماتة أو الوقت الممتد من الإماتة إلى ما لا نهاية له تُجْزَوْنَ عَذابَ الْهُونِ أي الهوان يريد العذاب المتضمن لشدة و إهانة انتهى.
And Al-Bayzawi said regarding Words of the Glorious: and if you could see the unjust one – deleting it’s object in order to point the circumstance upon it, i.e. and if you could see the unjust ones – during the agonies of the death, – in its severities (like) his being immersed in the water when it covers him – and the Angels extending their hands: – for capturing their souls like the harsh demanders, or with the punishment – ‘Bring out your souls! – i.e., saying to them, ‘Bring them out to us from your bodies!’, harshly, and harassing upon them, or ‘Bring these out from the torment and finish these from our hands’ – Today – intended by it the time of death, or the time of the death from the death to what there is no end for it – you will be Recompensed with the humiliating Punishment [6:93] – i.e., intending the dishonouring punishment inclusive of the severity and debasement’ – end.
لَهُ مُعَقِّباتٌ قال الطبرسي رحمه الله اختلف في الضمير الذي في له على وجوه أحدها أنه يعود إلى من في قوله مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ و الآخر أنه يعود إلى اسم الله تعالى و هو عالم الغيب و الشهادة. و ثالثها أنه يعود إلى النبي ص في قوله إِنَّما أَنْتَ مُنْذِرٌ
For him are successive [13:11] – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘There is a differing regarding the pronoun which is for Him-azwj based upon aspects. One of these is that it refers to the one in His-azwj Words: one who kept (his) words a secret and the one who is aloud with it [13:10]. And the other is that it refers to the Name of Allah-azwj the Exalted, and He-azwj is a Knower of the unseen and the seen. And it’s third is that it refers to the Prophet-saww in His-azwj Words: But rather, you are a Warner, [13:7].
و اختلف في المعقبات على أقوال أحدها أنها الملائكة يتعاقبون تعقب ملائكة الليل ملائكة النهار و ملائكة النهار ملائكة الليل و هم الحفظة يحفظون على العبد عمله
And there is a differing regarding the ‘successive’ based upon words. One of these is that the Angels are succeeding each other – the Angels of the night, (replacing) the Angels, of the day, and the Angels of the day, (replacing) the Angels of the night, and they are the preservers preserving upon the servant, his deeds.
و قال الحسن هم أربعة أملاك يجتمعون عند صلاة الفجر و هو معنى قوله إِنَّ قُرْآنَ الْفَجْرِ كانَ مَشْهُوداً و قد روي ذلك أيضا عن أئمتنا ع.
And Al-Hassan said, ‘They are four Angels gathering at the Salat Al-Fajr, and it is the meaning of His-azwj Words: Surely the recitation at dawn was always witnessed [17:78], and that has been reported as well from our Imams-asws.
و الثاني أنهم ملائكة يحفظونه من المهالك حتى ينتهوا به إلى المقادير فيحولون بينه و بين المقادير عن علي ع
And the second is that they are Angels who are protecting from the destructions until they end with it to the pre-determined time, then they are leaving between him and the Pre-determination – from Ali-asws.
و قيل هم عشرة أملاك على كل آدمي يحفظونه من بين يديه و من خلفه يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ أي يطوفون به كما يطوف الملك الموكل بالحفظ
And it is said they are ten Angels upon each person, protecting him in front of him and behind him, who guard him by Allah’s Command. [13:11] – i.e., they are circling with him just as the Allocated Angel tends to circle with the preservation (recording).
و قيل يحفظون ما تقدم من عمله و ما تأخر إلى أن يموت فيكتبونه
And it is that they are preserving whatever he sends ahead of his deeds and whatever he delays to until he dies, so they write it down.
و قيل يحفظونه من وجوه المهالك و المعاطب و من الجن و الإنس و الهوام
And it is said they are protecting him from aspects of destruction and the injuries, and from the Jinn, and the humans, and the vermin.
و قال ابن عباس يحفظونه مما لم يقدر نزوله فإذا جاء المقدر بطل الحفظ
And Ibn Abbas said, ‘They are protecting him from what he is not able of its befalling. So when the Pre-determination comes, the protection is nullified’.
و قيل من أمر الله أي بأمر الله
And it is said, from Allah’s Command. [13:11] – i.e. by the Command of Allah-azwj.
و قيل يحفظونه عن خلق الله فتكون من بمعنى عن قال كعب لو لا أن الله وكل بكم ملائكته يذبون عنكم في مطعمكم و مشربكم و عوراتكم ليخطفنكم الجن انتهى.
And it is said they are protecting him from the creatures of Allah-azwj, so it would be the meaning of what Ka’ab said, ‘If Allah-azwj hadn’t Allocated Angels with you all defending you regarding your food, and your drink, and your private parts, the Jinn would have abducted you’ – end.
و قال الرازي في تفسيره رُوِيَ أَنَّهُ قِيلَ يَا رَسُولَ اللَّهِ أَخْبِرْنِي عَنِ الْعَبْدِ كَمْ مَعَهُ مِنْ مَلَكٍ
And Al-Razi said in his interpretation, ‘It is reported that it was said, ‘O Rasool-Allah-saww! Inform me about the servant, how many Angels are there with him?’
فَقَالَ ع مَلَكٌ عَنْ يَمِينِكَ لِلْحَسَنَاتِ هُوَ أَمِينٌ عَلَى الَّذِي عَلَى الشِّمَالِ فَإِذَا عَمِلْتَ حَسَنَةً كَتَبَ عَشْراً وَ إِذَا عَمِلْتَ سَيِّئَةً قَالَ الَّذِي عَلَى الشِّمَالِ لِصَاحِبِ الْيَمِينِ أَكْتُبُ-؟ قَالَ لَا لَعَلَّهُ يَتُوبُ فَإِذَا قَالَ ثَلَاثاً قَالَ نَعَمْ اكْتُبْ أَرَاحَنَا اللَّهُ مِنْهُ فَبِئْسَ الْقَرِينُ مَا أَقَلَّ مُرَاقَبَتَهُ لِلَّهِ وَ اسْتِحْيَاءَهُ مِنَّا فَهُوَ قَوْلُهُ تَعَالَى لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ
He-saww said: ‘There is an Angel on your right for the good deeds. He is a trustee upon the one who is upon the left. When you do a good deed, he writes down ten, and when you do an evil deed, the one who is upon the left says to his companion on the right, ‘Shall I write?’ He says, ‘No, perhaps he will be repenting’. So when he has said (like that) thrice, he says, ‘Yes, write, may Allah-azwj Rest us from him! Evil is the pairing, how little is his being careful for Allah-azwj and his embarrassment from us!’ So it is Words of the Exalted: For him are successive Angels in front of him and behind him, [13:11].
وَ مَلَكٌ قَابِضٌ عَلَى نَاصِيَتِكَ فَإِذَا تَوَاضَعْتَ لِرَبِّكَ رَفَعَكَ وَ إِنْ تَجَبَّرْتَ قَصَمَكَ وَ مَلَكَانِ عَلَى شَفَتَيْكَ يَحْفَظَانِ عَلَيْكَ الصَّلَاةَ وَ مَلَكٌ عَلَى فِيكَ لَا يَدَعُ أَنْ تَدْخُلَ الْحَيَّةُ فِي فِيكَ وَ مَلَكٌ عَلَى عَيْنَيْكَ
And there is an Angel upon your forelock. When you are humble to your Lord-azwj, he raises you, and if you are arrogant, he breaks you. And there are two Angels upon your lips preserving the Salat upon you. And there is an Angel upon your mouth not letting the snake to enter into your mouth. And there is an Angel upon your eyes.
فَهَؤُلَاءِ عَشَرَةُ أَمْلَاكٍ عَلَى كُلِّ آدَمِيٍّ مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ فَهُمْ عِشْرُونَ مَلَكاً عَلَى كُلِّ آدَمِيٍّ.
So these are ten Angels upon every person, Angels of the night and Angels of the day. Thus, they are twenty Angels upon every person’’.
ثم قال فإن قيل ما الفائدة في جعل هؤلاء الملائكة موكلين علينا قلنا اعلم أن هذا الكلام غير مستبعد و ذلك لأن المنجمين اتفقوا على أن التدبير في كل يوم لكوكب على حدة و كذا القول في كل ليلة و لا شك أن تلك الكواكب لها أرواح عندهم فتلك التدبيرات المختلفة في الحقيقة لتلك الأرواح
Then he said, ‘If it is said, ‘What is the benefit in Making these Angels to be Allocated upon us?’, we says, ‘Know that this talk is not exclusive, and that is because the astrologers agree upon that the management during every day is for a planet upon an individuality, and such is the word regarding every night, and there is no doubt, that planet has souls for it with them. Thus these different arrangement in reality is for those souls.
و أما أصحاب الطلسمات فهذا الكلام مشهور في ألسنتهم و لذلك فإنهم يقولون أخبرني طبائع التام و مرادهم بالطبائع التام أن لكل إنسان روحا فلكية تتولى إصلاح مهماته و رفع بلياته و آفاته
And as for the companions of the talismans, so this talk is famous in their tongues, and for that they are saying, ‘The complete nature informed me’, and their intent with the ‘complete nature’ is that for every human being there is an astronomical spirit in charge of correcting his important affairs and lifting his afflictions and his calamities.
و إذا كان هذا متفقا عليه بين قدماء الفلاسفة و أصحاب الأحكام فكيف يستبعد مجيئه من الشرع و تمام التحقيق فيه أن الأرواح البشرية مختلفة في جواهرها و طبائعها فبعضها خيرة و بعضها شريرة و بعضها قوية القهر و السلطان و بعضها سخفة
And if this is agreed upon among the ancient philosophers and the companions of rulings, how can he rule out his coming from the law and fully investigate it that human souls are different in their essences and natures, some of them are good, some of them are evil, some of them are strong in oppression and authority, and some are weak?
و كما أن الأمر في الأرواح البشرية كذلك الأمر في الأرواح الفلكية لكنه لا شك أن الأرواح الفلكية في كل باب و صفة أقوى من الأرواح البشرية فكل طائفة من الأرواح تكون مشاركة في طبيعة خاصة و صفة مخصوصة فإنها تكون في مرتبة روح من الأرواح الفلكية مشاكلة لها في الطبيعة و الخاصية و تكون تلك الأرواح البشرية كأنها أولاد لذلك الروح الفلكي
And just as the matter regarding the souls of the people are like that, so like that is the matter regarding the astronomical souls, but there is no doubt that the astronomical souls in every subject and description are stronger than the souls of the people. So each group of the souls would be participants in special nature and specific description, for these would be regarding a rank of a soul from the astronomical souls, resembling to it in the nature and the specialities, and those souls of the people would be like the children of astronomical soul.
و متى كان الأمر كذلك فإن ذلك الروح الفلكي يكون معينا لها على مهماتها و مرشدا لها إلى مصالحها و عاصما لها من صنوف الآفات فهذا كلام ذكره محققو الفلاسفة و إذا كان الأمر كذلك علمنا أن الذي وردت به الشريعة أمر معقول مقبول عند الكل فكيف يمكن استنكاره من الشريعة.
And when the matter was like that, then that astronomical soul would be allocated for it upon the important matter and a guide to it to its betterment, and protective for it from varieties of the afflictions. This is a talk mentioned by the investigative philosophers, and when the matter was like that, we know that which the Sharia is referring with is an appropriate matter, acceptable with all, so how can it be possible to deny it from the Sharia?
فإن قيل ما الفائدة في اختصاص هؤلاء الملائكة مع بني آدم و تسليطهم عليهم
If it is said, ‘What is the benefit in specialising these Angels with the children of Adam-as and overcoming upon them?’
قلنا فيه وجوه الأول أن الشياطين يدعون إلى الشرور و المعاصي و هؤلاء الملائكة يدعون إلى الخيرات و الطاعات.
We say, ‘There are aspects regarding it. The first is that the Satans-la are calling to the evils and the disobediences, and these Angels are calling to the good needs and the obedience(s).
الثاني قال مجاهد ما من عبد إلا و معه ملك موكل يحفظه من الجن و الإنس و الهوام في نومه و يقظته.
The second, Mujahid said, ‘There is none from a servant except and with him there is an Angel Allocated, protecting him from the Jinn and the humans and the vermin, during his sleep and his wakefulness’.
الثالث أنا نرى أن الإنسان قد يقع في قلبه داع قوى من غير سبب ثم يظهر بالأخرة أن وقوع تلك الداعية في قلبه كان سببا من أسباب مصلحته و خيراته و قد ينكشف أيضا بالأخرة أنه كان سببا لوقوعه في آفة أو معصية و مفسدة
The third is that we are seeing that the human being is such, a strong urge occurs in his heart from without any reason, then it appears with the other than the occurrence of that urge in his heart, would be a cause from the causes of betterment, and his good deeds, and it is uncovered as well with the other that it was a cause for his falling into an affliction or a difficult and mischief.
فظهر أن الداعي إلى الأمر الأول كان مريدا للخير و الراحة و إلى الأمر الثاني كان مريدا للفساد و المحنة و الأول هو الملك الهادي و الثاني هو الشيطان المغوي.
It is apparent that the caller to the first matter was and intender of the good and the rest, and to the second matter was an intender of the mischief and the Trial. And the first, it is the guiding Angel, and the second, it is the Satan-la, the deviator.
الرابع أن الإنسان إذا علم أن الملائكة تحصي عليه أعماله كان إلى الحذر من المعاصي أقرب لأن من آمن يعتقد جلالة الملائكة و علو مراتبهم فإذا حاول الإقدام على معصية و اعتقد أنهم يشاهدونها زجرة الحياء منهم عن الإقدام عليها كما يزجره إذا حضر من يعظمه من البشر و إذا علم أن الملائكة يكتبونها كان الردع أكمل.
The fourth is that if a person knows that the Angels count his deeds against him, he would be closer to being wary of disobedience, because the one who believes in the majesty of the angels and the exaltation of their ranks, if he tries to commit a disobedience and thinks that they are watching it, his shyness rebukes them from committing it, just as he rebukes him when someone who venerates him is present, from the people. And when it is known that the Angels are writing it, the deterrence would be more complete.
فإن قيل ما الفائدة في كتب أعمال العباد
If it is said, ‘What is the benefit in writing the deeds of the servants?’
قلنا هاهنا مقامان. المقام الأول أن تفسير الكتبة بالمعنى المشهور من الكتب قال المتكلمون الفائدة في تلك الصحف وزنها فإن رجحت كفة الطاعات ظهر للخلائق أنه من أهل الجنة و بالضد
We say, ‘Over here there are two positions. The first positions is that the interpretation of the ‘writing’ in with the well-known meaning of the writing. The theologians said that the benefit in these parchments is their weight. So, if the hand (of the scale of) the obedience out weighs, it would be apparent to the people that he is from the people of Paradise, and if (it is the opposite), then with the opposite.
قال القاضي هذا يبعد لأن الأدلة قد دلت على أن كل أحد قبل مماته عند المعاينة يعلم أنه من السعداء أو من الأشقياء فلا يجوز توقيف حصول تلك المعرفة على الميزان
Al-Qazy said, ‘This is far-fetched because the evidence has shown that everyone, before his death, at the eye witnessing, knows that he is from the fortunate ones or from the wretched ones. So it is not allowed to be pausing for the results of that recognition at the scale’.
ثم أجاب و قال لا يمتنع ما رويناه لأمر يرجع إلى حصول سروره عند الخلق العظيم أنه من أولياء الله في الجنة و بالضد من ذلك في أعداء الله.
Then he (Al-Qazy) answered and said, ‘It cannot be denied what we are reporting for the matter for his happiness resulting with the mighty creation that he is from the friends of Allah-azwj in the Paradise, and with the opposite of that, among the enemies of Allah-azwj.
و المقام الثاني و هو قول حكماء الإسلام إن الكتبة عبارة عن نقوش مخصوصة وضعت بالاصطلاح لتعريف بعض المعاني المخصوصة فلو قدرنا تلك النقوش دالة على تلك المعاني لأعيانها و ذواتها كانت تلك الكتبة أقوى و أكمل إذا ثبت هذا
And the second position, and it is the word of the wise ones of Al-Islam that the writing is an inscription about the special engraving placed with the idioms in order for one of the special meanings to be known. If we were to estimate that these inscriptions are indicative of those meanings of their own personalities, then those writings would have been stronger and more complete if this is proven.
فنقول إن الإنسان إذا أتى بعمل من الأعمال مرات و كرات كثيرة متوالية حصلت في نفسه بسبب تكرارها ملكة قوية راسخة فإن كانت تلك الملكة نافعة في السعادات الروحانية عظم ابتهاجه بها بعد الموت و إن كانت تلك الملكة ضارة في الأحوال الروحانية عظم تضرره بها بعد الموت
We say that if a person performs an action several times and many successive repetitions that occur in his soul because of its repetition, he has a strong and established faculty. So if that faculty were to be beneficial regarding the spiritual happiness, it’s joy would be mighty with it after the death. And if this faculty was harmful in the spiritual situation, it’s harm would be mighty with it after the death.
إذا ثبت هذا فنقول إن التكرير الكثير لما كان سببا لحصول تلك الملكة الراسخة كان لكل واحد من تلك الأعمال المتكررة أثر في حصول تلك الملكة الراسخة و ذلك الأثر
When this is proven, we say that the Thus, we say that a lot of refining was a reason for obtaining that established faculty. Each of those repeated actions had an impact on obtaining that established faculty and that effect.
و إن كان غير محسوس إلا أنه حاصل في الحقيقة و إذا عرفت هذا ظهر أنه لا يحصل للإنسان لمحة و لا حركة و لا سكون إلا و يحصل منه في جوهر نفسه أثر من آثار السعادة أو أثر من آثار الشقاوة قل أو كثر فهذا هو المراد من كتبة الأعمال عند هؤلاء و الله العالم بحقائق الأمور انتهى.
And if it is not perceptible, but it happens in reality, and if you know this, it appears that no glance, no movement, or stillness occurs to a person except that an effect of happiness or an effect of misery occurs from him in his essence, whether it be a little or a lot. This is what is meant by his scribes. The deeds are with them, and Allah-azwj Knows the realities of matters’ – end.
و إنما نقلنا كلامه لتطلع على تحريفات الفلاسفة و تأويلاتهم للآيات و الأخبار من غير ضرورة سوى الاستبعادات الوهمية و عدم الاعتناء بكلام صاحب الشريعة.
Rather, we quoted his words in order to look at the distortions of the philosophers and their interpretations of the verses and the news with no necessity other than illusory exclusions and not paying attention to the words of the owner of the Sharia.
وَ يَوْمَ يَحْشُرُهُمْ جَمِيعاً أي العابدين لغير الله و المعبودين أَ هؤُلاءِ إِيَّاكُمْ كانُوا يَعْبُدُونَ على الإنكار ليعترفوا بخلافه
And on the Day He will Gather them all together, – i.e. the worshippers of other than Allah‑azwj and the deities – “Are these who were worshipping you?” [34:40] – based upon the denial in order to know it’s opposite.
قالُوا سُبْحانَكَ أي تنزيها لك عن أن يعبد سواك أَنْتَ وَلِيُّنا أي ناصرنا و أولى بنا مِنْ دُونِهِمْ أي من دون هؤلاء الكفار و ما كنا نرضى بعبادتهم إيانا بَلْ كانُوا يَعْبُدُونَ الْجِنَ أي إبليس و ذريته حيث أطاعوهم فيما دعوهم إليه من عبادة الملائكة و غيرهم أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ مصدقون بالشياطين مطيعون لهم.
They shall say: ‘Glory be to You! – i.e., honestly to You-azwj from worshipping besides You-azwj – You are our Guardian – our Helper and foremost with Us-azwj – from besides them. – from besides these Kafirs, and we were not pleased of their worshipping us – But they were worshipping the Jinn (Iblees). – i.e., Iblees-la and his-la offspring where they obeyed them in whatever they had called them to, of worshipping the Angels and others – Most of them were believing in them [34:41] – ratifiers of the Satans-la, obedient to them-la.
جاعِلِ الْمَلائِكَةِ رُسُلًا قال الطبرسي رحمه الله أي إلى الأنبياء بالرسالات و الوحي أُولِي أَجْنِحَةٍ جعلهم كذلك ليتمكنوا بها من العروج إلى السماء و من النزول إلى الأرض فمنهم من له جناحان و منهم من له ثلاثة أجنحة و منهم من له أربعة أجنحة عن قتادة و قال يزيد فيها ما يشاء و هو قوله يَزِيدُ فِي الْخَلْقِ ما يَشاءُ
Maker of the Angels as primary messengers, – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘I.e., to the Prophets-as with the Messages and the Revelations – with wings [35:1] – Making them like that in order to enable them to be ascending to the sky, and the descending to the earth. From them is one having two wings for him, and from them is one having three wings for him, and from them is one having four wings’ – from Qatada. And he said, He-azwj Increases in these whatever He-azwj so Desires, and it is His-azwj Word: He Increases in the creation whatever He so Desires to. [35:1].
قَالَ ابْنُ عَبَّاسٍ رَأَى رَسُولُ اللَّهِ جَبْرَئِيلَ لَيْلَةَ الْمِعْرَاجِ وَ لَهُ سِتُّمِائَةِ جَنَاحٍ.
Ibn Abbas said, ‘Rasool-Allah-saww saw Jibraeel-as on the night of Al-Mi’raj (Ascension) and there were six hundred wings for him-as’.
و قيل أراد بقوله يَزِيدُ فِي الْخَلْقِ ما يَشاءُ حسن الصوت و قيل هو الملاحة في العينين
And it is said He-azwj Intends with His-azwj Words: He Increases in the creation whatever He so Desires to. [35:1], is excellent voice. And it is said it is the saltiness in the eyes.
و عَنِ النَّبِيِّ ص قَالَ: هُوَ الْوَجْهُ الْحَسَنُ وَ الصَّوْتُ الْحَسَنُ وَ الشَّعْرُ الْحَسَنُ.
And from the Prophet-saww having said: ‘It is the excellent face and the excellent voice and the excellent hair’’.
و قال الرازي أقل ما يكون لذي الجناح أن يكون له جناحان و ما بعدهما زيادة
And Al-Razi said, ‘The least of what can happen to be for the one with the wings is that there would be two wings for him, and whatever is after it is an addition’.
و قال قوم فيه إن الجناح إشارة إلى الجهة و بيانه هو أن الله ليس فوقه شيء و كل شيء فهو تحت قدرته و نعمته و الملائكة لهم وجه إلى الله يأخذون منه نعمه و يعطون من دونهم ما أخذوا بإذن الله كما قال تعالى نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى قَلْبِكَ و قوله عَلَّمَهُ شَدِيدُ الْقُوى و قال تعالى في حقهم فَالْمُدَبِّراتِ أَمْراً
And a group said regarding it, ‘The wing is an indication to the direction, and it’s explanation is that Allah-azwj, there isn’t anything above Him-azwj and everything is under His-azwj Power and His-azwj Favour, and the Angels, there is a direction for them to Allah-azwj they are taking Favours from Him and giving it to the ones below them what they have taken by the Permission of Allah-azwj just as Allah-azwj the Exalted Said: The Trustworthy Spirit descended with it [26:193] Upon your heart [26:194]; and His-azwj Words: The Mighty of Strength Taught him [53:5]; and the Exalted Said in their right The regulators of matters [79:5].
فهما جناحان و فيهم من يفعل الخير بواسطة و فيهم من يفعله لا بواسطة فالفاعل بواسطة فيه ثلاث جهات و فيهم من له أربع جهات و أكثر و الظاهر ما ذكرناه أولا و هو الذي عليه إطباق المفسرون.
These are two wings, and among them is one who does the good by the means, and among them is one who does not do it by the means. So the does with the means, there are three aspects in him, and among them is one having four aspects for him, and more, and the apparent is what we mentioned firstly, and it is which the layers of the interpreters are upon.
و قال في قوله تعالى وَ الصَّافَّاتِ صَفًّا الآيات هذه الأشياء الثلاثة المقسم بها يحتمل أن تكون صفات ثلاثة لموصوف واحد و يحتمل أن تكون أشياء ثلاثة متبائنة أما على التقدير الأول ففيه وجوه الأول أنها صفات الملائكة و تقريره أن الملائكة يقفون صفوفا إما في السماوات لأداء العبادات كما أخبر الله تعالى عنهم أنهم قالوا وَ إِنَّا لَنَحْنُ الصَّافُّونَ
And he said regarding Words of the Exalted: By the ones lined out in rows [37:1] – the Verses. These three tings divided by it, it is possible that it happens to be three descriptions for one described, and it is possible that it be three distinct things. Either, it is upon the first assessment, so there are aspects regarding it. The first is that these are descriptions of the Angels and their affirmation that the Angels are standing in rows, either in the skies in order to fulfill the acts of worship like what Allah-azwj the Exalted has Informed about them that they said, And indeed we are the ones arranged in rows [37:165].
و قيل إنهم يصفون أجنحتهم في الهواء و يقفون منتظرين وصول أمر الله إليهم و يحتمل أيضا أن يقال معنى كونهم صفوفا أن لكل واحد منهم مرتبة و درجة معينة في الشرف و الفضيلة أو في الذات و العلية و تلك الدرجات المترتبة باقية غير متغيرة و ذلك نسبة الصفوف
And it was said that they line their wings in the air and stand waiting for Allah-azwj’s Command to reach them. It may also be said that the meaning of their being ranks is that each one of them has a certain rank and degree in honour and virtue or in self and loftiness, and that the resulting ranks remain unchanged, and that is the attribution of the ranks.
و أما قوله تعالى فَالزَّاجِراتِ زَجْراً فقال الليث زجرت البعير أزجره زجرا إذا حثثته ليمضي و زجرت فلانا عن سوء فانزجر أي نهيته فانتهى فعلى هذا الزجر للبعير كالحث و للإنسان كالنهي.
And as for Words of the Exalted: And the rebuking (Angels) rebuking [37:2], Al Lays said, ‘Rebuking of the camel, I rebuke it with a rebuke when I am urging it, and I rebuke so and so from evil, so I rebuke, meaning I forbid him, so he desists. Based upon this, the rebuking of the camel is like the urging, and for the human being it is like the prohibiting’.
فنقول في وصف الملائكة بالزجر وجوه الأول قال ابن عباس يريد الملائكة التي وكلوا بالسحاب يزجرونها بمعنى أنهم يأتون بها من موضع إلى موضع.
We are saying regarding description of the Angels with the rebuking, it is the first aspect (urging). Ibn Abbas said, ‘He-azwj Intends the Angels who had been Allocated with the accounting, rebuking them in the meaning that they should be coming with it from a place to a place’.
الثاني المراد منه أن الملائكة لهم تأثيرات في قلوب بني آدم على سبيل الإلهامات فهم يزجرونهم عن المعاصي زجرا.
The second, the intent from it is that the Angels, there are impact for them in the hearts of the children of Adam-as based upon the way of the inspirations, so they are rebuking them from the acts of disobediences with a rebuke.
الثالث لعل الملائكة أيضا يزجرون الشياطين عن التعرض لبني آدم بالشر و الإيذاء.
The third, perhaps the Angels as well are rebuking the Satans-la from presenting to the children of Adam-as with the evil and the bothering.
و أقول قد ثبت في العلوم العقلية أن الموجودات على ثلاثة أقسام مؤثر لا يقبل الأثر و هو الله سبحانه و هو أشرف الموجودات و متأثر لا يؤثر و هو عالم الأجسام و هو أخس الموجودات و موجود يؤثر في شيء و يتأثر عن شيء آخر و هو عالم الأرواح و ذلك لأنها تقبل الأثر عن عالم كبرياء الله ثم إنها تؤثر في عالم الأجسام
And I (Majlisi) am saying, ‘And it has been proven in the rational sciences that the existents are upon three divisions. There is an impactor nor accepting the impacts, and He-azwj is Allah‑azwj the Glorious, and He-azwj is noblest of the existences; and there is an impacted one not making any impact, and it is the world of bodies, and it is the lowest of the existences; and there is an existence impacting in a thing and it is impacted from another thing, and it is the world of the spirits, because these accept the impacts from the world of the Greatness of Allah-azwj, then they impact in the world of the bodies.
و اعلم أن الجهة التي باعتبارها تقبل الأثر من عالم كبرياء الله غير الجهة التي باعتبارها تستولي على عالم الأجسام و تقدر على التصرف فيها و قوله فَالتَّالِياتِ ذِكْراً إشارة إلى الأشرف من الجهة التي باعتبارها يقوى على التأثير في عالم الأجسام إذا عرفت هذا
And know that the aspect which accepts the impact from the world of the Greatness of Allah-azwj is other than the aspect which is in charge of the world of the bodies and is able upon the disposal in these. And His-azwj Words: And the reciters of the Zikr [37:3] is an indication to the nobles of the aspects which is strong enough to impact in the world of the bodies when you know this.
فقوله وَ الصَّافَّاتِ صَفًّا إشارة إلى وقوفها صفا صفا في مقام العبودية و الطاعة و الخضوع و الخشوع و هو الجهة التي باعتبارها تقبل تلك الجواهر القدسية أصناف الأنوار الإلهية و الكمالات الصمدية
So His-azwj Words: By the ones lined out in rows [37:1] is an indication to their standing in rows by rows in a place of servitude, and the humbleness, and the dread, and it is the aspect which accepts that Holy essence, types of the Divine radiances and the eternal perfections.
و قوله تعالى فَالزَّاجِراتِ زَجْراً إشارة إلى تأثير الجواهر الملكية في تنوير الأرواح القدسية البشرية و إخراجها من القوة إلى الفعل و ذلك أنه كالقطرة بالنسبة إلى البحر و كالشعلة بالنسبة إلى الشمس و أن هذه الأرواح البشرية إنما تنتقل من القوة إلى الفعل في المعارف الإلهية و الكمالات الروحانية بتأثيرات جواهر الملائكة
And Words of the Exalted: And the rebuking (Angels) rebuking [37:2], is an indication of the impact of the Angelic essences in radiance of the Holy humanly spirits, from the strength to the deed, and that is because it is like the drop relating to the ocean, and like that flame relating to the sun, and that these human spirits rather transfer from the strength to the deed in Divine recognition, and the spiritual perfections by the impacts of the Angelic essences.
و نظيره قوله تعالى يُنَزِّلُ الْمَلائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلى مَنْ يَشاءُ مِنْ عِبادِهِ و قوله نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى قَلْبِكَ و قوله فَالْمُلْقِياتِ ذِكْراً
And it’s match are Words of the Exalted: He Sends down the Angels with the Spirit from His Command upon one He so Desires to from His servants [16:2]; and His-azwj Words: Trustworthy Spirit descended with it [26:193] Upon your heart [26:194]; and His-azwj Words: And the couriers of the Zikr [77:5].
إذا عرفت هذا فنقول في هذه الآية دقيقة أخرى و هي أن الكمال المطلق للشيء إنما يحصل إذا كان تاما و فوق التام و المراد بكونه تاما أن تحصل الكمالات اللائقة به حصولا بالفعل و المراد بكونه فوق التام أن يفيض منه أصناف الكمالات و النوالات على غيره
When you recognise this, so we say, ‘Regarding this Verse there is another intricacy, and it is that the perfection related to the thing is rather achieved when it was complete and above the complete, and the intent with it’s being is complete if the perfections related to it are achieved by the deed, and the intent with it being above the complete is that it is overflowing with types of perfections and the attributes over others.
و من المعلوم أن كونه كاملا في ذاته مقدم على كونه مكملا لغيره إذا عرفت هذا فقوله وَ الصَّافَّاتِ صَفًّا إشارة إلى استكمال جواهر الملائكة في ذواتها وقت وقوفها في مواقف العبودية و صفوف الخدمة و الطاعة
And from the known is that it’s being perfect in itself takes precedence over it’s being complimentary to something else. When you understand this, so His-azwj Words: By the ones lined out in rows [37:1] is an indication to the perfection of the essences of the Angels in their selves at the time of their standing in positions of servitude, and rows of service and obedience.
و قوله تعالى فَالزَّاجِراتِ زَجْراً إشارة إلى كيفية تأثيراتها في إزالة ما لا ينبغي عن جواهر الأرواح البشرية
And Words of the Exalted: And the rebuking (Angels) rebuking [37:2], is an indication to the mode of it’s impacts in moving what is not befitting, from the essence of the human spirits.
و قوله تعالى فَالتَّالِياتِ ذِكْراً إشارة إلى كيفية تأثيراتها في إفاضة الجلايا القدسية و الأنوار الإلهية على الأنوار الناطقة البشرية فهذه مناسبات عقلية و اعتبارات دقيقة تنطبق عليها هذه الألفاظ الثلاثة.
And His-azwj Words: And the reciters of the Zikr [37:3] is an indication to the mode of their impacts in the outpouring of the Holy Majesty and the Divine radiances over the radiances of the human talk. So these are the rational occasions and precise considerations these three wordings are applicable upon.
الثاني أن تحمل هذه الصفات على النفوس البشرية الطاهرة المقدسة المقبلة على عبودية الله تعالى الذين هم ملائكة الأرض و بيانه من وجهين
The second is the possibility of these descriptions being based upon the human spirits, the clean, the Holy, facing upon the servitude of Allah-azwj the Exalted, the ones who are Angels of the earth, and it’s explanation is from two aspects.
الأول أن قوله وَ الصَّافَّاتِ صَفًّا المراد به الصفوف الحاصلة عند أداء الصلاة بالجماعة
The first is His-azwj Words: By the ones lined out in rows [37:1], the intent with it are the rows resulting at the fulfilment of the congregational Salats.
و قوله فَالزَّاجِراتِ زَجْراً إشارة إلى قراءة أعوذ بالله من الشيطان الرجيم كأنهم بسبب قراءة هذه الكلمة يزجرون الشياطين عن إلقاء الوساوس في قلوبهم في أثناء الصلاة
And His-azwj Words: And the rebuking (Angels) rebuking [37:2], is an indication to recitation of, ‘I seek Refuge with Allah-azwj from the Pelted Satan-la’, as if they, by the reason of recitation of these phrases, are rebuking the Satans-la from casting the uncertainties in their hearts during the Salat.
و قوله فَالتَّالِياتِ ذِكْراً إشارة إلى قراءة القرآن في الصلاة و قيل إلى رفع الصوت بالقراءة كأنه يزجر الشيطان بواسطة رفع الصوت.
And His-azwj Words: And the reciters of the Zikr [37:3], is an indication to recitation of the Quran during the Salat. And it is said to raise the voice with the recitation as if it is a rebuking the Satan-la by means of the raised voice.
و الوجه الثاني أن المراد بالأول الصفوف الحاصلة من العلماء المحقين الذين يدعون إلى دين الله تعالى و بالثاني اشتغالهم بالزجر عن الشبهات و الشهوات و بالثالث اشتغالهم بالدعوة إلى دين الله و الترغيب في العمل بشرائع الله.
And the second aspect is that the intent with the first is the emerging ranks of the rightful scholars who call to the religion of Allah-azwj the Exalted, and by the second their preoccupation with the rebuking from doubts and desires, and by the third their preoccupation with the call to the religion of Allah-azwj and the encouragement to act in the Laws of Allah-azwj.
الوجه الثالث أن نحملها على أحوال الغزاة و المجاهدين في سبيل الله فالمراد بالأول صفوف القتال كقوله تعالى إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقاتِلُونَ فِي سَبِيلِهِ صَفًّا
The third aspect is that we apply it upon the situations of the military expeditions and the holy fighters in the Way of Allah-azwj. So the intend with the first rows would be like Words of the Exalted: Surely, Allah loves those who fight in His Way in rows as if they were like a solid structure [61:4].
و بالثاني رفع الصوت بزجر الخيل و بالثالث اشتغالهم وقت شروعهم في محاربة العدو بقراءة القرآن و ذكر الله بالتهليل و التقديس
And with the second, raising the voice with rebuking (urging) the hores, and with the third is their pre-occupation at the time of their starting in battling the enemy by reciting the Quran and mentioning Allah-azwj with the extollations of the Oneness and the Holiness.
و الوجه الرابع أن نجعلها صفات لآيات القرآن فالأول المراد به كونها أنواعا مختلفة بعضها في دلائل التوحيد و بعضها في بيان التكاليف و الأحكام و بعضها في تعليم الأخلاق الفاضلة
And the fourth aspect is that we make them attributes of the verses of the Quran. The first is what is meant by them being different types, some of them in the evidence of monotheism, some in the statement of duties and rulings, and some in the teaching of virtuous morals.
و هذه الآيات مترتبة ترتيبا لا يتغير و لا يتبدل فهي تشبه أشخاصا واقفين في صفوف معينة و بالثاني الآيات الزاجرة عن الأفعال المنكرة و بالثالث الآيات الدالة على وجوب الإقدام على أعمال البر و الخير و وصف الآيات بكونها تالية على قانون ما يقال شعر شاعر و كلام قائل قال تعالى إِنَّ هذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ
And these Verses are ranked (lined) in a sequence, neither changing nor being replaced, so these resemble persons standing in specified rows. And with the second, the Verses are rebuking about the evil deeds. And with the third, the Verses are pointing upon the obligation of proceeding upon the righteous deeds and the goodness, and the Verses describe by it’s being recited upon the laws of a poem of a poet and talk of a speaker. The Exalted Said: Surely this Quran Guides to that which is most upright [17:9].
و أما الاحتمال الثاني هو أن يكون المراد بهذه الثلاثة أشياء متغايرة فقيل المراد بقوله وَ الصَّافَّاتِ صَفًّا الطير من قوله تعالى وَ الطَّيْرُ صَافَّاتٍ و الزاجرات كل ما زجر عن معاصي الله و التاليات كل ما يتلى من كتاب الله.
As for the applying the second, it is that the intent with these three are different things. It is said the intent with His-azwj Words: By the ones lined out in rows [37:1] is the bird, from Words of the Exalted: and the birds in rows [24:41], and the rebuker is all what rebuked from disobeying Allah-azwj, and the reciters is all what recites from the Book of Allah-azwj.
و أقول فيه وجه آخر و هو أن مخلوقات الله إما جسمانية و إما روحانية أما الجسمانية فإنها مترتبة على طبقات و درجات لا يتغير البتة فالأرض وسط العالم و هي محفوفة بكرة الماء و الماء محفوف بالهواء و الهواء بالنار ثم هذه الأربعة بكرات الأفلاك إلى آخر العالم الجسماني
And I (Majlisi) am saying, ‘There is another aspect regarding it, and it is that the creations of Allah-azwj are either physical or spiritual. As for the physical, these are ranked in layers and ranks not changing at all. So the earth is in the middle of the world, and it is surrounded by the water, and the water is surrounded by the air, and the air with the fire. Then these four are surrounded by the skies up to the end of the world.
فهذه الأجسام كأنها صفوف واقفة على عتبة جلال الله تعالى و أما الجواهر الروحانية الملكية فهي على اختلاف درجاتها و تباين صفاتها مشتركة في صفتين أحدهما التأثير في عالم الأجسام بالتحريك و التصرف و إليه الإشارة بقوله فَالزَّاجِراتِ زَجْراً
These bodies are as if they are rows standing on the threshold of the Majesty of Allah-azwj the Exalted. As for the Angelic spiritual essences, they are of different degrees and varying qualities, and they share two characteristics, one of which is the effect on the world of bodies through movement and disposition, and to it is the indication by His-azwj Words: And the rebuking (Angels) rebuking [37:2].
فإنا بينا أن المراد من هذا الزجر الشوق و التحريك و الثاني الإدراك و المعرفة و الاستغراق في معرفة الله و الثناء عليه و إليه الإشارة بقوله تعالى فَالتَّالِياتِ ذِكْراً
So, we explained that the intent by this rebuke is longing and stirring, and the second is awareness, recognition, and immersion in recognising Allah-azwj and the praising upon Him‑azwj, and to it is the indication by Words of the Exalted: And the reciters of the Zikr [37:3].
و لما كان الجسم أدنى منزلة من الأرواح المشتغلة بالتصرف في الجسمانيات و هي أدون منزلة من الأرواح المستغرقة في معرفة جلال الله المقبلة على تسبيح الله كما قال وَ مَنْ عِنْدَهُ لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ
And when the body was of a status lower than the spirits, the pre-occupation would be with the disposal in the physicality, and it is of a status lower than the spirits immersed in the recognition of the Majesty of Allah-azwj, the facing upon glorification of Allah-azwj like what He-azwj Said: ‘and the ones in His Presence are neither being arrogant from worshipping Him [21:19].
لا جرم بدأ في المرتبة الأولى بذكر الأجسام ثم ذكر الأرواح المدبرة لأجسام هذا العالم ثم ذكر أعلى الدرجات و هي الأرواح المقدسة المتوجهة بكليتها إلى معرفة جلال الله و الاستغراق في الثناء عليه فهذه احتمالات خطرت بالبال و العالم بأسرار كلام الله ليس إلا الله.
There is no doubt that He-azwj Began in the first place with the mention of the bodies, then the mention of the spirits that manage the bodies of this world, then the mention of the highest levels, which are the holy spirits wholly directed towards the recognition of Majesty of Allah-azwj and are immersed in praising Him-azwj. So, these possibilities occur in the mind and the Knower of the secrets of the Speech of Allah-azwj, isn’t anyone except Allah-azwj.
فَاسْتَفْتِهِمْ أَ لِرَبِّكَ الْبَناتُ وَ لَهُمُ الْبَنُونَ قال البيضاوي أمر باستفتائهم حيث جعلوا لله البنات و لأنفسهم البنين في قولهم الملائكة بنات الله و هؤلاء زادوا على الشرك ضلالات أخرى التجسيم و تجويز الفناء على الله فإن الولادة مخصوصة بالأجسام الكائنة الفاسدة و تفضيل أنفسهم عليه على وجه القسمة حيث جعلوا أوضع الجنسين له و أرفعهما لهم و استهانتهم بالملائكة حيث أنثوهم
Then ask them: ‘Are there daughters for your Lord and for them are the sons?’ [37:149] – Al-Bayzawi said, ‘He-azwj Commanded that they should be asked, as they made daughters to be for Allah-azwj and sons to be for themselves, in their saying that the Angels are the daughters of Allah-azwj, and they have added another misguidance to polytheism, the embodiment and the permissibility of annihilation upon Allah-azwj, for the birth is specific to the spoilage occurring in the bodies and preferring their own selves to Him-azwj in the division when they placed the physicality to Him-azwj and the higher of the two being for them, and their disdain for the Angels where they feminised them.
و لذلك كرر الله إنكار ذلك و إبطاله في كتابه مرارا و جعله مما تَكادُ السَّماواتُ يَتَفَطَّرْنَ مِنْهُ وَ تَنْشَقُّ الْأَرْضُ وَ تَخِرُّ الْجِبالُ هَدًّا و الإنكار هاهنا مقصور على الأخيرين لاختصاص هذه الطائفة بهما و لأن فسادهما مما تدركه العامة بمقتضى طباعهم حيث جعل المعادل للاستفهام على التقسيم أَمْ خَلَقْنَا الْمَلائِكَةَ إِناثاً وَ هُمْ شاهِدُونَ
And for that reason Allah-azwj Repeated that denial and Nullified it in His-azwj Book repeatedly and Made it to be from what The skies may almost be torn apart from it, and the earth be rent asundered, and the mountains fall down crumbling [19:90], and the denial over here is limited to the latter two specialised for this group with these two (denials), and because their corruption is from what the general public realising of the requirements of their nature where they make the equivalent of the understanding based upon the division, Or did We Create the Angels as females and they are witnesses? [37:150].
و إنما خص علم المشاهدة لأن أمثال ذلك لا تعلم إلا به فإن الأنوثة ليست من لوازم ذاتهم ليمكن معرفته بالعقل الصرف مع ما فيه من الاستهزاء و الإشعار بأنهم لفرط جهلهم ينبئون به كأنهم قد شاهدوا خلقهم أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ وَلَدَ اللَّهُ لعدم ما يقتضيه و قيام ما ينفيه وَ إِنَّهُمْ لَكاذِبُونَ فيما يتدينون به
It is specific to the knowledge of witnessing because such things are not known without it, because femininity is not one of the requisites of their selves, so it is possible to know it by pure intellect, with the ridicule that it contains, and the notice that due to their excessive ignorance, they foretell it as if they had witnessed their creation. Indeed! It is from their own falsehood they are saying, [37:151] ‘Allah has begotten – due to the impossibility of what they are demanding and establishing of what He-azwj Negates – and they are lying’ [37:152] in what they are making it a religion with.
أَصْطَفَى الْبَناتِ عَلَى الْبَنِينَ استفهام إنكار و استبعاد و الاصطفاء أخذ صفوة الشيء ما لَكُمْ كَيْفَ تَحْكُمُونَ بما لا يرتضيه عقل أَ فَلا تَذَكَّرُونَ أنه منزه عن ذلك أَمْ لَكُمْ سُلْطانٌ مُبِينٌ حجة واضحة نزلت عليكم من السماء بأن الملائكة بناته فَأْتُوا بِكِتابِكُمْ الذي أنزل عليكم إِنْ كُنْتُمْ صادِقِينَ في دعواكم
Did He Choose the daughter over the sons? [37:153] – interrogative denial and exclusion, and the choosing is taking the best thing – What is the matter with you all? How are you judging? [37:154] – with what the intellect cannot agree with – Will you not then heed? [37:155] – He-azwj is Above from that – Or is there a clear Authorisation for you? [37:156] – a clear argument having sent down upon you all from the sky that the Angels are daughters – Then come with your Book, – that which has been Revealed to you – if you are truthful [37:157] – in your claim.
وَ جَعَلُوا بَيْنَهُ وَ بَيْنَ الْجِنَّةِ نَسَباً يعني الملائكة ذكرهم باسم جنسهم وضعا منهم أن يبلغوا هذه المرتبة و قيل قالوا إن الله صاهر الجن فخرجت الملائكة و قيل قالوا الله و الشيطان أخوان وَ لَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ أن الكفرة أو الإنس أو الجنة إن فسرت بغير الملائكة لَمُحْضَرُونَ في العذاب
And they are asserting a link between Him and the Jinn, meaning the Angels. He-azwj Mentioned them by the name of their species and Dropped them from being able to reach this rank. And it is said, ‘Allah-azwj Fused the Jinn so the Angels emerged’. And it is said, they said, ‘Allah-azwj and the Satans-la and brothers. and the Jinn do know that they – the Kafirs, or the humans, or the Jinn, if you were to interpret without the Angels – would be presented (before their Lord) [37:158] regarding the Punishment.
وَ ما مِنَّا إِلَّا لَهُ مَقامٌ مَعْلُومٌ حكاية اعتراف الملائكة بالعبودية بالرد على عبدتهم و المعنى و ما منا أحد إلا له مقام معلوم في المعرفة و العبادة و الانتهاء إلى أمر الله تعالى في تدبير العالم وَ إِنَّا لَنَحْنُ الصَّافُّونَ في أداء الطاعة و منازل الخدمة وَ إِنَّا لَنَحْنُ الْمُسَبِّحُونَ المنزهون الله عما لا يليق به و لعل الأول إشارة إلى درجاتهم في الطاعة و هذا في المعارف.
(Jibraeel said): ‘And there is none of us except for him is a known place [37:164] – a narration of the acknowledgment of the Angels with the response about their servitude, and the meaning is, ‘There is no one from us except there is a known place for him regarding the understanding, and the worship, and the ending to the Command of Allah-azwj the Exalted in the rotation of the world, And indeed we are the ones arranged in rows [37:165] in fulfilling the obedience and stages of service, And indeed were the ones Glorifying’ [37:166] – the ones taking Allah-azwj away from what is not worthy of Him-azwj. And perhaps the first is an indication to their ranks in the obedience, and this is regarding the understanding.
و قال الطبرسي رحمه الله وَ ما مِنَّا إِلَّا لَهُ مَقامٌ مَعْلُومٌ هذا قول جبرئيل للنبي ص و قيل إنه قول الملائكة و فيه مضمر أي و ما منا معشر الملائكة ملك إلا و له مقام معلوم في السماوات يعبد الله فيه
Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘‘And there is none of us except for him is a known place [37:164] – this is a word of Jibraeel-as to the Prophet-saww’. And it is said that it is a word of the Angels in it is implied, i.e. ‘And there is no Angels from us group of Angels except and there is a known place for him in the skies, for him to be worshipping Allah-azwj in it’.
و قيل معناه أنه لا يتجاوز ما أمر به و رتب له كما لا يتجاوز صاحب المقام مقامه الذي حد له فكيف يجوز له أن يعبد من هو بهذه الصفة و هو عبد مربوب
And it is said it’s meaning is that he does not exceed what he has been Commanded with and arranged for him, just as the one in the place does not exceed his position which has been defined for him, so how can it be allowed for him that he be worshipped, the one who is of this description, and he is a servant being nourished?
وَ إِنَّا لَنَحْنُ الصَّافُّونَ حول العرش ننتظر الأمر و النهي من الله تعالى و قيل القائمون صفوفا في الصلاة
And indeed we are the ones arranged in rows [37:165] – around the Throne awaiting the Command and the Prohibition from Allah-azwj the Exalted. And it is said, ‘The ones standing in rows in the Salat’.
قال الكلبي صفوف الملائكة في السماء كصفوف أهل الدنيا في الأرض
Al-Kalby said, ‘Rows of the Angels in the sky like the rows of the people of the world in the earth’.
و قال الجبائي صافون بأجنحتنا في الهواء للعبادة و التسبيح وَ إِنَّا لَنَحْنُ الْمُسَبِّحُونَ أي المصلون المنزهون الرب عما لا يليق به و منه قيل فرغت من سبحتي أي من صلاتي و ذلك لما في الصلاة من تسبيح الله و تعظيمه و المسبحون القائلون سبحان الله على وجه التعظيم لله.
And Al Jabaie said, ‘They are forming rows with their wings in the sky for the worship and the glorification, And indeed were the ones Glorifying’ [37:166] – i.e., the ones praying Salat, the ones taking the Lord-azwj away from what is not worthy of Him-azwj. And from it is said, ‘I am free from my glorification’, i.e. from my Salat, and that is due to what is in the Salat from the Glorification of Allah-azwj and revering Him-azwj, and the glorifiers are the speaker of, ‘Glory be to Allah-azwj’ based upon the aspect of reverence to Allah-azwj’.
و قال في قوله تعالى وَ تَرَى الْمَلائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ معناه و من عجائب أمور الآخرة أنك ترى الملائكة محدقين بالعرش يطوفون حوله يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ أي ينزهون الله تعالى عما لا يليق به و يذكرونه بصفاته التي هو عليها و قيل يحمدون الله تعالى حيث دخل الموحدون الجنة
And he said regarding Words of the Exalted: And you shall see the Angels surrounding the Throne [39:75] – it’s meaning is, ‘And from the wonderous affairs of the Hereafter, you will be seeking the Angels staring at the Throne performing Tawaaf around it, Glorifying with the Praise of their Lord, [39:75] – i.e. taking Allah-azwj the Exalted away from what is not worthy of Him-azwj and they are mentioning Him-azwj with His-azwj Description which He-azwj is upon. And it is said they are praising Allah-azwj the Exalted whereby the unitarians would enter the Paradise.
و في قوله تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ يعني عند الموت روي ذلك عن أبي عبد الله ع و قيل تستقبلهم الملائكة إذا خرجوا من قبورهم في الموقف بالبشارة من الله تعالى و قيل إن البشرى تكون في ثلاثة مواطن عند الموت و في القبر و عند البعث
And regarding His-azwj Words: the Angels would descend unto them [41:30] – meaning, at the death. That is reported from Abu Abdullah-asws. And it is said, the Angels would receive them when they emerge from their grave in the pausing place, with the glad tiding from Allah-azwj the Exalted. And it is said that the glad tidings would be in three places – at the death, and in the grave, and during the Resurrection.
نَحْنُ أَوْلِياؤُكُمْ أي نحن معاشر الملائكة أنصاركم و أحباؤكم فِي الْحَياةِ الدُّنْيا نتولى إيصال الخيرات إليكم من قبل الله تعالى وَ فِي الْآخِرَةِ نتولاكم بأنواع الإكرام و المثوبة و قيل نحن أولياؤكم في الحياة الدنيا أي نحن نحرسكم في الدنيا و عند الموت و في الآخرة عن أبي جعفر ع.
We are your Guardians – i.e. we the community of Angels are your helpers and your loving ones – in the life of the world – and we are in charge as well of the goodness to you all from the Direction of Allah-azwj the Exalted – and in the Hereafter, [41:31] – we shall be in charge of a variety of honours and rewards. And it is said, ‘We are your guardians in the life of the world’, i.e. ‘We guard you in the world, and during the death, and in the Hereafter’ – from Abu Ja’far-asws.
و قال الرازي في قوله تعالى نَحْنُ أَوْلِياؤُكُمْ الآية هذا في مقابلة ما ذكره في وعيد الكفار حيث قال وَ قَيَّضْنا لَهُمْ قُرَناءَ فَزَيَّنُوا لَهُمْ و معنى كونهم أولياء للمؤمنين
And Al Razi said regarding Words of the Exalted: We are your Guardians [41:31] – Verses. This opposes what He-azwj Mentioned regarding the Threat of the Kafirs whereby He-azwj Said: ‘And We have Appointed companions for them, for they are adorning for them [41:25], and the meaning is their being guardians for the Momineen.
أن للملائكة تأثيرات في الأرواح البشرية بالإلهامات و المكاشفات اليقينية و المقامات الحقة كما أن للشياطين تأثيرات في الأرواح بإلقاء الوساوس فيها و تخييل الأباطيل إليها و بالجملة فكون الملائكة أولياء للأرواح الطيبة الطاهرة حاصل من جهات كثيرة معلومة لأرباب المكاشفات و المشاهدات
The Angels have impacts in the human souls with the inspirations and convincing detections, and positions of realities, just as the Satans-la are impacting in the souls by casting the uncertainties in them and false imaginations to them. And in summary, the Angels are being guardians of the good clean souls resulting from a lot of aspects known to the lords of the uncovering(s) and the witnessing(s).
فهم يقولون كما أن تلك الولاية كانت حاصلة في الدنيا فهي تكون باقية في الآخرة فإن تلك العلائق لازمة غير قابلة للزوال بل كأنها تصير بعد الموت أقوى و أبقى و ذلك لأن جوهر النفس من جنس الملائكة و هي كالشعلة بالنسبة إلى الشمس و القطرة بالنسبة إلى البحر و التعلقات الجسدانية هي تحول بينها و بين الملائكة كما قَالَ ص لَوْ لَا أَنَّ الشَّيَاطِينَ يَحُومُونَ عَلَى قُلُوبِ بَنِي آدَمَ لَنَظَرُوا إِلَى مَلَكُوتِ السَّمَاوَاتِ.
So they are saying, ‘Just as that guardianship was achieved in the world, so it would be remaining in the Hereafter, for that relationship is necessary, unremovable. But, as if it would become stronger and more lasting after the death, and that is because the essence of the souls is from the species of the Angels, and it is like the flame relative to the sun, and the drop relative to the ocean, and the physical relationships, these are a diversion between them and the Angels just as he-asws said: ‘Had it not been for the Satans-la hovering over the hearts of the children of Adam-as, they would be looking at the kingdoms of the skies’.
فإذا زالت العلائق الجسمانية و التدبيرات البدنية فقد زال الغطاء و الوطاء فيتصل الأثر بالمؤثر و القطرة بالبحر و الشعلة بالشمس فهذا هو المراد من قوله نَحْنُ أَوْلِياؤُكُمْ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ
So when the physical relationship and the bodily arrangements cease, then the covering and the layer is removed, the impactor will connect with the impacted, and the drop with the ocean, and the flame with the sun. So this is the intended from His-azwj Words: We are your Guardians in the life of the world and in the Hereafter, [41:31]’.
ثم قال و الأقرب عندي أن قوله وَ لَكُمْ فِيها ما تَشْتَهِي أَنْفُسُكُمْ إشارة إلى الجنة الجسمانية وَ لَكُمْ فِيها ما تَدَّعُونَ إشارة إلى الجنة الروحانية المذكورة في قوله تعالى دَعْواهُمْ فِيها سُبْحانَكَ اللَّهُمَّ وَ تَحِيَّتُهُمْ فِيها سَلامٌ وَ آخِرُ دَعْواهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ انتهى.
Then he said, ‘And the closest with me are His-azwj Words: and for you therein is whatever your souls desire, – an indication to the physical Paradise – and for you therein would be whatever you call for [41:31] – an indication to the spiritual Paradise Mentioned in Words of the Exalted: Their call therein would be, ‘Glory is Yours, O Allah!’ And their greeting therein would be, ‘Peace’, and the last of their calls would be, ‘The Praise is for Allah, Lord of the worlds’ [10:10]’ – end.
فَالَّذِينَ عِنْدَ رَبِّكَ أي جميع الملائكة أو طائفة مخصوصة منهم و على الأول دوام تسبيحهم لا ينافي اشتغالهم بسائر الخدمات مع أن تلك الخدمات أيضا نوع من تسبيحهم وَ هُمْ لا يَسْأَمُونَ أي لا يملون و لا يفترون.
then those in the Presence of your Lord – i.e., entirety of the Angels, or a specific group from them, and based upon the first, their glorifications are constant. Their pre-occupation does not negate them from rest of the services along with that service as well as a variety of their glorification – and they are not getting tired [41:38] – i.e. they are neither getting fed up nor taking a break.
و قال الرازي في قوله تعالى وَ الْمَلائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ اعلمأن مخلوقات الله نوعان نوع عالم الجسمانيات و أعظمها السماوات و عالم الروحانيات و أعظمها الملائكة
And Al-Razi said regarding Words of the Exalted: (Surah) Al Shura: and the Angels are Glorifying with Praise of their Lord [42:5], ‘Know that the created being of Allah-azwj are of two types – a type is the physical world, and it’s mightiest are the skies, and a spiritual world, and it’s mightiest are the Angels.
فبين سبحانه كمال عظمته باستيلاء هيبته على الجسمانيات فقال تَكادُ السَّماواتُ يَتَفَطَّرْنَ مِنْ فَوْقِهِنَ ثم انتقل إلى ذكر الروحانيات فقال وَ الْمَلائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ و الجواهر الروحانية لها تعلقان تعلق بعالم الجلال و الكبرياء و هو تعلق القبول فإن الأضواء الصمدية إذا شرقت على الجواهر الروحانية استضاءت جواهرها و أشرقت ماهياتها
So the Glorious Explained the perfection of His-azwj Magnificence by seizing His-azwj Prestige over the physical, so He-azwj Said: The skies almost break apart from above them, [42:5]. Then He-azwj Transferred to Mention the spiritualist, so He-azwj Said: and the Angels are Glorifying with Praise of their Lord [42:5], and the essences and the spiritualism have two relationships for these – a relationship with know of the Majesty and the Greatness, and it is the relationship of the acceptance, for if the eternal illuminations, when they shine upon the spiritual essences, it illuminates their essences and it’s essences shine.
ثم إن الجواهر الروحانية إذا استفادت تلك القوى الربانية قويت بها على الاستيلاء على عالم الجسمانيات و إذا كان كذلك فلها وجهان وجه إلى حضرة الجلال و وجه إلى عالم الأجسام و الوجه الأول أشرف من الثاني
Then the spiritual essences, when they have benefitted with that Divine Strength, they are strengthened due to it to seize upon the physical world. And when it was like that, there would be two aspects for it – an aspect to the presence of Majesty, and an aspect to the world of bodies. And the first aspect is nobler than the second.
إذا عرفت هذا فنقول أما الجهة الأولى و هي الجهة المقدسة العلوية فقد اشتملت على أمرين أحدهما التسبيح و الثاني التحميد لأن التسبيح عبارة عن تنزيه الله تعالى عما لا ينبغي و التحميد عبارة عن وصفه بكونه معطيا لكل الخيرات و كونه منزها في ذاته عما لا ينبغي
When you recognise this, then we say, as for the first aspect, and it is the Holy aspect, the lofty, it is inclusive upon two matters – one of these being the glorification and the second being the praising, because the glorification is an idiom about taking Allah-azwj the Exalted away from what is not appropriate, and the praising is an idiom about describing Him-azwj with His-azwj being the Giver of every goodness, and His-azwj removal regarding His-azwj Self from what is not appropriate.
مقدم بالرتبة على كونه فياضا للخيرات و السعادات لأن وجود الشيء و حصوله في نفسه مقدم على تأثيره في حصول غيره فلهذا السبب كان التسبيح مقدما على التحميد و لهذا قال يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ
It is prioritised in rank over being overflowing with goodness and happiness, because the existence of a thing and its attainment in itself takes precedence over its effect on the attainment of others. For this reason, the glorification took precedence of the praising, and for this He-azwj Said: and the Angels are Glorifying with Praise of their Lord [42:5].
و أما الجهة الثانية و هي الجهة التي لتلك الأرواح إلى عالم الجسمانيات فالإشارة إليها بقوله وَ يَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ و المراد منها تأثيراتها في نظم أحوال هذا العالم و حصول الطريق الأصوب فيها انتهى.
As for the second aspect, and it is the aspect which is for those souls to the physical world, the indication to it is in His-azwj Words: and are seeking Forgiveness for ones in the earth [42:5]. And the intent from it is its impact in the system of the situations of this world and attaining the correct path in it’ – end.
و استدل بالآية على عصمة الملائكة لأنهم لو كانوا مذنبين كانوا يستغفرون لأنفسهم قبل استغفارهم لغيرهم و فيه نظر.
And it is evidenced with the Verse upon the Angels being infallible, because if they had been sinners, they would be seeking Forgiveness before seeking Forgiveness for others, and in it is a consideration.
وَ جَعَلُوا لَهُ مِنْ عِبادِهِ جُزْءاً فقالوا الملائكة بنات الله و سماء جزءا لأن الولد جزء من الوالد و هو يستلزم التركيب المنافي لوجوب الوجود لَكَفُورٌ مُبِينٌ أي ظاهر الكفران
And they are assigning to Him a part from His servant. – they said the Angels are daughters of Allah-azwj and named a part, because the child is a part of the parent, and it entails the structure negating the necessary existence – (The human being) is clearly ungrateful [43:15] – i.e. manifests disbelief.
وَ إِذا بُشِّرَ أَحَدُهُمْ بِما ضَرَبَ لِلرَّحْمنِ مَثَلًا أي بالجنس الذي جعله له مثلا إذ الولد لا بد أن يماثل الوالد ظَلَّ وَجْهُهُ مُسْوَدًّا أي صار وجهه أسود في الغاية لما يعتريه من الكآبة وَ هُوَ كَظِيمٌ أي مملو قلبه من الكرب
And when one of them is given glad tidings (of a daughter) with what he is striking a likeness for the Beneficent, – i.e. with the species which he had made to be an example for Him-azwj when there is no escape for the child to be a likeness of the father – his face becomes black – i.e. his faces becomes black in the peak due to the depression he would be experiencing – and he is grieved [43:17] – i.e. his heart is fed-up from the distress.
أَ وَ مَنْ يُنَشَّؤُا فِي الْحِلْيَةِ أي أو جعلوا له أو اتخذ من يتربى في الزينة يعني البنات وَ هُوَ فِي الْخِصامِ أي في المجادلة غَيْرُ مُبِينٍ أي غير مقرر لما يدعيه من نقصان العقل و ضعف الرأي
Or and one he manufactures in ornaments (idols) – i.e. or they are making for Him‑azwj or taking one who is nourished in the adornments, meaning the daughters – while he is in contention, – i.e., in the quarrel – is without speech [43:18] – i.e., without acknowledgment to what is being claimed, from the deficiency of the intellect and the weakness of the opinion.
وَ جَعَلُوا الْمَلائِكَةَ الَّذِينَ هُمْ عِبادُ الرَّحْمنِ إِناثاً كفر آخر تضمنه مقالهم شنع به عليهم و هو جعلهم أكمل العباد و أكرمهم على الله أنقصهم عقلا و أخصهم صنفا أَ شَهِدُوا خَلْقَهُمْ أي أ حضروا خلق الله أيام فشاهدوهم إناثا فإن ذلك مما يعلم بالمشاهدة و هو تجهيل و تهكم لهم سَتُكْتَبُ شَهادَتُهُمْ التي شهدوا بها على الملائكة وَ يُسْئَلُونَ أي عنها يوم القيامة.
And they are making the Angels, those who are servants of the Beneficent, as females. – another blasphemy included in their words, being a disgrace with it upon them while He-azwj is Making them to be the perfect worshippers, and their closest of them to Allah-azwj, (making them to be) their most deficient of intellect and their most specific of type – Did they witness their creation? – i.e. were the creatures of Allah-azwj present or did they witness them as being females? So that would be from the witnessing, and it an ignorance and a mockery for them – Their testimonies would be recorded, – which they are testifying with upon the Angels – and they would be Questioned [43:19] – i.e., about it on the Day of Qiyamah.
فَالْمُقَسِّماتِ أَمْراً أي الملائكة يقسمون الأمور بين الخلق على ما أمروا به
Then the (Angels) distributing matters [51:4] – i.e., the Angels are distributing the matters between the creatures based upon whatever they have been Commanded with.
قال الطبرسي رحمه الله رُوِيَ أَنَّ ابْنَ الْكَوَّاءِ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع وَ هُوَ يَخْطُبُ عَلَى الْمِنْبَرِ فَقَالَ مَا الذَّارِياتِ ذَرْواً قَالَ الرِّيَاحُ قَالَ فَالْحامِلاتِ وِقْراً قَالَ السَّحَابُ قَالَ فَالْجارِياتِ يُسْراً قَالَ السُّفُنُ قَالَ فَالْمُقَسِّماتِ أَمْراً قَالَ الْمَلَائِكَةُ. و روي ذلك عن ابن عباس و مجاهد
Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘It is reported that Ibn Al Kawa asked Amir Al Momineen-asws while he-asws was addressing from the pulpit. He said, ‘By the (winds) scattering far [51:1]’. He-asws said: ‘The winds’. He said, ‘Then the (clouds) bearing load [51:2]’. He-asws said: ‘The clouds’. He said, ‘Then the (ships) flowing easily [51:3]’. He-asws said: ‘The ships’. He said, ‘Then the (Angels) distributing matters [51:4]’. He-asws said: ‘The Angels’’ – and that is reported from Ibn Abbas and Mujahid.
فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ قيل أي كان مقداره من عروج غيرهم خمسين ألف سنة و ذلك من أسفل الأرضين إلى فوق السماوات السبع
in a day, its measurement would be of fifty thousand years [70:4] – It is said it means, it’s measurement from ascent of others is of fifty thousand years, and that is from the lowest of the earths to above the seven skies.
و قيل امتداد ذلك اليوم على بعض الكفار كذلك و قيل معناه أن أول نزول الملائكة في الدنيا بأمره و نهيه و قضائه بين الخلائق إلى آخر عروجهم إلى السماء و هو القيامة هذه المدة.
And it is said that that the day extends to some of the Kafirs as well. And it is said it’s meaning is that the first descend of the Angels in the world by His-azwj Commands and Prohibitions and His-azwj Degrees between the creatures, up to the last of their ascents to the sky, and this period, it is the Qiyamah.
عَلَيْها تِسْعَةَ عَشَرَ قال الطبرسي رحمه الله أي من الملائكة و هم خزنتها مالك و ثمانية عشر أعينهم كالبرق الخاطف و أنيابهم كالصياصي يخرج لهب النار من أفواههم ما بين منكبي أحدهم مسيرة سنة تسع كف أحدهم مثل ربيعة و مضر نزعت منهم الرحمة يرفع أحدهم سبعين ألفا فيرميهم حيث أراد من جهنم.
Upon it are nineteen [74:30] – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘I.e. (nineteen) from the Angels, and they it’s keeper is Maalik, and eighteen, their eyes are like a flash of lightning, and their claws are like the mandibles. A flame of fire emerges from their mouths, what is between the two shoulders of one of them is a travel distance of a year. The palm of each one of them is capacious for (the tribes of) Rabie and Muzar. The mercy has been removed from them. One of them can lift seventy thousand and throws them wherever he wants from Hell.
وَ ما جَعَلْنا أَصْحابَ النَّارِ إِلَّا مَلائِكَةً أي و ما جعلنا الموكلين بالنار المتولين تدبيرها إلا ملائكة جعلنا شهوتهم في تعذيب أهل النار وَ ما جَعَلْنا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا أي لم نجعلهم على هذا العدد إلا محنة و تشديدا في التكليف لأن الكفار استقلوا هذا العدد و زعموا أنهم يقدرون على دفعهم و قد مر الكلام في تلك الآيات في كتاب المعاد.
And have not Made the wardens of the Fire, except the Angels, – and We-azwj have not Made the (Angels) Allocated with the Fire, the ones in charge of it’s management, except Angels. We-azwj have Made their passion to be tormenting the people of the Fire – and We have not Made their number except as a Fitna for those who commit Kufr, [74:31] – i.e. We-azwj have not Made them to be upon this number except as a Test and an emphasis of the mandate, because the Kafirs are considering this number to be small and they are claiming that they would be able upon repelling them. And the talk has passed regarding these Verses in ‘Kitab Al-Ma’ad’.
وَ الْمُرْسَلاتِ عُرْفاً رَوَى الطَّبْرِسِيُّ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَصْحَابِ عَلِيٍّ عَنْهُ ع أَنَّهَا الْمَلَائِكَةُ أُرْسِلَتْ بِالْمَعْرُوفِ مِنْ أَمْرِ اللَّهِ وَ نَهْيِهِ.
(I Swear) by the emissaries (messengers) Sent consecutively [77:1] – It is reported by Al-Tabarsi, from Abu Hamza Al Sumali, from companions of Ali-asws, from him-asws: ‘These are the Angels Sent with the known, from the Commands of Allah-azwj and His-azwj Prohibitions’.
فَالْعاصِفاتِ عَصْفاً يعني الرياح الشديدات الهبوب وَ النَّاشِراتِ نَشْراً الملائكة تنتشر الكتب عن الله فَالْفارِقاتِ فَرْقاً هي آيات القرآن تفرق بين الحق و الباطل و الهدى و الضلال فَالْمُلْقِياتِ ذِكْراً الملائكة تلقي الذكر إلى الأنبياء و تلقيه الأنبياء إلى الأمم.
And the stormers storming [77:2] – meaning the winds of severe descent. And the promoters publicising [77:3] – the Angels publishing the Books on behalf of Allah-azwj. And the separators separating [77:4] – these are Verses of the Quran differentiating between the truth and the falsehood, and the guidance and the straying. And the couriers of the Zikr [77:5] – the Angels casting the Zikr to the Prophets-as, and the Prophets-as cast it to the communities.
و قال البيضاوي أقسم بطوائف من الملائكة أرسلهن الله متتابعة فعصفن عصف الرياح في امتثال أمره و نشرن الشرائع في الأرض أو نشرن النفوس الميتة بالجهل بما أوحين من العلم ففرقن بين الحق و الباطل
And Al-Bayzawi said, ‘Swearing by the groups of Angels Allah-azwj Sent consecutively, so they are storming the stormy winds in compliance to His-azwj Command, and they are publicising the Laws in the earth, or raising the dead souls with the ignorance, with what has been Revealed of the knowledge, so they are differentiating between the truth and the falsehood.
فألقين إلى الأنبياء ذكرا عذرا للمحقين و نذرا للمبطلين أو بآيات القرآن المرسلة بكل عرف إلى محمد ص فعصفن سائر الكتب أو الأديان بالنسخ و نشرن آثار الهدى و الحكم في الشرق و الغرب
So they cast these to the Prophets as Zikr, an excuse for the researchers, and a warner to the falsifiers, or with Verses of the Quran, Sent with every custom to Muhammad-saww. So they destroy rest of the Book or the religions with the abrogation and publicise the impacts of Guidance and the Judgments in the east and the west.
و فرقن بين الحق و الباطل فألقين ذكر الحق فيما بين العالمين أو بالنفوس الكاملة المرسلة إلى الأبدان لاستكمالها فعصفن ما سوى الحق و نشرن أثر ذلك في جميع الأعضاء و فرقن بين الحق بذاته و الباطل بنفسه
And they differentiate between the truth and the falsehood, so they cast the Zikr of the truth among what is between the worlds or with the perfection for souls sent to the bodies in order to perfect them. So they destroy whatever is besides the truth and publicise the impact of that in entirety of the limbs, and differentiate between the truth by itself, and the falsehood by itself.
فرأون كل شيء هالكا إلا وجهه فألقين ذكرا بحيث لا يكون في القلوب و الألسنة إلا ذكرهم أو برياح عذاب أرسلن فعصفن و رياح رحمة نشرن السحاب في الجو ففرقن فألقين ذكرا أي تسببن له فإن العاقل إذا شاهد هبوبها أو آثارها ذكر الله تعالى و تذكر كمال قدرته
They are seeing everything as perishable except His-azwj Face, so they cast the Zikr where there will not be in the hearts and the tongues except for their mentioning Allah-azwj. Or they are Sent with a wind of punishment, so it destroys, and a wind of mercy spreading the clouds in the atmosphere. So they differentiate. They cast the Zikr, i.e. cause it, so the intellectual, when he witnesses it’s eruption or it’s impacts, mentions Allah-azwj the Exalted and mentioned the perfection of His-azwj Power.
و عرفا إما نقيض النكر و انتصابه على العلة أي أرسلن للإحسان و المعروف أو بمعنى المتابعة من عرف الفرس و انتصابه على الحال عُذْراً أَوْ نُذْراً مصدران لعذر إذا محا الإساءة و أنذر إذا خوف أو جمعان لعذر بمعنى المعذرة و نذر بمعنى الإنذار أو بمعنى العاذر و المنذر و نصبهما على الأولين بالعلية أي عذرا للمحقين و نذرا للمبطلين أو البدلية من ذكرا على أن المراد به الوحي أو ما يعم التوحيد و الشرك و الإيمان و الكفر
And they know either the antithesis of denial and its erection on the cause, that is, they were sent for favour and the kindness, or in the sense of follow-up to the one who knew the horse and nominated it upon the situation. (To) excuse or warn [77:6], implementing the excuse when the evil deed is erased, or a warning when there is fear, or they are together for excuse in the meaning of the apologising (excusing), and to warn in the meaning the warning, or in the meaning of the excuser and the warner, and attributing them upon the first two with the reason, i.e. excuse the righteous ones and warn the falsifiers, or the alternative from Zikr based upon that the intent with it is the Revelation, or what means the Tawheed, and the Shirk, and the Eman, and the Kufr.
و على الثالث بالحالية و قرأهما أبو عمرو و حمزة و الكسائي و حفص بالتخفيف.
And based upon the third with it’s state, and these were recited by Abu Aro, and Hamza, and Al-Kasaie, and Hafs, with the lightening.
يَوْمَ يَقُومُ الرُّوحُ وَ الْمَلائِكَةُ صَفًّا قال الطبرسي رحمه الله اختلف في معنى الروح هنا على أقوال أحدها أن الروح خلق من خلق الله تعالى على صورة بني آدم و ليسوا بناس و ليسوا بملائكة يقومون صفا و الملائكة صفا هؤلاء جند و هؤلاء جند عن مجاهد و قتادة و أبي صالح
A Day on which the Spirit and the Angels would be standing in rows, [78:38]. Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘There is a differing in the meaning of the ‘spirit’ over here based upon words. One of these is that the spirit is a creature from the creatures of Allah-azwj the Exalted based upon the image of the children of Adam-as, and they aren’t people and their aren’t Angels. They are standing in rows and the Angels are in rows. They are an army, and they are an army – from Mujahid, and Qatadah, and Abu Salih.
قال الشعبي هما سماطا رب العالمين يوم القيامة سماط من الروح و سماط من الملائكة.
Al-Shaby said, ‘They are both armies of Lord-azwj of the worlds on the Day of Qiyammah – an army from the spirits, and an army from the Angels.
و ثانيها أن الروح ملك من الملائكة و ما خلق الله مخلوقا أعظم منه فإذا كان يوم القيامة قام هو وحده صفا و قامت الملائكة كلهم صفا واحدا فيكون عظم خلقه مثل صفهم عن ابن مسعود و عن عطاء عن ابن عباس.
The second is that the spirit is an Angel from the Angels, and Allah-azwj has not Created any creature mightier than it. So when it will be the Day of Qiyamah, so he (spirit) would alone stand as a row, and the Angels, all of them would stand as one row. So his physique would be as mighty lie their descriptions’ – from Ibn Abbas, and from Ata’a from Ibn Abbas.
و ثالثها أنه أرواح الناس تقوم مع الملائكة فيما بين النفختين قبل أن ترد الأرواح إلى الأجساد عن عطية عن ابن عباس.
And the third is that it (is a reference to) spirits of the people standing with the Angels in what is between the two blowing(s) (of the Trumpet) before the return of the souls to the bodies – from Atiya from Ibn Abbas.
و رابعها أنه جبرئيل ع عن الضحاك و قال وهب إن جبرئيل واقف بين يدي الله عز و جل ترعد فرائصه يخلق الله عز و جل من كل رعدة مائة ألف ملك فالملائكة صفوف بين يدي الله تعالى منكسو رءوسهم فإذا أذن الله لهم في الكلام قالوا لا إله إلا أنت وَ قالَ صَواباً أي لا إله إلا الله
And it’s fourth is that it is Jibraeel-as – from Al Zahaak. And Wahab said, ‘Jibraeel-as would stand in front of Allah-azwj Mighty and Majestic. His-as limbs would tremble. Allah-azwj would Create, from every tremble, one hundred thousand Angels. The Angels would form rows in front of Allah-azwj the Exalted, lowering their heads. When Allah-azwj Permits for them regarding the talking, they would say, ‘There is no god except You-azwj’. and speaks the correct thing [78:38] – i.e. means, ‘There is no god except Allah-azwj’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: هُوَ مَلَكٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ.
And it is reported by Ali Bin Ibrahim, by his chain, from Al-Sadiq-asws having said: ‘He is an Angel mightier than Jibraeel-as and Mikaeel-as’.
و خامسها أن الروح بنو آدم عن الحسن و قوله صَفًّا معناه مصطفين.
And it’s fifth is that the spirit (is a reference to) the children of Adam-as – from A Hassan. And His-azwj Word: rows, [78:38], it’s meaning is lined up.
و قال في قوله وَ النَّازِعاتِ غَرْقاً اختلف في معناه على وجوه أحدها أنه يعني الملائكة الذين ينزعون أرواح الكفار عن أبدانهم بالشدة كما يغرق النازع في القوس فيبلغ بها غاية المد روي ذلك عن علي عليه السلام و غيره و قال مسروق هي الملائكة تنزع نفوس بني آدم و قيل هو الموت ينزع النفوس عن مجاهد و روي ذلك عن الصادق ع.
And he said regarding His-azwj Word: (I Swear) by the snatchers snatching out [79:1], ‘There is a differing regarding its meaning based upon aspects. One of these is that it means the Angels, those that are snatching the souls of the Kafirs from their bodies with the severity just as the snatcher tends to pull in the bow (for shooting an arrow), so he reaches with it the extent of his pull. That is reported from Ali-asws and others. And Al-Masrouq said, ‘These are Angels snatching the souls of the children of Adam-as. And it is said it is the death snatching the souls – from Mujahid, and that is reported from Al-Sadiq-asws.
و ثانيها أنها النجوم تنزع من أفق إلى أفق أي تطلع ثم تغيب قال أبو عبيدة تنزع من مطالعها و تغرق في مغاربها.
And it’s second is that these are stars being snatched (pulled) from horizon to horizon, i.e. emerging then disappearing. Abu Ubeyda said, ‘Pulled from their rising and setting in their wests’.
و ثالثها النازعات القسي تنزع بالسهم و الناشطات الأوهاق فالقسم بفاعلها و هم المجاهدون.
And it’s third is the pulling of the bows being pulled with the arrows, And the rippers tearing out [79:2] are the mountains, so the Swear is with their deeds, and they are the holy warriors.
وَ النَّاشِطاتِ نَشْطاً فيه أيضا أقوال أحدها ما ذكرناه.
And the rippers tearing out [79:2] – regarding it as well I (Majlisi) am saying, one of these is what we have already mentioned.
و ثانيها أنها الملائكة تنشط أرواح الكفار ما بين الجلد و الأظفار حتى تخرجها من أجوافهم بالكرب و الغم عن علي ع و النشط الجذب يقال نشطت الدلو نشطا نزعته.
And it’s second is that these are Angels ripping out the souls of the Kafirs what is between the skin and the nails until these comes out from their interior with the distress and the sorrows – from Ali-asws. And the ripping out, is the pulling out. It is called ‘He ripped out the bucket (from the well) with his pulling’.
و ثالثها أنها الملائكة تنشط أنفس المؤمنين فتقبضها كما ينشط العقال من يد البعير إذا حل عنها عن ابن عباس.
And it’s third is that these are the Angels ripping out the souls of the Momineen, so these are grabbed just as the shackle is snatched away from the hand of the camel when it is released from it – from Ibn Abbas.
و رابعها أنها أنفس المؤمنين تنشط عند الموت للخروج عند رؤية موضعه من الجنة عن ابن عباس أيضا.
And it’s fourth is, these are souls of the Momineen being ripped out during the death for the exit at seeing his placed from the Paradise – from Ibn Abbas as well.
و خامسها أنها النجوم تنشط من أفق إلى أفق أي تذهب يقال حمار ناشط.
And it’s fifth is, these are the stars being pulled from a horizon to a horizon, i.e., going. It is said, ‘A donkey is pulled’.
وَ السَّابِحاتِ سَبْحاً فيه أقوال أيضا أحدها أنها الملائكة يقبضون أرواح المؤمنين يسلونها سلا رفيقا ثم يدعونها حتى تستريح كالسابح بالشيء في الماء يرمى به عن علي ع.
And the floaters floating [79:3] – regarding it, there are words as well. One of these is that these are Angels capturing the souls of the Momineen floating them out with a friendly floating, then they are leaving these until these are rested like the swimmer with something in the water thrown in it – from Ali-asws.
و ثانيها أنها الملائكة ينزلون عن السماء مسرعين و هذا كما يقال للفرس الجواد سابح إذا أسرع في جريه.
And it’s second is that these are Angels descending from the sky quickly, and this is like what is said to the fast horse, ‘Float!’ when there is quickness in it’s flow (running).
و ثالثها أنها النجوم تسبح في فلكها و قيل هي خيل الغزاة تسبح في عدوها كقوله وَ الْعادِياتِ ضَبْحاً و قيل هي السفن تسبح في الماء.
And it’s third is, they are stars floating in their orbits. And it is said these are the cavalry horses flowing among their enemies, like His-azwj Word: (I Swear) by the running (steeds) snorting [100:1]. And it is said these are ships floating in the water.
فَالسَّابِقاتِ سَبْقاً فيه أيضا أقوال أحدها أنها الملائكة لأنها سبقت ابن آدم بالخير و الإيمان و العمل الصالح و قيل إنها تسبق الشياطين بالوحي إلى الأنبياء و قيل إنها تسبق بأرواح المؤمنين إلى الجنة عن علي ع.
So the preceding ones would be preceding [79:4] – there are words regarding it as well. One of these is that these are the Angels because they preceded the children of Adam, and with the goodness, and the Eman, and the righteous dees. And it is said they preceded the Satans-la with the Revelation to the Prophets-as. And it is said they shall precede with the souls of the Momineen to the Paradise – from Ali-asws.
و ثانيها أنها أنفس المؤمنين تسبق إلى الملائكة الذين يقبضونها و قد عاينت السرور شوقا إلى رحمة الله و لقاء ثوابه و كرامته.
And it’s second is that these are souls of the Momineen preceding to the Angels, those who are capturing them, and they would have seen the cheerfulness, desire to the Mercy of Allah-azwj and meeting His-azwj Rewards and His-azwj Prestige.
و ثالثها أنها النجوم يسبق بعضها بعضا في السير.
And it’s third is, they are the stars preceding (racing) each other in the travel.
و رابعها أنها الخيل يسبق بعضها بعضا في الحرب.
And it’s fourth is, these are the horses racing each other during the war.
فَالْمُدَبِّراتِ أَمْراً فيها أيضا أقوال أحدها أنها الملائكة تدبر أمر العباد من السنة إلى السنة عن علي عليه السلام.
The regulators of matters [79:5] – regarding it as well there are words. One of these is that these are the Angels managing the affairs of the servants, from the year to the year – from Ali-asws, may the greetings be upon him-asws.
و ثانيها أن المراد بذلك جبرئيل و ميكائيل و ملك الموت و إسرافيل ع يدبرون أمور الدنيا فأما جبرئيل ع فموكل بالرياح و الجنود و أما ميكائيل فموكل بالقطر و النبات و أما ملك الموت فموكل بقبض الأنفس و أما إسرافيل فهو يتنزل بالأمر عليهم.
And it’s second is that the intent with that is Jibraeel-as and Mikaeel-as and the Angel of death, and Israfeel-as, managing affairs of the world. As for Jibraeel-as, he-as is Allocated with the winds and the armies, and as for Mikaeel-as, he-as is Allocated with the drops (of rain) and the vegetations, and as for the Angel of death, he-as is Allocated with capturing the souls, and as for Israfeel-as, he-as descends with the Command to them-as.
و ثالثها أنها الأفلاك يقع فيها أمر الله تعالى فيجري بها القضاء في الدنيا رواه علي بن إبراهيم.
And it’s third is, these are celestial bodies. The Command of Allah-azwj the Exalted occurs regarding these, so the Decree flows with it in the world – reported by Ali Bin Ibrahim.
و قال في قوله تعالى فِي صُحُفٍ مُكَرَّمَةٍ أي هذا القرآن أو هذه التذكرة في كتب معظمة عند الله و هي اللوح المحفوظ
And he said regarding Words of the Exalted: (It is) in Honourable Parchments [80:13] – i.e. this Quran, for this ‘Tazkira’is in Books revered in the Presence of Allah-azwj, and it is the Guarded Tablet.
و قيل يعني كتب الأنبياء المنزلة عليهم مَرْفُوعَةٍ في السماء السابعة و قيل مرفوعة قد رفعها الله عن دنس الأنجاس مُطَهَّرَةٍ لا يمسها إلا المطهرون
And it is said, it means the Books of the Prophets-as Revealed unto them-as, Lofty, – in the seventh sky. And it is said, raised, Allah-azwj has Raised it away from the filth and the uncleanness – clean [80:14] – none can touch these except the purified ones.
و قيل مصونة عن أن تنالها أيدي الكفرة لأنها في أيدي الملائكة في أعز مكان و قيل مطهرة من كل دنس و قيل مطهرة من الشك و الشبهة و التناقض
And it is said, fortified from the hands of the Kafirs attaining it, because these are in the hands of the Angels in an honourable place. And it is said, cleaned from every filth. And it is said, cleaned from the doubt and the suspicions and the contradictions.
بِأَيْدِي سَفَرَةٍ يعني الكبة من الملائكة و قيل يعني السفراء بالوحي بين الله تعالى و بين رسله من السفارة و قال قتادة هم القراء يكتبونها و يقرءونها
In the hands of Scribes [80:15] – meaning the hearts of the Angels. And it means the ambassadors with the Revelation between Allah-azwj the Exalted and His-azwj Rasools-as, from the scribes. And Qatadah said they are readers writing and reading these.
وَ رَوَى فُضَيْلُ بْنُ يَسَارٍ عَنِ الصَّادِقِ ع قَالَ: الْحَافِظُ لِلْقُرْآنِ الْعَامِلُ بِهِ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ كِرامٍ عَلَى رَبِّهِمْ بَرَرَةٍ مُطِيعِينَ.
And it is reported by Fuzeyl Bin Yasaar, from Al-Sadiq-asws having said: ‘The memoriser of the Quran, the one working with it, would be with the honourable scribes, the righteous. Honourable to their Lord-azwj, righteous, (meaning) obedient’’.
و قيل كِرامٍ عن المعاصي يرفعون أنفسهم عنها بَرَرَةٍ أي صالحين متقين.
And it is said, honourable from the disobedience, raising themselves above from it, righteous, i.e. righteous, pious’’.
1- الْإِحْتِجَاجُ، بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع فِيمَا احْتَجَّ رَسُولُ اللَّهِ ص بِهِ عَلَى الْمُشْرِكِينَ وَ الْمَلَكُ لَا تُشَاهِدُهُ حَواسُّكُمْ لِأَنَّهُ مِنْ جِنْسِ هَذَا الْهَوَاءِ لَا عِيَانَ مِنْهُ وَ لَوْ شَاهَدْتُمُوهُ بِأَنْ يَزْدَادَ فِي قُوَى أَبْصَارِكُمْ لَقُلْتُمْ لَيْسَ هَذَا مَلَكاً بَلْ هَذَا بَشَرٌ الْخَبَرَ.
(The book) ‘Al Ihtijaj’ –
By the chain to Muhammad Al-Askari-asws: ‘Among what Rasool-Allah-saww argued with against the Polytheists: ‘The Angel, your sensory perceptions cannot witness him for he is lie the genus of this air, not visible from it, and if there were to be an increase in the strength of your visions, you would say, ‘This is not an Angel, but this is a mortal!’ – the Hadeeth’’.[1]
2- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي خَبَرِ الْمِعْرَاجِ قَالَ النَّبِيُّ ص وَ صَعِدَ جَبْرَائِيلُ وَ صَعِدْتُ مَعَهُ إِلَى السَّمَاءِ الدُّنْيَا وَ عَلَيْهَا مَلَكٌ يُقَالُ لَهُ إِسْمَاعِيلُ وَ هُوَ صَاحِبُ الْخَطْفَةِ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهابٌ ثاقِبٌ وَ تَحْتَهُ سَبْعُونَ أَلْفَ مَلَكٍ تَحْتَ كُلِّ مَلَكٍ سَبْعُونَ أَلْفَ مَلَكٍ ثُمَّ مَرَرْتُ
Tafseer Ali Bin Ibrahim – From his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws in a Hadeeth of Al-Mi’raj (Ascension), ‘The Prophet-saww said: ‘And Jibraeel-as ascended and I-saww ascended with him-as to the sky of the world, and upon it was an Angel called Ismail, and he was in charge of the protection which Allah-azwj Mighty and Majestic has Said: Except (for the) one who violates the caution, so there pursues him a shooting star [37:10], and under him (his charge) were seventy thousand Angels, under each Angel were seventy thousand Angels’.
وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ حَتَّى دَخَلْتُ السَّمَاءَ الدُّنْيَا فَمَا لَقِيَنِي مَلَكٌ إِلَّا ضَاحِكاً مُسْتَبْشِراً حَتَّى لَقِيَنِي مَلَكٌ مِنَ الْمَلَائِكَةِ لَمْ أَرَ خَلْقاً أَعْظَمَ مِنْهُ كَرِيهَ الْمَنْظَرِ ظَاهِرَ الْغَضَبِ فَقُلْتُ مَنْ هَذَا يَا جَبْرَئِيلُ قَالَ هَذَا مَالِكٌ خَازِنُ النَّارِ
And he-asws continued the Hadeeth up to his-saww words: ‘Until I entered the sky of the world. I-saww did not meet any Angel except he was laughing, smiling, until there met me-saww an Angel from the Angels, I-saww had not seen any creature larger than it, unpleasant looking, manifesting the anger. I-saww said: ‘Who is this, O Jibraeel-as?’ He-as said: ‘This Angels is keeper of the Fire (Hell)’’.
ثُمَّ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ ثُمَّ مَرَرْتُ بِمَلَكٍ مِنَ الْمَلَائِكَةِ جَالِسٍ عَلَى مَجْلِسٍ وَ إِذَا جَمِيعُ الدُّنْيَا بَيْنَ رُكْبَتَيْهِ وَ إِذَا بِيَدِهِ لَوْحٌ مِنْ نُورٍ مَكْتُوبٌ فِيهِ كِتَابٌ يَنْظُرُ فِيهِ لَا يَلْتَفِتُ يَمِيناً وَ لَا شِمَالًا مُقْبِلًا عَلَيْهِ كَهَيْئَةِ الْحَزِينِ فَقُلْتُ مَنْ هَذَا يَا جَبْرَئِيلُ فَقَالَ هَذَا مَلَكُ الْمَوْتِ
Then he-asws continued the Hadeeth up to his-saww words: ‘Then I-saww by an Angel from the Angels seated upon a seat, and behold, entirety of the world was in front of his knees, and there was a tablet of light in his hand. There was writing written in it. He was looking into it, neither turning right nor left, facing to it as if he was aggrieved. I-saww said: ‘Who is this, O Jibraeel-as?’ He-as said: This is Angel of death’’.
فَقَالَ رَسُولُ اللَّهِ ص ثُمَّ رَأَيْتُ مَلَكاً مِنَ الْمَلَائِكَةِ جَعَلَ اللَّهُ أَمْرَهُ عَجِيباً نِصْفُ جَسَدِهِ النَّارُ وَ النِّصْفُ الْآخَرُ ثَلْجٌ فَلَا النَّارُ تُذِيبُ الثَّلْجَ وَ لَا الثَّلْجُ يُطْفِئُ النَّارَ وَ هُوَ يُنَادِي بِصَوْتٍ رَفِيعٍ وَ يَقُولُ سُبْحَانَ الَّذِي كَفَّ حَرَّ هَذِهِ النَّارِ فَلَا تُذِيبُ الثَّلْجَ وَ كَفَّ بَرْدَ هَذَا الثَّلْجِ فَلَا يُطْفِئُ حَرَّ هَذِهِ النَّارِ اللَّهُمَّ يَا مُؤَلِّفُ بَيْنَ الثَّلْجِ وَ النَّارِ أَلِّفْ بَيْنَ قُلُوبِ عِبَادِكَ الْمُؤْمِنِينَ
Rasool-Allah-saww said: ‘Then I-saww saw and Angel from the Angels. Allah-azwj had Made his affair to be strange. Half his body was the fire, and the other half was ice. Neither was the fire melting the ice nor was the ice extinguishing the fire, and he was calling out in a raised voice and saying: ‘Glorious is the One-azwj Who has Restrained the heat of this fire, so it does not melt the ice, and Restrained the cold of this ice so it does not extinguish the heat of this fire. O Allah-azwj! O Compiler between the ice and the fire! Compile between the hearts of Your-azwj Momineen servants!’
فَقُلْتُ مَنْ هَذَا يَا جَبْرَئِيلُ فَقَالَ مَلَكٌ وَكَّلَهُ اللَّهُ بِأَكْنَافِ السَّمَاءِ وَ أَطْرَافِ الْأَرَضِينَ وَ هُوَ أَنْصَحُ مَلَائِكَةِ اللَّهِ لِأَهْلِ الْأَرْضِ مِنْ عِبَادِهِ الْمُؤْمِنِينَ يَدْعُو لَهُمْ بِمَا تَسْمَعُ مُنْذُ خُلِقَ
I said, ‘Who is this, O Jibraeel-as?’ He-as said: ‘An Angel Allah-azwj has Allocated with the surrounding of the sky and outskirts of the earths, and he is the most advising of the Angels of Allah-azwj the people of the earth for His-azwj Momineen servants, supplicating for them with what you hear since he was Created’.
وَ رَأَيْتُ مَلَكَيْنِ يُنَادِيَانِ فِي السَّمَاءِ أَحَدُهُمَا يَقُولُ اللَّهُمَّ أَعْطِ كُلَّ مُنْفِقٍ خَلَفاً وَ الْآخَرُ يَقُولُ اللَّهُمَّ أَعْطِ كُلَّ مُمْسِكٍ تَلَفاً
And I saw two Angels calling out in the sky. One of them was saying: ‘O Allah-azwj! Give every spender a replacement!’ And the other was saying: ‘O Allah-azwj! Give every withholder a damage!’
ثُمَّ مَرَرْنَا بِمَلَائِكَةٍ مِنْ مَلَائِكَةِ اللَّهِ عَزَّ وَ جَلَّ خَلَقَهُمُ اللَّهُ كَيْفَ شَاءَ وَ وَضَعَ وُجُوهَهُمْ كَيْفَ شَاءَ لَيْسَ شَيْءٌ مِنْ أَطْبَاقِ أَجْسَادِهِمْ إِلَّا وَ هُوَ يُسَبِّحُ اللَّهَ وَ يُحَمِّدُهُ مِنْ كُلِّ نَاحِيَةٍ بِأَصْوَاتٍ مُخْتَلِفَةٍ أَصْوَاتُهُمْ مُرْتَفِعَةٌ بِالتَّحْمِيدِ وَ الْبُكَاءِ مِنْ خَشْيَةِ اللَّهِ
Then we passed by Angels from the Angels of Allah-azwj Mighty and Majestic. Allah-azwj had Created them however He-azwj so Desired. There wasn’t anything from the layers of their bodies except and it was glorifying Allah-azwj and praising Him-azwj from every corner with different voices, raised with the praises and the crying from Awe of Allah-azwj.
فَسَأَلْتُ جَبْرَئِيلَ عَنْهُمْ فَقَالَ كَمَا تَرَى خُلِقُوا إِنَّ الْمَلَكَ مِنْهُمْ إِلَى جَنْبِ صَاحِبِهِ مَا كَلَّمَهُ كَلِمَةً قَطُّ وَ لَا رَفَعُوا رُءُوسَهُمْ إِلَى مَا فَوْقَهَا وَ لَا خَفَضُوهَا إِلَى مَا تَحْتَهَا خَوْفاً لِلَّهِ وَ خُشُوعاً
I-saww asked Jibraeel-as about them. He-as said: ‘They have been Created like what you-saww can see. The Angel from them to a side of his companion, has not spoken to him with a word at all, nor are they raising their heads to what is above them, nor are they lowering them to what is beneath them out of fear of Allah-azwj and humility’.
ثُمَّ صَعِدْنَا إِلَى السَّمَاءِ الثَّانِيَةِ فَإِذَا فِيهَا مِنَ الْمَلَائِكَةِ وَ عَلَيْهِمُ الْخُشُوعُ وَ قَدْ وَضَعَ اللَّهُ وُجُوهَهُمْ كَيْفَ شَاءَ لَيْسَ مِنْهُمْ مَلَكٌ إِلَّا يُسَبِّحُ اللَّهَ وَ يُحَمِّدُهُ بِأَصْوَاتٍ مُخْتَلِفَةٍ وَ كَذَا السَّمَاءُ الثَّالِثَةُ
Then we ascended to the second sky. Therein were Angels and upon them was the humbleness, and Allah-azwj had Placed their faces however He-azwj had so Desires. There wasn’t any Angel from them except he was glorifying Allah-azwj and praising Him-azwj with different voices. And like that was the third sky.
ثُمَّ صَعِدْنَا إِلَى السَّمَاءِ الرَّابِعَةِ وَ إِذَا فِيهَا مِنَ الْمَلَائِكَةِ الْخُشُوعِ مِثْلُ مَا فِي السَّمَاوَاتِ فَبَشَّرُونِي بِالْخَيْرِ لِي وَ لِأُمَّتِي
Then we ascended to the fourth sky, and therein were Angels with humbleness like what was in the skies. They gave me-saww glad tidings with the goodness for me-asws and for my-saww community.
ثُمَّ رَأَيْتُ مَلَكاً جَالِساً عَلَى سَرِيرٍ وَ تَحْتَ يَدَيْهِ سَبْعُونَ أَلْفَ مَلَكٍ تَحْتَ كُلِّ مَلَكٍ سَبْعُونَ أَلْفَ مَلَكٍ
Then I-saww an Angel seated upon a throne and under his hand (control) were seventy thousand Angels, under every Angel there were seventy thousand Angels’.
وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ ثُمَّ صَعِدْنَا إِلَى السَّمَاءِ السَّابِعَةِ قَالَ وَ رَأَيْتُ مِنَ الْعَجَائِبِ الَّتِي خَلَقَ اللَّهُ وَ صَوَّرَ عَلَى مَا أَرَادَهُ دِيكاً رِجْلَاهُ فِي تُخُومِ الْأَرَضِينَ السَّابِعَةِ وَ رَأْسُهُ عِنْدَ الْعَرْشِ وَ هُوَ مَلَكٌ مِنْ مَلَائِكَةِ اللَّهِ خَلَقَهَا اللَّهُ كَمَا أَرَادَ رِجْلَاهُ فِي تُخُومِ الْأَرَضِينَ السَّابِعَةِ
And he-asws continued the Hadeeth up to his-saww words: ‘Then we ascended to the seventh sky, and I-saww saw from the wonder which Allah-azwj had Created and Imaged based upon what He-azwj Wanted. There was a rooster, it’s legs were in the surroundings of the seven earths and it’s head was by the Throne, and it was an Angel from the Angels of Allah-azwj. Allah-azwj had Created like what He-azwj Wanted. It’s legs were in the surrounding of the seven earths.
ثُمَّ أَقْبَلَ مُصْعِداً حَتَّى خَرَجَ فِي الْهَوَاءِ إِلَى السَّمَاءِ السَّابِعَةِ وَ انْتَهَى فِيهَا مُصْعِداً حَتَّى انْتَهَى قَرْنُهُ إِلَى قُرْبِ الْعَرْشِ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّي حَيْثُ مَا كُنْتُ لَا تَدْرِي أَيْنَ رَبُّكَ مِنْ عِظَمِ شَأْنِهِ وَ لَهُ جَنَاحَانِ فِي مَنْكِبَيْهِ إِذَا نَشَرَهُمَا جَاوَزَ الْمَشْرِقَ وَ الْمَغْرِبَ
Then it went on to climb until it emerged in the air to the seventh sky and ended in it ascending until it’s head ended to nearby the Throne, and it was saying, ‘Glorious is my Lord‑azwj wherever you may be. You don’t know where your Lord-azwj is due to the might of His-azwj Glory’, and there were two wings for in in it’s shoulder. When it spreads the, they exceed the east and the west.
فَإِذَا كَانَ فِي السَّحَرِ نَشَرَ جَنَاحَيْهِ وَ خَفَقَ بِهِمَا وَ صَرَخَ بِالتَّسْبِيحِ يَقُولُ سُبْحَانَ اللَّهِ الْمَلِكِ الْقُدُّوسِ سُبْحَانَ اللَّهِ الْكَبِيرِ الْمُتَعَالِ لَا إِلَهَ إِلَّا اللَّهُ الْحَيُّ الْقَيُّومُ وَ إِذَا قَالَ ذَلِكَ سَبَّحَتْ دُيُوكُ الْأَرْضِ كُلُّهَا وَ خَفَقَتْ بِأَجْنِحَتِهَا وَ أَخَذَتْ بِالصُّرَاخِ
When it was during the pre-dawn, it spreads it’s winds and flaps with them and shouts with the glorification, saying, ‘Glory be to Allah-azwj, the King, the Holy! Glory be to Allah-azwj, the Great, the Exalted! There is no god except Allah-azwj, the living, the eternal!’ And when it says that the roosters of the earth, all of them, glorify and flap with their wings, and take to the shouting.
فَإِذَا سَكَتَ ذَلِكَ الدِّيكُ فِي السَّمَاءِ سَكَتَ دُيُوكُ الْأَرْضِ كُلُّهَا وَ لِذَلِكَ الدِّيكِ زَغَبٌ أَخْضَرُ وَ رِيشٌ أَبْيَضُ كَأَشَدِّ بَيَاضٍ مَا رَأَيْتُهُ قَطُّ وَ لَهُ زَغَبٌ أَخْضَرُ أَيْضاً تَحْتَ رِيشِهِ الْأَبْيَضِ كَأَشَدِّ خُضْرَةٍ مَا رَأَيْتُهَا قَطُّ.
So when that rooster is silent in the sky, the roosters of the earth are silent, all of them. And for that rooster, there is green fluff and white feathers, as intensely white what I-saww had not seen at all, and for it there is green flash beneath its feathers, like as green what I-saww had (not) seen at all!’’[2]
3- التَّفْسِيرُ، عَنْ بَعْضِ أَصْحَابِهِ يَرْفَعُهُ إِلَى الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ لِلَّهِ مَلَكاً فِي صُورَةِ الدِّيكِ الْأَمْلَحِ الْأَشْهَبِ بَرَاثِنُهُ فِي الْأَرْضِ السَّابِعَةِ وَ عُرْفُهُ تَحْتَ الْعَرْشِ لَهُ جَنَاحَانِ جَنَاحٌ بِالْمَشْرِقِ وَ جَنَاحٌ بِالْمَغْرِبِ فَأَمَّا الْجَنَاحُ الَّذِي فِي الْمَشْرِقِ فَمِنْ ثَلْجٍ وَ أَمَّا الْجَنَاحُ الَّذِي فِي الْمَغْرِبِ فَمِنْ نَارٍ
The Tafseer (Al Qummi) – From one of his companbions, raising it to Al Asbagh Bin Nubata who said,
‘Amir Al-Momineen-asws said: ‘For Allah-azwj there is an Angel in the image of the rooster, husky, grizzly. It’s claws are in the seven earths, and it’s crown is beneath the Throne. There are two wings for it, a wing in the east and a wing in the west. As for the wing which is in the east, it is of ice, and as for the wing which is in the west, it is of fire.
وَ كُلَّمَا حَضَرَ وَقْتُ الصَّلَاةِ قَامَ عَلَى بَرَاثِنِهِ وَ رَفَعَ عُرْفَهُ مِنْ تَحْتِ الْعَرْشِ ثُمَّ أَمَالَ أَحَدَ جَنَاحَيْهِ عَلَى الْآخَرِ يُصَفِّقُ بِهِمَا كَمَا يُصَفِّقُ الدِّيَكَةُ فِي مَنَازِلِكُمْ فَلَا الَّذِي مِنَ الثَّلْجِ يُطْفِئُ النَّارَ وَ لَا الَّذِي مِنَ النَّارِ يُذِيبُ الثَّلْجَ
And every time the time of Salat presents, it stand upon it’s claws and raises it’s crown from beneath the Throne, then it inclines one of it’s wings upon the other, flapping with them like what the rooster tends to flap in your houses. It is not for the one which is of ice to extinguish the fire, nor that which is from the fire to melt the ice.
ثُمَّ يُنَادِي بِأَعْلَى صَوْتِهِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدَهُ وَ رَسُولَهُ خَاتَمُ النَّبِيِّينَ وَ أَنَّ وَصِيَّهُ خَيْرُ الْوَصِيِّينَ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ
Then it calls out at the top of its voice: ‘I testify that there is no god except Allah-azwj and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, last of the Prophets-as, and that his-saww successor-asws is best of the successors-as! Glorious, Holy is Lord-azwj of the Angels and the Spirit!’
فَلَا يَبْقَى فِي الْأَرْضِ دِيكٌ إِلَّا أَجَابَهُ وَ ذَلِكَ قَوْلُهُ وَ الطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلاتَهُ وَ تَسْبِيحَهُ.
So there does not remain any rooster in the earth except it responds to it, and that is His-azwj Word: and the birds in rows? Each has known its Salat and its Glorification, [24:41]’’.[3]
4- وَ مِنْهُ، فِي قَوْلِهِ تَعَالَى الْحَمْدُ لِلَّهِ فاطِرِ السَّماواتِ وَ الْأَرْضِ جاعِلِ الْمَلائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنى وَ ثُلاثَ وَ رُباعَ قَالَ الصَّادِقُ ع خَلَقَ اللَّهُ الْمَلَائِكَةَ مُخْتَلِفَةً وَ قَدْ رَأَى رَسُولُ اللَّهِ ص جَبْرَئِيلَ وَ لَهُ سِتُّمِائَةِ جَنَاحٍ عَلَى سَاقِهِ الدُّرُّ مِثْلُ الْقَطْرِ عَلَى الْبَقْلِ قَدْ مَلَأَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
And from him –
‘Regarding Words of the Exalted: The Praise is for Allah, Originator of the skies and the earth, Maker of the Angels as primary messengers, two-winged, and three, and four. [35:1]. Al Sadiq-asws said: ‘Allah-azwj Created the different Angels, and Rasool-Allah-saww had seen Jibraeel-as and there were six hundred wings for him-as. Upon his-as legs were gems like the drops tend to be upon the vegetables, having filled up what is between the sky and the earth’.
وَ قَالَ إِذَا أَمَرَ اللَّهُ مِيكَائِيلَ بِالْهُبُوطِ إِلَى الدُّنْيَا صَارَتْ رِجْلُهُ الْيُمْنَى فِي السَّمَاءِ السَّابِعَةِ وَ الْأُخْرَى فِي الْأَرْضِ السَّابِعَةِ
And he-asws said: ‘When Allah-azwj Commands Mikaeel-as with going down to the world, his-as right leg comes to be in the seventh sky and the other in the seventh earth.
وَ إِنَّ لِلَّهِ مَلَائِكَةً أَنْصَافُهُمْ مِنْ بَرْدٍ وَ أَنْصَافُهُمْ مِنْ نَارٍ يَقُولُونَ يَا مُؤَلِّفُ بَيْنِ الْبَرْدِ وَ النَّارِ ثَبِّتْ قُلُوبَنَا عَلَى طَاعَتِكَ
And for Allah-azwj there are Angels, half of them (their bodies) are of ice and half from fire. They are saying: ‘O Compiler between the cold and the fire! Affirm our hears upon obeying You-azwj!’’
وَ قَالَ إِنَّ لِلَّهِ مَلَكاً بُعْدُ مَا بَيْنَ شَحْمَةِ أُذُنِهِ إِلَى عَيْنَيْهِ مَسِيرَةُ خَمْسِمِائَةِ عَامِ خَفَقَانِ الطَّيْرِ
And he-asws said: ‘For Allah-azwj there is an Angel, the distance of what is between his ear lobes to his eyes, there is a travel distance of five hundred years, the flight of the bird’.
وَ قَالَ إِنَّ الْمَلَائِكَةَ لَا يَأْكُلُونَ وَ لَا يَشْرَبُونَ وَ لَا يَنْكِحُونَ وَ إِنَّمَا يَعِيشُونَ بِنَسِيمِ الْعَرْشِ وَ إِنَّ لِلَّهِ مَلَائِكَةً رُكَّعاً إِلَى يَوْمِ الْقِيَامَةِ وَ إِنَّ لِلَّهِ مَلَائِكَةً سُجَّداً إِلَى يَوْمِ الْقِيَامَةِ
And he-asws said: ‘The Angels are neither eating nor drinking nor marrying, and rather they are living with the breeze of the Throne. And for Allah-azwj there are Angels in performance of ruk’u up to the day of Qiyamah. And for Allah-azwj there are Angels in performance of Sajdah up to the Day of Qiyamah’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ شَيْءٍ خَلَقَهُ اللَّهُ أَكْثَرَ مِنَ الْمَلَائِكَةِ وَ إِنَّهُ لَيَهْبِطُ فِي كُلِّ يَوْمٍ وَ فِي كُلِّ لَيْلَةٍ سَبْعُونَ أَلْفَ مَلَكٍ فَيَأْتُونَ الْبَيْتَ الْحَرَامَ فَيَطُوفُونَ بِهِ ثُمَّ يَأْتُونَ رَسُولَ اللَّهِ ص ثُمَّ يَأْتُونَ أَمِيرَ الْمُؤْمِنِينَ ع فَيُسَلِّمُونَ عَلَيْهِ ثُمَّ يَأْتُونَ الْحُسَيْنَ فَيُقِيمُونَ عِنْدَهُ فَإِذَا كَانَ السَّحَرُ وُضِعَ لَهُمْ مِعْرَاجٌ إِلَى السَّمَاءِ ثُمَّ لَا يَعُودُونَ أَبَداً.
Then Abu Abdullah-asws, may the greetings be upon him-asws, said: ‘Rasool-Allah-saww said: ‘There is none from a thing Allah-azwj has Created which is more numerous than the Angels, and that seventy thousand Angels are coming down during every night and coming to the Sacred House (Kabah) and performing Tawaaf with it, then they come to Rasool-Allah-saww, then they come to Amir Al-Momineen-asws. They greet unto him-asws, then they come to Al-Husayn-asws, and they stay in his-asws presence. So when it is the pre-dawn, a way of ascent to the sky is placed for them, then they do not return, ever!’’[4]
5- وَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ اللَّهَ خَلَقَ إِسْرَافِيلَ وَ جَبْرَئِيلَ وَ مِيكَائِيلَ مِنْ سُبْحَةٍ وَاحِدَةٍ وَ جَعَلَ لَهُمُ السَّمْعَ وَ الْبَصَرَ وَ مَوْجُودَ الْعَقْلِ وَ سُرْعَةَ الْفَهْمِ.
And Abu Ja’far-asws said: ‘Allah-azwj Created Israfeel-as, and Jibraeel-as, and Mikaeel-as from one (bead of) rosary, and Made to be for them the hearing, and the sight, and quality of intellect, and quickness of understanding’’.[5]
6- وَ مِنْهُ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خِلْقَةِ الْمَلَائِكَةِ وَ مَلَائِكَةٌ خَلَقْتَهُمْ وَ أَسْكَنْتَهُمْ سَمَاوَاتِكَ فَلَيْسَ فِيهِمْ فَتْرَةٌ وَ لَا عِنْدَهُمْ غَفْلَةٌ وَ لَا فِيهِمْ مَعْصِيَةٌ هُمْ أَعْلَمُ خَلْقِكَ بِكَ وَ أَخْوَفُ خَلْقِكَ مِنْكَ وَ أَقْرَبُ خَلْقِكَ إِلَيْكَ وَ أَعْمَلُهُمْ بِطَاعَتِكَ وَ لَا يَغْشَاهُمْ نَوْمُ الْعُيُونِ وَ لَا سَهْوُ الْعُقُولِ وَ لَا فَتْرَةُ الْأَبْدَانِ
And from him –
‘Amir Al-Momineen-asws said regarding creation of the Angels: ‘And the Angels, You-azwj Created them and Settled them in Your-azwj skies, so there is neither any gap (taking a break) among them nor is there heedlessness with them, nor is there any disobedience among them. They are most knowing of You-azwj of Your-azwj creatures, and the most fearing from You-azwj of Your-azwj creatures, and the closest of Your-azwj creatures to You-azwj, and their most working in Your-azwj obedience, and neither does the sleep overwhelm their eyes, nor the forgetfulness of the minds, nor gap of the bodies (taking a break).
لَمْ يَسْكُنُوا الْأَصْلَابَ وَ لَمْ تَضُمَّهُمُ الْأَرْحَامُ وَ لَمْ تَخْلُقْهُمْ مِنْ مَاءٍ مَهِينٍ أَنْشَأْتَهُمْ إِنْشَاءً فَأَسْكَنْتَهُمْ سَمَاوَاتِكَ وَ أَكْرَمْتَهُمْ بِجِوَارِكَ وَ ائْتَمَنْتَهُمْ عَلَى وَحْيِكَ وَ جَنَّبْتَهُمُ الْآفَاتِ وَ وَقَيْتَهُمُ الْبَلِيَّاتِ وَ طَهَّرْتَهُمْ مِنَ الذُّنُوبِ
Neither were they settled in the loins nor did the wombs contain them, and they were not Created from base water. You-azwj Grown them a growth and Settled them in Your-azwj skies, and You-azwj Honoured them with Your-azwj vicinity and Trusted them upon Your-azwj Revelation, and Kept them away from the disabilities, and Saved them from the afflictions, and Purified them from the sins.
وَ لَوْ لَا تَقْوِيَتُكَ لَمْ يَقْوَوْا وَ لَوْ لَا تَثْبِيتُكَ لَمْ يَثْبُتُوا وَ لَوْ لَا رَحْمَتُكَ لَمْ يُطِيعُوا وَ لَوْ لَا أَنْتَ لَمْ يَكُونُوا
And had it not been for Your-azwj Strengthening, they would not have been strong, and had it not been for Your-azwj Affirmation, they would not have been affirmed, and had it not been for Your-azwj Mercy, they would not have obeyed, and had it not been for You-azwj, they would not have come into being.
أَمَا إِنَّهُمْ عَلَى مَكَانَتِهِمْ مِنْكَ وَ طَوَاعِيَتِهِمْ إِيَّاكَ وَ مَنْزِلَتِهِمْ عِنْدَكَ وَ قِلَّةِ غَفْلَتِهِمْ عَنْ أَمْرِكَ لَوْ عَايَنُوا مَا خَفِيَ عَنْهُمْ مِنْكَ لَاحْتَقَرُوا أَعْمَالَهُمْ وَ لَأَزْرَوْا عَلَى أَنْفُسِهِمْ وَ لَعَلِمُوا أَنَّهُمْ لَمْ يَعْبُدُوكَ حَقَّ عِبَادَتِكَ سُبْحَانَكَ خَالِقاً وَ مَعْبُوداً مَا أَحْسَنَ بَلَاءَكَ عِنْدَ خَلْقِكَ.
But they are upon their places from You-azwj, and their obeying You-azwj, and their status with You-azwj, and the scarcity of their heedlessness about Your-azwj Command. Had they witnessed what is hidden from them from You-azwj, they would have belittled their own deeds, and faulted upon themselves, and they would have known that they have not worshipped You-azwj as is the right of worshipping You-azwj. Glory be to You-azwj, Creator and Deity! How excellent is Your-azwj Trial with Your-azwj creation!’’[6]
7- التَّفْسِيرُ، عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ هَلِ الْمَلَائِكَةُ أَكْثَرُ أَمْ بَنُو آدَمَ
The Tafseer (Al Qummi) – From his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hammad,
‘From Abu Abdullah-asws having been asked, ‘Are the Angels more numerous or the children of Adam-as?’
فَقَالَ وَ الَّذِي نَفْسِي بِيَدِهِ لَمَلَائِكَةُ اللَّهِ فِي السَّمَاوَاتِ أَكْثَرُ مِنْ عَدَدِ التُّرَابِ فِي الْأَرْضِ وَ مَا فِي السَّمَاءِ مَوْضِعُ قَدَمٍ إِلَّا وَ فِيهَا مَلَكٌ يُسَبِّحُهُ وَ يُقَدِّسُهُ وَ لَا فِي الْأَرْضِ شَجَرٌ وَ لَا مَدَرٌ إِلَّا وَ فِيهَا مَلَكٌ مُوَكَّلٌ بِهَا يَأْتِي اللَّهُ كُلَّ يَوْمٍ بِعَمَلِهَا وَ اللَّهُ أَعْلَمُ بِهَا
He-asws said: ‘By the One-azwj in Whose Hand is my-asws soul! The Angels of Allah-azwj is the skies are more than the numbers of (grains of) sand in the earth, and there is no place of a foot in the sky except and therein is an Angel glorifying Him-azwj and extolling His-azwj Holiness, nor is there any in the earth, nor clog (of mud) except and therein is an Angel Allocated with it, coming to Allah-azwj every day with their deeds, and Allah-azwj is more Knowing with these.
وَ مَا مِنْهُمْ أَحَدٌ إِلَّا وَ يَتَقَرَّبُ كُلَّ يَوْمٍ إِلَى اللَّهِ بِوَلَايَتِنَا أَهْلَ الْبَيْتِ وَ يَسْتَغْفِرُ لِمُحِبِّينَا وَ يَلْعَنُ أَعْدَاءَنَا وَ يَسْأَلُ اللَّهَ أَنْ يُرْسِلَ عَلَيْهِمُ الْعَذَابَ إِرْسَالًا.
And there is none from them except a he draws near to Allah-azwj every day with our-asws Wilayah, People-asws of the Household, and seeks Forgiveness for our-asws loved ones, and curses our-asws enemies, and asks Allah-azwj to Send the Punishment upon them with a Sending’’.[7]
8- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا خَلَقَ اللَّهُ خَلْقاً أَكْثَرَ مِنَ الْمَلَائِكَةِ وَ إِنَّهُ لَيَنْزِلُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ فَيَأْتُونَ الْبَيْتَ الْمَعْمُورَ فَيَطُوفُونَ بِهِ فَإِذَا هُمْ طَافُوا بِهِ نَزَلُوا فَطَافُوا بِالْكَعْبَةِ فَإِذَا طَافُوا بِهَا أَتَوْا قَبْرَ النَّبِيِّ ص فَسَلَّمُوا عَلَيْهِ ثُمَّ أَتَوْا قَبْرَ أَمِيرِ الْمُؤْمِنِينَ ع فَسَلَّمُوا عَلَيْهِ ثُمَّ أَتَوْا قَبْرَ الْحُسَيْنِ ع فَسَلَّمُوا عَلَيْهِ ثُمَّ عَرَجُوا وَ يَنْزِلُ مِثْلُهُمْ أَبَداً إِلَى يَوْمِ الْقِيَامَةِ.
(The book) ‘Majaalis’ of Ibn Al Sheykh, from his father, from Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibn Raib, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has not Created any creature more numerous that the Angels, and every day seventy thousand Angels descend. They come to the Bayt Al-Mamour and perform Tawaaf with it. When they have performed Tawaaf with it, they descend and perform Tawaaf of the Kabah. When they have performed Tawaaf with it, then come to the grave of the Prophet-saww and greet unto him-azwj. Then they come to the grave of Amir Al-Momineen-asws and greet unto him-asws. Then they come to the grave of Al-Husayn-asws and greet unto him-asws. Then they ascend, and the likes of them descend, (like this it is) for ever up to the Day of Qiyamah’’.[8]
9- وَ قَالَ ع مَنْ زَارَ أَمِيرَ الْمُؤْمِنِينَ ع عَارِفاً بِحَقِّهِ غَيْرَ مُتَجَبِّرٍ وَ لَا مُتَكَبِّرٍ كَتَبَ اللَّهُ لَهُ أَجْرَ مِائَةِ أَلْفِ شَهِيدٍ وَ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ بُعِثَ مِنَ الْآمِنِينَ وَ هَوَّنَ عَلَيْهِ الْحِسَابَ وَ اسْتَقْبَلَتْهُ الْمَلَائِكَةُ فَإِذَا انْصَرَفَ شَيَّعَتْهُ إِلَى مَنْزِلِهِ فَإِنْ مَرِضَ عَادُوهُ وَ إِنْ مَاتَ تَبِعُوهُ بِالاسْتِغْفَارِ إِلَى قَبْرِهِ.
And he-asws said: ‘One who visits (grave of) Amir Al-Momineen-asws knowing of his-asws rights, not forced, nor arrogant, Allah-azwj would Write for him the Recompense of one hundred thousand martyrs, and Allah-azwj would Forgive for him whatever he had sent ahead of his sins and whatever had been delayed, and he would be Resurrected (to be) from the secured ones, and the Reckoning would be eased upon him, and the Angels would welcome him. When he leaves, they escort him to his house. If he is sick, they console him, and if he dies, they follow him to his grave seeking Forgiveness (for him)’’.[9]
10- الْخِصَالُ، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ الْقَزْوِينِيِّ الْمَعْرُوفِ بِابْنِ مَقْبُرَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحَضْرَمِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْأَحْوَلِ عَنْ خَلَّادٍ الْمِنْقَرِيِ عَنْ قَيْسٍ عَنْ أَبِي حُصَيْنٍ عَنْ يَحْيَى بْنِ وَثَّابٍ عَنِ ابْنِ عُمَرَ قَالَ: كَانَ عَلَى الْحَسَنِ وَ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ تَعْوِيذَانِ حَشْوُهُمَا مِنْ زَغَبِ جَنَاحِ جَبْرَئِيلَ ع.
(The book) ‘Al Khisaal’ – From Ali Bin Muhammad Bin Al Hassan Al Qazwiny, well-known as Ibn Maqbara, from Muhammad Bin Abdullah Al Hazramy, from Ahmad Bin Yahya Al Ahowl, from Khallad Al Minqary, from Qays, from Abu Huseyn, from Yahya Bin Wassab, from Ibn Umar who said,
‘Upon Al Hassan-asws and Al-Husayn-saww there were two amulets stuffed from the fluff of the wings of Jibraeel-as’’.[10]
11- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ جَبْرَئِيلَ أَتَانِي فَقَالَ إِنَّا مَعْشَرَ الْمَلَائِكَةِ لَا نَدْخُلُ بَيْتاً فِيهِ كَلْبٌ وَ لَا تِمْثَالُ جَسَدٍ وَ لَا إِنَاءٌ يُبَالُ فِيهِ.
And from him, from his father, from Sa’ad Bin Abdullah, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Abdullah Bin Muskan, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww. He-as said: ‘We, community of Angels do not enter a house wherein is a dog, nor any resemblance of a body (statue), nor any utensil to urinate it’’.[11]
12- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ طَلْحَةَ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى النَّبِيِّ ص قَالَ: الْمَلَائِكَةُ عَلَى ثَلَاثَةِ أَجْزَاءٍ فَجُزْءٌ لَهُمْ جَنَاحَانِ وَ جُزْءٌ لَهُمْ ثَلَاثَةُ أَجْنِحَةٍ وَ جُزْءٌ لَهُمْ أَرْبَعَةُ أَجْنِحَةٍ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Muhammad Bin Talha, by his chain,
‘Raising it, the Prophet-saww having said: ‘The Angels are upon three part – a segment of them is upon two wings, and a segment of them are upon three wings, and a segment of them are upon four wings’’.[12]
13- التَّوْحِيدُ، وَ الْخِصَالُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ 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 عَنْ قُدْرَةِ اللَّهِ جَلَّتْ عَظَمَتُهُ فَقَامَ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى مَلَائِكَةً لَوْ أَنَّ مَلَكاً مِنْهُمْ هَبَطَ إِلَى الْأَرْضِ مَا وَسِعَتْهُ لِعِظَمِ خَلْقِهِ وَ كَثْرَةِ أَجْنِحَتِهِ
(The books) ‘Al Tawheed’, and ‘Al Khisaal’ – From Ahmad Bin Al Hassan Al Qattan, from Muhammad Bin Yahya Bin Zakariyya, from Bakr Bin Abdullah Bin Habeeb, from Tameem Bin Bahloud, from Nasr Bin Muzahim Al Minqary, from Amro Bin Sa’ad, from Abu Mikhnaf Lut Bin Yahya, from Abu Mansour, from Zayd Bin Wahab who said,
‘Amir Al-Momineen-asws was asked about the Power of Allah-azwj, Majestic is His-azwj Magnificent. He-asws stood up to address. He-asws praised Allah-azwj and extolled upon Him-azwj, the said: ‘There are such Angels for Allah-azwj Blessed and Exalted, if an Angel from them were to descend to the earth, it would not be capacious enough for him due to the largeness of his body and the large number of his wings.
وَ مِنْهُمْ مَنْ لَوْ كُلِّفَتِ الْجِنُّ وَ الْإِنْسُ أَنْ يَصِفُوهُ مَا وَصَفُوهُ لِبُعْدِ مَا بَيْنَ مَفَاصِلِهِ وَ حُسْنِ تَرْكِيبِ صُورَتِهِ وَ كَيْفَ يُوصَفُ مِنْ مَلَائِكَتِهِ مَنْ سَبْعُمِائَةِ عَامٍ مَا بَيْنَ مَنْكِبَيْهِ وَ شَحْمَةِ أُذُنِهِ
And from them is one, if the Jinn and the humans were to be tasked with describing him, they would not be able to describe him due to the distance of what is between his joints, and excellence of the features of his image. And how can he from the Angels be described, one having seven hundred years (of travel distance) what is between his shoulder and his ear lobe?
وَ مِنْهُمْ مَنْ يَسُدُّ الْأُفُقَ بِجَنَاحٍ مِنْ أَجْنِحَتِهِ دُونَ عِظَمِ يَدَيْهِ وَ مِنْهُمْ مَنِ السَّمَاوَاتُ إِلَى حُجْزَتِهِ وَ مِنْهُمْ مَنْ قَدَمُهُ عَلَى غَيْرِ قَرَارٍ فِي جَوِّ الْهَوَاءِ الْأَسْفَلِ وَ الْأَرَضُونَ إِلَى رُكْبَتَيْهِ
And from them is one who blocks out the surroundings with a wing from his wings, besides the largeness of his hands. And from them is one (who is from) the skies to his side. And from them is one whose feet are unsteady in the lowest atmosphere of the sky and the earths to his knees.
وَ مِنْهُمْ مَنْ لَوْ أُلْقِيَ فِي نُقْرَةِ إِبْهَامِهِ جَمِيعُ الْمِيَاهِ لَوَسِعَتْهَا وَ مِنْهُمْ مَنْ لَوْ أُلْقِيَتِ السُّفُنُ فِي دُمُوعِ عَيْنَيْهِ لَجَرَتْ دَهْرَ الدَّاهِرِينَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ.
And from them is one, if entirety of the waters were to be thrown in the fovea of his thumb, it would be capacious for it. And from them is one, if the ships were to be thrown in the tears of his eyes, these would flow for ages and ages. So Blessed is Allah, the best of the creators [23:14]’’.[13]
14- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ يُوسُفَ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنْ دَارِمِ بْنِ قَبِيصَةَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِلَّهِ دِيكاً عُرْفُهُ تَحْتَ الْعَرْشِ وَ رِجْلَاهُ فِي تُخُومِ الْأَرْضِ السَّابِعَةِ السُّفْلَى إِذَا كَانَ فِي الثُّلُثِ الْأَخِيرِ مِنَ اللَّيْلِ سَبَّحَ اللَّهَ تَعَالَى ذِكْرُهُ بِصَوْتٍ يَسْمَعُهُ كُلُّ شَيْءٍ مَا خَلَا الثَّقَلَيْنِ الْجِنَّ وَ الْإِنْسَ فَتَصِيحُ عِنْدَ ذَلِكَ دِيَكَةُ الدُّنْيَا.
(The book) – from Muhammad Bin Ahmad Bin Al-Husayn Bin Yusuf Al Baghddy, from Ali Bin Muhammad Bin Anbasa, fromDarim Bin Qabeysa,
‘From Al Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘For Allah‑azwj there is a rooster whose crown is beneath the Throne, and it’s legs are in the surrounds of the earth, the seventh lowest. When it is the last third from the night, it glorifies Allah-azwj, Exalted is His-azwj Mention, with a voice all things hear apart from the two heavyweights, the Jinn, and the humans. During that, the roosters of the world shout’’.[14]
15- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلَ الزِّنْدِيقُ فِيمَا سَأَلَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ مَا عِلَّةُ الْمَلَائِكَةِ الْمُوَكَّلِينَ بِعِبَادِهِ يَكْتُبُونَ عَلَيْهِمْ وَ لَهُمْ وَ اللَّهُ عَالِمُ السِّرِّ وَ مَا هُوَ أَخْفَى
(The book) ‘Al Ihtijaj’ – From Hisham Bin Al Hakam who said,
‘The atheist asked among what he asked Abu Abdullah-asws. He said, ‘What is the reason the Angels are Allocated with His-azwj servants writing down against them and for them, (although) Allah-azwj Knows the secrets and whatever is hidden?’
قَالَ اسْتَعْبَدَهُمْ بِذَلِكَ وَ جَعَلَهُمْ شُهُوداً عَلَى خَلْقِهِ لِيَكُونَ الْعِبَادُ لِمُلَازَمَتِهِمْ إِيَّاهُمْ أَشَدَّ عَلَى طَاعَةِ اللَّهِ مُوَاظَبَةً أَوْ عَنْ مَعْصِيَتِهِ أَشَدَّ انْقِبَاضاً
He-asws said: ‘He-azwj has Enslaved them with that and Made them as witnessed upon His-azwj cratures for the the servants, due to their (Angels) adhering bonding with them, would be more intense upon obedience of Allah-azwj, or of severe withdrawal from disobeying Him-azwj.
وَ كَمْ مِنْ عَبْدٍ يَهُمُّ بِمَعْصِيَةٍ فَذَكَرَ مَكَانَهَا فَارْعَوَى وَ كَفَّ فَيَقُولُ رَبِّي يَرَانِي وَ حَفَظَتِي عَلَيَّ بِذَلِكَ تَشْهَدُ
And how many a servant thinks of disobeying, then he remembers their places, so he is careful and refrains and says, ‘My Lord-azwj is Seeing me and He-azwj is Protecting upon me with that testimony’.
وَ إِنَّ اللَّهَ بِرَأْفَتِهِ وَ لُطْفِهِ أَيْضاً وَكَلَهُمْ بِعِبَادِهِ يَذُبُّونَ عَنْهُمْ مَرَدَةَ الشَّيَاطِينِ وَ هَوَامَّ الْأَرْضِ وَ آفَاتٍ كَثِيرَةً مِنْ حَيْثُ لَا يَرَوْنَ بِإِذْنِ اللَّهِ إِلَى أَنْ يَجِيءَ أَمْرُ اللَّهِ عَزَّ وَ جَلَ.
And Allah-azwj, due to His-azwj Compassion and His-azwj Kindness as well, has Allocated them with His-azwj servants, repel the apostate Satans-la away from them, and the vermin of the earth, and a lot of afflictions from where they are not seeing, by the Permission of Allah-azwj up to the time the Command of Allah-azwj Mighty and Majestic comes (death)’’.[15]
16- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ يَقُولُ بِأَمْرِ اللَّهِ مِنْ أَنْ يَقَعَ فِي رَكِيٍّ أَوْ يَقَعَ عَلَيْهِ حَائِطٌ أَوْ يُصِيبُهُ شَيْءٌ حَتَّى إِذَا جَاءَ الْقَدَرُ خَلَّوْا بَيْنَهُ وَ بَيْنَهُ يَدْفَعُونَهُ إِلَى الْمَقَادِيرِ وَ هُمَا مَلَكَانِ يَحْفَظَانِهِ بِاللَّيْلِ وَ مَلَكَانِ يَحْفَظَانِهِ بِالنَّهَارِ يَتَعَاقَبَانِ.
Tafseer Ali Bin Ibrahim, in a report of Abu Al-Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: For him are successive Angels in front of him and behind him, who guard him by Allah’s Command. [13:11]: ‘He-azwj is Saying, by the Command of Allah-azwj (protecting) him from falling into a well, or a wall falling upon him, and something hitting him, until when the Pre-determination comes, they vacate between him and it and hand him over to the Pre-determinations, and these are two Angels protecting him at night and two Angels protecting him at daytime, in succession’’.[16]
17- التَّفْسِيرُ، لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ إِنَّهَا قُرِئَتْ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِقَارِئِهَا أَ لَسْتُمْ عُرْباً كَيْفَ تَكُونُ الْمُعَقِّبَاتُ مِنْ بَيْنِ يَدَيْهِ وَ إِنَّمَا الْمُعَقِّبُ مِنْ خَلْفِهِ فَقَالَ الرَّجُلُ جُعِلْتُ فِدَاكَ كَيْفَ هَذَا
The Tafseer (Al Qummi) –
For him are successive Angels in front of him and behind him, who guard him by Allah’s Command. [13:11] was recited in the presence of Abu Abdullah-asws. He-asws said to it’s recite: ‘Aren’t you Arabic speaking people? How can the succession be in front of him, and rather the succession should be from behind him?’ The man said, ‘May I be sacrificed for you-asws! How is this (then)?’
فَقَالَ إِنَّمَا نَزَلَتْ لَهُ مُعَقِّبَاتٌ مِنْ خَلْفِهِ وَ رَقِيبٌ مِنْ بَيْنِ يَدَيْهِ يَحْفَظُونَهُ بِأَمْرِ اللَّهِ وَ مَنِ الَّذِي يَقْدِرُ أَنْ يَحْفَظَ الشَّيْءَ مِنْ أَمْرِ اللَّهِ وَ هُمُ الْمَلَائِكَةُ الْمُوَكَّلُونَ بِالنَّاسِ.
He-asws said: ‘But rather succession comes down to him from behind him, and looks out from his front, protecting him by the Command of Allah-azwj, and the one who is able upon protecting the thing from a Command of Allah-azwj, and they are the Angels Allocated with the people’’.[17]
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ لَهُ مُعَقِّبَاتٌ مِنْ خَلْفِهِ وَ رَقِيبٌ مِنْ بَيْنِ يَدَيْهِ يَحْفَظُونَهُ بِأَمْرِ اللَّهِ.
And it is reported from Abu Abdullah-asws: ‘For him are succession (of Angels) from behind, and a lookout from his front, protecting him by a Command of Allah-azwj’’.[18]
وَ رُوِيَ عَنْ عَلِيٍّ ع وَ ابْنِ عَبَّاسٍ وَ عِكْرِمَةَ وَ زَيْدِ بْنِ عَلِيٍ يَحْفَظُونَهُ بِأَمْرِ اللَّهِ.
And it is reported from Ali-asws, and Ibn Abbas, and Ikrimah (Bin Abu Jahl-la), and Zayd son of Ali (Bin Al-Husayn-asws): ‘Protecting him by a Command of Allah-azwj’’.[19]
18- التَّوْحِيدُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى مَلَكاً بُعْدُ مَا بَيْنَ شَحْمَةِ أُذُنِهِ إِلَى عُنُقِهِ مَسِيرَةُ خَمْسِمِائَةِ عَامِ خَفَقَانِ الطَّيْرِ.
(The book) ‘Al Tawheed’ – From Ahmad Bin Muhammad Al Attar, from his father, from Al-Husayn Bin Al Hassan Bin Aban, from Ibn Owrama, from Ziyad Al Qandy, from Dorost Bin Abu Mansour, from a man,
‘From Abu Abdullah-asws having said: ‘For Allah-azwj Blessed and Exalted, there is an Angel, the distance between his ear lobes to his neck is a travel distance of five hundred years, the flight of a bird’’.[20]
19- التَّوْحِيدُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَمْرِو بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى مَلَائِكَةً أَنْصَافُهُمْ مِنْ بَرْدٍ وَ أَنْصَافُهُمْ مِنْ نَارٍ يَقُولُونَ يَا مُؤَلِّفاً بَيْنَ الْبَرْدِ وَ النَّارِ ثَبِّتْ قُلُوبَنَا عَلَى طَاعَتِكَ.
(The book) ‘Al Tawheed’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali, from Yusnus Bin Yaqoub, from Amro Bi Marwan,
‘From Abu Abdullah-asws having said: ‘For Allah-azwj Blessed and Exalted there are Angels, half of them (their bodies) is of ice, and half of (their bodies) is of fire. They are saying: ‘O Compiler of the ice and the fire! Affirm our hearts upon obeying You-azwj!’’[21]
20- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْأَسْوَارِيِّ عَنْ مَكِّيِّ بْنِ أَحْمَدَ الْبَرْدَعِيِّ عَنْ عَدِيِّ بْنِ أَحْمَدَ بْنِ عَبْدِ الْبَاقِي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْبَرَاءِ عَنْ عَبْدِ الْمُنْعِمِ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ وَهْبٍ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى دِيكاً رِجْلَاهُ فِي تُخُومِ الْأَرْضِ السَّابِعَةِ السُّفْلَى وَ رَأْسُهُ عِنْدَ الْعَرْشِ بَاقِي عُنُقِهِ تَحْتَ الْعَرْشِ
And from him, from Ali Bin Abullah Bin Ahmad Al Aswary, from Makky Bin Ahmad Al Bardaie, from Aday Bin Ahmad Bin Abdul Baqy, from Ahmad Bin Muhammad Bin Al Bard, from Abdul Munim Bin Idrees, from his father, from Wahab, from Ibn Abbas,
‘From the Prophet-saww having said: ‘For Allah-azwj Blessed and Exalted there is a rooster, it’s legs are in the surrounding of the seventh lowest earth, and it’s head is by the Throne, his neck remaining beneath the Throne.
وَ مَلَكٌ مِنْ مَلَائِكَةِ اللَّهِ خَلَقَهُ اللَّهُ تَعَالَى وَ رِجْلَاهُ فِي تُخُومِ الْأَرْضِ السَّابِعَةِ مَضَى مُصْعِداً فِيهَا مَدَّ الْأَرَضِينَ حَتَّى خَرَجَ مِنْهَا إِلَى أُفُقِ السَّمَاءِ ثُمَّ مَضَى فِيهَا مُصْعِداً حَتَّى انْتَهَى قَرْنُهُ إِلَى الْعَرْشِ وَ هُوَ يَقُولُ سُبْحَانَكَ رَبِّي
And there is an Angel from the Angels of Allah-azwj, Allah-azwj the Exalted has Created him, and his legs are in the surroundings of the seventh earth. He continues ascending in it the extent of the earth until he emerges from it to the horizons of the sky. Then he continues in it ascending until his head ends to the Throne and he is saying, ‘Glory be to You-azwj my Lord‑azwj!’
وَ لِذَلِكَ الدِّيكِ جَنَاحَانِ إِذَا نَشَرَهُمَا جَاوَزَا الْمَشْرِقَ وَ الْمَغْرِبَ فَإِذَا كَانَ فِي آخِرِ اللَّيْلِ نَشَرَ جَنَاحَيْهِ وَ خَفَقَ بِهِمَا وَ صَرَخَ بِالتَّسْبِيحِ وَ هُوَ يَقُولُ سُبْحَانَ اللَّهِ الْمَلِكِ الْقُدُّوسِ الْكَبِيرِ الْمُتَعَالِ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
And for that (Angel in the form of a) rooster, there are two wings. When he spreads these, they exceed the east and the west. When it is end of the night, he spreads his wings and flaps with these, and shouts with the glorification, and he is saying: ‘Glory be to Allah-azwj, the King, the Holy, the Great, the Lofty! There is no god except the Living, the eternal!’
فَإِذَا فَعَلَ ذَلِكَ سَبَّحَتْ دِيَكَةُ الْأَرْضِ كُلُّهَا وَ خَفَقَتْ بِأَجْنِحَتِهَا وَ أَخَذَتْ فِي الصُّرَاخِ فَإِذَا سَكَنَ ذَلِكَ الدِّيكُ فِي السَّمَاءِ سَكَنَتِ الدِّيَكَةُ فِي الْأَرْضِ فَإِذَا كَانَ فِي بَعْضِ السَّحَرِ نَشَرَ جَنَاحَيْهِ فَجَاوَزَا الْمَشْرِقَ وَ الْمَغْرِبَ وَ خَفَقَ بِهِمَا وَ صَرَخَ بِالتَّسْبِيحِ سُبْحَانَ اللَّهِ الْعَزِيزِ سُبْحَانَ اللَّهِ الْعَظِيمِ سُبْحَانَ اللَّهِ الْعَزِيزِ الْقَهَّارِ سُبْحَانَ اللَّهِ ذِي الْعَرْشِ الْمَجِيدِ سُبْحَانَ اللَّهِ ذِي الْعَرْشِ الرَّفِيعِ
When he does that, the rooster of the earth, all of them glorify and flap with their wings and take in the shouting. When that rooster in the sky calms down, the roosters in the earth calm down. When it is in part of the pre-dawn, it spreads it’s wings and they exceed the east and the west, and flaps with these and shouts with the glorification: ‘Glory be to Allah-azwj, the Mighty! Glory be to Allah-azwj the Magnificent! Glory be to Allah-azwj the Mighty Subduer! Glory be to Allah-azwj Possessor of the Glorious Throne! Glory be to Allah-azwj Possessor of the Lofty Throne!’
فَإِذَا فَعَلَ ذَلِكَ سَبَّحَتْ دِيَكَةُ الْأَرْضِ فَإِذَا هَاجَ هَاجَتِ الدِّيَكَةُ فِي الْأَرْضِ تُجَاوِبُهُ بِالتَّسْبِيحِ وَ التَّقْدِيسِ لِلَّهِ تَعَالَى
When it does that, the roosters of the earth glorify. When it is agitated, the roosters in the earth get agitated responding to it with the glorifications and the extollations of the Holiness for Allah-azwj the Exalted.
وَ لِذَلِكَ الدِّيكِ رِيشٌ أَبْيَضُ كَأَشَدِّ بَيَاضٍ مَا رَأَيْتُهُ قَطُّ لَهُ زَغَبٌ أَخْضَرُ تَحْتَ رِيشِهِ الْأَبْيَضِ كَأَشَدِّ خُضْرَةٍ مَا رَأَيْتُهَا قَطُّ فَمَا زِلْتُ مُشْتَاقاً إِلَى أَنْ أَنْظُرَ إِلَى رِيشِ ذَلِكَ الدِّيكِ.
And from that rooster there are white feathers as intensely white what you have not seen at all. For it there is green fluff beneath its white feathers, like as intensely green what you have not seen at all. I-saww have not ceased yearning to look at the feathers of that rooster’’.[22]
21- التَّوْحِيدُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ النَّبِيِّ ص قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى مَلَكاً مِنَ الْمَلَائِكَةِ نِصْفُ جَسَدِهِ الْأَعْلَى نَارٌ وَ نِصْفُهُ الْأَسْفَلُ الثَّلْجُ فَلَا النَّارُ تُذِيبُ الثَّلْجَ وَ لَا الثَّلْجُ يُطْفِئُ النَّارَ
(The book) ‘Al Tawheed’ –
By the preceding chain, from the Prophet-saww having said: ‘For Allah-azwj Blessed and Exalted there is an Angel from the Angels, half of his body, the top is of fire, and half of it, the lower is of ice. Neither does the fire melt the ice nor does the ice extinguish the fire.
وَ هُوَ قَائِمٌ يُنَادِي بِصَوْتٍ لَهُ رَفِيعٍ سُبْحَانَ اللَّهِ الَّذِي كَفَّ حَرَّ هَذِهِ النَّارِ فَلَا تُذِيبُ هَذَا الثَّلْجَ وَ كَفَّ بَرْدَ هَذَا الثَّلْجِ فَلَا يُطْفِئُ حَرَّ هَذِهِ النَّارِ اللَّهُمَّ يَا مُؤَلِّفاً بَيْنَ الثَّلْجِ وَ النَّارِ أَلِّفْ بَيْنَ قُلُوبِ عِبَادِكَ الْمُؤْمِنِينَ عَلَى طَاعَتِكَ.
And he stand calling out in a raised voice of his: ‘Glory be to Allah-azwj Who Restrains the heat of this fire, so it does not melt this ice, and Restrains the coldness of this ice so it does not extinguish the heat of this fire! O Allah-azwj! O Compiler between the ice and the fire! Compile between hearts of Your-azwj Momineen servants to be upon obeying You-azwj!’’[23]
22- وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَنِ النَّبِيِّ ص قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى مَلَائِكَةً لَيْسَ شَيْءٌ مِنْ أَطْبَاقِ أَجْسَادِهِمْ إِلَّا وَ هُوَ يُسَبِّحُ اللَّهَ تَعَالَى وَ يُحَمِّدُهُ مِنْ نَاحِيَتِهِ بِأَصْوَاتٍ مُخْتَلِفَةٍ لَا يَرْفَعُونَ رُءُوسَهُمْ إِلَى السَّمَاءِ وَ لَا يَخْفِضُونَهَا إِلَى أَقْدَامِهِمْ مِنَ الْبُكَاءِ وَ الْخَشْيَةِ لِلَّهِ عَزَّ وَ جَلَ.
And from him, by this chain,
‘From the Prophet-saww having said: ‘For Allah-azwj Blessed and Exalted there are such Angels, there isn’t anything from the layers of their bodies except and it glorifies Allah-azwj the Exalted and praises Him-azwj from it’s corner in different voices. They are neither raising their heads towards the sky nor lowering these to their feet, from the crying and the fear of Allah‑azwj Mighty and Majestic’’.[24]
23- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع هَلْ فِي السَّمَاءِ بِحَارٌ
And from him, from Muhammad Bin Al Hassan Bin Al Waleed, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Al Sayyari, from Abdullah Bin Hammad, from Jameel Bin Darraj who said,
‘I asked Abu Abdullah-asws, ‘Is there an ocean in the sky?’
قَالَ نَعَمْ أَخْبَرَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَلَيْهِمُ السَّلَامُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي السَّمَاوَاتِ السَّبْعِ لَبِحَاراً عُمْقُ أَحَدِهَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ فِيهَا مَلَائِكَةٌ قِيَامٌ مُنْذُ خَلَقَهُمُ اللَّهُ عَزَّ وَ جَلَّ وَ الْمَاءُ إِلَى رُكَبِهِمْ
He-asws said: ‘Yes. My-asws father-asws informed me-asws from his-asws father-asws, from his-asws grandfather-asws, may the greetings be upon them-asws. He-asws said: ‘Rasool-Allah-saww said: ‘In the seven skies there are deep oceans. One of these is of a travel distance of five hundred years. Therein are Angels standing since Allah-azwj Mighty and Majestic had Created them, and the water is up to their knees.
لَيْسَ مِنْهُمْ مَلَكٌ إِلَّا وَ لَهُ أَلْفٌ وَ أَرْبَعُمِائَةِ جَنَاحٍ فِي كُلِّ جَنَاحٍ أَرْبَعَةُ وُجُوهٍ فِي كُلِّ وَجْهٍ أَرْبَعَةُ الْسُنٍ لَيْسَ فِيهَا جَنَاحٌ وَ لَا وَجْهٌ وَ لَا لِسَانٌ وَ لَا فَمٌ إِلَّا وَ هُوَ يُسَبِّحُ اللَّهَ تَعَالَى بِتَسْبِيحٍ لَا يُشْبِهُ نَوْعٌ مِنْهُ صَاحِبَهُ.
There isn’t any Angel from them except and for them there are one thousand and four hundred wings, in each wing there are four faces, in every face there are four tongues. There is neither any wing, nor any face, nor any tongue, nor any mouth except and it glorifies Allah-azwj the Exalted with a glorification not resembling a type from it’s counterpart’’.[25]
24- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ أَبِي الْحَسَنِ الشَّعِيرِيِّ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ قَالَ: جَاءَ ابْنُ الْكَوَّاءِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ اللَّهِ إِنَّ فِي كِتَابِ اللَّهِ تَعَالَى لآَيَةً قَدْ أَفْسَدَتْ عَلَى قَلْبِي وَ شَكَّكَتْنِي فِي دِينِي
And from him, from Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Yahya Al Attar, from Al-Husayn Bin Aban, from Ibn Awrama, from Ahmad Bin Al Hassan Al Meysami, from Abu Al Hassan Al Shaeery, from Sa’ad Bin Tareyf, from Al Asbagh who said,
‘Ibn Al Kawa came to Amir Al-Momineen-asws. He said, ‘O Amir Al-Momineen-asws! By Allah‑azwj! In the Book of Allah-azwj there is a Verse which has spoilt (matters) upon my heart and has made me doubt in my religion!’
فَقَالَ لَهُ ع ثَكِلَتْكَ أُمُّكَ وَ عَدِمَتْكَ وَ مَا تِلْكَ الْآيَةُ قَالَ هُوَ قَوْلُ اللَّهِ تَعَالَى وَ الطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلاتَهُ وَ تَسْبِيحَهُ
He-asws said to him: ‘May your mother be bereft of you and your absence! And what is that Verse?’ He said, ‘It is the Words of Allah-azwj the Exalted: and the birds in rows? Each has known its Salat and its Glorification, [24:41]’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع يَا ابْنَ الْكَوَّاءِ إِنَّ اللَّهَ تَعَالَى خَلَقَ الْمَلَائِكَةَ فِي صُوَرٍ شَتَّى أَلَا إِنَّ لِلَّهِ تَعَالَى مَلَكاً فِي صُورَةِ دِيكٍ أَبَجَّ أَشْهَبَ بَرَاثِنُهُ فِي الْأَرَضِينَ السَّابِعَةِ السُّفْلَى وَ عُرْفُهُ مَثْنِيٌّ تَحْتَ الْعَرْشِ لَهُ جَنَاحَانِ جَنَاحٌ فِي الْمَشْرِقِ وَ جَنَاحٌ فِي الْمَغْرِبِ وَاحِدٌ مِنْ نَارٍ وَ الْآخَرُ مِنْ ثَلْجٍ
Amir Al-Momineen-asws said to him: ‘O Ibn Al Kawa! Allah-azwj the Exalted Created the Angels in various images. Indeed! For Allah-azwj the Exalted there is an Angel in the image of a rooster, husky, grizzly. It’s claws are in the lowest seventh earth, and it’s double crown is beneath the Throne. There are two wings for it, a wing in the east and a wing in the west, one being of fire and the other of ice.
فَإِذَا حَضَرَ وَقْتُ الصَّلَاةِ قَامَ عَلَى بَرَاثِنِهِ ثُمَّ رَفَعَ عُنُقَهُ مِنْ تَحْتِ الْعَرْشِ ثُمَّ صَفَقَ بِجَنَاحَيْهِ كَمَا تَصْفِقُ الدُّيُوكُ فِي مَنَازِلِكُمْ فَيُنَادِي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً سَيِّدُ النَّبِيِّينَ وَ أَنَّ وَصِيَّهُ سَيِّدُ الْوَصِيِّينَ وَ أَنَّ اللَّهَ سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ
So when the time of Salat presents, it stands upon it’s claws, then raises it’s neck from beneath the Throne, then flaps with it’s wings like what the roosters in your homes tend to flag, and it calls out: ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj! And I testify that Muhammad-saww is chief of the Prophets-as, and that his-saww successor-asws is chief of the successors-as, and that Allah-azwj is Glorious, Holy, Lord‑azwj of the Angels and the Spirit!’’
قَالَ فَتَخْفِقُ الدِّيَكَةُ بِأَجْنِحَتِهَا فِي مَنَازِلِكُمْ فَتُجِيبُهُ عَنْ قَوْلِهِ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَ وَ الطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلاتَهُ وَ تَسْبِيحَهُ مِنَ الدِّيَكَةِ فِي الْأَرْضِ.
He-asws said: ‘The rooster (in the sky) flaps it’s two wings, in your homes they are responding to it, and it is the Word of Mighty and Majestic: and the birds in rows? Each has known its Salat and its Glorification, [24:41], from the roosters in the earth’’.[26]
25- التَّوْحِيدُ، عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ عَنْ عَلِيِّ بْنِ زِيَادٍ عَنْ مَرْوَانَ بْنِ مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنْ أَبِي حَيَّانَ التَّيْمِيِّ عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لَيْسَ أَحَدٌ مِنَ النَّاسِ إِلَّا وَ مَعَهُ مَلَائِكَةٌ حَفَظَةٌ يَحْفَظُونَهُ مِنْ أَنْ يَتَرَدَّى فِي بِئْرٍ أَوْ يَقَعَ عَلَيْهِ حَائِطٌ أَوْ يُصِيبَهُ سُوءٌ فَإِذَا حَانَ أَجَلُهُ خَلَّوْا بَيْنَهُ وَ بَيْنَ مَا يُصِيبُهُ الْخَبَرَ.
(The book) ‘Al Tawheed’ – From Ahmad Bin Al Hassan Al qattan, from Ahmad Bin Yahya Bin Zakariya, from Bakr Bin Abdullah Bin Habeeb, from Ali Bin Ziyad, from Marwan Bin Muawiya, from Al Amsh, from Abu Hayyan Al Taymi, from his father,
‘From Amir Al-Momineen-asws having said: ‘There isn’t anyone from the people except and with him there is a protective Angel protecting him from falling into a well, or a wall falling upon him, or an evil hitting him. When his term arrives, they vacate between him and what is to afflict him’ – the Hadeeth’’.[27]
26- الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي عَبْدِ اللَّهِ الْفَارِسِيِّ وَ غَيْرِهِ رَفَعُوهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْكَرُوبِيِّينَ قَوْمٌ مِنْ شِيعَتِنَا مِنَ الْخَلْقِ الْأَوَّلِ جَعَلَهُمُ اللَّهُ خَلْفَ الْعَرْشِ لَوْ قُسِمَ نُورُ وَاحِدٍ مِنْهُمْ عَلَى أَهْلِ الْأَرْضِ لَكَفَاهُمْ
(The book) ‘Al Basaair’ – From Ahmad Bin Muhammad Al Sayyari, from Ubeydullah Bin Abu Abdullah Al Farsy, and some one else,
‘Raising it to Abu Abdullah-asws having said: ‘‘Al-Karoubeen are a group of ourasws Shias from the first creation. Allahazwj Made them to be behind the Throne. If the Noor (light) of one of them were to be apportion upon the inhabitants of the earth, it would be sufficient for them’.
ثُمَّ قَالَ إِنَّ مُوسَى ع لَمَّا أَنْ سَأَلَ رَبَّهُ مَا سَأَلَ أَمَرَ وَاحِداً مِنَ الْكَرُوبِيِّينَ فَتَجَلَّى لِلْجَبَلِ فَجَعَلَهُ دَكّاً.
Then heasws said: ‘When Musaas asked hisas Lordazwj what heas asked, Heazwj Commanded one of the Karoubeen to flash to the mountain and made it to be rubble’’.[28]
27- إِكْمَالُ الدِّينِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ أَبِي الرَّبِيعِ الزَّهْرَانِيِّ عَنْ جَرِيرٍ عَنْ لَيْثِ بْنِ أَبِي سُلَيْمٍ عَنْ مُجَاهِدٍ قَالَ قَالَ ابْنُ عَبَّاسٍ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى مَلَكاً يُقَالُ لَهُ دَرْدَائِيلُ كَانَ لَهُ سِتَّةَ عَشَرَ أَلْفَ جَنَاحٍ مَا بَيْنَ الْجَنَاحِ إِلَى الْجَنَاحِ هَوَاءٌ وَ الْهَوَاءُ كَمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
(The book) ‘Ikmal Al Deen’ – From Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abdu Abdullah Al Barqy, from Muhammad Bin Ali Kufy, from Abu Al Rabie Al Zahrany, from Jareer, from Lays Bin Abu Suleym, from Mujahid who said, ‘Ibn Abbas said,
‘I heard Rasool-Allah-saww saying: ‘For Allah-azwj Blesed and Exalted there is an Angel called Dardaeel having sixteen thousand wings. What is between the wing to the wing there is air, and the air is like what is between the sky and the earth.
فَجَعَلَ يَوْماً يَقُولُ فِي نَفْسِهِ أَ فَوْقَ رَبِّنَا جَلَّ جَلَالُهُ شَيْءٌ فَعَلِمَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَا قَالَ فَزَادَهُ أَجْنِحَةً مِثْلَهَا فَصَارَ لَهُ اثْنَانِ وَ ثَلَاثُونَ أَلْفَ جَنَاحٍ ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ طِرْ فَطَارَ مِقْدَارَ خَمْسِمِائَةِ عَامٍ فَلَمْ يَنَلْ رَأْسُهُ قَائِمَةً مِنْ قَوَائِمِ الْعَرْشِ
One day he went on to say within himself, ‘Is there anything above our Lord-azwj, Majestic is His-azwj Majesty?’ Allah-azwj Blessed and Exalted Knew what he had said, so He-azwj Increased his wings with similar to these so there came to be thirty-two thousand wings for him. Then Allah-azwj Mighty and Majestic Revealed to him: “Fly!” So he flew a measurement of five hundred years, but his head could not ever reach a pillar from the pillars of the Throne.
فَلَمَّا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ إِتْعَابَهُ أَوْحَى إِلَيْهِ أَيُّهَا الْمَلَكُ عُدْ إِلَى مَكَانِكَ فَأَنَا عَظِيمٌ فَوْقَ كُلِّ عَظِيمٍ وَ لَيْسَ فَوْقِي شَيْءٌ وَ لَا أُوصَفُ بِمَكَانٍ
When Allah-azwj Mighty and Majestic Knew of his fatigue, Revealed to him: “O you Angel! Return to your place, for I-azwj am Mighty above all every Might, and there isn’t anything above me, nor can I-azwj be describe with a place!”
فَسَلَبَهُ اللَّهُ أَجْنِحَتَهُ وَ مَقَامَهُ مِنْ صُفُوفِ الْمَلَائِكَةِ فَلَمَّا وُلِدَ الْحُسَيْنُ ع هَبَطَ جَبْرَئِيلُ فِي أَلْفِ قَبِيلٍ مِنَ الْمَلَائِكَةِ لِتَهْنِئَةِ النَّبِيِّ ص فَمَرَّ بِدَرْدَائِيلَ فقاله [فَقَالَ لَهُ] سَلِ النَّبِيَّ ص بِحَقِّ مَوْلُودِهِ أَنْ يَشْفَعَ لِي عِنْدَ رَبِّي فَدَعَا لَهُ النَّبِيُّ ص بِحَقِّ الْحُسَيْنِ فَاسْتَجَابَ اللَّهُ دُعَاءَهُ وَ رَدَّ عَلَيْهِ أَجْنِحَتَهُ وَ رَدَّهُ إِلَى مَكَانِهِ.
Allah-azwj Stripped him of his wings and his position from the rows of the Angels. When Al-Husayn-asws was blessed (to his-asws parents), Jibraeel-as came down among a thousand tribes of the Angels in order to congratulate the Prophet-saww. He-as passed by Dardaeel. He said to him-as, ‘Ask the Prophet-saww by the right of his-saww new-born to intercede for me in the Presence of my Lord-azwj!’ So the Prophet-saww supplicated for him by the right of Al-Husayn‑asws, and Allah-azwj Answered his-saww supplication and returned his wings to him and Returned him to his place’’.[29]
28- الْإِكْمَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: قَالَ لِي بَعْضُ أَصْحَابِنَا أَخْبِرْنِي عَنِ الْمَلَائِكَةِ أَ يَنَامُونَ قُلْتُ لَا أَدْرِي قَالَ يَقُولُ اللَّهُ عَزَّ وَ جَلَ يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ
(The book) ‘Al Ikmal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Musa Al Warraq, from Yunus, from Dawood Bin Farqad who said,
‘One of our copanios said to me, ‘Inform me about the Angels, do they sleep?’ I said, ‘I don’t know’. He said, ‘Allah-azwj Mighty and Majestic Says: They are Glorifying by the night and the day. They are not slackening [21:20]’.
ثُمَّ قَالَ لَا أُطْرِفُكَ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ بِشَيْءٍ؟ فَقُلْتُ بَلَى فَقَالَ سُئِلَ عَنْ ذَلِكَ فَقَالَ مَا مِنْ حَيٍّ إِلَّا وَ هُوَ يَنَامُ [مَا] خَلَا اللَّهَ وَحْدَهُ عَزَّ وَ جَلَّ وَ الْمَلَائِكَةُ يَنَامُونَ
Then he said, ‘Shall I let you know with something from Abu Abdullah-asws?’ I said, ‘Yes’. He said, ‘He-asws was asked about that, so he-asws said: ‘There is none from a living being except and he sleeps apart from Allah-azwj Alone, Mighty and Majestic, and the Angels do sleep’.
فَقُلْتُ يَقُولُ اللَّهُ عَزَّ وَ جَلَ يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ قَالَ أَنْفَاسُهُمْ تَسْبِيحٌ.
I said, ‘Allah-azwj Mighty and Majestic Says: They are Glorifying by the night and the day. They are not slackening [21:20]’. He said, ‘Their breaths are glorifications’’.[30]
29- الْخَرَائِجُ، بِإِسْنَادِهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْبَصْرِيِّ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ خَيْثَمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: نَحْنُ الَّذِينَ تَخْتَلِفُ الْمَلَائِكَةُ إِلَيْنَا فَمِنَّا مَنْ يَسْمَعُ الصَّوْتَ وَ لَا يَرَى الصُّورَةَ وَ إِنَّ الْمَلَائِكَةَ لَتُزَاحِمُنَا عَلَى تُكَأَتِنَا وَ إِنَّا لَنَأْخُذُ مِنْ زَغَبِهِمْ فَنَجْعَلُهُ سِخَاباً لِأَوْلَادِنَا.
(The book) ‘Al Kharaij’ – By his chain from Sa’ad Bin Abdullah, from Abdullah Bin Aamir, from Al Abbas Bin Marouf, from Abdullah Bin Abdul Rahman Al Basry, from Abu Al Magra’a, from Abu Baseer, from Khaysam,
‘From Abu Ja’far-asws having said: ‘We-asws are the ones, the Angels interchange (come and go) to us. From us-asws there is one who hears the voice and does not see the face, and the Angels tend to jostle with us-asws upon our-asws pillows, and we-asws tend to take from the fluff and make it to be a toy necklace for our-asws children’’.[31]
30- الْخَرَائِجُ، بِإِسْنَادِهِ عَنْ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنِ الرَّبِيعِ بْنِ الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانٍ عَنْ عُثْمَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا فَقَالَ أَمَا وَ اللَّهِ لَرُبَّمَا وَسَّدْنَاهُمُ الْوَسَائِدَ فِي مَنَازِلِنَا
(The book) ‘Al Kharaij’ – By his chain, from Sa’ad, from Abdullah Bin Umar, from Al Rabie Bin Al Khattab, from Ja’far Bin Bashir, from Aban, from Usman, from Suleyman Bin Khalid,
‘From Abu Abdullah-asws regarding Words of the Exalted: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, [41:30]. He-asws said: ‘But, by Allah-azwj! Sometimes we-asws places the pillows for them in our-asws homes’.
قِيلَ الْمَلَائِكَةُ تَظْهَرُ لَكُمْ فَقَالَ هُمْ أَلْطَفُ بِصِبْيَانِنَا مِنَّا بِهِمْ وَ ضَرَبَ بِيَدِهِ إِلَى مَسَاوِرَ فِي الْبَيْتِ فَقَالَ وَ اللَّهِ لَطَالَ مَا اتَّكَأَتْ عَلَيْهِ الْمَلَائِكَةُ وَ رُبَّمَا الْتَقَطْنَا مِنْ زَغَبِهَا.
It was said, ‘The Angels appear to you-asws all!’ He-asws said: ‘They are kinder with our-asws children that we-asws are with them’ – and he-asws struck his-asws hand to a (animal) skin recliner in the room – he-asws said: ‘By Allah-azwj! For long have the Angels been leaning upon it, and sometimes we-asws pick up from their fluff’’.[32]
31- الْعَيَّاشِيُّ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ثُمَّ قَالَ مَا مِنْ عَبْدٍ إِلَّا وَ مَعَهُ مَلَكَانِ يَحْفَظَانِهِ فَإِذَا جَاءَ الْأَمْرُ مِنْ عِنْدِ اللَّهِ خَلَّيَا بَيْنَهُ وَ بَيْنَ أَمْرِ اللَّهِ.
Al Ayyashi, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws regarding His-azwj Words: who guard him by Allah’s Command. [13:11]. Then he-asws said: ‘There is none from a servant except and there are two Angels with him protecting him. When the Command comes from the Presence of Allah-azwj, they vacate between him and the Command of Allah-azwj’’.[33]
32- الْمَنَاقِبُ، سَأَلَ الصَّادِقُ ع أَبَا حَنِيفَةَ أَيْنَ مَقْعَدُ الْكَاتِبَيْنِ قَالَ لَا أَدْرِي قَالَ مَقْعَدُهُمَا عَلَى النَّاجِدَيْنِ وَ الْفَمُ الدَّوَاةُ وَ اللِّسَانُ الْقَلَمُ وَ الرِّيقُ الْمِدَادُ.
(The book) ‘Al Manaqib’ –
‘Al-Sadiq-asws asked by Abu Haneefa, ‘Where are the seats of the two recorders (Angels)?’ He said: ‘I don’t know’. He-asws said: ‘Their seats are upon the two upper cheeks, and the mouth is the ink-pot, and the tongue is the pen, and the saliva is the ink’’.[34]
33- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ صَالِحٍ الْحَذَّاءِ عَنْ أَبِي أُسَامَةَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ رَجُلٌ مَا السُّنَّةُ فِي دُخُولِ الْخَلَاءِ
(The book) ‘Al Kafi’- From Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Salih Al Haza’a, from Abu Usama who said,
‘I was in the presence of Abu Abdullah-asws. A man said, ‘What is the Sunnah in entering the toilet?’
قَالَ يَذْكُرُ اللَّهَ وَ يَتَعَوَّذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ فَإِذَا فَرَغْتَ قُلْتَ الْحَمْدُ لِلَّهِ عَلَى مَا أَخْرَجَ مِنِّي الْأَذَى فِي يُسْرٍ وَ عَافِيَةٍ
He-asws said: ‘He should mention Allah-azwj and seek Refuge with Allah-azwj from the Pelted Satan-la. When you are free so say, ‘The Praise is for Allah-azwj upon what harm has come out from me in ease and well-being’’.
قَالَ رَجُلٌ فَالْإِنْسَانُ يَكُونُ عَلَى تِلْكَ الْحَالِ وَ لَا يَصِيرُ حَتَّى يَنْظُرَ إِلَى مَا يَخْرُجُ مِنْهُ
A man said, ‘So the human being happening to be upon that state, and he would not be patient until he looks at what comes out from him’.
قَالَ إِنَّهُ لَيْسَ فِي الْأَرْضِ آدَمِيٌّ إِلَّا وَ مَعَهُ مَلَكَانِ مُوَكَّلَانِ بِهِ فَإِذَا كَانَ عَلَى تِلْكَ الْحَالِ ثَنَّيَا بِرَقَبَتِهِ ثُمَّ قَالا يَا ابْنَ آدَمَ انْظُرْ إِلَى مَا كُنْتَ تَكْدَحُ لَهُ فِي الدُّنْيَا إِلَى مَا هُوَ صَائِرٌ.
He-asws said: ‘Surely there isn’t any person in the earth except and there are two Angels Allocated with him. So when he would be upon that state, they bend his neck then say, ‘O son of Adam-as! Look at what you had been toiling for in the world, what it has come to!’’[35]
34- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْحَمِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا صعدا [صَعِدَ] مَلَكَا الْعَبْدِ الْمَرِيضِ إِلَى السَّمَاءِ عِنْدَ كُلِّ مَسَاءٍ يَقُولُ الرَّبُّ تَبَارَكَ وَ تَعَالَى مَا ذَا كَتَبْتُمَا لِعَبْدِي فِي مَرَضِهِ فَيَقُولَانِ الشِّكَايَةَ
And from him, from the number, from Sahl, from Ibn Mahboub, from Abdul Hameed,
‘From Abu Abdullah-asws having said: ‘When two Angels of the sick servant ascends to the sky during every evening, the Lord-azwj Blessed and Exalted Says: “What is that which you two have written for My-azwj servant during his illness?” They said, ‘The complaints’.
فَيَقُولُ مَا أَنْصَفْتُ عَبْدِي إِنْ حَبَسْتُهُ فِي حَبْسٍ مِنْ حَبْسِي ثُمَّ أَمْنَعُهُ الشِّكَايَةَ اكْتُبَا لِعَبْدِي مِثْلَ مَا كُنْتُمَا تَكْتُبَانِ لَهُ مِنَ الْخَيْرِ فِي صِحَّتِهِ لَا تَكْتُبَا عَلَيْهِ سَيِّئَةً حَتَّى أُطْلِقَهُ مِنْ حَبْسِي فَإِنَّهُ فِي حَبْسٍ مِنْ حَبْسِي.
He-azwj Says: “I-azwj would not be fair to My-azwj servant if I-azwj Imprison him in one of My-azwj prison, then Prevent him from the complaining. Write for My-azwj servants similar to what you have been writing for him of the good deeds during his health (and) do not write any evil deed against him until I-azwj Free him from My-azwj prison, for he is in a prison from My‑azwj prisons!”’[36]
35- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ عَنْ دُرُسْتَ قَالَ سَمِعْتُ أَبَا إِبْرَاهِيمَ ع يَقُولُ إِذَا مَرِضَ الْمُؤْمِنُ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى صَاحِبِ الشِّمَالِ لَا تَكْتُبْ عَلَى عَبْدِي مَا دَامَ فِي حَبْسِي وَ وَثَاقِي ذَنْباً وَ يُوحِي إِلَى صَاحِبِ الْيَمِينِ أَنِ اكْتُبْ لِعَبْدِي مَا كُنْتَ تَكْتُبُ لَهُ فِي صِحَّتِهِ مِنَ الْحَسَنَاتِ.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty, from Dorost who said,
‘I heard Abu Ibrahim-asws saying: ‘When the Momin falls sick, Allah-azwj Reveals to the companion (recording Angel) on the left: “Do not write any sin against My-azwj servants for as long as he is in My-azwj prison and My-azwj bond!” And He-azwj Reveals to the companion (recording Angel) on the right: “Write for My-azwj servant whatever good deeds you used to write to him during his health!”’[37]
36- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَادَ مَرِيضاً مِنَ الْمُسْلِمِينَ وَكَّلَ اللَّهُ بِهِ أَبَداً سَبْعِينَ أَلْفاً مِنَ الْمَلَائِكَةِ يَغْشَوْنَ رَحْلَهُ وَ يُسَبِّحُونَ فِيهِ وَ يُقَدِّسُونَ وَ يُهَلِّلُونَ وَ يُكَبِّرُونَ إِلَى يَوْمِ الْقِيَامَةِ نِصْفُ صَلَاتِهِمْ لِعَائِدِ الْمَرِيضِ.
And from him, from the number, from Al Barqy, from Ibn Abu Najran, from Safwan Al Jammal,
‘From Abu Abdullah-asws having said: ‘One who consoles a sick one from the Muslims, Allah‑azwj would Allocate with him forever, seventy thousand from the Angels covering his ride and glorifying, and extolling Holiness and Oneness and Greatness (of Allah-azwj) up to the Day of Qiyamah, half of their Salats for having consoled the sick’’.[38]
37- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مِهْرَانَ بْنِ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْمَيِّتَ إِذَا مَاتَ بَعَثَ اللَّهُ مَلَكاً إِلَى أَوْجَعِ أَهْلِهِ فَمَسَحَ عَلَى قَلْبِهِ فَأَنْسَاهُ لَوْعَةَ الْحُزْنِ وَ لَوْ لَا ذَلِكَ لَمْ تُعْمَرِ الدُّنْيَا.
And from him, from the number, from Ahmda Bin Muhammad, from Usman Bin Isa, from Mihran Bin Muhammad who said,
‘I heard Abu Abdullah-asws saying: ‘The deceased when he had died, Allah-azwj Sends an Angel to the pain of his family. He wipes upon his heart and makes him forget the pain of grief, and had if not been for that, the world would not have lived’’.[39]
38- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ جَبْرَئِيلُ يَا رَسُولَ اللَّهِ إِنَّا لَا نَدْخُلُ بَيْتاً فِيهِ صُورَةُ إِنْسَانٍ وَ لَا بَيْتاً يُبَالُ فِيهِ وَ لَا بَيْتاً فِيهِ كَلْبٌ.
And from him, from Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Amro Bin Khalid,
From Abu Ja’far-asws having said: ‘Jibraeel-as said: ‘O Rasool-Allah-saww! We (Angels) do not enter a house wherein is a picture of a human being, nor any house being urinated in, nor a house wherein is a dog’’.[40]
39- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص حَدَّثَنِي جَبْرَئِيلُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَهْبَطَ إِلَى الْأَرْضِ مَلَكاً فَأَقْبَلَ ذَلِكَ الْمَلَكُ يَمْشِي حَتَّى وَقَعَ إِلَى بَابٍ عَلَيْهِ رَجُلٌ يَسْتَأْذِنُ عَلَى رَبِّ الدَّارِ فَقَالَ لَهُ الْمَلَكُ مَا حَاجَتُكَ إِلَى رَبِّ هَذِهِ الدَّارِ قَالَ أَخٌ لِي مُسْلِمٌ زُرْتُهُ فِي اللَّهِ تَبَارَكَ وَ تَعَالَى
And from him, from Ali Bin Ibrahim Bin Umar Al Yamani, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as narrated to me that Allah-azwj Mighty and Majestic Sent down an Angel to the earth. That Angel walked until he came to the door having a man at it, to seek permission to the owner of the house. The Angel said to him, ‘What is your need to the owner of this house?’ He said, ‘He is a Muslim brother of mine. I am visiting him for the Sake of Allah-azwj Blessed and Exalted’.
قَالَ لَهُ الْمَلَكُ مَا جَاءَ بِكَ إِلَّا ذَاكَ فَقَالَ مَا جَاءَ بِي إِلَّا ذَاكَ قَالَ فَإِنِّي رَسُولُ اللَّهِ إِلَيْكَ وَ هُوَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ وَجَبَتْ لَكَ الْجَنَّةُ
The Angel said to him, ‘Nothing made you come except that?’ He said, ‘Nothing made me come except that’. He said, ‘I am a messenger of Allah-azwj to you and He-azwj is Conveying the Greetings and is Saying: “The Paradise is obligated for you!”
وَ قَالَ الْمَلَكُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَيُّمَا مُسْلِمٍ زَارَ مُسْلِماً فَلَيْسَ إِيَّاهُ زَارَ إِيَّايَ زَارَ وَ ثَوَابُهُ عَلَيَّ الْجَنَّةُ.
And the Angel said: ‘Allah-azwj Mighty and Majestic Says: “Whichever Muslim visits a Muslim, so he isn’t visiting him, he is visiting Me-azwj, and His-azwj Reward upon Me-azwj, is the Paradise!”’[41]
40- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي قُرَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ زَارَ أَخَاهُ فِي اللَّهِ فِي مَرَضٍ أَوْ صِحَّةٍ لَا يَأْتِيهِ خِدَاعاً وَ لَا اسْتِبْدَالًا وَكَّلَ اللَّهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُنَادُونَ فِي قَفَاهُ أَنْ طِبْتَ وَ طَابَتْ لَكَ الْجَنَّةُ فَأَنْتُمْ زُوَّارُ اللَّهِ وَ أَنْتُمْ وَفْدُ الرَّحْمَنِ حَتَّى يَأْتِيَ مَنْزِلَهُ
And from him, from the number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Is’haq Bin Ammar, from Abu Qurrah who said,
‘I heard Abu Abdullah-asws saying: ‘One who visits his brother (in religion) for the Sake of Allah-azwj during an illness or health, not coming for deceit nor any replacement, Allah-azwj Allocates seventy thousand Angels with him calling out in his back: ‘You are pleased, and the Paradise is pleased for you, for you are visitors of Allah-azwj and you are delegates of the Beneficent’, until he comes (back) to his house.
فَقَالَ لَهُ يُسَيْرٌ جُعِلْتُ فِدَاكَ فَإِنْ كَانَ الْمَكَانُ بَعِيداً قَالَ نَعَمْ يَا يُسَيْرُ وَ إِنْ كَانَ الْمَكَانُ مَسِيرَ سَنَةٍ فَإِنَّ اللَّهَ جَوَادٌ وَ الْمَلَائِكَةَ كَثِيرٌ يُشَيِّعُونَهُ حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ.
Yuseyr said to him-asws, ‘May I be sacrificed for you-asws! Supposing the place was distant’. He‑asws said: ‘Yes, O Yuseyr! And even if the place was distant, and even if the place was a travel distance of a year, for Allah-azwj is Generous and the Angels are many. They escort him until he returns to his house’’.[42]
41- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْمُؤْمِنَ لَيَخْرُجُ إِلَى أَخِيهِ يَزُورُهُ فَيُوَكِّلُ اللَّهُ عَزَّ وَ جَلَّ بِهِ مَلَكاً فَيَضَعُ جَنَاحاً فِي الْأَرْضِ وَ جَنَاحاً فِي السَّمَاءِ يَطْلُبُهُ فَإِذَا دَخَلَ عَلَى مَنْزِلِهِ نَادَى الْجَبَّارُ تَبَارَكَ وَ تَعَالَى أَيُّهَا الْعَبْدُ الْمُعَظِّمُ لِحَقِّي الْمُتَّبِعُ لآِثَارِ نَبِيِّي حَقٌّ عَلَيَّ إِعْظَامُكَ سَلْنِي أُعْطِكَ ادْعُنِي أُجِبْكَ اسْكُتْ أَبْتَدِئْكَ
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Ibn Bazie, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Jufy,
‘From Abu Ja’far-asws having said: ‘The Momin goes out to his brother (in religion) visiting him, so Allah-azwj Mighty and Majestic Allocates an Angel with him. He places a wing in the earth and a wing in the sky shading him. So when he enters into his house, the Subduer Blessed and Exalted Calls out: “O you servant revering My-azwj Rights, the pursuant to the tracks of My-azwj Prophet-saww! There is a right upon Me-azwj that I-azwj Revere you. Ask Me-azwj, I-azwj shall Give you. Supplicated to me-azwj, I-azwj shall Answer you. If you are silent, I-azwj shall Initiate you!”
فَإِذَا انْصَرَفَ شَيَّعَهُ الْمَلَكُ يُظِلُّهُ بِجَنَاحِهِ حَتَّى يَدْخُلَ إِلَى مَنْزِلِهِ ثُمَّ يُنَادِيهِ تَبَارَكَ وَ تَعَالَى أَيُّهَا الْعَبْدُ الْمُعَظِّمُ لِحَقِّي حَقٌّ عَلَيَّ إِكْرَامُكَ قَدْ أَوْجَبْتُ لَكَ جَنَّتِي وَ شَفَّعْتُكَ فِي عِبَادِي.
When he leaves, the Angel escorts him shading him with his wing until he enters into his house. Then the Blessed and Exalted Calls out to him: “O you servant! The respecter of My-azwj Rights. There is a right upon Me-azwj that I-azwj Honour you. I-azwj have Obligated My-azwj Paradise to be for you, and let you interceded among My-azwj servants!”’[43]
42- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنِ ابْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَيْنِ إِذَا الْتَقَيَا فَتَصَافَحَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ الرَّحْمَةَ عَلَيْهِمَا فَكَانَتْ تِسْعَةٌ وَ تسعين [تِسْعُونَ] لِأَشَدِّهِمَا حُبّاً لِصَاحِبِهِ
And from him, from the number, from Sahl, from Yahya Bin Al Mubarak, from Ibn Jabalah, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘The Momineen, when they both meet and shake hands, Allah-azwj Mighty and Majestic Send down the Mercy upon them both. So the ninety-nine (percent) would be of the one most intense of love for his companion.
فَإِذَا تَوَافَقَا غَمَرَتْهُمَا الرَّحْمَةُ وَ إِذَا قَعَدَا يَتَحَدَّثَانِ قَالَتِ الْحَفَظَةُ بَعْضُهَا لِبَعْضٍ اعْتَزِلُوا بِنَا فَلَعَلَّ لَهُمَا سِرّاً وَ قَدْ سَتَرَهُ اللَّهُ عَلَيْهِمَا
When they agree, the Mercy immerses them, and when they sit to discuss, the recording Angels says to the other, ‘Isolate with us, perhaps there is a secret for them, and Allah-azwj is Veiling upon them’’.
فَقُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
I said, ‘Isn’t Allah-azwj Mighty and Majestic Saying: He does not utter a word except by him is an observer, ready [50:18]?’
فَقَالَ يَا إِسْحَاقُ إِنْ كَانَتِ الْحَفَظَةُ لَا تَسْمَعُ فَإِنَّ عَالِمَ السِّرِّ يَسْمَعُ وَ يَرَى.
He-asws said: ‘O Is’haq! If the recording Angels do not hear, so the Knower of the secrets Hears and sees’’.[44]
43- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ع قَالَ يَا مُوسَى أَكْرِمِ السَّائِلَ بِبَذْلٍ يَسِيرٍ أَوْ بِرَدٍّ جَمِيلٍ إِنَّهُ يَأْتِيكَ مَنْ لَيْسَ بِإِنْسٍ وَ لَا جَانٍّ مَلَائِكَةٌ مِنْ مَلَائِكَةِ الرَّحْمَنِ يَبْلُونَك فِيمَا خَوَّلْتُكَ وَ يَسْأَلُونَكَ فِيمَا نَوَّلْتُكَ فَانْظُرْ كَيْفَ أَنْتَ صَانِعٌ يَا ابْنَ عِمْرَانَ.
And from him, from the number, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Muhammad Bin Sinan, from Is’haq Bin Ammar, from Al Wassafy,
‘From Abu Ja’far-asws having said: ‘Among what Allah-azwj Mighty and Majestic Whispered to Musa-as with, He-azwj Said: “O Musa-as! Either honour the beggar with a little spending or with a beautiful response. He comes to you-as, one who is neither from the humans nor the Jinn, an Angel from the Angels of the Beneficent to Try you-as in your-asws privacy and he is asking you regarding what We-azwj have already Given you, so look how you are dealing, O son-as of Imran-as!”’[45]
44- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَتَمَ صَوْمَهُ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمَلَائِكَتِهِ عَبْدِي اسْتَجَارَ مِنْ عَذَابِي فَأَجِيرُوهُ وَ وَكَّلَ اللَّهُ عَزَّ وَ جَلَ مَلَائِكَةً بِالدُّعَاءِ لِلصَّائِمِينَ وَ لَمْ يَأْمُرْهُمْ بِالدُّعَاءِ لِأَحَدٍ إِلَّا اسْتَجَابَ لَهُمْ فِيهِ.
And from him, from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘One who conceals his Fast, Allah-azwj Mighty and Majestic Says to His-azwj Angels: “My-azwj servant is seeking shelter from My-azwj Punishment, so I-azwj shall Shelter him!” And Allah-azwj Mighty and Majestic Allocates Angels with supplicating for the fasting one, and He-azwj does not Command anyone with the supplicating except He-azwj Answers them regarding it’’.[46]
45- وَ مِنْهُ، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ صَامَ لِلَّهِ عَزَّ وَ جَلَّ يَوْماً فِي شِدَّةِ الْحَرِّ فَأَصَابَهُ ظَمَأٌ وَكَّلَ اللَّهُ بِهِ أَلْفَ مَلَكٍ يَمْسَحُونَ وَجْهَهُ وَ يُبَشِّرُونَهُ.
And from him, from a number of his companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Munzit Bin Yazeed, from Yunus Bin Zabyan who said,
‘Abu Abdullah-asws said: ‘One who fasts for the Sake of Allah-azwj Mighty and Majestic one day during severe heat, so thirst afflicts him, Allah-azwj Allocates a thousand Angels with him. They wipe his face and give him glad tidings’’.[47]
46- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمُلِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ أَيَّامُ الْمَوْسِمِ بَعَثَ اللَّهُ مَلَائِكَةً فِي صُورَةِ الْآدَمِيِّينَ يَشْتَرُونَ مَتَاعَ الْحَاجِّ وَ التُّجَّارِ قُلْتُ فَمَا يَصْنَعُونَ قَالَ يُلْقُونَهُ فِي الْبَحْرِ.
And from him, from Ahmad Bin Muhammad, from Ali Bin Al Hassan Al Taymuli, from Ali Bin Asbaat, from a man from our companions,
‘From Abu Abdullah-asws having said: ‘When there are the days of the season (Hajj), Allah-azwj Sends Angels in the image of the human beings buying merchandise of the pilgrim and the traders’. I said, ‘So what do they do (with these)?’ He-asws said: ‘They throw these in the sea’’.[48]
47- وَ مِنْهُ، عَنِ الْعِدَّةِ عَنْ سَهْلٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ خَلْقٌ أَكْثَرَ مِنَ الْمَلَائِكَةِ إِنَّهُ لَيَنْزِلُ كُلَّ لَيْلَةٍ مِنَ السَّمَاءِ سَبْعُونَ أَلْفَ مَلَكٍ فَيَطُوفُونَ بِالْبَيْتِ الْحَرَامِ لَيْلَتَهُمْ وَ كَذَلِكَ فِي كُلِّ يَوْمٍ.
And from him, from the number, from Sahl, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboubm from Daood Al Raqy,
‘From Abu Abdullah-asws having said: ‘There is no creation more numerous than the Angels. Seventy thousand Angel tend to descend from the sky every night. They perform Tawaaf of the Sacred House (Kabah) during their night, and like that it is during every day’’.[49]
48- الْإِخْتِصَاصُ، بِإِسْنَادِهِ عَنِ الْمُعَلَّى بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمَلَائِكَةَ مِنْ نُورٍ الْخَبَرَ.
(The book) ‘Al Ikhtisaas’ – By his chain, from Al Moalla Bin Muhammad,
‘Raising it to Abu Abdullah-asws having said; ‘Allah-azwj Mighty and Majestic Crated the Angels from Noor (light)’ – the Hadeeth’’.[50]
49- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اسْتَأْذَنَ مَلَكٌ رَبَّهُ أَنْ يَنْزِلَ إِلَى الدُّنْيَا فِي صُورَةِ آدَمِيٍّ فَأَذِنَ لَهُ فَمَرَّ بِرَجُلٍ عَلَى بَابِ قَوْمٍ يَسْأَلُ عَنْ رَجُلٍ مِنْ أَهْلِ الدَّارِ فَقَالَ الْمَلَكُ يَا عَبْدَ اللَّهِ أَيَّ شَيْءٍ تُرِيدُ مِنْ هَذَا الرَّجُلِ الَّذِي تَطْلُبُهُ
And from him, by his chain, from Amro Bin Shimr, from Jabir,
‘From Abu Abdullah-asws having said: ‘An Angel sought Permissio of his Lord-azwj to descend to the world in the image of a human being. He-azwj Permitted for him. He passed by a man at the door of a group asking about a man from the people of the house. The Angel said, ‘O servant of Allah-azwj! Which thing do you want from this man whom you are seeking?’
قَالَ هُوَ أَخٌ لِي فِي الْإِسْلَامِ أَحْبَبْتُهُ فِي اللَّهِ جِئْتُ لِأُسَلِّمَ عَلَيْهِ قَالَ مَا بَيْنَكَ وَ بَيْنَهُ رَحِمٌ مَاسَّةٌ وَ لَا نَزَعَتْكَ إِلَيْهِ حَاجَةٌ
He said, ‘He is a brother in Al-Islam. I love him for the Sake of Allah-azwj. I have come to greet unto him’. He said, ‘Is there no womb relationship between you and him nor did any need pull you to him?’
قَالَ لَا إِلَّا الْحُبَّ فِي اللَّهِ عَزَّ وَ جَلَّ فَجِئْتُ لِأُسَلِّمَ عَلَيْهِ قَالَ فَإِنِّي رَسُولُ اللَّهِ إِلَيْكَ وَ هُوَ يَقُولُ قَدْ غَفَرْتُ لَكَ بِحُبِّكَ إِيَّاهُ.
He said, ‘No, except the love for the Sake of Allah-azwj Mighty and Majestic, so I came to greet unto him’. He said, ‘I am a messenger of Allah-azwj to you, and He-azwj Says to you: ‘I-azwj have Forgiven (your sins) for you due to your loving him’’.[51]
50- فِي كِتَابِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ فِي السَّمَاءِ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ فَمَنْ تَوَاضَعَ لِلَّهِ رَفَعَاهُ وَ مَنْ تَكَبَّرَ وَضَعَاهُ.
In the book of Al-Husayn Bin Saeed, from Ibn Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘In the sky there are two Angels Allocated with (each of) the servants. The one who humbles to Allah-azwj, they raise him, and the one who is arrogant, they drop him’’.[52]
51- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَتَانِي جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ كَيْفَ نَنْزِلُ عَلَيْكُمْ وَ أَنْتُمْ لَا تَسْتَاكُونَ وَ لَا تَسْتَنْجُونَ بِالْمَاءِ وَ لَا تَغْسِلُونَ بَرَاجِمَكُمْ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me. He-as said: ‘O Muhammad-saww! How can we descend unto you all and you (people) are neither brushing the teeth nor cleansing (from the toilet) with the water, nor are you washing your knuckles’’.[53]
52- مَجَالِسُ الشَّيْخِ، عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ مَحْمُودِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: لَقِيَ مَلَكٌ رَجُلًا عَلَى بَابِ دَارٍ كَانَ رَبُّهَا غَائِباً فَقَالَ لَهُ الْمَلَكُ يَا عَبْدَ اللَّهِ مَا جَاءَ بِكَ إِلَى هَذِهِ الدَّارِ فَقَالَ أَخٌ لِي أَرَدْتُ زِيَارَتَهُ
(The book) ‘Majaalis’ of the Sheykh – From a group, from Abu Al Mufazzal Al Shaybani, from Muhammad Bin Ja’far Al Razaz, from Mahmoud Bin Isa Bin Ubeyd, from Ahmad Bin Al Hassan Al Meysami, from Al Mufazzal Bin Salih, from Jabir Al Jufi,
‘From Abu Ja’far-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘An Angel met a mat at the door of a house whose owner was absent. The Angel said to him, ‘O servant of Allah-azwj! What made you come to this house?’ He said, ‘A brother (in religion) of mine, I wanted to visit him’.
قَالَ أَ لِرَحِمٍ مَاسَّةٍ بَيْنَكَ وَ بَيْنَهُ أَمْ نَزَعَتْكَ إِلَيْهِ حَاجَةٌ قَالَ مَا بَيْنَنَا رَحِمٌ أَقْرَبَ مِنْ رَحِمِ الْإِسْلَامِ وَ مَا نَزَعَتْنِي إِلَيْهِ حَاجَةٌ وَ لَكِنِّي زُرْتُهُ فِي اللَّهِ رَبِّ الْعَالَمِينَ
He said, ‘Is it for a kinship touching between you and him, or a need has pulled you to him?’ He said, ‘There is no kinship between us any closer than the kinship of Al Islam, and no need has pulled me to him, but I am visiting him for the Sake of Allah-azwj, Lord-azwj of the worlds’’.
قَالَ فَأَبْشِرْ فَإِنِّي رَسُولُ اللَّهِ إِلَيْكَ وَ هُوَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ إِيَّايَ قَصَدْتَ وَ مَا عِنْدِي أَرَدْتَ بِصُنْعِكَ فَقَدْ أَوْجَبْتُ لَكَ الْجَنَّةَ وَ عَافَيْتُكَ مِنْ غَضَبِي وَ مِنَ النَّارِ حَيْثُ أَتَيْتَهُ.
He-asws said: ‘So receive glad tidings, for I am a messenger of Allah-azwj to you, and He-azwj Conveys the Greetings and Says to you: “It is Me-azwj you have aimed for, and by your action you intended what is with Me-azwj, so I-azwj have hereby obligated the Paradise for you and Excused you from My-azwj Wrath and from the Fire, when you have come to him!”’[54]
53- وَ مِنْهُ، عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ بْنِ الْأَشْعَثِ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ النَّهْشَلِيِّ عَنْ زَكَرِيَّا بْنِ يَحْيَى عَنْ مَنْدَلِ بْنِ عَلِيٍّ عَنِ الْأَعْمَشِ عَنِ ابْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ ص يَغْدُو إِلَيْهِ عَلِيٌّ ع فِي الْغَدَاةِ وَ كَانَ يُحِبُّ أَنْ لَا يَسْبِقَهُ إِلَيْهِ أَحَدٌ فَإِذَا النَّبِيُّ ص فِي صَحْنِ الدَّارِ وَ إِذَا رَأْسُهُ فِي حَجْرِ دِحْيَةَ بْنِ خَلِيفَةَ الْكَلْبِيِّ
And from him, from a group, from Abu Al Mufazzal, from Abdullah Bin Suleyman Bin Al Ash’as, from Is’haq Bin Ibrahim Al Nahshaky, from Zakariya Bin Yahya, from Mandal Bin Ali, from Al Amsh, from Ibn Jubeyr, from Ibn Abbas who said,
‘Rasool-Allah-saww was such that Ali-asws used to go to him-saww in the early morning, and he‑asws loved it that no one should precede him-asws to see him-saww. (One morning) the Prophet-saww was in a courtyard of the house and his-saww head was in a lap of Dahiyat Bin Khalifa Al-Kalby.
فَقَالَ السَّلَامُ عَلَيْكَ كَيْفَ أَصْبَحَ رَسُولُ اللَّهِ ص قَالَ بِخَيْرٍ يَا أَخَا رَسُولِ اللَّهِ ص فَقَالَ عَلِيٌّ ع جَزَاكَ اللَّهُ عَنَّا أَهْلَ الْبَيْتِ خَيْراً
He-asws said: ‘The greetings be unto you! How is the morning of Rasool-Allah-saww?’ He said, ‘With goodness, O brother-asws of Rasool-Allah-saww!’ Ali-asws said: ‘May Allah-azwj Recompense you goodly on our-asws behalf, People-asws of the Household’.
قَالَ لَهُ دِحْيَةُ إِنِّي أُحِبُّكَ وَ إِنَّ لَكَ عِنْدِي مَدِيحَةً أُهْدِيهَا إِلَيْكَ أَنْتَ أَمِيرُ الْمُؤْمِنِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ وَ سَيِّدُ وُلْدِ آدَمَ إِلَى يَوْمِ الْقِيَامَةِ مَا خَلَا النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ لِوَاءُ الْحَمْدِ بِيَدِكَ يَوْمَ الْقِيَامَةِ
Dahiya said to him-asws, ‘I love you-asws and there is compliment with me I would like to dedicate to you-as. You-asws are Emir of the Momineen, and guide of the resplendent, and chief of the children of Adam-as up to the Day of Qiyamah apart from the Prophets-as and the Messengers, and the flag of Praise would be in your-asws hands on the Day of Qiyamah.
تَزِفُّ أَنْتَ وَ شِيعَتُكَ مَعَ مُحَمَّدٍ وَ حِزْبِهِ إِلَى الْجِنَانِ فَقَدْ أَفْلَحَ مَنْ وَالاكَ وَ خَابَ وَ خَسِرَ مَنْ خَلَّاكَ بِحُبِّ مُحَمَّدٍ أَحَبُّوكَ وَ بِبُغْضِهِ أَبْغَضُوكَ لَا تَنَالُهُمْ شَفَاعَةُ مُحَمَّدٍ ص ادْنُ مِنْ صَفْوَةِ اللَّهِ
You-asws and your-asws Shias would be together with Muhammad-saww and his-saww party to the Gardens. Successful is the one who befriend you-asws, disappointed and in lost is the one who abandons you-asws. Due to the love of Muhammad-saww, they love you-asws, and with his (s.aw.) hatred they hate you-asws. The intercession of Muhammad-saww shall not avail them. Come near to the elite of Allah-azwj!’
فَأَخَذَ رَأْسَ النَّبِيِّ ص فَوَضَعَهُ فِي حَجْرِهِ فَانْتَبَهَ النَّبِيُّ ص فَقَالَ مَا هَذَا الْهَمْهَمَةُ فَأَخْبَرَهُ الْحَدِيثَ فَقَالَ لَمْ يَكُنْ دِحْيَةَ كَانَ جَبْرَئِيلَ سَمَّاكَ بِاسْمٍ سَمَّاكَ اللَّهُ تَعَالَى بِهِ وَ هُوَ الَّذِي أَلْقَى مَحَبَّتَكَ فِي قُلُوبِ الْمُؤْمِنِينَ وَ رَهْبَتَكَ فِي صُدُورِ الْكَافِرِينَ.
He-asws took the head of the Prophet-saww and placed it in his-asws lap. The Prophet-saww woke up. He-saww said: ‘What is this humming?’ He-asws informed him-saww the discussion. He-saww said: ‘It was not Dahiya. It was Jibraeel-as naming you-asws with a name Allah-azwj the Exalted has Named you-asws with, and he is the one who casts your-asws love in the hearts of the Momineen, and your-asws dread in the chests of the Kafirs’’.[55]
54- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الْمَلَائِكَةِ يَأْكُلُونَ وَ يَشْرَبُونَ وَ يَنْكِحُونَ فَقَالَ لَا إِنَّهُمْ يَعِيشُونَ بِنَسِيمِ الْعَرْشِ فَقِيلَ لَهُ مَا الْعِلَّةُ فِي نَوْمِهِمْ فَقَالَ فَرْقاً بَيْنَهُمْ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ لِأَنَّ الَّذِي لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ هُوَ اللَّهُ.
(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim –
‘Abu Abdullah-asws was asked about the Angels eating, and drinking, and marrying. He-asws said: ‘No. They are living by the breeze of the Throne’. It was said, ‘What is the reason for their sleeping?’ He-asws said: ‘To differentiate between them and Allah-azwj Mighty and Majestic, because the One-azwj who neither does slumber seize Him nor does sleep [2:255], He-azwj is Allah-azwj’’.[56]
55- وَ مِنْهُ، قَالَ: الْعِلَّةُ فِي الصَّيْحَةِ مِنَ السَّمَاءِ كَيْفَ يَعْلَمُهَا أَهْلُ الدُّنْيَا وَ الصَّيْحَةُ هِيَ بِلِسَانٍ وَاحِدٍ وَ لُغَاتُ النَّاسِ تَخْتَلِفُ
And from him, said, ‘The reason regarding the scream from the sky, how would the people of the world know that the scream, it would be in one language while the languages of the people are different?’
فَقَالَ إِنَّ فِي كُلِّ بَلَدٍ مَلَائِكَةً مُوَكَّلُونَ فَيُنَادِي فِي كُلِّ بَلَدٍ مَلَكٌ بِلِسَانِهِمْ وَ كَذَلِكَ لِإِبْلِيسَ شَيَاطِينُ مُوَكَّلُونَ بِكُلِّ بَلْدَةٍ يُنَادُونَ فِيهِمْ بِلِسَانِهِمْ وَ لُغَاتِهِمْ أَلَا إِنَّ الْأَمْرَ لِعُثْمَانَ بْنِ عَفَّانَ.
He-asws said: ‘In every city there are Angels Allocated, so an Angel would be calling out in every city in their own language; and like that it is for Iblees-la, there are Satans-la allocated with every city. They-la would be calling out among them in their own tongue and language, ‘Indeed! The command is for Usman Bin Affan!’’[57]
56- الْإِقْبَالُ، فِي تَعْقِيبَاتِ نَوَافِلِ شَهْرِ رَمَضَانَ وَ غَيْرِهَا وَ صَلِّ عَلَى جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ مَلَكِ الْمَوْتِ وَ مَالِكٍ خَازِنِ النَّارِ وَ رِضْوَانَ خَازِنِ الْجَنَّةِ وَ رُوحِ الْقُدُسِ وَ الرُّوحِ الْأَمِينِ وَ حَمَلَةِ عَرْشِكَ الْمُقَرَّبِينَ وَ عَلَى مُنْكَرٍ وَ نَكِيرٍ وَ عَلَى الْمَلَكَيْنِ الْحَافِظَيْنِ وَ عَلَى الْكِرَامِ الْكَاتِبِينَ.
(The book) ‘Al Iqbal’ – Regarding follow-up acts of worship of the optional (Salat) of a month of Ramaza and others, ‘And send Salawaat upon Jibraeel-as, and Mikaeel-as, and Israfeel-as, and Angel of death, and Maalik, keeper of the Fire, and Rizwaan, keeper of the Paradise, and the Holy Spirit, and the Trustworthy Spirit, and bearers of Your-azwj Throne, the ones of Proximity, and upon Munkar and Nakeer, and upon the two protecting Angels, and upon the two honourable recorders’’.[58] (Not a Hadeeth)
57- النهج، نهج البلاغة عَنْ نَوْفٍ الْبِكَالِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا الْمُتَكَلِّفُ لِوَصْفِ رَبِّكَ فَصِفْ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ جُنُودَ الْمَلَائِكَةِ الْمُقَرَّبِينَ فِي حُجُرَاتِ الْقُدُسِ مُرْجَحِنِّينَ مُتَوَالِهَةً عُقُولُهُمْ أَنْ يَحُدُّوا أَحْسَنَ الْخَالِقِينَ.
(The book) ‘Nahj Al Balagah’ – From Nowf Al Bikaly who said,
‘Amir Al-Momineen-asws said: ‘O you encumbering to describe your Lord-azwj! Describe Jibraeel-as, and Mikaeel-as, and armies of the Angels of Proximity in the Holy chambers! They are weighed down, their intellects are bewildered in assigning limits to the best of the creators!’’[59]
58- كِتَابُ النَّوَادِرِ، لِعَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ الْأَحْمَرِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا قُبِضَ رَسُولُ اللَّهِ ص بَاتَ آلُ مُحَمَّدٍ بِلَيْلَةٍ أَطْوَلِ لَيْلَةٍ ظَنُّوا أَنَّهُمْ لَا سَمَاءَ تُظِلُّهُمْ وَ لَا أَرْضَ تُقِلُّهُمْ مَخَافَةً لِأَنَّ رَسُولَ اللَّهِ ص وَتَرَ الْأَقْرَبِينَ وَ الْأَبْعَدِينَ فِي اللَّهِ
The book ‘Al Nawadir’ of Ali Bin Asbaat, from Yaqoub Bin Salim Al Ahmar, from a man,
‘From Abu Ja’far-asws having said: ‘When Rasool-Allah-saww was Recalled, the Progeny-asws of Muhammad-saww spent the night as the longest night. They-asws thought that there was neither any sky to shade them-asws, nor any land to carry them-asws, out of fear, because Rasool-Allah-saww had separated the near ones and the far ones for the Sake of Allah-azwj.
فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ أَتَاهُمْ آتٍ لَا يَرَوْنَهُ وَ يَسْمَعُونَ كَلَامَهُ فَقَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْبَيْتِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ فِي اللَّهِ عَزَاءٌ مِنْ كُلِّ مُصِيبَةٍ وَ نَجَاةٌ مِنْ كُلِّ هَلَكَةٍ وَ دَرْكٌ لِمَا فَاتَ
While they-asws were like that when a comer came to them-asws. They-asws did not see him and they were hearing his speech. He said, ‘The greetings be upon you-asws all, O People-asws of the Household, and the Mercy of Allah-azwj and His-azwj Blessings! In Allah-azwj there is consolation for every calamity and a salvation from every destruction and coming across of whatever is lost.
إِنَّ اللَّهَ اخْتَارَكُمْ وَ فَضَّلَكُمْ وَ طَهَّرَكُمْ وَ جَعَلَكُمْ أَهْلَ بَيْتِ نَبِيِّهِ ص وَ اسْتَوْدَعَكُمْ عِلْمَهُ وَ أَوْرَثَكُمْ كِتَابَهُ وَ جَعَلَكُمْ تَابُوتَ عِلْمِهِ وَ عَصَا عِزِّهِ وَ ضَرَبَ لَكُمْ مَثَلًا مِنْ نُورِهِ وَ عَصَمَكُمْ مِنَ الزَّلَلِ وَ آمَنَكُمْ مِنَ الْفِتَنِ
Allah-azwj has Chosen you-asws all, and Merited you-asws, and Purified you-asws, and Made you‑asws People-asws of the Household of His-azwj Prophet-saww, and depositories of His-azwj Knowledge, and Made you-asws inherit His-azwj Book, and Made you-asws a treasure chest of His-azwj Knowledge, and a staff of His-azwj Mighty, and Struck for you resemblances from His‑azwj Noor, and Fortified you-asws from the errors, and Secured you-asws from the Fitna.
فَاعْتَزُوا بِعَزَاءِ اللَّهِ فَإِنَّ اللَّهَ لَمْ يَنْزِعْ مِنْكُمْ رَحْمَتَهُ وَ لَمْ يُدِلْ مِنْكُمْ عَدُوَّهُ فَأَنْتُمْ أَهْلُ اللَّهِ الَّذِينَ بِكُمْ تَمَّتِ النِّعْمَةُ وَ اجْتَمَعَتِ الْفُرْقَةُ وَ ائْتَلَفَتِ الْكَلِمَةُ وَ أَنْتُمْ أَوْلِيَاءُ اللَّهِ مَنْ تَوَلَّاكُمْ نَجَا وَ مَنْ ظَلَمَكُمْ يَزْهَقُ
So be consoled with the consolation of Allah-azwj, for Allah-azwj did not Snatch away His-azwj Mercy from you-asws and did not Point His-azwj enemy from you-asws. So you-asws are People-asws of Allah-azwj, thse the Favours have been Completed with you-asws, and the sects united, and the talk was harmonied, and you-asws are friends of Allah-azwj. One who befriends you-asws would attain salvation, and one who is unjust to you-asws would perish.
مَوَدَّتُكُمْ مِنَ اللَّهِ فِي كِتَابِهِ وَاجِبَةٌ عَلَى عِبَادِهِ الْمُؤْمِنِينَ وَ اللَّهُ عَلَى نَصْرِكُمْ إِذَا يَشَاءُ قَدِيرٌ فَاصْبِرُوا لِعَوَاقِبِ الْأُمُورِ فَإِنَّهَا إِلَى اللَّهِ تَصِيرُ فَقَدْ قَبِلَكُمُ اللَّهُ مِنْ نَبِيِّهِ ص وَدِيعَةً وَ اسْتَوْدَعَكُمْ أَوْلِيَاءَهُ الْمُؤْمِنِينَ فِي الْأَرْضِ
Your-asws cordiality is from Allah-azwj in His-azwj Book, obligated upon His-azwj Momineen servants, and Allah-azwj is Able upon Helping you-asws whenever He-azwj so Deisres. Therefore be patient for the end-result of the affairs, for these are ending to Allah-azwj. Allah-azwj has Accepted you-asws as a depository from His-azwj Prophet-saww and has Entrusted you-asws as His‑azwj Momineen friends in the earth.
فَمَنْ أَدَّى أَمَانَتَهُ آتَاهُ اللَّهُ صِدْقَهُ فَأَنْتُمُ الْأَمَانَةُ الْمُسْتَوْدَعَةُ وَ الْمَوَدَّةُ الْوَاجِبَةُ وَ لَكُمُ الطَّاعَةُ الْمُفْتَرَضَةُ وَ بِكُمْ تَمَّتِ النِّعْمَةُ وَ قَدْ قَبَضَ اللَّهُ نَبِيَّهُ ص وَ قَدْ أَكْمَلَ اللَّهُ بِهِ الدِّينَ وَ بَيَّنَ لَكُمْ سَبِيلَ الْمَخْرَجِ فَلَمْ يَتْرُكْ لِلْجَاهِلِ حُجَّةً فَمَنْ تَجَاهَلَ أَوْ جَهِلَ أَوْ أَنْكَرَ أَوْ نَسِيَ أَوْ تَنَاسَى فَعَلَى اللَّهِ حِسَابُهُ
So the one who fulfils his entrustment, Allah-azwj would Grant him his truthfulness. You-asws are the trust, the entrusted, and the cordiality is obligatory, and for you-asws is the imposed obedience (of the people), and by you the Favours are completed, and Allah-azwj has Recalled His-azwj Prophet-saww and has Completed the religion with it, and Explained for you the way out, so He-azwj did not leave any argument for the ignoramus. So the one who feigns ignorance, or denies, or forgets, or pretends to forget, his Reckoning would be upon Allah‑azwj.
وَ اللَّهُ مِنْ وَرَاءِ حَوَائِجِكُمْ فَاسْتَعِينُوا بِاللَّهِ عَلَى مَنْ ظَلَمَكُمْ وَ اسْأَلُوا اللَّهَ حَوَائِجَكُمْ وَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
And Allah-azwj is from behind your-asws needs, therefore seek Assistance with Allah-azwj against the one who oppresses you-asws and ask Allah-azwj for your-asws needs. And the greetings be upon you-asws all, and Mercy of Allah-azwj and His-azwj Blessings!’
فَسَأَلَهُ يَحْيَى بْنُ أَبِي الْقَاسِمِ فَقَالَ جُعِلْتُ فِدَاكَ مِمَّنْ أَتَتْهُمُ التَّعْزِيَةُ فَقَالَ مِنَ اللَّهِ عَزَّ وَ جَلَّ.
Yahya Bin Abu Al-Qasim asked him-asws, ‘May I be sacrificed for you-asws! From whom does the consolation come to you-asws?’ He-asws said: ‘From Allah-azwj Mighty and Majestic’’.[60]
59- الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ دِيكاً رِجْلَاهُ فِي الْأَرْضِ السَّابِعَةِ وَ عُنُقُهُ مَثْنِيَّةٌ تَحْتَ الْعَرْشِ وَ جَنَاحَاهُ فِي الْهَوَاءِ إِذَا كَانَ فِي نِصْفِ اللَّيْلِ أَوِ الثُّلُثِ الثَّانِي مِنْ آخِرِ اللَّيْلِ ضَرَبَ بِجَنَاحِهِ وَ صَاحَ سُبُّوحٌ قُدُّوسٌ رَبُّنَا اللَّهُ الْمَلِكُ الْحَقُّ الْمُبِينُ فَلَا إِلَهَ غَيْرُهُ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ فَتَضْرِبُ الدِّيَكَةُ بِأَجْنِحَتِهَا وَ تَصِيحُ.
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Muhammad Bin Al Fuzeyl,
‘From Abu Ja’far-asws having said: ‘For Allah-azwj Mighty and Majestic there is a rooster. It’s legs are in the seventh earth and it’s neck is flexed beneath the Thron, and it’s wings are in the air. When it is midnight or the second-third of from the end of the night, it strikes it’s wings and shouts, ‘Glorious, Holy is our Lord-azwj Allah-azwj, the King, the manifest Truth, so there is no god apart from Him-azwj, Lord-azwj of the Angels and the Spirit!’ So the roosters (in the earth) strike their wings and shout (in response)’’.[61]
60- الْإِحْتِجَاجُ، فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ مَسَائِلَ فَأَسْلَمَ إِنَّهُ سَأَلَ مَا عِلَّةُ الْمَلَائِكَةِ الْمُوَكَّلِينَ بِعِبَادِهِ يَكْتُبُونَ عَلَيْهِمْ وَ لَهُمْ وَ اللَّهُ عَالِمُ السِّرِّ وَ أَخْفَى
(The book) ‘Al-Ihtijaj’ –
‘In a Hadeeth of the atheist who asked Abu Abdullah-asws about issues, and he became a Muslim. He asked, ‘What is the reason the Angels are Allocated with His-azwj servant writing against them and for them, and Allah-azwj is a Knower of the secrets and the hidden (matters)?’
فَقَالَ ع اسْتَعْبَدَهُمْ بِذَلِكَ وَ جَعَلَهُمْ شُهُوداً عَلَى خَلْقِهِ لِتَكُونَ الْعِبَادُ لِمُلَازَمَتِهِمْ إِيَّاهُمْ أَشَدَّ عَلَى طَاعَةِ اللَّهِ مُوَاظَبَةً وَ عَنْ مَعْصِيَتِهِ أَشَدَّ انْقِبَاضاً
He-asws said: ‘He-azwj has Enslaved them with that and Made them as witnessed upon His-azwj creatures for the servants, due to their (Angel’s) adhering with them, would become more intensely persevering upon obedience of Allah-azwj, and more intensely deterred from disobeying Him-azwj.
وَ كَمْ مِنْ عَبْدٍ يَهُمُّ بِمَعْصِيَتِهِ فَذَكَرَ مَكَانَهَا فَارْعَوَى وَ كَفَّ وَ يَقُولُ رَبِّي يَرَانِي وَ حَفَظَتِي عَلَيَّ بِذَلِكَ تَشْهَدُ وَ إِنَّ اللَّهَ بِرَأْفَتِهِ وَ لُطْفِهِ أَيْضاً وَكَّلَهُمْ بِعِبَادِهِ يَذُبُّونَ عَنْهُمْ مَرَدَةَ الشَّيَاطِينِ وَ هَوَامَّ الْأَرْضِ وَ آفَاتٍ كَثِيرَةً مِنْ حَيْثُ لَا يَرَوْنَ بِإِذْنِ اللَّهِ إِلَى أَنْ يَجِيءَ أَمْرُ اللَّهِ عَزَّ وَ جَلَ.
And how many a servant thinks of disobeying Him-azwj, then he remembers their (Angel’s) places and he refrains and says, ‘My Lord-azwj is Seeing me and has Protected upon me with that to witness’, and Allah-azwj has Allocated them with His-azwj servants due to His-azwj Compassion and His-azwj Kindness, repelling the apostate Satans-la away from them and vermin of the earth, and a lot of afflictions from where they are not seeing, by the Permission of Allah-azwj, until there comes the Command of Allah-azwj Mighty and Majestic’’.[62]
61- الْكَافِي، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا مُحَمَّدٍ إِنَّ لِلَّهِ عَزَّ ذِكْرُهُ مَلَائِكَةً يُسْقِطُونَ الذُّنُوبَ عَنْ ظُهُورِ شِيعَتِنَا كَمَا تُسْقِطُ الرِّيحُ الْوَرَقَ مِنَ الشَّجَرِ فِي أَوَانِ سُقُوطِهِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ … وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا وَ اللَّهِ مَا أَرَادَ بِهَذَا غَيْرَكُمْ.
(The book) ‘Al Kafi’ – From Muhammad Bin Ahmad, from Abdullah Bin Al Salt, from Yuus, from the one who mentioned it, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘O Abu Muhammad! For Allah-azwj, Mighty is His-azwj Mention, there are Angels dropping off the sins from the backs of our-asws Shias like what the winds tends to drop the leaves from the tree in the season of their dropping off, and is that Word of the Mighty and Majestic: Glorifying with Praise of their Lord and are believing in Him and are seeking Forgiveness for those who believe, [40:7], and Allah-azwj has not Intended with this apart from you (Shias)’’.[63]
62- دَلَائِلُ الْإِمَامَةِ، لِلطَّبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَارُونَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ الْمَعْرُوفِ بِابْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ بَعْضِ رِجَالِهِ عَنْ حَسَنِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ: اسْتَأْذَنْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَخَرَجَ إِلَيَّ مُعَتِّبٌ فَأَذِنَ لِي فَدَخَلْتُ وَ لَمْ يَدْخُلْ مَعِي كَمَا كَانَ يَدْخُلُ فَلَمَّا أَنْ صِرْتُ فِي الدَّارِ نَظَرْتُ إِلَى رَجُلٍ عَلَى صُورَةِ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فَسَلَّمْتُ عَلَيْهِ كَمَا كُنْتُ أَفْعَلُ قَالَ مَنْ أَنْتَ يَا هَذَا لَقَدْ وَرَدْتَ عَلَى كُفْرٍ أَوْ إِيمَانٍ وَ كَانَ بَيْنَ يَدَيْهِ رَجُلَانِ كَأَنَّ عَلَى رُءُوسِهِمَا الطَّيْرَ
(The book) ‘Dalail Al Aimma’ of Al Tabari, from Muhammad Bin Haroun Bin Musa, from his father, from Muhammad Bin Hammam, from Ahmad Bin Al-Husayn, well-known as Abu Al Qasim, from his father, from one of his men, from Hassan Bin Shueyb, from Muhammad Bin Sinan, from Yunus Bin Zabyan who said,
‘I sought permission to see Abu Abdullah-asws. Moattab came out to me and got permission for me. I entered, and he did not enter with me like what he used to enter. When I came to be in the house, I looked at a man upon the face of Abu Abdullah-asws, may the greetings be upon him-asws. I greeted unto him-asws like what I used to do. He said, ‘Who are you? You have either arrived upon Kufr or Eman!’ (From what you are seeing). And there were two men in front of him, it is as if the bird was upon their heads (not moving).
فَقَالَ ادْخُلْ فَدَخَلْتُ الدَّارَ الثَّانِيَةَ فَإِذَا رَجُلٌ عَلَى صُورَتِهِ ع وَ إِذَا بَيْنَ يَدَيْهِ خَلْقٌ كَثِيرٌ كُلُّهُمْ صُوَرُهُمْ وَاحِدَةٌ فَقَالَ مَنْ تُرِيدُ قُلْتُ أُرِيدُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ قَدْ وَرَدْتَ عَلَى أَمْرٍ عَظِيمٍ إِمَّا كُفْرٍ أَوْ إِيمَانٍ
He said, ‘Enter!’ So I entered the second room, and there was a man upon his-asws image, and in front of him there were a lot of people, all of them being upon one (same) face. He said, ‘Who do you want?’ I said, ‘I want Abu Abdullah-asws’. He said, ‘You have arrived upon a mighty matter, either Kufr or Eman’ (from what you are seeing).
ثُمَّ خَرَجَ مِنَ الْبَيْتِ رَجُلٌ حِينَ بَدَا بِهِ البيت [الشَّيْبُ] فَأَخَذَ بِيَدِي فَأَوْقَفَنِي عَلَى الْبَابِ وَ غُشِيَ بَصَرِي مِنَ النُّورِ فَقُلْتُ السَّلَامُ عَلَيْكُمْ يَا بَيْتَ اللَّهِ وَ نُورَهُ وَ حِجَابَهُ
Then the man whom I had begun with in the room (gre-haired), came out. He held my hand and stood me at the door, and my eyes were overwhelmed with the light. I said, ‘The greetings be upon you-asws all, O Household of Allah-azwj, and His-azwj Noor, and His-azwj Veil!’
فَقَالَ وَ عَلَيْكَ السَّلَامُ يَا يُونُسُ فَدَخَلْتُ الْبَيْتَ فَإِذَا بَيْنَ يَدَيْهِ طَائِرَانِ يَحْكِيَانِ فَكُنْتُ أَفْهَمُ كَلَامَ أَبِي عَبْدِ اللَّهِ ع وَ لَا أَفْهَمُ كَلَامَهُمَا فَلَمَّا خَرَجَا قَالَ يَا يُونُسُ سَلْ نَحْنُ مَحَلُّ النُّورِ فِي الظُّلُمَاتِ وَ نَحْنُ الْبَيْتُ الْمَعْمُورُ الَّذِي مَنْ دَخَلَهُ كانَ آمِناً نَحْنُ عِتْرَةُ اللَّهِ وَ كِبْرِيَاؤُهُ
He-asws said: ‘And upon you be the greetings, O Yunus!’ I entered the room and there were two fliers narrating. I was understanding the talk of Abu Abdullah-asws and I could not understand their talk. When they had gone one, he-asws said: ‘O Yunus, ask! We-asws are the place of light in the multiple darkness, and we-asws are the Bayt Al Mamour which one who entered into it is safe. We-asws are the family of Allah-azwj and His-azwj great ones’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ رَأَيْتُ شَيْئاً عَجِيباً رَأَيْتُ رَجُلًا عَلَى صُورَتِكَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! I have seen something strage! I saw a man being upon your-asws image!’
قَالَ يَا يُونُسُ إِنَّا لَا نُوصَفُ ذَلِكَ صَاحِبُ السَّمَاءِ الثَّالِثَةِ يَسْأَلُ أَنْ أَسْتَأْذِنَ اللَّهَ لَهُ أَنْ يَصِيرَ مَعَ أَخٍ لَهُ فِي السَّمَاءِ الرَّابِعَةِ
He-asws said: ‘O Yunus! We-asws cannot be described. That is master of the third sky. He asked that Allah-azwj should Permit for him in coming to be with a brother of his in the fourth sky’.
قَالَ فَقُلْتُ فَهَؤُلَاءِ الَّذِينَ فِي الدَّارِ قَالَ هَؤُلَاءِ أَصْحَابُ الْقَائِمِ مِنَ الْمَلَائِكَةِ
He (the narrator) said, ‘I said, ‘So these ones, those who are in the house?’ He-asws said: ‘They are companions of Al Qaim-ajfj, from the Angels’.
قَالَ قُلْتُ فَهَذَانِ قَالَ جَبْرَئِيلُ وَ مِيكَائِيلُ نَزَلَا إِلَى الْأَرْضِ فَلَنْ يَصْعَدَا حَتَّى يَكُونَ هَذَا الْأَمْرُ إِنْ شَاءَ اللَّهُ وَ هُمْ خَمْسَةُ آلَافٍ يَا يُونُسُ بِنَا أَضَاءَتِ الْأَبْصَارُ وَ سَمِعَتِ الْآذَانُ وَ وَعَتِ الْقُلُوبُ الْإِيمَانَ.
He (the narrator) said, I said, ‘So these two (fliers)?’ He-asws said: Jibraeel-as and Mikaeel-as had descended to the earth. So they will never ascend until this matter takes place, if Allah‑azwj so Desires, and they are five thousand. O Yunus! By us-asws the visions are illuminated, and the ears hear, and the hearts retain the Eman!’’[64]
63- الْكَافِي، عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِلَّهِ مَلَكاً رِجْلَاهُ فِي الْأَرْضِ السُّفْلَى مَسِيرَةَ خَمْسِمِائَةِ عَامٍ وَ رَأْسُهُ فِي السَّمَاءِ الْعُلْيَا مَسِيرَةَ أَلْفِ سَنَةٍ يَقُولُ سُبْحَانَكَ حَيْثُ كُنْتَ فَمَا أَعْظَمَكَ
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘For Allah-azwj there is an Angel, his legs are in the lowest earth a travel distance of five hundred years, and his head is in the highest sky a travel distance of a thousand years. He says, ‘Glory be to You-azwj wherever I may be! How Magnificent You-azwj are!’
قَالَ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَا يَعْلَمُ ذَلِكَ مَنْ يَحْلِفُ بِي كَاذِباً.
He-asws said: ‘So Allah-azwj Mighty and Majestic Revealed to him: “He does not know that the one who swears falsely by Me-azwj!”’[65]
64- وَ مِنْهُ، عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ شَيْخٍ مِنْ أَصْحَابِنَا يُكْنَى أَبَا الْحَسَنِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ دِيكاً أَبْيَضَ عُنُقُهُ تَحْتَ الْعَرْشِ وَ رِجْلَاهُ فِي تُخُومِ الْأَرْضِ السَّابِعَةِ لَهُ جَنَاحٌ فِي الْمَشْرِقِ وَ جَنَاحٌ فِي الْمَغْرِبِ لَا تَصِيحُ الدُّيُوكُ حَتَّى يَصِيحَ فَإِذَا صَاحَ خَفَقَ بِجَنَاحَيْهِ ثُمَّ قَالَ سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ الْعَظِيمِ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ
And from him, from Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyrs, from Ibrahim Bin Abdul Hameed, from a sheykh from our companions teknonymed at Abu Al Hassan,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted Created a white rooster. It’s neck is beneath the Throne and it’s legs are in the surrounding of the seventh earth. There is a wing for it in the east and a wing in the west. The roosters (in the earth) do not shout until it shouts. When it shouts, it flaps with its wings, then says, ‘Glory be to Allah-azwj! Glory be to Allah-azwj the Magnificent Who, there isn’t anything like Him-azwj!’’
قَالَ فَيُجِيبُهُ اللَّهُ تَبَارَكَ وَ تَعَالَى فَيَقُولُ لَا يَحْلِفُ بِي كَاذِباً مَنْ يَعْرِفُ مَا تَقُولُ.
He-asws said: ‘So Allah-azwj Blessed and Exalted Answers it Saying: “He will not swear falsely by Me-azwj, one who recognises what you are saying!’’[66]
65- الدُّرُّ الْمَنْثُورُ، لِلسُّيُوطِيِّ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَوَّلَ مَنْ لَبَّى الْمَلَائِكَةُ قَالَ اللَّهُ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً قالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ
(The non-Shia book) ‘Al Durr Al Mansour’ of Al Suyuti, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘The first ones to do ‘Talbiyya’ were the Angels. Allah-azwj Said: 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, and we Glorify with Your Praise? [2:30].
قَالَ فَرَادُّوهُ فَأَعْرَضَ عَنْهُمْ فَطَافُوا بِالْعَرْشِ سِتَّ سِنِينَ يَقُولُونَ لَبَّيْكَ لَبَّيْكَ اعْتِذَاراً إِلَيْكَ لَبَّيْكَ نَسْتَغْفِرُكَ وَ نَتُوبُ إِلَيْكَ.
He-saww said: ‘They rebutted to Him-azwj, so He-azwj Turned away from them. They performed Tawaaf of the Throne for six years saying: ‘Here I am! Here I am! Apologising to You-azwj, here I am! We seek Your-azwj Forgiveness and repent to You-azwj!’’[67]
66- وَ عَنِ ابْنِ جُبَيْرٍ أَنَّ عُمَرَ سَأَلَ النَّبِيَّ ص عَنْ صَلَاةِ الْمَلَائِكَةِ فَلَمْ يَرُدَّ عَلَيْهِ شَيْئاً فَأَتَاهُ جَبْرَئِيلُ فَقَالَ إِنَّ أَهْلَ السَّمَاءِ الدُّنْيَا سُجُودٌ إِلَى يَوْمِ الْقِيَامَةِ يَقُولُونَ سُبْحَانَ ذِي الْمُلْكِ وَ الْمَلَكُوتِ
And from Ibn Jubeyr –
‘Umar asked the Prophet-saww about the Salat of the Angels, but he-saww did not respond anything to him. Jibraeel-as came to him-saww. He-as said: ‘The people of the sky of the world are performing Sajdah up to the Day of Qiyaman saying, ‘Glory be to the One-azwj with the Kingdom (of the earth) and the Kingdoms (of the skies)!’
وَ أَهْلَ السَّمَاءِ الثَّانِيَةِ رُكُوعٌ إِلَى يَوْمِ الْقِيَامَةِ يَقُولُونَ سُبْحَانَ ذِي الْعِزَّةِ وَ الْجَبَرُوتِ وَ أَهْلَ السَّمَاءِ الثَّالِثَةِ قِيَامٌ إِلَى يَوْمِ الْقِيَامَةِ يَقُولُونَ سُبْحَانَ الْحَيِّ الَّذِي لَا يَمُوتُ.
And the people of the second say are in performance of ruk’u up to the Day of Qiyamah saying, ‘Glory be to the One-azwj with the Might and the Subduance!’ And the people of the third sky are standing up to the Day of Qiyamah sayig, ‘Glory be to the Living Who will not be dying!’’[68]
67- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا تَوَاقَفَ النَّاسُ يَوْمَ بَدْرٍ أُغْمِيَ عَلَى رَسُولِ اللَّهِ ص سَاعَةً ثُمَّ كُشِفَ عَنْهُ فَبَشَّرَ النَّاسَ بِجَبْرَئِيلَ فِي جُنْدٍ مِنَ الْمَلَائِكَةِ مَيْمَنَةَ النَّاسِ وَ مِيكَائِيلَ فِي جُنْدٍ آخَرَ مَيْسَرَةَ النَّاسِ وَ إِسْرَافِيلَ فِي جُنْدٍ آخَرَ
And from Ibn Abbas who said,
‘When the people stood (in battlefield) on the day of Badr, there was fainting upon Rasool-Allah-saww for a while. Then he-saww woke up and gave glad tidings to the people with Jibraeel‑as from the Angels being in the army on the right flank of the people, and Mikaeel-as in another army on the left flank of the people, and Israfeel-as being in another army.
وَ إِبْلِيسُ قَدْ تَصَوَّرَ فِي صُورَةِ سُرَاقَةَ بْنِ مَالِكٍ الْمُدْلِجِيِّ يُؤَيِّدُ الْمُشْرِكِينَ وَ يُخْبِرُ أَنَّهُ لا غالِبَ لَكُمُ الْيَوْمَ مِنَ النَّاسِ
And Iblees-la had imaged himself-la in an image of Suraqa Bin Malik Al Mudlajy, assisting the Polytheists and informing that ‘There would be none from the people to overcome you today, and I am a friend for you’. [8:48].
فَلَمَّا أَبْصَرَ عَدُوُّ اللَّهِ الْمَلَائِكَةَ نَكَصَ عَلى عَقِبَيْهِ وَ قالَ إِنِّي بَرِيءٌ مِنْكُمْ إِنِّي أَرى ما لا تَرَوْنَ فَتَثَبَّتَ بِهِ الْحَرْثُ بْنُ هِشَامٍ وَ هُوَ يَرَى أَنَّهُ سُرَاقَةُ لَمَّا سَمِعَ مِنْ كَلَامِهِ فَضَرَبَ فِي صَدْرِ الْحَرْثِ فَسَقَطَ الْحَرْثُ وَ انْطَلَقَ إِبْلِيسُ لَا يُرَى حَتَّى سَقَطَ فِي الْبَحْرِ وَ رَفَعَ يَدَيْهِ وَ قَالَ يَا رَبِّ مَوْعِدَكَ الَّذِي وَعَدْتَنِي.
When the enemy of Allah-azwj saw the Angels, he turned upon his heels and said, ‘I am disavowed from you. Surely, I can see what you are not seeing. [8:48]. Al Hars Bin Hisham affirmed with him-la, and he was seeing that he is Suraqa, when he heard from his-la talk. He struck in the chest of Al Hars, so Al Hars fell down and Iblees-la went away, not being seen, until he-la fell into the sea and raised his-la hands and said, ‘O Lord-azwj! Your-azwj Promised which You-azwj had Promised me-la!’’[69] (Not a Hadeeth)
68- وَ عَنِ الْحَسَنِ فِي قَوْلِهِ إِنِّي أَرى ما لا تَرَوْنَ قَالَ رَأَى جَبْرَئِيلَ ع مُعْتَجِراً بِرِدَائِهِ يَقُودُ الْفَرَسَ بَيْنَ يَدَيْ أَصْحَابِهِ مَا رَكِبَهُ.
And from Al Hassan regarding His-azwj Words (from Iblees-la): I can see what you are not seeing. [8:48], he said, ‘He-la saw Jibraeel-as wrapped in his-as robe, guiding the horse in front of his-as companions who were riding’’.[70] (Not a Hadeeth)
69- وَ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي أَرَى مَا لَا تَرَوْنَ وَ أَسْمَعُ مَا لَا تَسْمَعُونَ أَطَّتِ السَّمَاءُ وَ حَقٌّ لَهَا أَنْ تَئِطَّ مَا فِيهَا مَوْضِعُ أَرْبَعِ أَصَابِعَ إِلَّا وَ مَلَكٌ وَاضِعٌ جَبْهَتَهُ لِلَّهِ سَاجِداً
And from Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, said, ‘Rasool-Allah-saww said: ‘I-saww can see what you are not seeing and I-saww hear what you are not hearing. The sky is buzzing, and it is a right for it to buzz. There is no place of four fingers in it except and there is an Angel placing it’s forehead to Allah-azwj, performing Sajdah.
وَ اللَّهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَ لَبَكَيْتُمْ كَثِيراً وَ مَا تَلَذَّذْتُمْ بِالنِّسَاءِ عَلَى الْفُرُشِ وَ لَخَرَجْتُمْ إِلَى الصُّعُدَاتِ تَجْأَرُونَ إِلَى اللَّهِ لَوَدِدْتُ أَنِّي كُنْتُ شَجَرَةً تُعْضَدُ.
By Allah (s.wt.)! If you were to know what I-saww know, you would laugh less and cry more, and you would not derive pleasure with the women upon the beds, and you would be going out to the plains seeking shelter to Allah-azwj. You would have loved to be a supportive tree’’.[71] (Non-Shia source)
70- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: جَعَلَ اللَّهُ عَلَى ابْنِ آدَمَ حَافِظَيْنِ فِي اللَّيْلِ وَ حَافِظَيْنِ فِي النَّهَارِ يَحْفَظَانِ عَمَلَهُ وَ يَكْتُبَانِ أَثَرَهُ.
(The book) ‘Al Durr Al Mansour’ – From Ibn Abbas who said,
‘Allah-azwj has Made two preservers to be upon the children of Adam-as during the night, and two preservers during the day, preserving his deeds and writing his impacts’’.[72] (Not a Hadeeth + non-Shia source)
71- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يَنْهَاكُمْ عَنِ التَّعَرِّي فَاسْتَحْيُوا مِنْ مَلَائِكَةِ اللَّهِ الَّذِينَ مَعَكُمْ الْكِرَامِ الْكَاتِبِينَ الَّذِينَ لَا يُفَارِقُونَكُمْ إِلَّا عِنْدَ إِحْدَى ثَلَاثِ حَاجَاتٍ الْغَائِطِ وَ الْجَنَابَةِ وَ الْغُسْلِ.
And from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Allah-azwj has Forbidden you to be nude, so be embarrassed from the Angels of Allah-azwj, the ones who are with you, the two honourable recorders, the ones who are not separating from you except at one of the three needs – the defecating, and the sexual impurity, the bathing’’.[73] (Non-Shia source)
72- وَ عَنْ رَجُلٍ مِنْ بَنِي تَمِيمٍ قَالَ: كُنَّا عِنْدَ أَبِي الْعَوَّامِ فَقَرَأَ هَذِهِ الْآيَةَ عَلَيْها تِسْعَةَ عَشَرَ أَلْفاً قُلْتُ لَا بَلْ تِسْعَةَ عَشَرَ مَلَكاً فَقَالَ وَ مِنْ أَيْنَ أَنْتَ عَلِمْتَ ذَلِكَ قُلْتُ لِأَنَّ اللَّهَ يَقُولُ وَ ما جَعَلْنا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا
And from a man from the clan of Tameem who said,
‘We were in the presence of Abu Al-Awwam, and he recited this Verse: Upon it are nineteen [74:30] thousand. I said, ‘No, but nineteen Angels!’ He said, ‘And from where did you know that?’ I said, ‘Because Allah-azwj is Saying: and We have not Made their number except as a Fitna for those who commit Kufr, [74:31]’.
قَالَ صَدَقْتَ هُمْ تِسْعَةَ عَشَرَ مَلَكاً بِيَدِ كُلِّ مَلَكٍ مِنْهُمْ مِرْزَبَةٌ مِنْ حَدِيدٍ لَهَا شُعْبَتَانِ فَيَضْرِبُ بِهَا الضَّرْبَةَ يَهْوِي بِهَا سَبْعِينَ أَلْفاً بَيْنَ مَنْكِبَيْ كُلِّ مَلَكٍ مِنْهُمْ مَسِيرَةُ كَذَا وَ كَذَا.
He said, ‘You speak the truth. They are nineteen Angels. In the hand of each Angel from them there is an iron hammer have two forks for it. He strikes a strike with it and seventy thousand collapse due to it (into Hell). Between the shoulders of every Angel from them is a travel distance of such and such’’.[74] (Not a Hadeeth + non-Shia source)
73- وَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِ أَنَّ رَسُولَ اللَّهِ ص حَدَّثَهُمْ عَنْ لَيْلَةٍ أُسْرِيَ بِهِ قَالَ فَصَعِدْتُ أَنَا وَ جَبْرَئِيلُ إِلَى السَّمَاءِ الدُّنْيَا فَإِذَا أَنَا بِمَلَكٍ يُقَالُ لَهُ إِسْمَاعِيلُ وَ هُوَ صَاحِبُ سَمَاءِ الدُّنْيَا وَ بَيْنَ يَدَيْهِ سَبْعُونَ أَلْفَ مَلَكٍ مَعَ كُلِّ مَلَكٍ جُنْدُهُ مِائَةُ أَلْفٍ وَ تَلَا هَذِهِ الْآيَةَ وَ ما يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ.
And from Abu Saeed Al Khudry –
‘Rasool-Allah-saww narrated to them about the night of ascension (Mi’raj) with him-saww. He‑saww said: ‘I-saww and Jibraeel-as ascended to the sky of the world, and there I-saww was with an Angel called Ismail, and he was master of the sky of the world, and in frong of him were seventy thousand Angels, with every Angel of his army there were hone hundred thousand (Angels)’. And he-saww recited this Verse: And none know the armies of your Lord except Him, [74:31]’’.[75] (Non-Shia source)
74- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا أَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ آيَةً مِنَ الْقُرْآنِ إِلَّا وَ مَعَهُ أَرْبَعَةُ حَفَظَةٍ مِنَ الْمَلَائِكَةِ يَحْفَظُونَهَا حَتَّى يُؤَدُّونَهَا إِلَى النَّبِيِّ ص
And from Ibn Abbas who said,
‘Allah-azwj has not Sent down unto His-azwj Prophet-saww any Verse from the Quran except and with it were four preservers from the Angels preserving it until it had been delivered to the Prophet-saww’.
ثُمَّ قَرَأَ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ رَصَداً يَعْنِي الْمَلَائِكَةَ الْأَرْبَعَةَ لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسالاتِ رَبِّهِمْ.
Then he recited: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, for He would Make a guard to travel in front of him and from behind him [72:27] – meaning the four Angels – For Him to Know that they have delivered the Messages of their Lord, [72:28]’’.[76] (Not a Hadeeth + non-Shia source)
75- وَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ فِي قَوْلِهِ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ رَصَداً قَالَ أَرْبَعَةُ حَفَظَةٍ مِنَ الْمَلَائِكَةِ مَعَ جَبْرَئِيلَ لِيَعْلَمَ مُحَمَّدٌ أَنْ قَدْ أَبْلَغُوا رِسالاتِ رَبِّهِمْ قَالَ وَ مَا جَاءَ جَبْرَئِيلُ بِالْقُرْآنِ إِلَّا وَ مَعَهُ أَرْبَعَةٌ مِنَ الْمَلَائِكَةِ حَفَظَةٌ.
From Saeed Bin Jubeyr –
‘Regarding His-azwj Words: for He would Make a guard to travel in front of him and from behind him [72:27]. He said, ‘Four protectors from the Angels with Jibraeel-as, For Him – Muhammad-saww – to Know that they have delivered the Messages of their Lord, [72:28]. He said, ‘And Jibraeel-as did not come with the Quran except and with him-as were four from the protecting Angels’’.[77] (Not a Hadeeth + non-Shia source)
76- وَ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ فِي قَوْلِهِ إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ رَصَداً قَالَ كَانَ النَّبِيُّ ص إِذَا بُعِثَ إِلَيْهِ الْمَلَكُ بُعِثَ مَلَائِكَةٌ يَحْرُسُونَهُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ أَنْ يَتَشَبَّهَ الشَّيْطَانُ عَلَى صُورَةِ الْمَلَكِ.
And from Al Zahhak Bin Muzahim –
‘Regarding His-azwj Words: Except one He Chooses from a Rasool, for He would Make a guard to travel in front of him and from behind him [72:27]. He said, ‘It was so that the Prophet-saww, whenever the Angel was Send to him-saww, (other) Angels would be Sent to protect him-saww from his-saww front, and from his-saww behind, from the Satan-la resembling himself-la upon the image of the Angel’’.[78] (Not a Hadeeth + non-Shia source)
77- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ رَصَداً قَالَ هِيَ مُعَقِّبَاتٌ مِنَ الْمَلَائِكَةِ يَحْفَظُونَ النَّبِيَّ ص مِنَ الشَّيَاطِينِ حَتَّى يَتَبَيَّنَ الَّذِي أُرْسِلَ إِلَيْهِمْ.
And from Ibn Abbas –
‘Regarding His-azwj Words: Except one He Chooses from a Rasool, for He would Make a guard to travel in front of him and from behind him [72:27]. He said, ‘These are the successive ones from the Angels protecting the Prophet-saww from the Satans-la it becomes clear the One-azwj Who Had Sent to him-saww’’.[79] (Not a Hadeeth + non-Shia source)
78- وَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ وَ ما مِنَّا إِلَّا لَهُ مَقامٌ مَعْلُومٌ قَالَ الْمَلَائِكَةُ مَا فِي السَّمَاءِ مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ إِمَّا سَاجِدٌ وَ إِمَّا قَائِمٌ حَتَّى تَقُومَ السَّاعَةُ.
And from Saeed Bin Jubeyr –
‘And there is none of us except for him is a known place [37:164]. He said, ‘The Angels said, ‘There is no place in the sky except and there is an Angel upon it, either performing Sajdah, or standing until the establishment of the Hour’’.[80] (Not a Hadeeth + non-Shia source)
79- وَ عَنِ الْعَلَا بْنِ سَعْدٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ يَوْماً لِجُلَسَائِهِ أَطَّتِ السَّمَاءُ وَ حَقٌّ لَهَا أَنْ تَئِطَّ لَيْسَ مِنْهَا مَوْضِعُ قَدَمٍ إِلَّا عَلَيْهِ مَلَكٌ رَاكِعٌ أَوْ سَاجِدٌ ثُمَّ قَرَأَ وَ إِنَّا لَنَحْنُ الصَّافُّونَ وَ إِنَّا لَنَحْنُ الْمُسَبِّحُونَ.
And from Al A’la Bin Saeed –
‘Rasool-Allah-saww said one day to his-saww gatherers: ‘The sky is buzzing, and there is a right for it that it buzzes. There isn’t from it any place of a foot except and upon it is an Angel either performing ruk’u, or performing Sajdah’. Then he-saww recited: And indeed were the ones Glorifying’ [37:166]’’.[81] (Non-Shia source)
80- وَ عَنْ مُجَاهِدٍ وَ إِنَّا لَنَحْنُ الصَّافُّونَ وَ إِنَّا لَنَحْنُ الْمُسَبِّحُونَ قَالَ أَطَّتِ السَّمَاءُ وَ مَا تُلَامُ أَنْ تَئِطَّ إِنَّ السَّمَاءَ مَا فِيهَا مَوْضِعُ شِبْرٍ إِلَّا عَلَيْهِ جَبْهَةُ مَلَكٍ أَوْ قَدَمَاهُ.
And from Mujahid –
‘And indeed we are the ones arranged in rows [37:165] And indeed were the ones Glorifying’ [37:166]. He said, ‘The sky is buzzing, and it cannot be blamed for buzzing. The sky is such, there is no place of a palm’s width in it except and upon it is a forehead of an Angels or his feet’’.[82] (Not a Hadeeth + non-Shia source)
81- وَ عَنْ أَبِي ذَرٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي أَرَى مَا لَا تَرَوْنَ وَ أَسْمَعُ مَا لَا تَسْمَعُونَ إِنَّ السَّمَاءَ أَطَّتْ وَ حَقٌّ لَهَا أَنْ تَئِطَّ مَا فِيهَا مَوْضِعُ أَرْبَعِ أَصَابِعَ إِلَّا مَلَكٌ وَاضِعٌ جَبْهَتَهُ سَاجِداً لِلَّهِ.
And from Abu Zarr-ra having said: ‘Rasool-Allah-saww said: ‘I-saww can see what you are not seeing, and I-saww hear what you are not hearing. Then sky is buzzing, and there is a right for it to buzz. There is no place of four fingers in it except and Angel is placing his forehead in Sajdah to Allah-azwj’’.[83] (Non-Shia source)
82- وَ عَنْ حَكِيمِ بْنِ حِزَامٍ قَالَ: كُنَّا عِنْدَ رَسُولِ اللَّهِ ص فَقَالَ هَلْ تَسْمَعُونَ مَا أَسْمَعُ قُلْنَا يَا رَسُولَ اللَّهِ مَا تَسْمَعُ قَالَ أَطِيطَ السَّمَاءِ وَ مَا تُلَامُ أَنْ تَئِطَّ مَا فِيهَا مَوْضِعُ قَدَمٍ إِلَّا وَ فِيهِ مَلَكٌ رَاكِعٌ أَوْ سَاجِدٌ.
And from Hakeem Bin Jiram who said,
‘We were in the presence of Rasool-Allah-saww. He-saww said: ‘Are you hearing what I-saww am hearing?’ We said, ‘O Rasool-Allah-saww! What are you-saww hearing?’ He-saww said: ‘Buzz of the sky, and it cannot be blamed for buzzing. There is not place of a foot in it except and there is an Angel therein either performing ruk’u or Sajdah’’.[84] (Non-Shia source)
83- فِرْدَوْسُ الْأَخْبَارِ، عَنْ سَعْدِ بْنِ مُعَاذٍ قَالَ قَالَ النَّبِيُّ ص نَقُّوا أَفْوَاهَكُمْ بِالْخِلَالِ فَإِنَّهَا مَسْكَنُ الْمَلَكَيْنِ الْحَافِظَيْنِ الْكَاتِبَيْنِ وَ إِنَّ مِدَادَهُمَا الرِّيقُ وَ قَلَمَهُمَا اللِّسَانُ وَ لَيْسَ شَيْءٌ أَشَدَّ عَلَيْهِمَا مِنْ فَضْلِ الطَّعَامِ فِي الْفَمِ.
(The book) ‘Firdows Al Akhbar’ – From Sa’ad Bin Muaz who said,
‘The Prophet-saww said: ‘Clean your mouths with the toothpicks for these are dwelling of the two preserving Angels, the two recorders, and their ink is the saliva, and their pen is the tongue, and there isn’t anything more severe upon them than the remnants of the food in the mouth’’.[85] (Non-Shia source)
84- سَعْدُ السُّعُودِ، قَالَ: بَعْدَ أَنْ ذَكَرَ الْمَلَكَيْنِ الْمُوَكَّلَيْنِ بِالْعَبْدِ وَ فِي رِوَايَةٍ أَنَّهُمَا إِذَا أَرَادَا النُّزُولَ صَبَاحاً وَ مَسَاءً يَنْسَخُ لَهُمَا إِسْرَافِيلُ عَمَلَ الْعَبْدِ مِنَ اللَّوْحِ الْمَحْفُوظِ فَيُعْطِيهِمَا ذَلِكَ فَإِذَا صعد [صَعِدَا] صَبَاحاً وَ مَسَاءً بِدِيوَانِ الْعَبْدِ قَابَلَهُ إِسْرَافِيلُ بِالنَّسْخِ الَّتِي انْتَسَخَ لَهُمَا حَتَّى يَظْهَرَ أَنَّهُ كَانَ كَمَا نَسَخَ مِنْهُ.
(The book) ‘Sa’ad Al Saoud’ –
He said after mentioning the two Angels Allocated with the servant, ‘And in a report, when they want the descent morning and evening, Israfeel-as copies for them the deeds of the servant from the Guarded Tablet and gives that to them. When they ascend morning and evening with a register of the servant, Israfeel-as compares it with the copy which he-as had copied for them until it is apparent that it is like what he-as had copied from it’’.[86] (Not a Hadeeth + non-Shia source)
تكملة
Completion: –
اعلم أنه أجمعت الإمامية بل جميع المسلمين إلا من شذ منهم من المتفلسفين الذين أدخلوا أنفسهم بين المسلمين لتخريب أصولهم و تضييع عقائدهم على وجود الملائكة و أنهم أجسام لطيفة نورانية أُولِي أَجْنِحَةٍ مَثْنى وَ ثُلاثَ وَ رُباعَ و أكثر قادرون على التشكل بالأشكال المختلفة
Know that the Imamites are united, but entirety of the Muslims are except the ones deviating from them, from the philosophers, those who had entered themselves between the Muslims in order to ruin their principles and waste their beliefs upon the existence of Angels, and they are delicate bodies of light two-winged, and three, and four. [35:1], and more, shaped upon the forms, with the different forms.
و إنه سبحانه يورد عليهم بقدرته ما يشاء من الأشكال و الصور على حسب الحكم و المصالح و لهم حركات صعودا و هبوطا و كانوا يراهم الأنبياء و الأوصياء ع
And He-azwj the Glorious, by His-azwj Power, Bestows upon them whatever He-azwj so Desires, from the forms and the images based upon a calculation of the wisdom and betterment, and for them are ascending and descending movements, and the Prophets-as and the successors‑as used to see them.
و القول بتجردهم و تأويلهم بالعقول و النفوس الفلكية و القوى و الطبائع و تأويل الآيات المتظافرة و الأخبار المتواترة تعويلا على شبهات واهية و استبعادات وهمية زيغ عن سبيل الهدى و اتباع لأهل الجهل و العمى.
And the words is that they are abstract and interpreted with intellects, astronomical souls, powers and natures, and the interpretation of the conjoined Verses and frequent Ahadeeth, relying on false suspicions and illusory exclusions, deviation from the path of guidance and following the people of ignorance and blindness.
قال المحقق الدواني في شرح العقائد الملائكة أجسام لطيفة قادرة على التشكلات المختلفة
The researcher Al-Dawany said in commentary of ‘Al-Aqaid Al-Malaika’, ‘Delicate bodies Determined upon different forms’.
و قال شارح المقاصد ظاهر الكتاب و السنة و هو قول أكثر الأمة أن الملائكة أجسام لطيفة نورانية قادرة على التشكلات بأشكال مختلفة كاملة في العلم و القدرة على الأفعال الشاقة شأنها الطاعة و مسكنها السماوات هم رسل الله تعالى إلى أنبيائه و أمناؤه على وحيه يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ و لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
And the commentator of ‘Al-Maqasid Zahir Al-Kitab Wa Al-Sunnah’, and it is the word of most of the community, that the delicate bodies of light are upon shapes of different forms, complete in the knowledge and the ability upon the difficult deeds of obedience, and their dwelling is in the skies. They are messengers of Allah-azwj the Exalted to His-azwj Prophet-as and His-azwj trustees upon His-azwj Revelations: Glorifying to Him by the night and the day, [41:38] not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6].
و قال الملائكة عند الفلاسفة هم العقول المجردة و النفوس الفلكية و يخص باسم الكروبيين ما لا تكون له علاقة مع الأجسام و لو بالتأثير
And he said, ‘The Angels, in the view of the philosophers, they are the abstract minds, and the astronomical souls, and specialised with the name ‘The cherubims’ what cannot happened to have any relation with the bodies, and even if it be by the impacts.
و ذهب أصحاب الطلسمات إلى أن لكل فلك روحا كليا يدبر أمره و يتشعب منه أرواح كثيرة مثلا للعرش أعني الفلك الأعظم روح يرى أثره في جميع ما في جوفه يسمى بالنفس الكلية و الروح الأعظم
And the companions of the talismans went to (the view) that for each planet there is a complete soul managing it’s affairs, and a lot of souls branch out from it, for example for the Throne, meaning the mighty planet, a soul seeing it’s impact in entirety of what is in its interior named as ‘the complete soul’ and the mighty spirit.
و يتشعب منه أرواح كثيرة متعلقة بأجزاء العرش و أطرافه كما أن النفس الناطقة تدبر أمر بدن الإنسان و لها قوة طبيعية و حيوانية و نفسانية بحسب كل عضو
And many souls branch out from it with parts of the Throne and it’s outskirts just as the speaking soul manages the affair of the body of the human being, and for it is a natural and animalistic, and spiritual strength in every limb.
و على هذا يحمل قوله تعالى يَوْمَ يَقُومُ الرُّوحُ وَ الْمَلائِكَةُ صَفًّا و قوله تعالى وَ تَرَى الْمَلائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ و هكذا سائر الأفلاك
And upon this is the carrying of Words of the Exalted: A Day on which the Spirit and the Angels would be standing in rows, [78:38], and Words of the Exalted: And you shall see the Angels surrounding the Throne Glorifying with the Praise of their Lord [39:75] – and like that are rest of the planets.
و أثبتوا لكل درجة روحا يظهر أثره عند حلول الشمس تلك الدرجة و كذا لكل من الأيام و الساعات و البحار و الجبال و المفاوز و العمران و أنواع النبات و الحيوانات و غير ذلك على ما ورد في لسان الشرع من ملك الأرزاق و ملك البحار و ملك الأمطار و ملك الموت و نحو ذلك
And they affirmed for every degree a spirit whose effect appears when the sun rises to that degree, as well as for each of the days, hours, seas, mountains, landscapes, urbanisation, types of plants and animals, and other things, according to what is mentioned in the tongue of the Shari’a of the Angel of livelihoods, the Angel of the seas, and the Angels of rains, and the Angel of death and approximate to that.
و بالجملة فكما ثبت لكل من الأبدان البشرية نفس مدبرة فقد أثبتوا لكل نوع من الأنواع بل لكل صنف روحا يدبره يسمى بالطبائع التام لذلك النوع تحفظه عن الآفات و المخافات و يظهر أثره في النوع ظهور أثر النفس الإنسانية في الشخص انتهى.
In general, just as it has been proven that every human body has a controlling soul, so they have proven for each type of species, rather for each type, a soul that manages it called ‘the perfect nature’ of that type that protects it from pests and fears, and its impact on the type appears in the appearance of the impact of the human soul in the person’ – end.
و قال الرازي في تفسيره إنه لا خلاف بين العقلاء في أن أشرف الرتبة للعالم العلوي هو وجود الملائكة فيه كما أن أشرف الرتبة للعالم السفلي هو وجود الإنسان فيه إلا أن الناس اختلفوا في ماهية الملائكة و حقيقتهم و طريق ضبط المذاهب
And Al-Razi said in his Tafseer, ‘There is no differing between the intellectuals regarding that the noblest of the ranks of the upper world is the existence of the Angels in it just as the noblest of the ranks of the lower world it is the existence of the human beings in it, except that the people are differing regarding the essence of the Angels and their realities, and they path of the exact doctrine.
If it is said, ‘The Angels, there is no escape that they be with a standing for themselves, then that self is either partial or not happens to be so. As for the first, there are words regarding it. One of these is that these are delicate bodies, aerobic, able upon the forms with different forms. Their dwellings are the skies. And this is the word of most of the Muslims.
و ثانيها قول طوائف من عبدة الأوثان و هو أن الملائكة في الحقيقة هو هذه الكواكب الموصوفة بالأسعاد و الأنحاس فإنها بزعمهم أحياء ناطقة و أن المسعدات منها ملائكة الرحمة و المنحسات منها هي ملائكة العذاب.
And it’s second is the word of the group of idol worshippers, and it is that the Angels in the reality, are these planets being described with the good fortune and the inauspiciousness, for these, by their allegation, are living, speaking, and that the good fortunes from these are the Angels of Mercy and the inauspiciousness from these are the Angels of punishment.
و ثالثها قول معظم المجوس و الثنوية و هو أن هذا العالم مركب من أصلين أزليين و هما النور و الظلمة و هما في الحقيقة جوهران شفافان حساسان مختاران قادران متضادا النفس و الصورة مختلفا الفعل و التدبير
And it’s third is the word revered by the Magians and the Dualists, and it is that this world is composed of two eternal origins, and these are the lights and the darkness(es), and these two, in reality, are two essences transparent, sensitive, chosen, capable, contradictory essences in the self and form, different deeds and the management.
فجوهر النور فاضل خير نقي طيب الريح كريم النفس يسر و لا يضر و ينفع و لا يمنع و يحبي و لا يبلي و جوهر الظلمة على ضد ذلك
The essence of the light is virtuous, good, pure, good, the wind is generous, the soul is generous, it is easy and does not harm or benefit, and does not prevent, loves, and does not wear out, and the essence of darkness is against that.
ثم إن جوهر النور لم يزل يولد الأولياء و هم الملائكة لا على سبيل التناكح بل على سبيل تولد الحكمة من الحكيم و الضوء من المضيء
The, the essence of light did not cease to beget the friends, and they are the Angels, not upon the way of intercourse, but upon the way of begetting the wisdom from the wise, and the light from the illumination.
و جوهر الظلمة لم يزل يولد الأعداء و هم الشياطين على سبيل تولد السفه من السفيه لا على سبيل التناكح فهذه أقوال من جعل الملائكة أشياء متحيزة جسمانية.
And the essence of the darkness did not cease to beget the enemies, and they are the Satans‑la upon the way of begetting the foolishness from the foolish, not upon the way of the intercourse. So these are the words of the one who makes the Angels for be partially physical.
القول الثاني إن الملائكة ذوات قائمة بأنفسها و ليست بمتحيزة و لا أجسام فهاهنا قولان أحدهما قول طوائف من النصارى و هو أن الملائكة في الحقيقة هي الأنفس الناطقة بذاتها المفارقة لأبدانها على نعت الصفا و الخيرية و ذلك لأن هذه النفوس المفارقة إن كانت صافية خالصة فهي الملائكة و إن كانت خبيثة كدرة فهي الشياطين
The second words is that the Angels are self-existing and not partial nor bodies. So, over here there are two words. One of these is the word of a group of Christians, and it is that the Angels in reality, these are speaking souls by themselves, the ones separated from their bodies based upon the attribute of the purity and the goodness, and that is because these are separated souls. If these are pure, sincere, so these are the Angels, and if these are wicked, unclean, so these are Satans-la.
و ثانيها قول الفلاسفة و هي أنها جواهر قائمة بأنفسها ليس بمتحيزة البتة و أنها بالماهية مخالفة لنوع النفوس الناطقة البشرية و أنها أكمل قوة منها و أكثر علما و أنها للنفوس البشرية جارية مجرى الشمس بالنسبة إلى الأضواء
The second is the saying of the philosophers, which is that they are essences existing in themselves, not biased at all, and that they are in essence different from the type of human speaking souls, and that they are more complete in power and more knowledgeable than them, and that human souls are in conformity with the flow of the sun in relation to the lights.
ثم إن هذه الجواهر على قسمين منها ما هي بالنسبة إلى أجرام الأفلاك و الكواكب كنفوسنا الناطقة بالنسبة إلى أبداننا و منها ما هي أعلى شأنا من تدبير أجرام الأفلاك بل هي مستغرقة في معرفة الله و محبته و مشتغلة بطاعته
Moreover, these essences are divided into two categories, some of which are in relation to the bodies of the celestial bodies and the planets, like our speaking souls in relation to our bodies, and some of them are higher in rank than the management of the bodies of the celestial bodies. But these are drowning in the recognition of Allah-azwj and His-azwj love and are pre-occupied with obeying Him-azwj.
و هذا القسم هم الملائكة المقربون و نسبتهم إلى الملائكة الذين يدبرون السماوات كنسبة أولئك المدبرين إلى نفوسنا الناطقة
And this category, they are the Angels of Proximity, and their attribution to the Angels, those wo are managing the skies, is like the attribution of those managers to their speaking souls.
فهذا القسمان قد اتفقت الفلاسفة على إثباتهما و منهم من أثبت أنواعا أخر من الملائكة و هي الملائكة الأرضية المدبرة لأحوال هذا العالم السفلي
These two categories were agreed upon by the philosophers, and among them were those who affirmed other types of angels, which are the earthly angels who manage the situations of this lower world.
ثم إن مدبرات هذا العالم إن كانت خيرات فهم الملائكة و إن كانت شريرة فهم الشياطين ثم اختلف أهل العلم في أنه هل يمكن الحكم بوجودها من حيث العقل أو لا سبيل إلى إثباتها إلا بالسمع فالفلاسفة على الأول.
Then the rulers of this world, if they are good, understand the Angels, and if they are evil, they are the Satans-la. Then the scholars differed about whether it is possible to judge their existence in terms of reason or there is no way to prove them except by hearing, so the philosophers are on the first (view).
أقول ثم ذكر بعض دلائلهم فقال و أما الدلائل النقلية فلا نزاع البتة بين الأنبياء ع في إثبات الملائكة بل ذلك كالأمر المجمع عليه بينهم
I (Majlisi) am saying, ‘Then he mentioned some of their evidence(s). He said, ‘As for the textual evidence, there is no dispute anyhow between the Prophets-as in proving the Angels, but that is like the matter concurred upon between them-as’.
ثم ذكر كثرة الملائكة و بعض الأخبار في ذلك ثم قال رَأَيْتُ فِي بَعْضِ كُتُبِ التَّذْكِيرِ أَنَّ النَّبِيَّ ص حِينَ عُرِجَ بِهِ رَأَى الْمَلَائِكَةَ فِي مَوْضِعٍ بِمَنْزِلَةِ سُوقٍ بَعْضُهُمْ يَمْشِي تُجَاهَ بَعْضٍ
Then he mentioned the numerousness of the Angels and some of the Ahadeeth regarding that, then said, ‘I saw in one of the books ‘Al-Tazkeer’ that the Prophet-saww, when there was an ascension with him-saww, saw the Angels in a place being at the status of continuation, some of them walking parratel to others.
فَسَأَلَ رَسُولُ اللَّهِ ص أَنَّهُمْ إِلَى أَيْنَ يَذْهَبُونَ فَقَالَ جَبْرَئِيلُ ع لَا أَدْرِي إِلَّا أَنِّي أَرَاهُمْ مُنْذُ خُلِقْتُ وَ لَا أَرَى وَاحِداً مِنْهُمْ قَدْ رَأَيْتُهُ قَبْلَ ذَلِكَ
Rasool-Allah-saww asked: ‘Where are they going?’ Jibraeel-as said: ‘I-as don’t know except that I‑as have been seeing them since I-as was Created, and I-as have not seen anyone one of them I-as had seen before that!’
ثُمَّ سَأَلُوا وَاحِداً مِنْهُمْ وَ قِيلَ لَهُ مُنْذُ كَمْ خُلِقْتَ فَقَالَ لَا أَدْرِي غَيْرَ أَنَّ اللَّهَ تَعَالَى يَخْلُقُ كَوْكَباً فِي كُلِّ أَرْبَعِمِائَةِ أَلْفِ سَنَةٍ فَخَلَقَ مِثْلَ ذَلِكَ الْكَوَاكِبِ مُنْذُ خَلَقَنِي أَرْبَعَمِائَةِ أَلْفِ كَوْكَبٍ.
Then they asked one of them, and it was said to him, ‘Since how long what you been Created?’ He said, ‘I don’t know apart from that Allah-azwj the Exalted Creates a planet in every four hundred thousand years, and since I have been Created, He-azwj has Create the likes of that planet, four hundred thousand planets’’.
ثم قال و اعلم أن الله ذكر في القرآن أصنافهم و أوصافهم و أما الأصناف فأحدها حملة العرش وَ يَحْمِلُ عَرْشَ رَبِّكَ الآية
Then he said, ‘Know that Allah-azwj has Mentioned they types and their descriptions in the Quran, and as for the types, one of these are bearers of the Throne: and eight shall hold above them the Throne of your Lord on that Day [69:17] – the Verse.
و ثانيها الحافون حول العرش وَ تَرَى الْمَلائِكَةَ حَافِّينَ الآية
And it’s second are the cones circling around the Throne: And you shall see the Angels surrounding [39:75] – the Verse.
و ثالثها أكابر الملائكة فمنهم جبرئيل و ميكائيل لقوله جِبْرِيلَ وَ مِيكالَ
And it’s third are the great Angels. From them are Jibraeel-as and Mikaeel-as due to His-azwj Word: Jibraeel and Mikaeel, [2:98].
ثم إنه وصف جبرئيل بأمور الأول أنه صاحب الوحي إلى الأنبياء نَزَلَ بِهِ الرُّوحُ الْأَمِينُ و الثاني أنه قدمه على ميكائيل و الثالث جعله ثاني نفسه فَإِنَّ اللَّهَ هُوَ مَوْلاهُ وَ جِبْرِيلُ
Then He-azwj Described Jibraeel-as with the first matter that he-as is in charge of the Revelation to the Prophets-as: The Trustworthy Spirit descended with it [26:193]. And the second is his‑as precedence over Mikaeel-as, and secondly is Making him (Jibraeel-as) as the second to Himself‑azwj: Allah, He is his Guardian, and (so are) Jibraeel [66:4].
الرابع سماه روح القدس الخامس ينصر أولياءه و يقهر أعداءه مع آلاف مِنَ الْمَلائِكَةِ مُسَوِّمِينَ السادس أنه مدحه بصفات ستة إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ إلى قوله أَمِينٍ
The fourth is naming him-as as the Holy Spirit. The fifth is his-as being helper of His-azwj friends and subduer of His-azwj enemies with thousands of the havoc-causing Angels [3:125]. The sixth is that He-azwj Praised him-as with six qualities: It is certainly the world of an honourable Messenger [81:19] – up to His-azwj Word: trustworthy [81:21].
و منهم إسرافيل صاحب الصور و عزرائيل قابض الأرواح و له أعوان عليه
And from them is Israfeel-as, in charge of the Trumpet, and Azraeel-as, capturer of the souls, and for him-as there are assistants upon it.
و رابعها ملائكة الجنة وَ الْمَلائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بابٍ الآية
And it’s fourth are the Angels of Paradise: And the Angels would be entering from every door to (meet) them [13:23] – the Verse.
و خامسها ملائكة النار عَلَيْها تِسْعَةَ عَشَرَ و قوله وَ ما جَعَلْنا أَصْحابَ النَّارِ إِلَّا مَلائِكَةً و رئيسهم مالك يا مالِكُ لِيَقْضِ عَلَيْنا رَبُّكَ و أسماء جملتهم الزبانية سَنَدْعُ الزَّبانِيَةَ
And it’s fifth are the Angels of Fire (Hell): Upon it are nineteen [74:30], and His-azwj Words: And have not Made the wardens of the Fire, except the Angels, [74:31], and their chief is an Angel: And they would call out, ‘O Malik! Let your Lord Decide about us’. [43:77], and the name of their whole is ‘Al Zabaniyya’: We would be Calling ‘Al Zabaniya’ (the Angels of Hell’ [96:18].
و سادسها الموكلون ببني آدم لقوله تعالى عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ قَعِيدٌ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ و قوله تعالى لَهُ مُعَقِّباتٌ الآية و قوله وَ يُرْسِلُ عَلَيْكُمْ حَفَظَةً
And it’s sixth are the one Allocated with the children of Adam-as due to Words of the Exalted: When the two receivers receive, seated on the right and on the left [50:17] He does not utter a word except by him is an observer, ready [50:18]; and Words of the Exalted: For him are successive Angels [13:11]; and He Sends protectors over you, [6:61].
و ثامنها الموكلون بأحوال هذا العالم وَ الصَّافَّاتِ صَفًّا و قوله فَالْمُدَبِّراتِ أَمْراً و عن ابن عباس قال إن لله ملائكة سوى الحفظة يكتبون ما يسقط من ورق الشجر فإذا أصاب أحدكم عجزه بأرض فلاة فليناد أعينوا عباد الله رحمكم الله.
And it’s eighth are the ones Allocated with the situations of this world: By the ones lined out in rows [37:1]; and His-azwj Words: The regulators of matters [79:5]. And from Ibn Abbas who said, ‘For Allah-azwj there are Angels besides the protectors, writing whatever falls from the leaves of the tree. So, whenever one of you is afflicted with a disability in a deserted land, so let him call out to the assistants of servants of Allah-azwj. May Allah-azwj have Mercy on you all’.
و أما أوصاف الملائكة فمن وجوه أحدها أنهم رسل الله جاعِلِ الْمَلائِكَةِ رُسُلًا و قوله اللَّهُ يَصْطَفِي مِنَ الْمَلائِكَةِ رُسُلًا
And as for descriptions of the Angels, it is from aspects. One of these is that they are messengers of Allah-azwj: Maker of the Angels as primary messengers, [35:1]; and His-azwj Words: Allah Chooses messengers from among the Angels [22:75].
و ثانيها قربهم من الله بالشرف و هو المراد من قوله سبحانه وَ مَنْ عِنْدَهُ لا يَسْتَكْبِرُونَ و قوله بَلْ عِبادٌ مُكْرَمُونَ
And it’s second is their nearness from Allah-azwj with the nobility, and it is the intent from Words of the Glorious: and the ones in His Presence are neither being arrogant [21:19]; and His-azwj Words: But they are honoured servants [21:26].
و ثالثها وصف طاعاتهم و ذلك من وجوه الأول قوله تعالى حكاية عنهم وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ و قولهم وَ إِنَّا لَنَحْنُ الصَّافُّونَ وَ إِنَّا لَنَحْنُ الْمُسَبِّحُونَ و الله تعالى ما كذبهم في ذلك
And it’s third is a description of their obedience, and that is from aspects. The first is Word of the Exalted Narrating on their behalf: and we Glorify with Your Praise and we extol Your Holiness? [2:30]; and their words: And indeed we are the ones arranged in rows [37:165] And indeed were the ones Glorifying’ [37:166].
الثاني مبادرتهم إلى امتثال أمر الله و هو قوله فَسَجَدَ الْمَلائِكَةُ كُلُّهُمْ أَجْمَعُونَ
The second is their rushing to implement the Commands of Allah-azwj, and it is His-azwj Word: So the Angels performed Sajdah, all of them altogether [38:73].
الثالث أنهم لا يفعلون إلا بوحيه و أمره و هو قوله تعالى لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ
The third is, they are not doing except by Revelation and His-azwj Command, and it is the Word of the Exalted: They do not precede Him in speech, and they are only acting by His Command [21:27].
و رابعها وصف قدرتهم و ذلك بوجوه الأول أن حملة العرش و هم ثمانية يحملون العرش و الكرسي الذي هو أصغر من العرش أعظم من جملة السماوات السبع لقوله تعالى وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ
And fourth is a description of their power, and that is with aspects. The first is that bearers of the Throne, and they are eight, are carrying the Throne and the Chair which it is smaller than the Throne, mightier than entirety of the seven skies, due to Words 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].
و الثاني أن علو العرش شيء لا يحيط به الوهم و يدل عليه قوله تعالى تَعْرُجُ الْمَلائِكَةُ وَ الرُّوحُ إِلَيْهِ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ ثم إنهم لشدة قدرتهم ينزلون منه في لحظة واحدة
The second is that loftiness of the Throne is a thing which the imaginations cannot contain, and it points upon Words of the Exalted: The Angels and the Spirit ascend to Him in a day, its measurement would be of fifty thousand years [70:4]. Then they, due to the intensity of their power, are descending from it in one moment.
الثالث قوله تعالى وَ نُفِخَ فِي الصُّورِ الآية فصاحب الصور بلغ في القوة إلى حيث إن بنفخة واحدة منه يصعق من في السماوات و الأرض و بالثانية منه يعدون أحياء
The third are Words of the Exalted: And it would be blown into the Trumpet, [36:51] – the Verse. So the owner (in charge of) the trumpet reaches in the strength to whereby in one blowing from him, the ones in the skies and the earth would be stunned; and by the second from him, they would be returning to be alive.
الرابع أن جبرئيل بلغ من قوته أن قلع جبال آل لوط و بلادهم دفعة واحدة.
The fourth is that Jibraeel-as reaches from his-as strength that he-as uprooted a mountain of the people of Lut-as and their cities in one incident.
و خامسها وصف خوفهم و يدل عليه بوجوه الأول أنهم مع كثرة عبادتهم و عدم إقدامهم على الزلات يكونون خائفين وجلين حتى كان عباداتهم معاصي قال تعالى يَخافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ و قال وَ هُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ
And it’s fifth is a description of their fear, and there is evidence upon it with aspects. The first is, they, along with the plentifulness of the worship and impossibility of their feet from the slops, are being fearful, dreading to the extent as if their worship was disobedience. Allah-azwj the Exalted Said: They fear their Lord from above them [16:50]; and Said: Surely those who are cautious from fearing their Lord [23:57].
الثاني قوله تعالى حَتَّى إِذا فُزِّعَ عَنْ قُلُوبِهِمْ الآية روي في التفسير أن الله تعالى إذا تكلم بالوحي سمعه أهل السماوات مثل صوت السلسلة على الصفوان ففزعوا فإذا انقضى الوحي قال بعضهم لبعض ما ذا قالَ رَبُّكُمْ قالُوا الْحَقَّ وَ هُوَ الْعَلِيُّ الْكَبِيرُ
The second are Words of the Exalted: until when there is panic from their hearts, [34:23]. It is reported in the Tafseer (Al-Qummi) that when Allah-azwj Speaks with the Revelation, the people of the skies hear it like the soind of the chain upon the smooth rock. So they panic. When the Revelation terminates, some of them say to the others: they say, ‘What is that which your Lord Said?’ They say: ‘The Truth. And He is the Exalted, the Great’ [34:23].
الثالث رَوَى الْبَيْهَقِيُّ فِي شُعَبِ الْإِيمَانِ عَنِ ابْنِ عَبَّاسٍ قَالَ: بَيْنَمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ سَلَّمَ بِنَاحِيَةٍ وَ مَعَهُ جَبْرَئِيلُ ع إِذَا انْشَقَّ أُفُقُ السَّمَاءِ فَأَقْبَلَ جَبْرَئِيلُ يَتَضَاءَلُ وَ يَدْخُلُ بَعْضُهُ فِي بَعْضٍ. إلى آخر ما سيأتي برواية السيوطي في الباب الآتي انتهى.
The third, it is reported by Al Bayhaqi in ‘Shuab Al Eman’, from Ibn Abbas having said, ‘While Rasool-Allah-saww, may the Salawaat of Allah-azwj and Greetings be upon him-saww, was in a corner and Jibraeel-as was with him-saww, when a horizon of the sky split apart. Then Jibraeel‑as came and faded and entered into each other’ – up to the end of what I (Majlisi) shall be coming with in a report of Al-Suyuti (non-Shia) in the following chapter’ – end.
و أقول و إن قال في أول كلامه إن أكثر المسلمين قالوا بتجسم الملائكة لكن يظهر من آخر كلامه أن المخالف في ذلك ليس إلا النصارى و الفلاسفة الذين لم يؤمنوا بشريعة و تكلموا في جميع أمورهم على آرائهم السخيفة و عقولهم الضعيفة.
And I (Majlisi) am saying, ‘And even though he says in the beginning of his speech that most of the Muslims are saying (believing) in the embodiment of the Angels, but it is apparent from the end of his speech that the opposers regarding that aren’t except from the Christians and the philosophers, those who are not believing in Sharia Law and are speaking regarding entirety of their affairs based upon their ridiculous opinions and their weak intellects.
و أقول سئل المرتضى نزول جبرئيل بالوحي في صورة دحية الكلبي كيف كان يتصور بغير صورته هو القادر عليها أو القديم تعالى يشكل صورة و ليست صورة جبرئيل فإن كان الذي يسمع من القرآن من صورة غير جبرئيل ففيه ما فيه و إن كان من جبرئيل فكيف يتصور بصورة للبشر
And I (Majlisi) am saying, ‘Al-Murtaza was asked, ‘The descent of Jibraeel-as with the Revelation in the image of Dahiyat Al-Kalby, how he-as happened to image in other than his-as own image. He-as was able upon it of the Ancient, Exalted Formed an image, and it wasn’t an image of Jibraeel-as. So if the one who was heard from the Quran from an image other than of Jibraeel-as, so in it is what isi n it, and if it was from Jibraeel-as, then how did he-as image with an image of the human being?
و هذه القدرة قد رويت أن إبليس يتصور و كذلك الجن أريد أن توضح أمر ذلك و ما كان يسمعه جبرئيل من الوحي من البارئ تعالى أو من حجاب و كيف كان يبلغه و هل جبرئيل يعلم من صفات البارئ أكثر مما نعلمه أو مثله و أين محله من السماء و هل القديم إذا خطر ببال جبرئيل يكون متحيرا فيه مثلنا و يكون سبحانه لا تدركه الأوهام أو ميزه علينا و جميع الملائكة أيضا.
And this ability has been reported that Iblees-la can (change) images, and like that are the Jinn. I want you to clarify that matter and of what Jibraeel-as had heard from the Revelation from the Exalted Fashioner, or from a veil, and how was his-as extent, and did Jibraeel-as know from the attributes of the Fashioner more than what we know, or like it, and where is his-as place from the sky, and does the Ancient, when it occurs in the mind of Jibraeel-as, would he-as be as confused in it as we are, and the Glorious cannot be reaslised by the imaginations or His-azwj distinguishing upon us, and entirety of the Angels as well’.
فأجاب رحمه الله بأن نزول جبرئيل بصورة دحية كان بمسألة من النبي ص لله تعالى في ذلك فأما تصوره فليس بقدرته بل الله يصوره كذلك صورة حقيقة لا تشكيل و الذي كان يسمعه النبي ص من القرآن كان من جبرئيل في الحقيقة و أما إبليس و الجن فليس يقدرون على التصور و كل قادر بقدرة
He, may Allah-azwj have Mercy on him, answered with that, ‘The discent of Jibraeel-as in the image of Dahiyat Al Kalby was due to the Prophet-saww asking Allah-azwj the Exalted regarding that. As for his-as imaging, it isn’t by his-as ability, but Allah-azwj had Imaged him-as like that image in reality, not a resemblance, and that which the Prophet-saww had heard from the Quan was from Jibraeel-as in the reality, and as for Iblees-la and the Jinn, they are not able upon the imaging (changing form), each is able with an ability.
فحكمهم سواء في أنهم لا يصح أن يصوروا نفوسهم بل إن اقتضت المصلحة أن يتصور بعضهم بصورة صوره الله للمصلحة
Their rulings are the same in regarding them. It is not correct that they be changing form themselves, but if it is required for the betterment that one of them be imaged with one of the images, Allah-azwj Images him for the betterment.
فأما جبرئيل ع و سماعه الوحي فيجوز أن يكلمه الله بكلام يسمعه فيتعلمه و يجوز أن يقرأه من اللوح المحفوظ
As for Jibraeel-as and his-as hearing the Revelation, it is allowed that Allah-azwj Speaks to him-as with a Speech he-as can hear, so he-as would know it, and it is allowed that he-as reads from the Guarded Tablet.
فأما ما يعلم جبرئيل من صفات الله فطريقه الدليل و هو و العلماء فيه واحد فأما محله من السماء فقد روي أنه في السماء الرابعة فأما ما يخطر بباله فلا يجوز أن يتحير فيه لأن جبرئيل معصوم لا يصح أن يفعل قبيحا انتهى و في بعض ما أفاده نظر لا يخفى على المتأمل.
As for what Jibraeel-as knows from the attributes of Allah-azwj, so it’s method is the evidence, and he-as and the scholars are one in it. As for his-as places from the sky, it has been reported that he-as is in the fourth sky. As for what occurs in his-as mind, it is not allowed that he-as be confused in it, because Jibraeel-as in an infallible. It is not correct that he-as does an ugliness. And in part of what it’s benefits are, there is a consideration not hidden from the contemplator’.
و سئل رحمه الله أيضا إذا حصل أهل الجنة في الجنة ما حكم الملائكة هل يكونون في جنة بني آدم أو غيرها و هل يراهم البشر و هم يأكلون و يشربون مثل البشر أو تسبيح و تقديس و هل يسقط عنهم التكليف و كذلك الجن.
And he, may Allah-azwj have Mercy on him, was asked as well, ‘When the people of Paradise arrived in the Paradise, what is the decision of the Angels. Would they be in a Harden of the children of Adam-as, so something else, and would the mortals see them, and they are eating and drinking like the mortals, or glorifying and extolling Holiness, and does the encumberment dropped from them? And like that for the Jinn’.
فأجاب رحمه الله أنه يجوز أن يكونوا في الجنة مع بني آدم و يجوز أن يكونوا في جنة سواها فإن الجنان كثيرة جَنَّةُ الْخُلْدِ و جنة عدن و جَنَّةُ الْمَأْوى و غير ذلك مما لم يذكره الله تعالى
He, may Allah-azwj have Mercy on him, answered, ‘It is allowed that they be in the Paradise with the children of Adam-as, and it is allowed that they be in a Garden besides that, for the Gardens are many, the Garden of ‘Khuld’, and the Garden of ‘Eden’, and the Garden ‘Al-Mawa’, and other than that from what Allah-azwj the Exalted has not Mentioned.
فأما رؤية البشر لهم فلا يصلح إلا على أحد وجهين إما أن يقوي الله تعالى شعاع بصر البشر أو يكثف الملائكة
As for the mortal seeing them, it is not correct based upon one of the two aspects. Either Allah-azwj the Exalted has to strengthen the sight of the mortals, or He-azwj thicken the Angels.
فأما الأكل و الشرب فتجوز و الله تعالى يثيبهم بما فيه لذتهم فإن جعل لذتهم في الأكل و الشرب جاز
As for the eating and the drinking, it is allowed, and Allah-azwj the Exalted could Reward them with what is their pleasure therein. So if He-azwj were to Make their pleasure to be in the eating and the drinking, it would be allowed.
و أما التكليف فإنه يسقط عنهم لأنه لا يصح أن يكونوا مكلفين مثابين في حالة واحدة و الكلام في الجن يجري هذا المجرى.
And as for the encumberment, it would be dropped from them because it is not correct that they be encumbered, Rewarded in one state. And the speech regarding the Jinn flows this flow.
و قال الشيخ المفيد رحمه الله في كتاب المقالات القول في سماع الأئمة عليهم السلام كلام الملائكة الكرام و إن كانوا لا يرون منهم الأشخاص
And the Sheykh Al Mufeed, may Allah-azwj have Mercy on him, said in the book ‘Al-Muqalaat’, ‘The word regarding the hearing of the Imams-asws, may the greetings be upon them-asws the speech of the honourable Angels, and even if they-asws were not seen the persons of theirs’.
و أقول بجواز هذا من جهة العقل و أنه ليس بممتنع في الصديقين من الشيعة المعصومين من الضلال و قد جاءت بصحته و كونه في الأئمة عليهم السلام
And I (Majlisi) am saying, ‘This is allowed from an aspect of the intellect, and it is no impossible among the truthful ones of the Shias, infallible from the straying, and it has come with it being correct and it being among the Imams-asws, may the greetings be upon them-asws.
و كذا سميت من شيعتهم الصالحين الأبرار الأخيار واضحة الحجة و البرهان و هو مذهب فقهاء الإمامية و أصحاب الآثار منهم و قد أباه بنو نوبخت و جماعة من أهل الإمامة لا معرفة لهم بالأخبار و لم يمنعوا النظر و لا سلكوا طريق الصواب.
And like that was heard from their-asws Shias, the righteous, the good ones, clear arguments, and the proof, and it is a doctrine of the Imamite jurists and companions of the Ahadeeth from them, and it has been legalised by the clan of Nowbakht and a group from the people of the Imamate having no recognition for them with the Ahadeeth, and they neither prevented the consideration nor did they travel the correct path.
و قال رحمه الله في رؤية المحتضر الملائكة جائز من أن يراهم ببصره بأن يزيد الله تعالى في شعاعه ما يدرك به أجسامهم الشفافة الرقيقة.
And he, may Allah-azwj have Mercy on him, said regarding seeing the Angels present at death, ‘It is allowed for him seeing them with his eyes if Allah-azwj the Exalted were to Increas in his rays by what he can realised their bodies transparent delicate bodies’.
و قال القول في نزول الملكين على أصحاب القبور و مساءلتهما الاعتقاد
And he said, ‘The word regarding descent of the two Angels upon the occupants of the graves and their questioning is the belief’.
و أقول إن ذلك صحيح و عليه إجماع الشيعة و أصحاب الحديث و تفسير مجمله أن الله تعالى ينزل على من يريد تنعيمه بعد الموت ملكين اسمهما مبشر و بشير فيسألانه عن ربه جلت عظمته و عن نبيه و وليه ع فيجيبهما بالحق الذي فارق الدنيا على اعتقاده و الصواب و يكون الغرض في مساءلتهما استخراج العلامة بما يستحقه من النعيم فيجد لذتها منه في الجواب
And I (Majlisi) am saying, ‘That is correct, and upon it is consensus of the Shias and companions of the Hadeeth and Tafseer. It’s summary is that Allah-azwj the Exalted Sends upon the one He-azwj so Wants to Favour him after the death, two Angels. Their names are ‘Mubasshar’ and ‘Bashir’. They ask him about his Lord-azwj, Majestic is His-azwj Magnificent, and about his Prophet-saww, and his guardian-asws. He answers them with the beliefs which he had separated from the world upon his beliefs and the correctness. And the purpose in their questioning would be to extract the signs with what he would be deserving from the bliss, so he would find it’s pleasures from it in the answer.
و ينزل جل جلاله على من يريد تعذيبه في البرزخ ملكين اسمهما ناكر و نكير فيوكلهما بعذابه و يكون الغرض في مساءلتهما له استخراج علامة استحقاقه من العقاب بما يظهر في جوابه من التلجلج عن الحق أو الخبر عن سوء اعتقاد أو إبلاسه و عجزه عن الجواب و ليس ينزل الملكان من أصحاب القبور إلا على ما ذكرناه.
And He-azwj, Mighty is His-azwj Majesty, Sends down upon the one He-azwj Wants to Punish him, two Angels. Their names are ‘Nakir’ and ‘Nakeer’. He-azwj Allocated them with punishing him. And the purpose in their questioning would be to extract the signs making him deserving of the torment with what would appear from his answers, from faltering from the truth, or the informing abou the evil beliefs, or his feebleness and his frustration from the answering. And the two Angels do not descend upon the occupants of the graves except based upon what we have mentioned.
و أما ما ذكره السيد الداماد رحمه الله تبعا للفلاسفة حيث قال من الدائر على الألسن أن وصف القرآن بالنزول التي لا يتصف به إلا المتحيز بالذات دون الأعراض و سيما غير القارات كالأصوات
And as for what the Seyyid Al-Damaad, may Allah-azwj have Mercy on him, mentioned, pursuant to the philosophers where he said, ‘From the rotations upon the tongues is that the description of the Quran is by the Revelation which no can described with except the one partial with the Self besides the displays, and especially without the castings like the voices.
إنما هو بتبعية محله سواء أخذ حروفا ملفوظة أو معاني محفوظة و هو الملك الذي يتلقف الكلام من جناب الملك العلام تلقفا سماعيا أو يتلقاه تلقيا روحانيا أو يتحفظه من اللوح المحفوظ
But rather it is by the subordination of his-as place. It is the same whether he-as takes the letters Pronounced or the preserved meanings, and he-as is the Angels who receives the Speech from the Side of the All-Knowing King, by the way of audio, or he-as received it spiritually, or he-as memorises it from the Guarded Tablet.
ثم ينزل به على الرسول و لا يتمشى هذا النمط إلا على القول بتجسم الملائكة و إنما الخارجون عن دائرة التحصيل ممشاهم ذلك
Then he-as descends with it unto the Rasool-saww, and this pattern does not flow except based upon the word of embodiment of the Angels, and rather the ones outside from the circle of results, their process is that.
فأما ما هو صريح الحق و عليه الحكماء الإلهيون و المحصلون من أهل الإسلام أن الملائكة على قبائل سفلية و علوية أرضية و سماوية جسمانية و قدسانية
As for what is explicitly the truth, and upon it are the Divine wise ones, and the achievers from the people of Al Islam, that the Anges are based upon the tribes, lower and upper, earthly, and heavenly, and corporeal and holy.
و في القبائل شعوب و طبقات كالقوى المنطبعة و الطبائع الجوهرية و أرباب الأنواع و النفوس المفارقة السماوية و الجواهر العقلية القادسية بطبقات أنواعها و أنوارها و منها روح القدس النازل بالوحي النافث في أرواح أولي القوة القدسية بإذن الله سبحانه وَ ما يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ
And in the tribes, there are branches and layers like the strong impact, and the natural essence, and lords of the species, and the heavenly paradoxes, and the intellectual essences, the sacred with a variety its layers and its lights, and from these is the Holy Spirit, the one descending with the Revelation among the souls with the holy strength by the Permission of Allah-azwj the Glorious, And none know the armies of your Lord except Him, [74:31].
وَ فِي الْحَدِيثِ عَنْهُ ع أَطَّتِ السَّمَاءُ وَ حَقٌّ لَهَا أَنْ تَئِطَّ مَا فِيهَا مَوْضِعُ قَدَمٍ إِلَّا وَ فِيهِ مَلَكٌ سَاجِدٌ أَوْ رَاكِعٌ.
And in the Hadeeth from him-saww: ‘The sky is buzzing, and there is a right for her to be buzzing. There is no place of a foot in it except and therein is an Angel either performing Sajdah or ruk’u.
فالأمر غير خفي اللهم إلا أن يسمى ظهورهم العقلاني لنفوس الأنبياء ع نزولا تشبيها للهيولى العقلي و الاعتلاق الروحاني بالنزول الحسي و الاتصال المكاني
So the matter is no hidden, O Allah-azwj, except that their rational appearance to the souls of the Prophets is named as ‘descent’, an analogy to the mental body and spiritual attachment to sensory descent and spatial communication.
فيكون قولنا نزول الملك استعارة تبعية و قولنا نزل الفرقان مجازا مرسلا بتبعية تلك الاستعارة التبعية.
So our saying the descending of the Angel is a natural metaphor, and our saying the Furqan (Quran) descended, is a metaphor of being Sent by the nature of that natural metaphor’.
قلت لا يطمئن مني أحد من الناس أن أستصح ذلك بجهة من الجهات و أن فيه شقا لعصا الأمة بفرقها المفترقة و أحاديثها المتواترة و خرقا للقوانين العقلية الفلسفية و نسخا للضوابط المقررة البيانية
I say, ‘And no one from the people would be reassured from me if I were to deem that to be correct from an aspect from the aspects, and that in it is splitting the stick of the community by separating it in segments, and it’s frequent Ahadeeth, and tearing the laws of philosophical rationality, and copying it for the controls of the repeated explanations.
فالأمة مطبقة على أن النبي ص يرى جبرئيل ع و ملائكة الله المقربين ببصره الجسماني و يسمع كلام الله الكريم على لسانهم القدسي بسمعه الجسماني و قوائم الحكمة قائمة بالقسط إنه إنما ملاك الرؤية البشرية و الإبصار الحسي انطباع الصورة في الحس المشترك و إنما المبصر المرئي بالحقيقة من الشيء الماثل بين يدي الحس الصورة الذهنية المنطبعة
The community is united upon that the Prophet-saww saw Jibraeel-as and the Angels of Proximity of Allah-azwj with his-saww physical eyes, and he-saww heard the Speech of Allah-azwj the Benevolent upon their holy tongues by his-saww physical ears, and the pillars of wisdom stood with the fairness that he-saww was rather and Angel being seen as the human, and the eyes perceive the impression of the image in the common sense, and rather the visible object is from the thing present in front of the senses, the imprinted mental image.
و أما ذو الصورة بهويته العينية و مادته الخارجية فمبصر بالعرض مرئي بالمجاز و إن كان مثوله العيني شرط الإبصار و الجليديتان هما مسلكا التأدية لا لوحا الانطباع
As for the one who has the image with his physical identity and his external substance, he is seen by view, visible by the two eyes, even if his physical appearance is a condition of vision, and the two ways are the paths of performance, not of impression boards.
وفِي الْحَدِيثِ أَنَّ الْحَارِثَ بْنَ هِشَامٍ سَأَلَ رَسُولَ اللَّهِ كَيْفَ يَأْتِيكَ الْوَحْيُ قَالَ أَحْيَاناً يَأْتِي مِثْلَ صَلْصَلَةِ الْجَرَسِ وَ هُوَ أَشَدُّ عَلَيَّ فَيَفْصِمُ عَنِّي وَ قَدْ وَعَيْتُ عَنْهُ مَا قَالَ وَ أَحْيَاناً يُمَثَّلُ إِلَيَّ الْمَلَكُ رَجُلًا فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ.
And in the Hadeeth, ‘Al Haris Bin Hisham asked Rasool-Allah-saww, ‘How does the Revelation come to you-saww?’ He-saww said: ‘Sometimes it comes like the tinkling of the bell, and it is the severest upon me-saww. It disassociates from me-asws, and I-saww would have retained it from Him-azwj what He-azwj had Said; and sometimes the Angels resembles to me-saww as a man. He‑as speaks to me-as, and I-saww retain what he-as says’’.
و ربما تكون النفس المتنورة صقالتها في بعض الأحايين أتم و سلطانها على قهر الصوارف الجسدانية و الشواغل الهيولانية أعظم فيكون عند الانصراف عن عالم الحس و الاتصال بروح القدس استئناسها بجوهر ذاته المجردة منه بالشبح المتمثل فتشاهده ببصر ذاته العاقلة و يستفيد منه و هو في صورته القدسية كما ما ورد فِي الْحَدِيثِ أَنَّ جَبْرَئِيلَ أَتَى النَّبِيَّ ص مَرَّةً فِي صُورَتِهِ الْخَاصَّةِ كَأَنَّهُ طِبْقُ الْخَافِقَيْنِ.
And perhaps the enlightened soul’s refinement is in some cases more complete, and its power over the subjugation of bodily distractions and physical preoccupations is greater, so that upon leaving the world of sense and contact with the Holy Spirit, it becomes acquainted with the essence of its abstract self from it with the represented resemblance, so that it sees it with the eyes of its rational self and benefits from him-as is in his-as divine form, just as has been referred in the Hadeeth that Jibraeel-as came to the Prophet-as in his-as special image as if he-as is layered wings.
85- أَقُولُ رَوَيْنَا بِإِسْنَادِنَا عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ أَشْنَاسَ الْبَزَّازِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْمُطَّلِبِ الشَّيْبَانِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْعَلَوِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ الزَّيَّاتِ عَنْ خَالِهِ عَلِيِّ بْنِ نُعْمَانَ الْأَعْلَمِ عَنْ عُمَيْرِ بْنِ الْمُتَوَكِّلِ الثَّقَفِيِّ الْبَلْخِيِّ عَنْ أَبِيهِ الْمُتَوَكِّلِ بْنِ هَارُونَ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع عَنْ أَبِيهِ الْبَاقِرِ عَنْ جَدِّهِ عَلِيِّ بْنِ الْحُسَيْنِ ع
I (Majlisi) am saying, ‘It is reported by our chain from Al Hassan Bin Muhammad Bin Ismail Bin Ahsnan Al Bazzaz, from Muhammad Bin Abdullah Bin Al Muttalib Al Shaybani, from Ja’far Bin Muhammad Bin Ja’far Al Alawy, from Abdullah Bin Umar Bin Al Khattab Al Zayyat, from his maternal uncle Ali Bin Numan Al Alam, from Umeyr Bin Al Mutawakkil Al Saqafy Al Balkhy, from his father Al Mutawakkil Bin Haroun,
‘From Abu Abdullah Al-Sadiq-asws, from his-asws father-asws Al-Baqir-asws, from his-asws grandfather Ali‑asws Bin Al-Husayn-asws.
وَ بِإِسْنَادِنَا عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَاذَانَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَيَّاشٍ الْجَوْهَرِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ يَحْيَى بْنِ الْحَسَنِ الْمَعْرُوفِ بِابْنِ أَبِي طَاهِرٍ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ مُطَهَّرٍ الْكَاتِبِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ شَلَقَانَ الْمِصْرِيِّ عَنْ عَلِيِّ بْنِ النُّعْمَانِ إِلَى آخِرِ السَّنَدِ الْمُتَقَدِّمِ قَالَ:
And by our chains, from Muhammad Bin Ahmad Bin Ali Bin Al Hassan Bin Shazan, from Ahmad Bin Muhammad Bin Ayyash Al Jowhary, from Al Hassan Bin Muhammad Bin Yahya Bin Al Hassan, well-known as Ibn Abu Tahir Al Alawy, from Muhammad Bin Mutahhar Al Katib, from Muhammad Bin Shalaqan Al Misry, from Ali Bin Al Numan, up to the end of the previous chain, said,
وَ كَانَ مِنْ دُعَائِهِ ع فِي الصَّلَاةِ عَلَى حَمَلَةِ الْعَرْشِ وَ كُلِّ مَلَكٍ مُقَرَّبٍ اللَّهُمَّ وَ حَمَلَةُ عَرْشِكَ الَّذِينَ لَا يَفْتُرُونَ مِنْ تَسْبِيحِكَ وَ لَا يَسْأَمُونَ مِنْ تَقْدِيسِكَ وَ لَا يَسْتَحْسِرُونَ عَنْ عِبَادَتِكَ وَ لَا يُؤْثِرُونَ التَّقْصِيرَ عَلَى الْجِدِّ فِي أَمْرِكَ وَ لَا يَغْفُلُونَ عَنِ الْوَلَهِ إِلَيْكَ
‘And it was from his-asws supplication in sending the Salawaat upon bearers of the Throne and every Angel of Proximity: ‘O Allah-azwj! And bearers of Your-azwj Throne, those who are not taking a break from glorifying You-azwj and are not slackening from extolling Your-azwj Holiness and are not getting tired from worshipping You-azwj and are not preferring the deficient upon the effort regarding Your-asws Commands and are not being heedless from the fondness to You-azwj.
وَ إِسْرَافِيلُ صَاحِبُ الصُّورِ الشَّاخِصُ الَّذِي يَنْتَظِرُ مِنْكَ الْإِذْنَ وَ حُلُولَ الْأَمْرِ فَيُنَبِّهُ بِالنَّفْخَةِ صَرْعَى رَهَائِنَ الْقُبُورِ
And Israfeel-as, in charge of the Trumpet, the gazer who is looking for the Permission from You-azwj and release of the Command so with the blowing he-as can bring out the ones pledged in the graves.
وَ مِيكَائِيلُ ذُو الْجَاهِ عِنْدَكَ وَ الْمَكَانِ الرَّفِيعِ مِنْ طَاعَتِكَ
And Mikaeel-as with the prestige in Your-azwj Presence and the lofty position from Your-azwj obedience.
وَ جَبْرَئِيلُ الْأَمِينُ عَلَى وَحْيِكَ الْمُطَاعُ فِي أَهْلِ سَمَاوَاتِكَ الْمَكِينُ لَدَيْكَ الْمُقَرَّبُ عِنْدَكَ
And Jibraeel-as the trusted upon Your-azwj Revelation, the one obeyed among the people of the skies, the privileged with You-azwj, the one of Proximity with You-azwj.
وَ الرُّوحُ الَّذِي هُوَ عَلَى مَلَائِكَةِ الْحُجُبِ
And the Spirit who is upon the Angels of the veils.
وَ الرُّوحُ الَّذِي هُوَ مِنْ أَمْرِكَ
And Spirit who is from Your-azwj Command.
اللَّهُمَّ فَصَلِّ عَلَيْهِمْ وَ عَلَى الْمَلَائِكَةِ الَّذِينَ مِنْ دُونِهِمْ مِنْ سُكَّانِ سَمَاوَاتِكَ وَ أَهْلِ الْأَمَانَةِ عَلَى رِسَالاتِكَ وَ الَّذِينَ لَا يَدْخُلُهُمْ سَأْمَةٌ مِنْ دُءُوبٍ وَ لَا إِعْيَاءٌ مِنْ لُغُوبٍ وَ لَا فُتُورٌ وَ لَا تَشْغَلُهُمْ عَنْ تَسْبِيحِكَ الشَّهَوَاتُ وَ لَا يَقْطَعُهُمْ عَنْ تَعْظِيمِكَ سَهْوُ الْغَفَلَاتِ
O Allah-azwj! So Send Salawaat upon them and upon the Angels, those from below them, from the dwellers of the skies, and the people trusted upon Your-azwj Message, and those who neither get tired of the perseverance, nor fatigues from toiling, nor taking a break, nor do the desires pre-occupy them from glorifying You-azwj nor fo the omissions of heedlesness cuts them off from revering You-azwj.
الْخُشَّعُ الْأَبْصَارِ فَلَا يَرُومُونَ النَّظَرَ إِلَيْكَ النَّوَاكِسُ الْأَعْنَاقِ الَّذِينَ قَدْ طَالَتْ رَغْبَتُهُمْ فِيمَا لَدَيْكَ الْمُسْتَهْتَرُونَ بِذِكْرِ آلَائِكَ وَ الْمُتَوَاضِعُونَ دُونَ عَظَمَتِكَ وَ جَلَالِ كِبْرِيَائِكَ
Humbled of the sights, so they are not shooting the glance at You-azwj, lowered necks, those whose desire has prolonged in what is with You-azwj, the unrestrained with the mention of Your-azwj Favours, and the ones humbling below Your-azwj Magnificence and Majesty of Your‑azwj Greatness.
وَ الَّذِينَ يَقُولُونَ إِذَا نَظَرُوا إِلَى جَهَنَّمَ تَزْفِرُ عَلَى أَهْلِ مَعْصِيَتِكَ سُبْحَانَكَ مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ
And those who are saying when they look at Hell: ‘Exhale upon the people disobeying You‑azwj. Glory be to You-azwj! We have not worshipped You-azwj as is the right of worshipping You-azwj.
فَصَلِّ عَلَيْهِمْ وَ عَلَى الرُّوحَانِيِّينَ مِنْ مَلَائِكَتِكَ وَ أَهْلِ الزُّلْفَةِ عَنْكَ وَ حَمَلَةِ الْغَيْبِ إِلَى رُسُلِكَ وَ الْمُؤْتَمَنِينَ عَلَى وَحْيِكَ
Send Salawaat upon them and upon the spiritualists from Your-azwj Angels and the people of nearness from You-azwj, and bearers of the hidden matters to Your-azwj Messengers-as, and the ones trusted upon Your-azwj Revelation.
وَ قَبَائِلِ الْمَلَائِكَةِ الَّذِينَ اخْتَصَصْتَهُمْ لِنَفْسِكَ وَ أَغْنَيْتَهُمْ عَنِ الطَّعَامِ وَ الشَّرَابِ بِتَقْدِيسِكَ وَ أَسْكَنْتَهُمْ بُطُونَ أَطْبَاقِ سَمَاوَاتِكَ
And the tribes of Angels, those whom You-azwj Selected them for Yourself-saww and Made them needless from the food and the drink by Your-azwj Holiness and Settled them in the exterior of the layers of Your-azwj skies.
وَ الَّذِينَ هُمْ عَلَى أَرْجَائِهَا إِذَا نَزَلَ الْأَمْرُ بِتَمَامِ وَعْدِكَ
Those, they would be upon it’s edges when the Command descends with completion of Your‑azwj Promise.
وَ خُزَّانِ الْمَطَرِ وَ زَوَاجِرِ السَّحَابِ وَ الَّذِي بِصَوْتِ زَجْرِهِ يُسْمَعُ زَجَلُ الرُّعُودِ وَ إِذَا سَبَّحَتْ بِهِ حَفِيفَةُ السَّحَابِ الْتَمَعَتْ صَوَاعِقُ الْبُرُوقِ وَ مُشَيِّعِي الثَّلْجِ وَ الْبَرَدِ وَ الْهَابِطِينَ مَعَ قَطْرِ الْمَطَرِ إِذَا نَزَلَ
And treasurers of the rains and urgers of the clouds, and those with the sound of the urging, the roar of thunder is heard, and when the light swirling clouds glorify, there are thunderbolts of lightning, and escorts of the snow and cold, and the ones descending with the drops of rain when it falls.
وَ الْقُوَّامِ عَلَى خَزَائِنِ الرِّيَاحِ وَ الْمُوَكَّلِينَ بِالْجِبَالِ فَلَا تَزُولُ
And the custodians upon the treasures of winds, and the one Allocated with the mountains, so they don’t move.
وَ الَّذِينَ عَرَّفْتَهُمْ مَثَاقِيلَ الْمِيَاهِ وَ كَيْلَ مَا تَحْوِيهِ لَوَاعِجُ الْأَمْطَارِ وَ عَوَالِجُهَا
And those You-azwj Let them know the weights of the waters, and measures of what they contain of the torrential rains and their measures.
وَ رُسُلِكَ مِنَ الْمَلَائِكَةِ إِلَى أَهْلِ الْأَرْضِ بِمَكْرُوهِ مَا يَنْزِلُ مِنَ الْبَلَاءِ وَ مَحْبُوبِ الرَّخَاءِ
And from the Angels, Your-azwj messengers to people of the earth with their abhorrences of what would befall from the afflictions, and the beloved ease.
وَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ وَ الْحَفَظَةِ الْكِرَامِ الْكَاتِبِينَ وَ مَلَكِ الْمَوْتِ وَ أَعْوَانِهِ وَ مُنْكَرٍ وَ نَكِيرٍ وَ مُبَشِّرٍ وَ بَشِيرٍ وَ رَوْمَانَ فَتَّانِ الْقُبُورِ وَ الطَّائِفِينَ بِالْبَيْتِ الْمَعْمُورِ وَ مَالِكٍ وَ الْخَزَنَةِ وَ رِضْوَانَ وَ سَدَنَةِ الْجِنَانِ
And the honourable emissaries, the righteous, the preserves, the honourable recorders, and Angel of death, and Munkar and Nakeer, and Mubasshir and Bashir, and Rowman examiner of the graves, and the ones performing Tawaaf of Bayt Al-Mamour, and Maalik, and the keepers, and Rizwaan, and the gatekeepers of the Gardens.
وَ الَّذِينَ لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
And those not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6].
وَ الَّذِينَ يَقُولُونَ سَلامٌ عَلَيْكُمْ بِما صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ
And those who are saying: Greetings be upon you due to your having been patient, so excellent is the end-result of the (goodly) abode [13:24].
وَ الزَّبَانِيَةِ الَّذِينَ إِذَا قِيلَ لَهُمْ خُذُوهُ فَغُلُّوهُ ثُمَّ الْجَحِيمَ صَلُّوهُ ابْتَدَرُوهُ سِرَاعاً وَ لَمْ يُنْظِرُوهُ
And the Zabaniyya (Angels of Hell) when it is said to them: “Seize him and shackle him! [69:30] Then arrive him at the Blazing Fire [69:31], rush him quickly and do not respite him.
وَ مَنْ أَوْهَمْنَا ذِكْرَهُ وَ لَمْ نَعْلَمْ مَكَانَهُ مِنْكَ وَ بِأَيِّ أَمْرٍ وَكَّلْتَهُ
And one we-asws have imagined his mention and we do not know his place from You-azwj, and for which matter You-azwj have Allocated him.
وَ سُكَّانِ الْهَوَاءِ وَ الْأَرْضِ وَ الْمَاءِ وَ مَنْ مِنْهُمْ عَلَى الْخَلْقِ
And dwellers of the air, and the earth, and the water, and the one from them upon the people.
فَصَلِّ عَلَيْهِمْ يَوْمَ تَأْتِي كُلُّ نَفْسٍ مَعَها سائِقٌ وَ شَهِيدٌ وَ صَلِّ عَلَيْهِمْ صَلَاةً تَزِيدُهُمْ كَرَامَةً عَلَى كَرَامَتِهِمْ وَ طَهَارَةً عَلَى طَهَارَتِهِمْ
So, Send Salawaat upon them on a day every soul will come, with it would be an usher and a witness [50:21]. And Send Salawaat upon them, a Salawaat increasing them in honour upon their honours and cleansing upon their cleansing.
اللَّهُمَّ وَ إِذَا صَلَّيْتَ عَلَى مَلَائِكَتِكَ وَ رُسُلِكَ وَ بَلَّغْتَهُمْ صَلَوَاتِنَا عَلَيْهِمْ فَصَلِّ عَلَيْنَا بِمَا فَتَحْتَ لَنَا مِنْ حُسْنِ الْقَوْلِ فِيهِمْ إِنَّكَ جَوَادٌ كَرِيمٌ.
O Allah-azwj! And You-azwj have Sent Salawaat upon Your-azwj Angels, and Your-azwj messengers, and Deliver our-asws Salawaat upon them. Send Salawaat upon us-asws due to what has been opened for us-asws of the good word, You-azwj are Genereous, Benevolent!’’[87]
Supplementary Ahadeeth used in the explanation:
و رُوِيَ عَنِ النَّبِيِّ ص أَنَّ أَنْفُسَكُمْ مَرْهُونَةٌ بِأَعْمَالِكُمْ فَفُكُّوهَا بِاسْتِغْفَارِكُمْ.
And it is reported from the Prophet-saww: ‘Your selves are pledged with your deeds, so liberated them with your seeking Forgiveness (of Allah-azwj)’.[88]
وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّ لَهُ سَبْعِينَ أَلْفَ وَجْهٍ لِكُلِّ وَجْهٍ سَبْعُونَ أَلْفَ لِسَانٍ لِكُلِّ لِسَانٍ سَبْعُونَ أَلْفَ لُغَةٍ يُسَبِّحُ اللَّهَ بِتِلْكَ اللُّغَاتِ كُلِّهَا يَخْلُقُ اللَّهُ تَعَالَى بِكُلِّ تَسْبِيحِهِ مَلَكاً يَطِيرُ مَعَ الْمَلَائِكَةِ إِلَى يَوْمِ الْقِيَامَةِ وَ لَمْ يَخْلُقِ اللَّهُ خَلْقاً أَعْظَمَ مِنَ الرُّوحِ غَيْرَ الْعَرْشِ وَ لَوْ شَاءَ أَنْ يَبْلَعَ السَّمَاوَاتِ وَ الْأَرَضِينَ السَّبْعَ بِلُقْمَةٍ وَاحِدَةٍ لَفَعَلَ.
And it is reported from Amir Al-Momineen-asws: ‘For him (Angel) there are seventy thousand faces, for each face there are seventy thousand tongues, for each tongue there are seventy thousand languages. He glorifies Allah-azwj in those languages, all of them. Allah-azwj the Exalted Creates an Angel with every glorification who flies with the Angels up to the Day of Qiyamah, and Allah-azwj has not Created any creature mightier than the Spirit, apart from the Throne, and if he so desires, he can swallow the skies and the seven earths as one morsel, can do so’’.[89]
رَوَاهُ الْكُلَيْنِيُّ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ وَ الصَّفَّارُ وَ غَيْرُهُمْ بِالْأَسَانِيدِ الصَّحِيحَةِ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَسْئَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي قَالَ خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَ مِيكَائِيلَ كَانَ مَعَ رَسُولِ اللَّهِ ص وَ هُوَ مَعَ الْأَئِمَّةِ ع وَ هُوَ مِنَ الْمَلَكُوتِ.
It is reported by Al-Kulayni, and Ali Bin Ibrahim, and Al Saffar and others with the correct chains from Abu Baseer who said, ‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And they are asking you about the Spirit. Say: ‘The Spirit is from a Command of my Lord [17:85]. He-asws said: ‘A creature mightier than Jibraeel-as, and Mikaeel-as. It was with Rasool-Allah-saww, and it is with the Imams-asws, and it is from the the kingdoms’.[90]
وَ رَوَى الْكُلَيْنِيُّ بِإِسْنَادِهِ أَنَّهُ أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ع يَسْأَلُهُ عَنِ الرُّوحِ أَ لَيْسَ هُوَ جَبْرَئِيلَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع جَبْرَئِيلُ مِنَ الْمَلَائِكَةِ وَ الرُّوحُ غَيْرُ جَبْرَئِيلَ فَكَرَّرَ ذَلِكَ عَلَى الرَّجُلِ
And it is reported by Al Kulayni by his chain, ‘A man came to Amir Al Momineen. He asked him-asws about the Spirit, ‘Isn’t he Jibraeel-as?’ Amir Al Momineen-asws said to him: ‘Jibraeel-as is from the Angels, and the Spirit is other than Jibraeel-as’. He-asws repeated that to the man.
فَقَالَ لَهُ لَقَدْ قُلْتَ عَظِيماً مِنَ الْقَوْلِ مَا يَزْعُمُ أَحَدٌ أَنَّ الرُّوحَ غَيْرُ جَبْرَئِيلَ
He said to him-asws, ‘You-asws have said a mighty word! No one has claimed that the Spirit is other than Jibraeel-as!’
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّكَ ضَالٌّ تَرْوِي عَنْ أَهْلِ الضَّلَالِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص يُنَزِّلُ الْمَلائِكَةَ بِالرُّوحِ وَ الرُّوحُ غَيْرُ الْمَلَائِكَةِ.
Amir Al Momineen-asws said to him: ‘You have strayed reported from the strayed people. Allah‑azwj Mighty and Majestic is Said to His-azwj Prophet-saww: The Angels and the Spirit descend [97:4], and the Spiprit is other than the Angels’’.[91]
وَ رَوَى الصَّدُوقُ فِي التَّوْحِيدِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ فِي جَوَابِ الزِّنْدِيقِ الْمُدَّعِي لِلتَّنَاقُضِ فِي الْقُرْآنِ الْمَجِيدِ حَيْثُ سَأَلَ عَنْ هَذِهِ الْآيَاتِ إِنَّ اللَّهَ يُدَبِّرُ الْأُمُورَ كَيْفَ يَشَاءُ وَ يُوَكِّلُ مِنْ خَلْقِهِ مَنْ يَشَاءُ بِمَا يَشَاءُ
And it is reported by Al-Sadouq in ‘Al-Tawheed’ – ‘Amir Al-Momineen-asws in an answer to the atheist, the claimant of the contradictions in the Glorious Quran when he had asked about these Verses: ‘Allah-azwj Manages the affairs however He-azwj so Desires to, and Allocates from His-azwj creatures, the one He-azwj so Desires to, with whatever He-azwj do Desires to.
أَمَّا مَلَكُ الْمَوْتِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُوَكِّلُهُ بِخَاصَّةِ مَنْ يَشَاءُ مِنْ خَلْقِهِ وَ يُوَكِّلُ رُسُلَهُ مِنَ الْمَلَائِكَةِ خَاصَّةً بِمَنْ يَشَاءُ مِنْ خَلْقِهِ تَبَارَكَ وَ تَعَالَى وَ الْمَلَائِكَةُ الَّذِينَ سَمَّاهُمُ اللَّهُ عَزَّ وَ جَلَّ يُوَكِّلُهُمْ بِخَاصَّةِ مَنْ يَشَاءُ مِنْ خَلْقِهِ وَ اللَّهُ تَعَالَى يُدَبِّرُ الْأُمُورَ كَيْفَ يَشَاءُ.
As for the Angel of death, Allah-azwj Mighty and Majetic has Allocated him with special ones He-azwj so Desires from His-azwj creatures, and has Allocated His-azwj messengers from the Angels especially with the ones He-azwj, Blessed and Exalted so Desires to from His-azwj creatures, and the Angels are those Allah-azwj Mighty and Majestic has Named them, He-azwj has Allocated them especially with the ones He-azwj so Desires from His-azwj creatures, and Allah-azwj the Exalted Manages the affairs however He-azwj so Desires to’’.[92]
وَ رَوَى الطَّبْرِسِيُّ رَحِمَهُ اللَّهُ هَذَا الْخَبَرَ فِي الْإِحْتِجَاجِ وَ الْجَوَابُ فِيهِ هَكَذَا هُوَ تَبَارَكَ وَ تَعَالَى أَجَلُّ وَ أَعْظَمُ مِنْ أَنْ يَتَوَلَّى ذَلِكَ بِنَفْسِهِ وَ فِعْلُ رُسُلِهِ وَ مَلَائِكَتِهِ فِعْلُهُ لِأَنَّهُمْ بِأَمْرِهِ يَعْمَلُونَ
And Al-Tabarsi, may Allah-azwj have Mercy on him, has reported this Hadeeth in ‘Al Ihtijaj’, and the answer in it is like this: ‘He-azwj, Blessed and Exalted is more Majestic and Mightier than to be in charge of that Himself-azwj, and the work of His-azwj Messengers-as and His-azwj Angels is His-azwj work, because they are working by His-azwj Command.
فَاصْطَفَى جَلَّ ذِكْرُهُ مِنَ الْمَلَائِكَةِ رُسُلًا وَ سَفَرَةً بَيْنَهُ وَ بَيْنَ خَلْقِهِ وَ هُمُ الَّذِينَ قَالَ اللَّهُ فِيهِمْ اللَّهُ يَصْطَفِي مِنَ الْمَلائِكَةِ رُسُلًا وَ مِنَ النَّاسِ
So, He-azwj, Majestic is His-azwj Mention, Chose from the Angels, messengers and emissaries between Him-azwj and His-azwj creatures, and they are those Allah-azwj Said regarding them: Allah Chooses messengers from among the Angels and from the people [22:75].
فَمَنْ كَانَ مِنْ أَهْلِ الطَّاعَةِ تَوَلَّتْ قَبْضَ رُوحِهِ مَلَائِكَةُ الرَّحْمَةِ وَ مَنْ كَانَ مِنْ أَهْلِ الْمَعْصِيَةِ تَوَلَّتْ قَبْضَ رُوحِهِ مَلَائِكَةُ النَّقِمَةِ
The one who was from the obedient people, the ones in charge of capturing his soul were the Angels of Mercy, and the one who was from the disobedient people, the ones in charge of capturing his soul were the Angels of punishment.
وَ لِمَلَكِ الْمَوْتِ أَعْوَانٌ مِنْ مَلَائِكَةِ الرَّحْمَةِ وَ مَلَائِكَةِ النَّقِمَةِ يَصْدُرُونَ عَنْ أَمْرِهِ وَ فِعْلُهُمْ فِعْلُهُ وَ كُلُّ مَا يَأْتُونَهُ مَنْسُوبٌ إِلَيْهِ
And for Angel of death, there are assistance from the Angels of Mercy and Angels of punishment implementing his orders, and their work is his work, and all what they are doing it attributed to him.
وَ إِذَا كَانَ فِعْلُهُمْ فِعْلَ مَلَكِ الْمَوْتِ وَ فِعْلُ مَلَكِ الْمَوْتِ فِعْلَ اللَّهِ لِأَنَّهُ يَتَوَفَّى الْأَنْفُسَ عَلَى يَدِ مَنْ يَشَاءُ وَ يُعْطِي وَ يَمْنَعُ وَ يُثِيبُ وَ يُعَاقِبُ عَلَى يَدِ مَنْ يَشَاءُ وَ إِنْ فَعَلَ أُمَنَاؤُهُ فِعْلَهُ كَمَا قَالَ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ.
And when their work was the work of Angel of death the work of the Angel of death was the work of Allah-azwj because He-azwj Causes death of the people upon the hand of the one He-azwj so Desires, and He-azwj Gives, and Prevents, and Rewards, and Punishes upon the hand of the one He-azwj so Desires, and the word of His-azwj Trustees is His-azwj work, just as He-azwj Said: ‘And you (Imams) are not desiring except if Allah so Desires. [76:30]’’.[93]
وَ رَوَى الصَّدُوقُ فِي الْفَقِيهِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ فِي ذَلِكَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ لِمَلَكِ الْمَوْتِ أَعْوَاناً مِنَ الْمَلَائِكَةِ يَقْبِضُونَ الْأَرْوَاحَ بِمَنْزِلَةِ صَاحِبِ الشُّرْطَةِ لَهُ أَعْوَانٌ مِنَ الْإِنْسِ يَبْعَثُهُمْ فِي حَوَائِجِهِ
And it is reported by Al-Sadouq in ‘Al-Faqeeh’, from Al-Sadiq-asws having said regarding that: ‘Allah-azwj Blessed and Exalted Made assistants from the Angels to be for the Angel of death. They are capturing the souls. He is at the status of the commander of the police having assistants from the humans to be for him. He dispatches them regarding his needs.
فَتَتَوَفَّاهُمُ الْمَلَائِكَةُ وَ يَتَوَفَّاهُمْ مَلَكُ الْمَوْتِ عَنِ الْمَلَائِكَةِ مَعَ مَا يَقْبِضُ هُوَ وَ يَتَوَفَّاهُمُ اللَّهُ عَزَّ وَ جَلَّ عَنْ مَلَكِ الْمَوْتِ.
The Angels cause them to die, and the Angel of death cause them to die on behalf of the Angels, along with what he himself captures, and Allah-azwj Mighty and Majestic Causes them to die on behalf of Angel of death’’.[94]
و هو مذكور في أخبار المخالفين رَوَى مُؤَلِّفُ كِتَابِ زُهْرَةِ الرِّيَاضِ عَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ أَنَّهُ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ عَنْ أَوَّلِ مَلَكٍ يَدْخُلُ فِي الْقَبْرِ عَلَى الْمَيِّتِ قَبْلَ مُنْكَرٍ وَ نَكِيرٍ
And it is mentioned in a Hadeeth of the adversaries, reported by the compiler of the book ‘Zohrat Al-Riyaz’, from Abdullah Bin Salam having said, ‘I asked Rasool-Allah-saww about the first Angel to enter into the grave upon the deceased, before Munkar and Nakeer.
قَالَ ص يَا ابْنَ سَلَامٍ يَدْخُلُ عَلَى الْمَيِّتِ مَلَكٌ قَبْلَ أَنْ يَدْخُلَ نَكِيرٌ وَ مُنْكَرٌ يَتَلَأْلَأُ وَجْهُهُ كَالشَّمْسِ اسْمُهُ رَوْمَانُ فَيَدْخُلُ عَلَى الْمَيِّتِ فَيُدْخِلُ رُوحَهُ ثُمَّ يُقْعِدُهُ فَيَقُولُ لَهُ اكْتُبْ مَا عَمِلْتَ مِنْ حَسَنَةٍ وَ سَيِّئَةٍ
He-saww said: ‘O Ibn Salam! An Angel entered to see the deceased before Munkar and Nakeer enter. His face shines like the sun. His name is Rowman. He enters to see the deceased, so his soul enters. Then he sits him up and says to him, ‘Write what have you done from the good deeds and evil deeds?’
فَيَقُولُ بِأَيِّ شَيْءٍ أَكْتُبُ أَيْنَ قَلَمِي وَ أَيْنَ دَوَاتِي فَيَقُولُ قَلَمُكَ إِصْبَعُكَ وَ مِدَادُكَ رِيقُكَ اكْتُبْ فَيَقُولُ عَلَى أَيِّ شَيْءٍ أَكْتُبُهُ وَ لَيْسَ مَعِي صَحِيفَةٌ
He says, ‘With which thing shall I write? Where is my pen, and where is my ink?’ He says, ‘Your pen is your finger, and your ink is your saliva. Write!’ He says, ‘Upon which thing shall I write and there isn’t any parchment with me?’
قَالَ فَيَمْزِقُ قِطْعَةً مِنْ كَفَنِهِ فَيَقُولُ اكْتُبْ فِيهَا فَيَكْتُبُ مَا عَمِلَ فِي الدُّنْيَا مِنْ حَسَنَةٍ فَإِذَا بَلَغَ سَيِّئَةً اسْتَحْيَا مِنْهُ فَيَقُولُ لَهُ الْمَلَكُ يَا خَاطِئُ أَ فَلَا كُنْتَ تَسْتَحْيِي مِنْ خَالِقِكَ حَيْثُ عَمِلْتَهَا فِي الدُّنْيَا وَ الْآنَ تَسْتَحْيِي مِنِّي فَيَكْتُبُ فِيهَا جَمِيعَ حَسَنَاتِهِ وَ سَيِّئَاتِهِ
He-saww said: ‘So he tears off a piece of his shroud and says, ‘Write in it!’ So he writes whatever good deeds he had done in the world. When he reaches the evils deeds, he is embarrassed from him. The Angels says to him, ‘O sinner! Weren’t you embarrassed from your Creator when you were doing it in the world, and now you are embarrassed from me?’ So he writes in its entirety of his good deeds and his evil deeds.
ثُمَّ يَأْمُرُهُ أَنْ يَطْوِيَهُ وَ يَخْتِمَهُ فَيَقُولُ بِأَيِّ شَيْءٍ أَخْتِمُهُ وَ لَيْسَ مَعِي خَاتَمٌ فَيَقُولُ اخْتِمْهَا بِظُفُرِكَ وَ يُعَلِّقُهَا فِي عُنُقِهِ إِلَى يَوْمِ الْقِيَامَةِ كَمَا قَالَ اللَّهُ تَعَالَى وَ كُلَّ إِنسانٍ أَلْزَمْناهُ طائِرَهُ فِي عُنُقِهِ الْآيَةَ ثُمَّ يَدْخُلُ بَعْدَ ذَلِكَ مُنْكَرٌ وَ نَكِيرٌ.
Then he instructs him to fold it and seal it. He says, ‘With which thing shall I seal it, and there isn’t any seal with me?’ He says, ‘Seal it with your nail and hang it in your neck up to the Day of Qiyamah!’, just as Allah-azwj the Exalted has Said: And every human, We Fastened to him his fate in his neck, [17:13] – the Verse. Then, after that, Munkar and Nakeer enter’’.[95]
وَ رَوَى شَاذَانُ بْنُ جَبْرَئِيلَ رَحِمَهُ اللَّهُ فِي كِتَابِ الْفَضَائِلِ عَنْ أَصْبَغَ بْنِ نُبَاتَةَ قَالَ: إِنَّ سَلْمَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ لِي اذْهَبْ بِي إِلَى الْمَقْبَرَةِ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ لِي يَا سَلْمَانُ سَيُكَلِّمُكَ مَيِّتٌ إِذَا دَنَتْ وَفَاتُكَ
And it is reported by Shazan Bin Jibraeel, may Allah-azwj have Mercy on him, in ‘Kitab Al-Fazaail’, from Asbagh Bin Nubata who said, ‘Salman-ra, may Allah-azwj be Pleased with him-ra, said to me, ‘Come with me to the graveyard, for Rasool-Allah-saww had said to me-ra: ‘O Salman‑ra! A deceased will speak to you-ra when your-ra expiry draws near!’’
فَلَمَّا ذَهَبْتُ بِهِ إِلَيْهَا وَ نَادَى الْمَوْتَى أَجَابَهُ وَاحِدٌ مِنْهُمْ فَسَأَلَهُ سَلْمَانُ عَمَّا رَأَى مِنَ الْمَوْتِ وَ مَا بَعْدَهُ فَأَجَابَهُ بِقِصَصٍ طَوِيلَةٍ وَ أَهْوَالٍ جَلِيلَةٍ وَرَدَتْ عَلَيْهِ إِلَى أَنْ قَالَ لَمَّا وَدَّعَنِي أَهْلِي وَ أَرَادُوا الِانْصِرَافَ مِنْ قَبْرِي أَخَذْتُ فِي النَّدَمِ فَقُلْتُ يَا لَيْتَنِي كُنْتُ مِنَ الرَّاجِعِينَ
When I went with him-ra to it, and he-ra called out to the dead, one of them answered him-ra. Salman-ra asked him about what he had seen from the death and what is after it. He answered him-ra with a long story and majestic situations having arrived to him, up to the point he said, ‘When my family had bade me farewell and wanted to leave from my grave, I took to remorse. I said, ‘Alas! If only I could be from the ones returning!’
فَأَجَابَنِي مُجِيبٌ مِنْ جَانِبِ الْقَبْرِ كَلَّا إِنَّها كَلِمَةٌ هُوَ قائِلُها وَ مِنْ وَرائِهِمْ بَرْزَخٌ إِلى يَوْمِ يُبْعَثُونَ فَقُلْتُ لَهُ مَنْ أَنْتَ قَالَ أَنَا مُنَبِّهٌ أَنَا مَلَكٌ وَكَّلَنِي اللَّهُ عَزَّ وَ جَلَّ بِجَمِيعِ خَلْقِهِ لِأُنَبِّهَهُمْ بَعْدَ مَمَاتِهِمْ لِيَكْتُبُوا أَعْمَالَهُمْ عَلَى أَنْفُسِهِمْ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ
An answerer answered me from a side of the grave: ‘Never! It is merely a word he is saying. And behind them is purgatory up to the Day they would be Resurrected [23:100]’. I said to him, ‘Who are you?’ He said, ‘I am an alerter. I am an Angel. Allah-azwj Mighty and Majestic has Allocated me with entirety of His-azwj creatures in order to alert them after their deaths, for them to be writing their own deeds against themselves in front of Allah-azwj Mighty and Majestic’.
ثُمَّ إِنَّهُ جَذَبَنِي وَ أَجْلَسَنِي وَ قَالَ لِي اكْتُبْ عَمَلَكَ فَقُلْتُ إِنِّي لَا أُحْصِيهِ فَقَالَ لِي أَ مَا سَمِعْتَ قَوْلَ رَبِّكَ أَحْصاهُ اللَّهُ وَ نَسُوهُ
Then he pulled me and sat me up and said to me, ‘Write your deeds!’ I said, ‘I cannot count them’. He said to me, ‘Have you not heard words of your Lord-azwj: ‘Allah has Recorded it and they would have forgotten it [58:6]?’
ثُمَّ قَالَ لِي اكْتُبْ وَ أَنَا أُمْلِي عَلَيْكَ فَقُلْتُ أَيْنَ الْبَيَاضُ فَجَذَبَ جَانِباً مِنْ كَفَنِي فَإِذَا هُوَ وَرَقٌ فَقَالَ هَذِهِ صَحِيفَتُكَ فَقُلْتُ مِنْ أَيْنَ الْقَلَمُ فَقَالَ سَبَّابَتُكَ قُلْتُ مِنْ أَيْنَ الْمِدَادُ قَالَ رِيقُكَ
Then he said to him, ‘Write, and I shall dictate to you’. I said, ‘Where is the white (paper)?’ He pulled a side of my shroud and behold, it was a paper. He said, ‘This is your parchment’. I said, ‘From where would be the pen?’ He said, ‘Your forefinger’. I said, ‘From where is the ink?’ He said, ‘Your saliva’.
ثُمَّ أَمْلَى عَلَيَّ مَا فَعَلْتُهُ فِي دَارِ الدُّنْيَا فَلَمْ يَبْقَ مِنْ أَعْمَالِي صَغِيرَةٌ وَ لَا كَبِيرَةٌ إِلَّا أَمْلَاهَا كَمَا قَالَ تَعَالَى وَ يَقُولُونَ يا وَيْلَتَنا ما لِهذَا الْكِتابِ لا يُغادِرُ صَغِيرَةً وَ لا كَبِيرَةً إِلَّا أَحْصاها وَ وَجَدُوا ما عَمِلُوا حاضِراً وَ لا يَظْلِمُ رَبُّكَ أَحَداً
Then he dictated unto me what I had done in the house of the world. There did not remain from my deeds, neither small nor big except he dictated it like what Allah-azwj the Exalted had Said: and they would be saying, ‘O woe be unto us! What is this book, neither leaving (anything) small or large except it numbers it?’ And they would be finding whatever they had done as being present, and your Lord will not Wrong anyone [18:49].
ثُمَّ إِنَّهُ أَخَذَ الْكِتَابَ وَ خَتَمَهُ بِخَاتَمٍ وَ طَوَّقَهُ فِي عُنُقِي فَخُيِّلَ لِي أَنَّ جِبَالَ الدُّنْيَا جَمِيعاً قَدْ طَوَّقُوهَا فِي عُنُقِي فَقُلْتُ لَهُ يَا مُنَبِّهُ وَ لِمَ تَفْعَلُ بِي كَذَا
Then he took the book ad sealed it with a seal and collared it in my neck. It came to my mind that all the mountains of the world had been collared in my neck, so I said, ‘O alerter! And why did you do such with me?’
قَالَ أَ لَمْ تَسْمَعْ قَوْلَ رَبِّكَ وَ كُلَّ إِنسانٍ أَلْزَمْناهُ طائِرَهُ فِي عُنُقِهِ وَ نُخْرِجُ لَهُ يَوْمَ الْقِيامَةِ كِتاباً يَلْقاهُ مَنْشُوراً اقْرَأْ كِتابَكَ كَفى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيباً
He said, ‘Did you not listen to the Words of your Lord-azwj: And every human, We Fastened to him his fate in his neck, and We will Bring out a Book for him on the Day of Judgment which he will find it spread out [17:13] Read your book! Your own self will suffice against you today as a reckoner [17:14]?
فَهَذَا تُخَاطَبُ بِهِ يَوْمَ الْقِيَامَةِ وَ يُؤْتَى بِكَ وَ كِتَابُكَ بَيْنَ عَيْنَيْكَ مَنْشُوراً تَشْهَدُ فِيهِ عَلَى نَفْسِكَ
So this is what you will be addressed with on the Day of Qiyamah, and they would come with you while your book would be in front of your eyes, spread out. You shall testify regarding it against your own self.’
ثُمَّ انْصَرَفَ عَنِّي تَمَامَ الْخَبَرِ.
Then he left away from me’ – complete Hadeeth’’.[96]
وَ رَوَى الْكُلَيْنِيُّ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ بِأَسَانِيدَ مُعْتَبَرَةٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ فِي وَصْفِ حَالِ الْمُتَّقِينَ فِي الْقِيَامَةِ وَ بَعْدَ دُخُولِهِمُ الْجَنَّةَ قَالَ ثُمَّ يَبْعَثُ اللَّهُ إِلَيْهِ أَلْفَ مَلَكٍ يُهَنِّئُونَهُ بِالْجَنَّةِ وَ يُزَوِّجُونَهُ الْحَوْرَاءَ
And it is reported by Al-Kulayni, and Ali Bin Ibrahim, by reliable chains, from Abu Ja’far-asws, may the greetings be upon him-asws, in description of the state of the pious during Al Qiyamah and after their entry into the Paradise. He-asws said: ‘Then Allah-azwj would Send a thousand Angels to him congratulating him for the Paradise, and they would pair him with the Houries’.
قَالَ فَيَنْتَهُونَ إِلَى أَوَّلِ بَابٍ مِنْ جِنَانِهِ فَيَقُولُونَ لِلْمَلَكِ الْمُوَكَّلِ بِأَبْوَابِ جِنَانِهِ اسْتَأْذِنْ لَنَا عَلَى وَلِيِّ اللَّهِ فَإِنَّ اللَّهَ بَعَثَنَا إِلَيْهِ نُهَنِّئُهُ فَيَقُولُ لَهُمُ الْمَلَكُ حَتَّى أَقُولَ لِلْحَاجِبِ فَيُعْلِمَهُ مَكَانَكُمْ
He-asws said: ‘So they end up to the first door of his garden and they say to the Angel allocated with the gates of his garden, ‘Seek permission for usto see the friend of Allah-azwj for Allah-azwj has Sent us to him to congratulate him’. The Angels says to them, ‘Until (after) I say to the guard, so he lets him know of your place’’.
قَالَ فَيَدْخُلُ الْمَلَكُ إِلَى الْحَاجِبِ وَ بَيْنَهُ وَ بَيْنَ الْحَاجِبِ ثَلَاثُ جِنَانٍ حَتَّى يَنْتَهِيَ إِلَى أَوَّلِ بَابٍ فَيَقُولُ لِلْحَاجِبِ إِنَّ عَلَى بَابِ الْعَرْصَةِ أَلْفَ مَلَكٍ أَرْسَلَهُمْ رَبُّ الْعَالَمِينَ لِيُهَنِّئُوا وَلِيَّ اللَّهِ وَ قَدْ سَأَلُوا أَنْ آذَنَ لَهُمْ عَلَيْهِ
He-asws said: ‘So the Angel would enter to the guards, and between him and the guard there are three gardens, until he ends up to the first door. He says to the guard, ‘There is a group of a thousand Angels Sent by Lord-azwj of the world in order to congratulate the friend of Allah‑azwj, and they are asking for permission to see him’.
فَيَقُولُ الْحَاجِبُ إِنَّهُ لَيَعْظُمُ عَلَيَّ أَنْ أَسْتَأْذِنَ لِأَحَدٍ عَلَى وَلِيِّ اللَّهِ وَ هُوَ مَعَ زَوْجَتِهِ الْحَوْرَاءِ
The guard said, ‘It is too much upon me that I should be seeking permission for anyone to see the friend of Allah-azwj while he is with his wife, the Hourie’’.
قَالَ وَ بَيْنَ الْحَاجِبِ وَ بَيْنَ وَلِيِّ اللَّهِ جَنَّتَانِ
He-asws said: ‘And between the guard and the friend of Allah-azwj, there are two gardens’.
قَالَ فَيَدْخُلُ الْحَاجِبُ إِلَى الْقَيِّمِ فَيَقُولُ لَهُ إِنَّ عَلَى بَابِ الْعَرْصَةِ أَلْفَ مَلَكٍ أَرْسَلَهُمْ رَبُّ الْعِزَّةِ يُهَنِّئُونَ وَلِيَّ اللَّهِ فَاسْتَأْذِنْ
He-asws said: ‘The guard enters to the custodian and says to him, ‘There is a group of a thousand Angels Sent by Lord-azwj of the worlds, the Lord-azwj of Might to congratulate the friend of Allah-azwj, so get permission’.
فَيَقْدُمُ الْقَيِّمُ إِلَى الْخُدَّامِ فَيَقُولُ لَهُمْ إِنَّ رُسُلَ الْجَبَّارِ عَلَى بَابِ الْعَرْصَةِ وَ هُمْ أَلْفُ مَلَكٍ أَرْسَلَهُمُ اللَّهُ يُهَنِّئُونَ وَلِيَّ اللَّهِ فَأَعْلِمُوهُ بِمَكَانِهِمْ
The custodian proceeds to the servants and says to them, ‘A messenger of the Subduer is at the door (with the group), and they are a thousand Angels Sent by Allah-azwj to congratulate the friend of Allah-azwj, so let him know of their place!’’
قَالَ فَيُعْلِمُونَهُ فَيُؤْذِنُ لِلْمَلَائِكَةِ فَيَدْخُلُونَ عَلَى وَلِيِّ اللَّهِ وَ هُوَ فِي الْغُرْفَةِ وَ لَهَا أَلْفُ بَابٍ وَ عَلَى كُلِّ بَابٍ مِنْ أَبْوَابِهَا مَلَكٌ مُوَكَّلٌ بِهِ فَإِذَا أُذِنَ لِلْمَلَائِكَةِ بِالدُّخُولِ عَلَى وَلِيِّ اللَّهِ فَتَحَ كُلُّ مَلَكٍ بَابَهُ الْمُوَكَّلَ بِهِ
He-asws said: ‘So they let him know, and he gives permission for the Angels. They enter to see the friend of Allah-azwj while he is in the chamber, and there are a thousand doors for it, and at each door from its doors, there is an Angel Allocated with it. So when there is permission for the Angels for the entry to see the friend of Allah-azwj, every Angel opens his door he has been Allocated with’.
قَالَ فَيُدْخِلُ الْقَيِّمُ كُلَّ مَلَكٍ مِنْ بَابٍ مِنْ أَبْوَابِ الْغُرْفَةِ
He-asws said: ‘So the custodian of every Angels enters from a door from the doors of the chamber’.
قَالَ فَيُبَلِّغُونَهُ رِسَالَةَ الْجَبَّارِ جَلَّ وَ عَزَّ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ الْمَلائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بابٍ أَيْ مِنْ أَبْوَابِ الْغُرْفَةِ سَلامٌ عَلَيْكُمْ إِلَى آخِرِ الْآيَةِ
He-asws said: ‘They deliver the Message of the Subduer Mighty and Majestic, and that is the Word of Allah-azwj Mighty and Majestic: And the Angels would be entering from every door to (meet) them [13:23], i.e. from the doors of the chamber, Greetings be upon you [13:24]’.
قَالَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ إِذا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَ مُلْكاً كَبِيراً يَعْنِي بِذَلِكَ وَلِيَّ اللَّهِ وَ مَا هُوَ فِيهِ مِنَ الْكَرَامَةِ وَ النَّعِيمِ وَ الْمُلْكِ الْعَظِيمِ الْكَبِيرِ
He-asws said: ‘And that is His-azwj Word, Mighty and Majestic: And when you see, then you will see bounties and a great Kingdom [76:20] – meaning by that, the friend of Allah-azwj and what honours and bounties he would be in, and the kingdom, mighty and great.
أَنَّ الْمَلَائِكَةَ مِنْ رُسُلِ اللَّهِ عَزَّ ذِكْرُهُ يَسْتَأْذِنُونَ عَلَيْهِ فَلَا يَدْخُلُونَ عَلَيْهِ إِلَّا بِإِذْنِهِ فَذَلِكَ الْمُلْكُ الْعَظِيمُ الْكَبِيرُ الْخَبَرَ.
The Angels from the messenger of Allah-azwj, Mighty is His-azwj Mention, would be seeking permission to see him, by they would not be entering to see him except by his permission. So that is the mighty kingdom, the great’ – the Hadeeth’’.[97]
رَوَى الشَّيْخُ بِسَنَدِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّهُ [ص] نَهَى أَنْ يَبُولَ الرَّجُلُ فِي الْمَاءِ الْجَارِي إِلَّا مِنْ ضَرُورَةٍ
It is reported by the Sheykh, by his chain from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘It is forbidden for the man to be urinating in the flowing water except from a necessity’.
وَ قَالَ إِنَّ لِلْمَاءِ أَهْلًا وَ فِي وَصِيَّةِ النَّبِيِّ ص لِعَلِيٍّ ع قَالَ كَرِهَ اللَّهُ لِأُمَّتِيَ الْغُسْلَ تَحْتَ السَّمَاءِ إِلَّا بِمِئْزَرٍ وَ كَرِهَ دُخُولَ الْأَنْهَارِ إِلَّا بِمِئْزَرٍ فَإِنَّ فِيهَا سُكَّاناً مِنَ الْمَلَائِكَةِ.
And he-asws said: ‘For the water, there are inhabitants, and in a bequest of the Prophet-saww to Ali-asws, he-saww said: ‘Allah-azwj has Disliked it for my-saww community to bathe beneath the (open) sky except with a covering, for there are dwellers in it, from the Angels’’.[98]
وَ فِي رِوَايَةٍ أُخْرَى رَوَاهَا الصَّدُوقُ فِي الْمَجَالِسِ قَالَ: فِي الْأَنْهَارِ عُمَّارٌ وَ سُكَّانٌ مِنَ الْمَلَائِكَةِ.
And in another report reported by Al-Sadouq in ‘Al-Majaalis’, said, ‘In the river there are constructions and dwellers from the Angels’’.[99]
وَ رَوَى أَيْضاً فِي الْعِلَلِ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَكَّلَ مَلَائِكَةً بِنَبَاتِ الْأَرْضِ مِنَ الشَّجَرِ وَ النَّخْلِ فَلَيْسَ مِنْ شَجَرَةٍ وَ لَا نَخْلَةٍ إِلَّا وَ مَعَهَا مِنَ اللَّهِ عَزَّ وَ جَلَّ مَلَكٌ يَحْفَظُهَا وَ مَا كَانَ فِيهَا وَ لَوْ لَا أَنَّ مَعَهَا مَنْ يَمْنَعُهَا لَأَكَلَهَا السِّبَاعُ وَ هَوَامُّ الْأَرْضِ إِذَا كَانَ فِيهَا ثَمَرُهَا الْخَبَرَ.
And it is reported as well in ‘Al Illal’, by his chain from Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic has Allocated Anges with the vegetation of the earth, from the tree, and the palm tree. So there isn’t any of the trees nor palm trees except and with it there is an Angel from Allah-azwj Mighty and Majestic, protecting it and whatever is in it, and had it not been with it someone defending it, the wild animals, and vermin of the earth would have eaten it, whenever there was fruit in it’ – the Hadeeth.[100]
وَ قَالَ النَّيْسَابُورِيُّ فِي تَفْسِيرِهِ رُوِيَ أَنَّ بَنِي آدَمَ عُشْرُ الْجِنِّ وَ الْجِنُّ وَ بَنُو آدَمَ عُشْرُ حَيَوَانَاتِ الْبَرِّ وَ هَؤُلَاءِ كُلُّهُمْ عُشْرُ الطُّيُورِ وَ هَؤُلَاءِ عُشْرُ حَيَوَانِ الْبَحْرِ وَ كُلُّهُمْ عُشْرُ مَلَائِكَةِ الْأَرْضِ الْمُوَكَّلِينَ بِهَا وَ كُلُّ هَؤُلَاءِ عُشْرُ مَلَائِكَةِ سَمَاءِ الدُّنْيَا وَ كُلُّ هَؤُلَاءِ عُشْرُ مَلَائِكَةِ السَّمَاءِ الثَّانِيَةِ وَ عَلَى هَذَا التَّرْتِيبِ إِلَى مَلَائِكَةِ السَّمَاءِ السَّابِعَةِ
And Al-Neshapuri has said in his Tafseer, ‘It is reported that the children of Adam-as are a tenth of the Jinn, and the Jinn and the children of Adam-as are a tenth of the animals of the land, and all of them are a tenth of the birds, and they are a tenth of the creatures of the sea, and all of them are a tenth of the Angels of the earth, the ones Allocated with it, and all of them are a tent of the Angels of the sky of the world, and all of them are a tenth of the Angels of the second sky, and based upon this arrangement up to the Angels of the seventh sky.
ثُمَّ الْكُلُّ فِي مُقَابَلَةِ الْكُرْسِيِّ نَزْرٌ قَلِيلٌ ثُمَّ كُلُّ هَؤُلَاءِ عُشْرُ مَلَائِكَةِ السُّرَادِقِ الْوَاحِدِ مِنْ سُرَادِقَاتِ الْعَرْشِ الَّتِي عَدَدُهَا سِتُّمِائَةِ أَلْفٍ طُولُ كُلِّ سُرَادِقٍ وَ عَرْضُهُ وَ سَمْكُهُ إِذَا قُوبِلَتْ بِهِ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَا فِيهَا فَإِنَّهَا كُلَّهَا يَكُونُ شَيْئاً يَسِيراً وَ قَدْراً قَلِيلًا
Then the whole in comparison to the Chair are a small trace, all of them are a tenth of the Angels of the Paradise, the one from the pavilions of the Throne, the number of which are six hundred thousand. The length of each pavilion and it’s width and it’s ceiling (tallness), when compared with the skies and the earth and whatever is in it, all of these would be a little thing, and of little worth.
وَ مَا مِقْدَارُ مَوْضِعِ قَدَمٍ إِلَّا وَ فِيهِ مَلَكٌ سَاجِدٌ أَوْ رَاكِعٌ أَوْ قَائِمٌ لَهُمْ زَجَلٌ بِالتَّسْبِيحِ وَ التَّقْدِيسِ ثُمَّ كُلُّ هَؤُلَاءِ فِي مُقَابَلَةِ الْمَلَائِكَةِ الَّذِينَ يَحُومُونَ حَوْلَ الْعَرْشِ كَالْقَطْرَةِ فِي الْبَحْرِ وَ لَا يَعْرِفُ عَدَدَهُمْ إِلَّا اللَّهُ
And there is no measurement of the place of a foot except and therein is an Angel either prostrating or bowing or standing. For them is poetry with the glorifications and the extollations of Holiness. Then, all of them in comparison to the Angels, those who are hovering around the Throne, are like the drop in the ocean, and no one knows their number except Allah-azwj.
ثُمَّ مَعَ هَؤُلَاءِ مَلَائِكَةُ اللَّوْحِ الَّذِينَ هُمْ أَشْيَاعُ إِسْرَافِيلَ وَ الْمَلَائِكَةُ الَّذِينَ هُمْ جُنُودُ جَبْرَائِيلَ وَ هُمْ كُلُّهُمْ سَامِعُونَ مُطِيعُونَ لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ وَ لا يَسْأَمُونَ.
Then, along with these are Angels of the Tablet, those who are adherents of Israfeel-as, and the Angels, those who are armies of Jibraeel-as, and they, all of them are listeners, obedient, neither being arrogant from worshipping Him nor are they tiring [21:19]’’.[101]
باب 24 آخر في وصف الملائكة المقربين
CHAPTER 24 – ANOTHER REGARDING DESCRIPTION OF THE ANGELS OF PROXIMITY
الآيات
The Verses –
الشعراء 193 نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ
(Surah) Al Shoara: It was descended with by the Trustworthy Spirit [26:193] Upon your heart for you to become from the warners [26:194].
النجم 5 عَلَّمَهُ شَدِيدُ الْقُوى ذُو مِرَّةٍ فَاسْتَوى وَ هُوَ بِالْأُفُقِ الْأَعْلى ثُمَّ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى
(Surah) Al Najm: The Mighty of Strength Taught him [53:5] With a seal, so he attained completion [53:6] And he was in the highest horizon [53:7] Then he approached, so he bowed [53:8] So he was (at a distance of) two bows or nearer [53:9].
التكوير إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ مُطاعٍ ثَمَّ أَمِينٍ وَ ما صاحِبُكُمْ بِمَجْنُونٍ وَ لَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ وَ ما هُوَ عَلَى الْغَيْبِ بِضَنِينٍ
(Surah) ‘Al Takweer’ – It is certainly the world of an honourable Messenger [81:19] The processor of strength, distinguished, in the Presence of the Possessor of the Throne [81:20] Obeyed, then trustworthy [81:21] And your companion is not insane [81:22] And he had seen him in the clear horizon [81:23] And he is not a withholder of the unseen [81:24].
تفسير
(Forbidden) Tafeer (opinionated): – derogatory and opposite to the Tafseer as found in Ahadith
نَزَلَ بِهِ قال الطبرسي رحمه الله أي نزل الله بالقرآن الرُّوحُ الْأَمِينُ يعني جبرئيل ع و هو أمين الله عليه لا يغيره و لا يبدله و سماه روحا لأنه يحيي به الدين و قيل لأنه يحيي به الأرواح بما ينزل من البركات و قيل لأنه جسم روحاني
It was descended with by – Al-Tabarsi, may Allah-azwj have Mercy on him, said, I.e., Allah-azwj Sent down the Quran – by the Trustworthy Spirit [26:193] – meaning Jibraeel-as, and he-as is a trustee of Allah-azwj upon it, not anyone else, nor is he-as replaced, and He-azwj Named him-as as ‘Spirit’ because He-azwj Revived the religion by him-as. And it is said, because He-azwj Revived the souls by it with what was Revealed of the Blessings. And it is said because he-as is a spiritual embodiment.
عَلى قَلْبِكَ يا محمد و هذا على سبيل التوسع لأنه تعالى يسمعه جبرئيل فيحفظه فينزل به على الرسول فيقرئه عليه فيعيه و يحفظه بقلبه فكأنه نزل به على قلبه و قيل معناه لقنك الله حق تلقينه و ثبته على قلبك و جعل قلبك وعاء له.
Upon your heart [26:194] – O Muhammad-saww! And this is upon the way of elaboration because He-azwj the Exalted Made Jibraeel-as hear it. He-as memorised it and descended with it unto the Rasool-saww and read it to him-saww. He-saww retained it and memorised it by his‑saww heard. It is as if it had been Revealed with unto his-saww heart. And it is said, it’s meaning is that Allah-azwj has Indoctrinated you as is the right of indoctrination, and Affirmed it upon your-saww heart, and Made your-saww heart to be a receptacle for it.
و قال البيضاوي القلب إن أراد به الروح فذاك و إن أراد به العضو فتخصيصه لأن المعاني الروحانية إنما تنزل أولا على الروح ثم تنتقل منه إلى القلب لما بينهما من التعلق ثم تتصعد إلى الدماغ فينتقش بها لوح المتخيلة
And Al-Bayzawi said, ‘The ‘Qalb’, if the soul is intended by it, so that, and if the limb is intended with it, it is it’s identification, because the meaning of spiritualism rather, it descends first upon the soul, then transfers from it to the heart due to the relationship between the two, then it ascends to the brain, and the board of imagination is engraved with it.
و الروح الأمين جبرئيل فإنه أمين على وحيه لِتَكُونَ مِنَ الْمُنْذِرِينَ عما يؤدي إلى عذاب من فعل أو ترك.
And the ‘Trustworthy Spirit [26:193] is Jibraeel-as, for he-as is the one trusted upon His-azwj revelation: for you to become from the warners [26:194] about what would lead to the Punishment, doing or leaving.
عَلَّمَهُ شَدِيدُ الْقُوى قال الطبرسي رحمه الله يعني به جبرئيل ع أي القوي في نفسه و خلقه
The Mighty of Strength Taught him [53:5]. Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘It means by it, Jibraeel-as, i.e., the strength withing himself-as and his-as physique.
ذُو مِرَّةٍ أي ذو قوة و شدة في خلقه عن الكلبي و قال من قوته أنه اقتلع قرى قوم لوط من الماء الأسود فرفعها إلى السماء ثم قلبها و من شدته صيحته لقوم ثمود حتى أهلكوا
With a seal, [53:6] – i.e., with strength and intensity in his-as physique – from Al-Kalbt. And he said, ‘From his-as strength is that he-as uprooted a town of the people of Lut-as from black water and raised it to the sky, then overturned it. And from his-as intensity is his-as screaming at the people of Samood until they were destroyed’.
و قيل معناه ذو صحة و خلق حسن عن ابن عباس و غيره و قيل شديد القوى في ذات الله ذُو مِرَّةٍ أي صحة في الجسم سليم من الآفات و العيوب و قيل ذُو مِرَّةٍ أي ذو مرور في الهواء ذاهبا و جائيا نازلا و صاعدا
And it is said, ‘It’s meaning is, with scream and good physique’ – from Ibn Abbas and others. And it is said, ‘Intense strength in the Self of Allah-azwj. With a seal, [53:6] – i.e. health in the body, sound from the disabilities and the faults’. And it is said, With a seal, [53:6] – i.e., with passing though in the air, going and coming, descending and ascending.
فَاسْتَوى جبرئيل على الصورة التي خلق عليها بعد انحداره إلى محمد ص وَ هُوَ كناية عن جبرئيل أيضا بِالْأُفُقِ الْأَعْلى يعني أفق المشرق و المراد بالأعلى جانب المشرق و هو فوق جانب المغرب في صعيد الأرض لا في الهواء.
so he attained completion [53:6] – Jibraeel-as being upon the image which he-as had been Created upon after his-as rolling down to Muhammad-saww. And he – a metaphor about Jibraeel-as as well – was in the highest horizon [53:7] – meaning the eastern horizon, and the intent with ‘the highest’ is the eastern side, and it is above the western side in ascent of the earth, not in the air.
قالوا إن جبرئيل ع كان يأتي النبي ص في صورة الآدميين فسأله رسول الله ص أن يريه نفسه على صورته التي خلق عليها فأراه نفسه مرتين مرة في الأرض و مرة في السماء
They said, ‘Jibraeel-as used to come to the Prophet-saww in the image of human beings. So Rasool-Allah-saww asked him-as to show himself-as upon the image which he-as had been Created upon. He-as showed himself-as twice – one in the earth and once in the sky.
أما في الأرض ففي الأفق الأعلى و ذلك أن محمدا ص كان بحراء فطلع له جبرئيل ع من المشرق فسد الأفق إلى المغرب فخر النبي ص مغشيا عليه فنزل جبرئيل في صورة الآدميين فضمه إلى نفسه و هو قوله ثُمَّ دَنا فَتَدَلَّى و تقديره ثم دنا أي قرب بعد بعده و علوه في الأفق الأعلى فدنا من محمد ص.
As for in the earth, it is in the highest horizon, and that is that Muhammad-saww was at (mount) Hira. Jibraeel-as emerged to him-saww from the east and blocked the horizon to the west. The Prophet-saww felld down with unconsciousness upon him-as. Jibraeel-as descended in the image of the human beings and hugged him-saww to himself-as, and it is His-azwj Word: Then he approached, so he bowed [53:8] – and it’s measurement. Then he-as approached, i.e., came near after his-as being distant and his-as being high in the high horizons, and he-as came near Muhammad-saww.
قال الحسن و قتادة ثم دنا جبرئيل بعد استوائه بالأفق الأعلى من الأرض فنزل إلى محمد ص و قال الزجاج معنى دنا و تدلى واحد لأن معنى دنا قرب و تدلى زاد في القرب
Al-Hassan and Al Qatada said, ‘Then Jibraeel-as approached, after his-as being even in the horizons high above the earth. He-as descended to Muhammad-saww’. And Al Zajaj said, ‘The meaning of ‘he approached, so he bowed [53:8] is one, because the meaning of ‘approach’ is nearness, and ‘bowed’ is an addition in the nearness’.
و قيل إن المعنى استوى جبرئيل أي ارتفع و علا إلى السماء بعد أن علم محمدا ص عن ابن مسيب و قيل استوى أي اعتدل واقفا في الهواء بعد أن كان ينزل بسرعة ليراه النبي ص.
And it is said that the meaning of, so he attained completion [53:6] – Jibraeel-as, i.e. he-as rose up high to the sky after having taught Muhammad-saww – from Ibn Musayyab. And it is said, so he attained completion [53:6], i.e. being even and standing in the air after he-as had descended to be seen to the Prophet-saww.
و قيل معناه استوى جبرئيل ع و محمد بالأفق الأعلى يعني السماء الدنيا ليلة المعراج
And it is said, it’s meaning is that Jibraeel-as and Muhammad-saww were both even in the high horizons, meaning sky of the world on the night of Ascension (Mi’raj).
فَكانَ قابَ قَوْسَيْنِ أي كان ما بين جبرئيل ع و بين رسول الله ص قاب قوسين و القوس ما يرمى به و خصت بالذكر على عادتهم يقال قاب قوس و قاد قوس و قيل معناه كان قدر ذراعين كما روي عن النبي ص فمعنى القوس ما يقاس به و الذراع يقاس به
So he was (at a distance of) two bows or nearer [53:9] – i.e. There was in what is between Jibraeel-as and Rasool-Allah-saww, two bows, and the bow is what is shot with (an arrow), and the mention is specialised upon their habits. It is said ‘A bow’, or ‘almost a bow’. And it is said, it’s meaning is, there was a measure of two cubits, like what is reported from the Prophet-saww. So the meaning of the bow is what is measured with, and the cubit is a a measurement of it.
أَوْ أَدْنى قال الزجاج إن العباد قد خوطبوا على لغتهم و مقدار فهمهم و قيل لهم في هذا ما يقال للذي يحزز فالمعنى فكان على ما تقدرونه أنتم قدر قوسين أو أقل من ذلك و قال عبد الله بن مسعود إن رسول الله ص رأى جبرئيل و له ستمائة جناح.
or nearer [53:9]. Al-Zajaj said, ‘The servants have been addressed upon their language, and in accordance with their understanding. And it is said to then in this what is said to the one who defines limits. So the meaning would be upon what you are measuring out, a measure of two bows, or less than that. And Abdullah Bin Masoud said that Rasool-Allah-saww saw Jibraeel-as, and there were six hundred wings for him-as.
و قال في قوله تعالى إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ أي إن القرآن قول رسول كريم على ربه و هو جبرئيل ع و هو كلام الله أنزله على لسانه ذِي قُوَّةٍ أي فيما كلف و أمر به من العلم و العمل و تبليغ الرسالة
And he said regarding Words of the Exalted: It is certainly the world of an honourable Messenger [81:19] – i.e. the Quran is the word of a messenger honourable to his-as Lord-azwj, and he-as is Jibraeel-as, and it is the Speech of Allah-azwj having been Sent down upon his-as tongue The processor of strength, [81:20] – i.e. regarding what he-as has been encumbered and Commanded with, from the knowledge and the world and delivering the Message.
و قيل ذي قدرة في نفسه و من قوته قلع ديار قوم لوط بقوادم جناحه حتى بلغ بها السماء ثم قلبها
And it is said, with strength withing himself-as, and from his-as strength is uprooting houses of the people of Lut-as by the feathers of his-as wings until he-as reached the sky with it, then overturned it.
عِنْدَ ذِي الْعَرْشِ مَكِينٍ معناه متمكن عند الله صاحب العرش و خالقه رفيع المنزلة عظيم القدر عنده كما يقال فلان مكين عند السلطان و المكانة القرب
in the Presence of the Possessor of the Throne [81:20] – it’s meaning it, able in the Presence of Allah-azwj, Owner of the Throne and his-as Creator, lofty status, mighty worth with Him-azwj, just as it tends to be said, ‘So and so is able with the Sultan’, and the being able is the nearness.
مُطاعٍ ثَمَ أي في السماء تطيعه ملائكة السماء قالوا و من طاعة الملائكة لجبرئيل ع أنه أمر خازن الجنة ليلة المعراج حتى فتح لمحمد ص أبوابها فدخلها و رأى ما فيها و أمر خازن النار ففتح له عنها حتى نظر إليها أَمِينٍ أي على وحي الله و رسالته إلى أنبيائه
Obeyed, then [81:21] – i.e. in the sky the Angels of the sky obey him-as. They said, ‘And from the obedience of the Angels to Jibraeel-as is that he-as ordered the keeper of the Paradise on the night of the Ascension (Mi’raj) until he opened it’s gates for Muhammad-saww, so he-saww entered it and saw what was therein, and he-as ordered the keeper of the Fire, so he opened for him-as from it until he-saww looked into it. trustworthy [81:21] – i.e. upon the Revelation of Allah-azwj and His-azwj Message to His-azwj Prophets-as.
وَ فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ ص قَالَ لِجَبْرَئِيلَ مَا أَحْسَنَ مَا أَثْنَى عَلَيْكَ رَبُّكَ ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ مُطاعٍ ثَمَّ أَمِينٍ فَمَا كَانَتْ قُوَّتُكَ وَ مَا كَانَتْ أَمَانَتُكَ
And in the Hadeeth – ‘Rasool-Allah-saww said to Jibraeel-as: ‘How excellent is what your-as Lord-azwj has Praised upon you-as: The processor of strength, distinguished, in the Presence of the Possessor of the Throne [81:20] Obeyed, then trustworthy [81:21]. So what was your-as strength, and what was your-as trustworthiness?’
فَقَالَ أَمَّا قُوَّتِي بُعِثْتُ إِلَى مَدَائِنِ لُوطٍ فَهِيَ أَرْبَعُ مَدَائِنَ وَ فِي كُلِّ مَدِينَةٍ أَرْبَعُمِائَةِ أَلْفِ مُقَاتِلٍ سِوَى الذَّرَارِيِّ فَحَمَلْتُهُمْ مِنَ الْأَرْضِ السُّفْلَى حَتَّى سَمِعَ أَهْلُ السَّمَاوَاتِ أَصْوَاتَ الدَّجَاجِ وَ نُبَاحَ الْكِلَابِ ثُمَّ هَوَيْتُ بِهِنَّ فَقَلَّبْتُهُنَّ وَ أَمَّا أَمَانَتِي فَإِنِّي لَمْ أُومَرْ بِشَيْءٍ فَعَدَوْتُهُ إِلَى غَيْرِهِ.
He-as said: ‘As for my-as strength, I-as was Dispatched to the cities of Lut-as. These were four cities, and in each city, there were four hundred thousand fighters, besides the offspring. I-as carried them from the lowest earth until the people of the skies heard the souns of the chicken and barking of the dogs. Then I-as swung with these and overturned these. And as for my-as trustworthiness, so I-as have not been Commanded with anything and I-as fulfilled it to something else’’.
وَ لَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ أي رأى محمد ص جبرئيل على صورته التي خلقه الله تعالى عليها حيث تطلع الشمس و هو الأفق الأعلى من ناحية المشرق
And he had seen him in the clear horizon [81:23] – i.e. Muhammad-saww saw Jibraeel-as upon his-as image which Allah-azwj the Exalted had Created him-as upon, where the sun rises, and it is the highest horizon from the area of the east.
وَ ما هُوَ عَلَى الْغَيْبِ بِضَنِينٍ قرأ أهل البصرة غير سهل و ابن كثير و الكسائي بالظاء و الباقون بالضاد فعلى الأول المعنى أنه ليس على وحي الله تعالى و ما يخبر به من الأخبار بمتهم فإن أحواله ناطقة بالصدق و الأمانة
And he is not a withholder of the unseen [81:24]. The people of Al Basra as ‘uneasy’, and Ibn Kaseer, and Al Kasaie with the (letter) ‘Za’, and the rest with the (letter) ‘Zad’. So, based upon the first, the meaning is that he-saww isn’t to be accused upon the Revelation of Allah-azwj the Exalted and whatever he-saww informs with from the news (Ahadeeth), for his-saww state is to speak with the truth and the entrustment.
و على الثاني أي ليس ببخيل فيما يؤدي عن الله إذ يعلمه كما علمه الله تعالى.
And based upon the second, i.e. he-saww isn’t with stinginess in what he-saww delivers on behalf of Allah-azwj, when he-saww teaches just as Allah-azwj the Exalted has Taught him-saww’.
1- مَجَالِسُ الصَّدُوقِ، 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 عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: إِنَّ رَسُولَ اللَّهِ ص لَمَّا أُسْرِيَ بِهِ إِلَى السَّمَاءِ انْتَهَى بِهِ جَبْرَئِيلُ إِلَى نَهَرٍ يُقَالُ لَهُ النُّورُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ خَلَقَ … الظُّلُماتِ وَ النُّورَ
(The book) ‘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, from Rabie, from Abdullah Bin Abbas who said,
‘Rasool-Allah-saww, when there was an ascension with him-saww to the sky, Jibraeel-as ended with him-saww to a river called Al-Noor (The Light), and it is the Word of Allah-azwj Mighty and Majestic: Created . . . the darkness and the Light; [6:1].
فَلَمَّا انْتَهَى بِهِ إِلَى ذَلِكَ النَّهَرِ قَالَ لَهُ جَبْرَئِيلُ يَا مُحَمَّدُ اعْبُرْ عَلَى بَرَكَةِ اللَّهِ فَقَدْ نَوَّرَ اللَّهُ لَكَ بَصَرَكَ وَ مَدَّ لَكَ أَمَامَكَ فَإِنَّ هَذَا نَهَرٌ لَمْ يَعْبُرْهُ أَحَدٌ لَا مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ غَيْرَ أَنَّ لِي فِي كُلِّ يَوْمٍ اغْتِمَاسَةً فِيهِ
When he-as ended with him-saww to that river, Jibraeel-as said to him-saww: ‘O Muhammad-saww! Cross over upon the Blessings of Allah-azwj, for Allah-azwj has Irradiated your-saww sight for you‑saww and Extended your-saww for you-saww, for this is a river no one has crossed over, neither an Angel of Proximity nor a Sent Messenger-as, apart from it, there is an immersion in it during every day.
ثُمَّ أَخْرُجُ مِنْهُ فَأَنْفُضُ أَجْنِحَتِي فَلَيْسَ مِنْ قَطْرَةٍ تَقْطُرُ مِنْ أَجْنِحَتِي إِلَّا خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْهَا مَلَكاً مُقَرَّباً لَهُ عِشْرُونَ أَلْفَ وَجْهٍ وَ أَرْبَعُونَ أَلْفَ لِسَانٍ كُلُّ لِسَانٍ يَلْفَظُ بِلُغَةٍ لَا يَفْقَهُهَا اللِّسَانُ الْآخَرُ.
Then I-as emerge from it and shake my-as wings, so there isn’t any drop dropping from my-as wings except Allah-azwj Blessed and Exalted Creates from it an Angel of Proximity from it having twenty thousand faces for him, and forty thousand tongues, each tongue pronouncing in a language the other tongues does not understand it’’.[102]
2 تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي خَبَرِ الْمِعْرَاجِ قَالَ جَبْرَئِيلُ أَقْرَبُ الْخَلْقِ إِلَى اللَّهِ أَنَا وَ إِسْرَافِيلُ.
Tafseer Ali Bin Ibrahim in a Hadeeth of Al-Mi’raj, Jibraeel-as said: ‘The creatures closest to Allah-azwj are me-as and Israfeel-as’’.[103]
3- وَ مِنْهُ، 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 مَلَكاً مِنَ الْمَلَائِكَةِ بِيَدِهِ لَوْحٌ مِنْ نُورٍ لَا يَلْتَفِتُ يَمِيناً وَ لَا شِمَالًا مُقْبِلًا عَلَيْهِ ثُبَةٌ كَهَيْئَةِ الْحَرِيرِ )الحزين(
And from him, 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 an Angel from the Angels. In his-as hand there was a tablet of light. He-as was neither turning right nor left, facing towards it as if he was aggrieved.
فَقُلْتُ مَنْ هَذَا يَا جَبْرَئِيلُ فَقَالَ هَذَا مَلَكُ الْمَوْتِ مَشْغُولٌ فِي قَبْضِ الْأَرْوَاحِ فَقُلْتُ أَدْنِنِي مِنْهُ يَا جَبْرَئِيلُ لِأُكَلِّمَهُ
I-saww said: ‘Who is this, O Jibraeel-as?’ He-as said: ‘This is the Angel of death, pre-occupied in capturing the souls’. I-saww said: ‘Get me-saww closer to him-as, O Jibraeel-as, so I-saww can speak to him-as’.
فَأَدْنَانِي مِنْهُ فَقُلْتُ لَهُ يَا مَلَكَ الْمَوْتِ أَ كُلُّ مَنْ هُوَ مَاتَ أَوْ هُوَ مَيِّتٌ فِيمَا بَعْدُ أَنْتَ تَقْبِضُ رُوحَهُ قَالَ نَعَمْ قُلْتُ وَ تَحْضُرُهُمْ بِنَفْسِكَ
He-saww brought me-saww closer to him-as. I-saww said to him-as: ‘O Angel of death! Is it all the ones who dies, or the ones who would be dying in what is afterwards, you-as capture his soul?’ He-as said: ‘Yes’. I-saww said: ‘And you attend them yourself-as?’
قَالَ نَعَمْ مَا الدُّنْيَا كُلُّهَا عِنْدِي فِيمَا سَخَّرَهُ اللَّهُ لِي وَ مَكَّنَنِي مِنْهَا إِلَّا كَدِرْهَمٍ فِي كَفِّ الرَّجُلِ يُقَلِّبُهُ كَيْفَ يَشَاءُ وَ مَا مِنْ دَارٍ فِي الدُّنْيَا إِلَّا وَ أَدْخُلُهَا فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ وَ أَقُولُ إِذَا بَكَى أَهْلُ الْبَيْتِ عَلَى مَيِّتِهِمْ لَا تَبْكُوا عَلَيْهِ فَإِنَّ لِي إِلَيْكُمْ عَوْدَةً وَ عَوْدَةً حَتَّى لَا يَبْقَى مِنْكُمْ أَحَدٌ
He-as said: ‘Yes! The world, all of it, is not in my-as presence, among what Allah-azwj had Subdued it for me-as and Enabled me-as from it, except like a Dirham (coin) in the palm of a man. He turns it however he so desires to. And there is no house in the world except and I-as enter it five times during every day, and I-as say when the people of the house crying upon their deceased: ‘Do not cry upon him, for there is a return for me-as to you all, and a return, until there will not remain anyone from you all!’’
قَالَ رَسُولُ اللَّهِ ص كَفَى بِالْمَوْتِ طَامَّةً يَا جَبْرَئِيلُ فَقَالَ جَبْرَئِيلُ مَا بَعْدَ الْمَوْتِ أَطَمُّ وَ أَعْظَمُ مِنَ الْمَوْتِ.
Rasool-Allah-saww said: ‘It suffices with death as a calamity, O Jibraeel-as’. Jibraeel-as said: ‘What is to come after the death is more calamitous and mightier than the death’’.[104]
4- وَ مِنْهُ، فِي قَوْلِهِ تَعَالَى لَقَدْ رَأى مِنْ آياتِ رَبِّهِ الْكُبْرى قَالَ رَأَى جَبْرَئِيلَ عَلَى سَاقِهِ الدُّرُّ مِثْلَ الْقَطْرِ عَلَى الْبَقْلِ لَهُ سِتُّمِائَةِ جَنَاحٍ قَدْ مَلَأَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
And from him (Ali Bin Ibrahim) regarding Words of the Exalted: He saw from the greatest Signs of his Lord [53:18]. He said: ‘He-saww saw Jibraeel-as having a gem upon his-as leg like the drop upon the vegetable, having six hundred wings for him-as, having filled up what is between the sky and the earth’’.[105]
5- التَّوْحِيدُ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْفَهَانِيِّ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ أَوْ غَيْرِهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ لَقَدْ رَأى الْآيَةَ وَ ذَكَرَ مِثْلَهُ.
(The book) ‘Al Tawheed’ – From his father, from Sa’ad, from Al Qasim Bin Muhammad Al Asfahany, from Suleyman Al Minqary, from Hafs Bin Giyas or someone else who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: He saw [53:18] – the Verse’, and he-asws mentioned similar to it’’.[106]
6- مَعَانِي الْأَخْبَارِ، قَالَ: جَبْرَئِيلُ مَعْنَاهُ عَبْدُ اللَّهِ وَ مِيكَائِيلُ مَعْنَاهُ عُبَيْدُ اللَّهِ وَ كَذَلِكَ مَعْنَى إِسْرَافِيلَ عُبَيْدُ اللَّهِ.
(The book) ‘Ma’any Al-Akhbar’, he (Al-Sadouq) said, ‘(The name) ‘Jibraeel’, it’s meaning is, ‘servant of Allah-azwj’, and ‘Mikaeel’, it’s meaning is ‘slave of Allah-azwj’ and like at is the meaning of ‘Israfeel’, ‘slave of Allah-azwj’’.[107]
7- الْخِصَالُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى اخْتَارَ مِنْ كُلِّ شَيْءٍ أَرْبَعَةً اخْتَارَ مِنَ الْمَلَائِكَةِ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ مَلَكَ الْمَوْتِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – From Al Husayn Bin Ahmad Bin Idrees, from his father, from Muhammad Bin Ahmad, from Abu Abdullah Al Razy, from Al Hassan Bin Ali Bin Abu Usman, from Musa Bin Bakr,
‘From Abu Al-Hassan-asws the 1st having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Chose from all things. He-azwj Chose four from the Angels – Jibraeel-as, and Mikaeel-as, and Israfeel-as, and the Angel of death’ – the Hadeeth’’.[108]
8- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ بَيْنَا رَسُولُ اللَّهِ جَالِساً وَ عِنْدَهُ جَبْرَئِيلُ ع إِذْ حَانَتْ مِنْ جَبْرَئِيلَ نَظْرَةٌ قِبَلَ السَّمَاءِ فَانْتُقِعَ لَوْنُهُ حَتَّى صَارَ كَأَنَّهُ كُرْكُمٌ ثُمَّ لَاذَ بِرَسُولِ اللَّهِ ص
Tafseer Ali Bin Ibrahim – From his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,
‘From Abu Abdullah-asws having said: ‘While Rasool-Allah-saww was seated and Jibraeel-as was in his-saww presence, when Jibraeel-as glanced a look in the direction of the sky. His-as colour paled until it became as if it was turmeric, then he-as sought refuge with Allah-saww.
فَنَظَرَ رَسُولُ اللَّهِ إِلَى حَيْثُ جَبْرَئِيلَ فَإِذَا شَيْءٌ قَدْ مَلَأَ بَيْنَ الْخَافِقَيْنِ مُقْبِلًا حَتَّى كَانَ كَقَابٍ مِنَ الْأَرْضِ ثُمَّ قَالَ يَا مُحَمَّدُ إِنِّي رَسُولُ اللَّهِ إِلَيْكَ أُخَيِّرُكَ أَنْ تَكُونَ مَلِكاً رَسُولًا أَحَبُّ إِلَيْكَ أَوْ أَنْ تَكُونَ عَبْداً رَسُولًا
Rasool-Allah-saww looked to where Jibraeel-as had, and there was something which had filled up between the two ends coming over until it was like a bow (distance) from the earth. Then he said, ‘O Muhammad-saww! I am a messenger of Allah-azwj to you-saww. I inform you-as that would it be more beloved to you-saww if you-saww were to be an Angel, a messenger or be a servant, a messenger?’
فَالْتَفَتَ رَسُولُ اللَّهِ ص إِلَى جَبْرَئِيلَ وَ قَدْ رَجَعَ إِلَيْهِ لَوْنُهُ فَقَالَ جَبْرَئِيلُ بَلْ كُنْ عَبْداً رَسُولًا فَقَالَ رَسُولُ اللَّهِ بَلْ أَكُونُ عَبْداً رَسُولًا
Rasool-Allah-saww turned to Jibraeel-as, and his-as colour had returned to him-as. Jibraeel-as said: ‘But, be a servant, a messenger’. Rasool-Allah-saww said: ‘But I-saww would (choose to be) a servant, a messenger’.
فَرَفَعَ الْمَلَكُ رِجْلَهُ الْيُمْنَى فَوَضَعَهَا فِي كَبِدِ السَّمَاءِ الدُّنْيَا ثُمَّ رَفَعَ الْأُخْرَى فَوَضَعَهَا فِي الثَّانِيَةِ ثُمَّ رَفَعَ الْيُمْنَى فَوَضَعَهَا فِي الثَّالِثَةِ ثُمَّ هَكَذَا حَتَّى انْتَهَى إِلَى السَّمَاءِ السَّابِعَةِ بَعْدَ كُلِّ سَمَاءٍ خُطْوَةٌ وَ كُلَّمَا ارْتَفَعَ صَغُرَ حَتَّى صَارَ آخِرَ ذَلِكَ مِثْلَ الصِّرِّ
The Angel raised his righ leg and place it in the centre of the sky of the world, then raised the other and placed it in the second (sky). Then raised the right and placed it in the third. Then like that until he ended up to the seventh sky, after having taken a step in every sky, and every time he went higher, he became smaller until he came to the end of that like the small pouch.
فَالْتَفَتَ رَسُولُ اللَّهِ ص إِلَى جَبْرَئِيلَ ع فَقَالَ قَدْ رَأَيْتُكَ ذَعِراً وَ مَا رَأَيْتُ شَيْئاً كَانَ أَذْعَرَ لِي مِنْ تَغَيُّرِ لَوْنِكَ
Rasool-Allah-saww turned to Jibraeel-as. He-saww said: ‘I-saww saw you-as panicking and I-saww have not seen anything which was more alarming to me-as than the changing of your-as colour!’
فَقَالَ يَا نَبِيَّ اللَّهِ لَا تَلُمْنِي أَ تَدْرِي مَنْ هَذَا قَالَ لَا
He-as said: ‘O Prophet-saww of Allah-saww! Do not blame me-as. Do you-saww know who this is?’ He-saww said: ‘No’.
قَالَ هَذَا إِسْرَافِيلُ حَاجِبُ الرَّبِّ وَ لَمْ يَنْزِلْ مِنْ مَكَانِهِ مُنْذُ خَلَقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرْضَ وَ لَمَّا رَأَيْتُهُ مُنْحَطّاً ظَنَنْتُ أَنَّهُ جَاءَ بِقِيَامِ السَّاعَةِ فَكَانَ الَّذِي رَأَيْتَ مِنْ تَغَيُّرِ لَوْنِي لِذَلِكَ فَلَمَّا رَأَيْتُ مَا اصْطَفَاكَ اللَّهُ بِهِ رَجَعَ إِلَيَّ لَوْنِي وَ نَفْسِي
He-as said: ‘This is Israfeel-as, guard (doorman) of the Lord-azwj, and he-as had not descended from his-as place since Allah-azwj had Created the skies and the earth, and when I-as saw him-as coming lower I-as thought he-as was coming to establish the Hour. So that was which you-saww saw having changed my-as colour, due to that. When I-as saw what Allah-azwj had Chosen you‑saww with, my-as colour returned to me-as, and my-as soul.
أَ مَا رَأَيْتَهُ كُلَّمَا ارْتَفَعَ صَغُرَ إِنَّهُ لَيْسَ شَيْءٌ يَدْنُو مِنَ الرَّبِّ إِلَّا صَغُرَ لِعَظَمَتِهِ إِنَّ هَذَا حَاجِبُ الرَّبِّ وَ أَقْرَبُ خَلْقِ اللَّهِ مِنْهُ وَ اللَّوْحُ بَيْنَ عَيْنَيْهِ مِنْ يَاقُوتَةٍ حَمْرَاءَ
But did you-saww not see him-as becoming smaller everytime he-as went higher? There isn’t anything going near the Lord-azwj except it becomes smaller due to His-azwj Magnificence. This is a guard (doorman) of the Lord-azwj and the closest of the creatures to Him-azwj, and the (Guarded) Tablet is between his-as eyes, being of red ruby.
فَإِذَا تَكَلَّمَ الرَّبُّ تَبَارَكَ وَ تَعَالَى بِالْوَحْيِ ضَرَبَ اللَّوْحُ جَبِينَهُ فَنَظَرَ فِيهِ ثُمَّ أَلْقَاهُ إِلَيْنَا فَنَسْعَى بِهِ فِي السَّمَاوَاتِ وَ الْأَرْضِ إِنَّهُ لَأَدْنَى خَلْقِ الرَّحْمَنِ مِنْهُ وَ بَيْنِي وَ بَيْنَهُ تِسْعُونَ حِجَاباً مِنْ نُورٍ تُقْطَعُ دُونَهَا الْأَبْصَارُ مَا لَا يُعَدُّ وَ لَا يُوصَفُ وَ إِنِّي لَأَقْرَبُ الْخَلْقِ مِنْهُ وَ بَيْنِي وَ بَيْنَهُ مَسِيرَةُ أَلْفِ عَامٍ.
When the Lord-azwj Blessed and Exalted Speaks with the Revelation, the Tablet strikes his-as forehead. He-as looks into it, then casts it to us-as. We sprint with it in the skies and the earth. He-as is the closest of the creatures of the Beneficent, to Him-azwj, and between me-as and him-as there are ninety veils of light. The sights get cut off below it what can neither be counted, nor described, and I-as am the closest of the creatures to him-as, and between me-as and him-as there is a travel distance of a thousand years’’.[109]
9- وَ مِنْهُ، أَيْضاً عَنِ الصَّادِقِ ع قَالَ: إِذَا أَمَرَ اللَّهُ مِيكَائِيلَ بِالْهُبُوطِ إِلَى الدُّنْيَا فِيمَا يَأْمُرُهُ بِهِ صَارَتْ رِجْلُهُ فِي السَّمَاءِ السَّابِعَةِ وَ الْأُخْرَى فِي الْأَرْضِ السَّابِعَةِ.
And from him as well,
‘From Al-Sadiq-asws having said: ‘When Allah-azwj Commands Mikaeel-as with descending to the world among what He-azwj Commands him-as with, his-as leg comes to be in the seventh sky and the other in the seventh earth’’.[110]
10- وَ مِنْهُ عَنِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ حَيَّةً قَدْ أَحْدَقَتْ بِالسَّمَاوَاتِ وَ الْأَرْضِ قَدْ جَمَعَتْ رَأْسَهَا وَ ذَنَبَهَا تَحْتَ الْعَرْشِ فَإِذَا رَأَتْ مَعَاصِيَ الْعِبَادِ أَسِفَتْ وَ اسْتَأْذَنَتْ أَنْ تَبْلَعَ السَّمَاوَاتِ وَ الْأَرْضَ.
And from him,
‘From Al-Sadiq-asws having said: ‘Allah-azwj has Created a serpent which gazes at the skies and the earth. It’s head and its tail is gathered beneath the Throne. When it sees disobediences of the servants, it regrets and seeks Permission to swallow the skies and the earth’’.[111]
11- الْقَصَصُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي بَابِ الْعَوَالِمِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ خَلَقَ الْمَلَائِكَةَ رُوحَانِيِّينَ لَهُمْ أَجْنِحَةٌ يَطِيرُونَ بِهَا حَيْثُ يَشَاءُ اللَّهُ فَأَسْكَنَهُمْ فِيمَا بَيْنَ أَطْبَاقِ السَّمَاوَاتِ يُقَدِّسُونَهُ اللَّيْلَ وَ النَّهَارَ وَ اصْطَفَى مِنْهُمْ إِسْرَافِيلَ وَ مِيكَائِيلَ وَ جَبْرَئِيلَ.
(The book) ‘Al Qasas’ – By the preceding chains in the chapter of the worlds,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Created the spiritual Angels have wings for them, flying with these wherever Allah-azwj so Desires. He-azwj Settled them between the layers of the skies, extolling His-azwj Holiness night and day, and He-azwj Chose from the, Israfeel-as, and Mikaeel-as, and Jibraeel-as’’.[112]
12- صَحِيفَةُ الرِّضَا، عَنْهُ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ رَأَيْتُ فِي السَّمَاءِ الثَّالِثَةِ رَجُلًا قَاعِداً رِجْلٌ لَهُ فِي الْمَشْرِقِ وَ رِجْلٌ لَهُ فِي الْمَغْرِبِ وَ بِيَدِهِ لَوْحٌ يَنْظُرُ فِيهِ وَ يُحَرِّكُ رَأْسَهُ فَقُلْتُ يَا جَبْرَئِيلُ مَنْ هَذَا قَالَ هَذَا مَلَكُ الْمَوْتِ.
(The book) ‘Saheefa Al-Reza-asws’ – from him-asws, from his-asws forefathers having said: ‘Rasool-Allah-saww said: ‘When there was an ascension with me-saww to the sky, I-saww saw a man seated in the third sky. A leg of his was in the east and the leg of his was in the west, and in his hand, there was a Tablet he was looking into it and shaking his head. I-saww said: ‘O Jibraeel-as! Who is this?’ He-as said: ‘This is the Angel of death’’.[113]
13- الْخَرَائِجُ، عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُعَتِّبٍ غُلَامِ الصَّادِقِ ع قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع بِالْعُرَيْضِ فَجَاءَ يَمْشِي حَتَّى دَخَلَ مَسْجِداً كَانَ يَعْبُدُ اللَّهَ فِيهِ أَبُوهُ وَ هُوَ يُصَلِّي فِي مَوْضِعٍ مِنَ الْمَسْجِدِ
(The book) ‘Al Kharaij’, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Hassan Bin Ali, from Ja’far Bin Bashir,
‘From Moattab a slave of Al Sadiq-asws having said, ‘I was with Abu Abdullah-asws at Al-Ureyz. He-asws came walking until he-asws entered a Masjid which his-asws father-asws used to worship in, and he-asws prayed Salat in a place from the Masjid.
فَلَمَّا انْصَرَفَ قَالَ يَا مُعَتِّبُ تَرَى هَذَا الْمَوْضِعَ قُلْتُ نَعَمْ قَالَ بَيْنَمَا أَبِي ع قَائِمٌ يُصَلِّي فِي هَذَا الْمَكَانِ إِذْ دَخَلَ شَيْخٌ يَمْشِي حَسَنُ السَّمْتِ فَجَلَسَ فَبَيْنَمَا هُوَ جَالِسٌ إِذْ جَاءَ رَجُلٌ آدَمُ حَسَنُ الْوَجْهِ وَ الْتَمَسَهُ فَقَالَ لِلشَّيْخِ مَا يُجْلِسُكَ لَيْسَ بِهَذَا أُمِرْتَ فَقَامَا وَ انْطَلَقَا وَ تَوَارَيَا عَنِّي فَلَمْ أَرَ شَيْئاً
When he-asws finished, he-asws said: ‘O Moattab! Do you see this place?’ I said, ‘Yes’. He-asws said: ‘While my-asws father-asws was praying Salat in this place, when an old man entered walking, being of excellent appearance. He-asws sat down. While he was seated when a man came, being of handsome face and touched him. He said to the old man, ‘What makes you sit? This isn’t what you have been Commanded with!’ And they both left and disappeared from me-asws, so I-asws could not see anything.
فَقَالَ يَا بُنَيَ هَلْ رَأَيْتَ الشَّيْخَ وَ صَاحِبَهُ فَقُلْتُ نَعَمْ فَمَنِ الشَّيْخُ وَ صَاحِبُهُ قَالَ الشَّيْخُ مَلَكُ الْمَوْتِ وَ الَّذِي جَاءَ فَأَخْرَجَهُ جَبْرَئِيلُ.
He-asws said: ‘O my-asws son-asws! Did you-asws see the old man and his-asws companion?’ I-asws said: ‘Yes, so who were the old man and his companion?’ He-asws said: ‘The old man was the Angel of death, and the one who came to expel him-as was Jibraeel-as’’.[114]
14- وَ مِنْهُ، عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع بَيْنَمَا أَنَا فِي الدَّارِ مَعَ جَارِيَةٍ لِي إِذْ أَقْبَلَ رَجُلٌ قَاطِبٌ بِوَجْهِهِ فَلَمَّا رَأَيْتُهُ عَلِمْتُ أَنَّهُ مَلَكُ الْمَوْتِ فَاسْتَقْبَلَهُ رَجُلٌ آخَرُ أَطْلَقُ مِنْهُ وَجْهاً وَ أَطْلَقُ مِنْهُ بِشْراً فَقَالَ لَهُ لَيْسَ بِذَا أُمِرْتَ فَبَيْنَمَا أَنَا أُحَدِّثُ الْجَارِيَةَ إِذْ قُبِضَتْ.
And from him, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat, from Aban Bin Usman, from Zurara who said,
‘Abu Abdullah-asws said: ‘While I-asws was in the house with a maid of mine-asws when a man of bleak face came. When I-asws saw him, I-asws knew he-as was the Angel of death. Another man faced him-as, more relaxed than him-as of face, and more relaxed than him-as of body. He said to him-as: ‘You-as have not been Commanded with this!’ While I-asws was discussing with the maid when she (her soul) was captured’’.[115]
15- الْمُتَهَجِّدُ، فِي تَعْقِيبِ صَلَاةِ أَمِيرِ الْمُؤْمِنِينَ وَ بِاسْمِكَ الْمَكْتُوبِ عَلَى جَبْهَةِ إِسْرَافِيلَ وَ بِقُوَّةِ ذَلِكَ الِاسْمِ الَّذِي يَنْفُخُ بِهِ إِسْرَافِيلُ فِي الصُّورِ وَ أَسْأَلُكَ بِاسْمِكَ الْمَكْتُوبِ عَلَى رَاحَةِ رِضْوَانَ خَازِنِ الْجِنَانِ.
(The book) ‘Al Mutahajjid’ –
‘In a follow-up act of worship of a Salat of Amir Al-Momineen-asws: ‘And by Your-azwj Name, the written upon the forehead of Israfeel, and by the strength of than Name which Israfeel-as would be blowing in the Trumpet, and I-asws ask You-azwj by Your-azwj Name written upon the palm of Rizwaan, keeper of the Gardens’’.[116]
16- الْإِخْتِصَاصُ، بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ عَبْدُ اللَّهِ بْنُ سَلَامٍ لِلنَّبِيِّ ص فِيمَا سَأَلَهُ مَنْ أَخْبَرَكَ قَالَ النَّبِيُّ ص جَبْرَئِيلُ قَالَ عَمَّنْ
(The book) ‘Al Ikhtisas’ – By his chain from Ibn Abbas,
‘Abdullah Bin Salam said to the Prophet-saww among what he asked him-saww, ‘Who informs you-saww?’ He-saww said: ‘Jibraeel-as’. He said, ‘From who?’
قَالَ قَالَ عَنْ مِيكَائِيلَ قَالَ عَمَّنْ
He (the narrator) said, ‘He-saww said: ‘From Mikaeel-as’. He said, ‘From who?’
قَالَ قَالَ عَنْ إِسْرَافِيلَ قَالَ عَمَّنْ
He (the narrator) said, ‘From Israfeel-as’. He said, ‘From who?’
قَالَ قَالَ عَنِ اللَّوْحِ الْمَحْفُوظِ قَالَ عَمَّنْ قَالَ عَنِ الْقَلَمِ قَالَ عَمَّنْ
He (the narrator) said, ‘From the Guarded Tablet’. He said, ‘From who?’ He-saww said: ‘From the Pen’. He said, ‘From who?’
قَالَ قَالَ عَنْ رَبِّ الْعَالَمِينَ قَالَ صَدَقْتَ فَأَخْبِرْنِي عَنْ جَبْرَئِيلَ فِي زِيِّ الْإِنَاثِ أَمْ فِي زِيِّ الذُّكُورِ قَالَ فِي زِيِّ الذُّكُورِ
He (the narrator) said, ‘From Lord-azwj of the worlds’. He said, ‘You speak the truth! So inform me about Jibraeel-as, is he-as female clothing or in male clothing?’ He-saww said: ‘In male clothing’.
قَالَ فَأَخْبِرْنِي مَا طَعَامُهُ قَالَ طَعَامُهُ التَّسْبِيحُ وَ شَرَابُهُ التَّهْلِيلُ قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي مَا طُولُ جَبْرَئِيلَ
He said, ‘Inform me, what is his-as food?’ He-saww said: ‘His-as food in the glorification and his-as drink is the extollation of Oneness’. He said, ‘You-saww speak the truth, O Muhammad‑saww! Inform me, what is the tallness of Jibraeel-as’
قَالَ إِنَّهُ عَلَى قَدْرٍ بَيْنَ الْمَلَائِكَةِ لَيْسَ بِالطَّوِيلِ الْعَالِي وَ لَا بِالْقَصِيرِ الْمُتَدَانِي لَهُ ثَمَانُونَ ذُؤَابَةً وَ قُصَّةً جَعِدَةً وَ هِلَالٌ بَيْنَ عَيْنَيْهِ أَغَرُّ أَدْعَجُ مُحَجَّلٌ ضَوْؤُهُ بَيْنَ الْمَلَائِكَةِ كَضَوْءِ النَّهَارِ عِنْدَ ظُلْمَةِ اللَّيْلِ
He-saww said: ‘He-as is upon a measurement between the Angels. He-as is neither with extreme tallness nor with the inferior shortness. For him-as are eighty forelocks, and parting in the middle, and there is a cresecent between his-as eyes, enticing, curved, resplendent. His-as illumination between the Angels is like the illumination of the day with the darkness of the night.
لَهُ أَرْبَعٌ وَ عِشْرُونَ جَنَاحاً خَضْرَاءَ مُشَبَّكَةً بِالدُّرِّ وَ الْيَاقُوتِ مُخَتَّمَةً بِاللُّؤْلُؤِ وَ عَلَيْهِ وِشَاحٌ بِطَانَتُهُ الرَّحْمَةُ وَ أَزْرَارُهُ الْكَرَامَةُ ظِهَارَتُهُ الْوَقَارُ رِيشُهُ الزَّعْفَرَانُ
For him-as there are twenty-four green wings, intertwined with the gems and the rubies sealed with the pearls, and upon him-as is a veil the interior of it is the mercy, and his-as trouser is the prestige, and his-as back is the dignity, his-as feathers are the saffron.
وَاضِحُ الْجَبِينِ أَقْنَى الْأَنْفِ سَائِلُ الْخَدَّيْنِ مُدَوَّرُ اللَّحْيَيْنِ حَسَنُ الْقَامَةِ لَا يَأْكُلُ وَ لَا يَشْرَبُ وَ لَا يَمَلُّ وَ لَا يَسْهُو قَامَ بِوَحْيِ اللَّهِ إِلَى يَوْمِ الْقِيَامَةِ
Clear of forehead, curved of the nose, flowing of the cheeks, rounded of the beard, excellent stature. Neither eating nor drinking. He-as neither gets fed up nor forgets. He-as shall stand with the Revelation of Allah-azwj up to the Day of Qiyamah’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ
He said, ‘You-saww speak the truth, O Muhammad-saww!’
ثُمَّ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ وَ مَا الثَّلَاثَةُ قَالَ ص جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ وَ هُمْ رُؤَسَاءُ الْمَلَائِكَةِ وَ هُمْ عَلَى وَحْيِ رَبِّ الْعَالَمِينَ.
Then he (Ibn Abbas) continued the Hadeeth until he (Abdullah Bin Salam) said, ‘And what are the three?’ He-saww said: ‘Jibraeel-as, and Mikaeel-as, and Israfeel-as, and they-as are chiefs of the Angels, and they-as are upon the Revelation of Lord-azwj of the worlds’’.[117]
17- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ أَخْبِرْنِي عَنْ قَوْلِ يَعْقُوبَ لِبَنِيهِ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَ أَخِيهِ أَ كَانَ يَعْلَمُ أَنَّهُ حَيٌّ وَ قَدْ فَارَقَهُ مُنْذُ عِشْرِينَ سَنَةً قَالَ نَعَمْ قَالَ قُلْتُ كَيْفَ عَلِمَ
From Al-Kafi, from a number of his companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Hanan Bin Sadeyr,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘Inform me about the words of Yaqoub-as to his-as sons: O my sons! Go and inquire about Yusuf and his brother [12:87], Did he-as know that he-as was alive, and there was a separation of twenty years between them?’ He-asws said: ‘Yes’. I said, ‘How did he-as know?’
قَالَ إِنَّهُ دَعَا فِي السَّحَرِ وَ سَأَلَ اللَّهَ أَنْ يُهْبِطَ عَلَيْهِ مَلَكَ الْمَوْتِ فَهَبَطَ عَلَيْهِ بِرْيَالُ وَ هُوَ مَلَكُ الْمَوْتِ فَقَالَ لَهُ بِرْيَالُ مَا حَاجَتُكَ يَا يَعْقُوبُ قَالَ لَهُ أَخْبِرْنِي عَنِ الْأَرْوَاحِ الَّتِي تَقْبِضُهَا مُجْتَمِعَةً أَوْ مُتَفَرِّقَةً قَالَ بَلْ أَقْبِضُهَا مُتَفَرِّقَةً رُوحاً رُوحاً
He-asws said: ‘He-as supplicated before dawn and asked Allah-azwj Mighty and Majestic that He-azwj should Send down to him-as the Angel of Death. So Biryaal descended unto him-as, and he is the Angel of Death. Biryaal said to him-as: ‘What is your-as need, O Yaqoub-as?’ He-as said: ‘Inform me about the souls. Do you capture them altogether or separately?’ He said, ‘But, I capture them separately, soul by soul’.
قَالَ أَخْبِرْنِي فَهَلْ مَرَّ بِكَ رُوحُ يُوسُفَ فِيمَا مَرَّ بِكَ قَالَ لَا فَعَلِمَ يَعْقُوبُ أَنَّهُ حَيٌّ فَعِنْدَ ذَلِكَ قَالَ لِوُلْدِهِ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَ أَخِيهِ.
He-as said to him: ‘So inform me, did you come across the soul of Yusuf-as in what you have passed by?’ He said: ‘No’. Thus Yaqoub-as came to know that he-as was alive. So, due to that he-as said O my sons! Go and inquire about Yusuf and his brother [12:87]’’[118]
18- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ مَيْسَرَةَ عَنِ الْحَكَمِ بْنِ عُيَيْنَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ فِي الْجَنَّةِ نَهَراً يَغْتَمِسُ فِيهِ جَبْرَئِيلُ كُلَّ غَدَاةٍ ثُمَّ يَخْرُجُ مِنْهُ فَيَنْفُضُ فَيَخْلُقُ اللَّهُ عَزَّ وَ جَلَّ مِنْ كُلِّ قَطْرَةٍ مِنْهُ تَقْطُرُ مَلَكاً.
(The book) ‘Al Kafi’ – From a number of his companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muawiya Bin Maysara, from Al Hakam Bin Uyayna,
‘From Abu Ja’far-asws having said: ‘In the Paradise there is a rive Jibraeel-as immerses in it every morning. Then he-as comes out from it and shaes. So Allah-azwj Mighty and Majestic Creates an Angle from every drop dropping from him-as’’.[119]
19- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ أَبِي الْعَلَا الْخَفَّافِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا انْهَزَمَ النَّاسُ يَوْمَ أُحُدٍ وَ سَاقَ الْحَدِيثَ الطَّوِيلَ إِلَى أَنْ قَالَ قَالَ النَّبِيُّ ص يَا رَبِّ وَعَدْتَنِي أَنْ تُظْهِرَ دِينَكَ وَ إِنْ شِئْتَ لَمْ يُعْيِكَ
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Abu Al A’ala Al Khaffaf,
‘From Abu Abdullah-asws having said: ‘When the people (Muslims) were defeated on the day of Ohad’ – and he-asws continued the lengthy Hadeeth up to he-asws said: ‘The Prophet-saww said: ‘O Lord-azwj! You-azwj Promised me-saww and You-azwj will Prevail Your-azwj religion, and if You-azwj so Desire, it will not affect You-azwj’.
فَأَقْبَلَ عَلِيٌّ ع إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ أَسْمَعُ دَوِيّاً شَدِيداً وَ أَسْمَعُ أَقْدِمْ حَيْزُومُ وَ مَا أَهُمُّ أَضْرِبُ أَحَداً إِلَّا سَقَطَ مَيِّتاً قَبْلَ أَنْ أَضْرِبَ فَقَالَ هَذَا جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ فِي الْمَلَائِكَةِ
Ali-asws came to the Prophet-saww. He-asws said: ‘O Rasool-Allah-saww! I-asws have been hearing loud bangs, and I-asws hear the brave chests, and I-asws do not think of striking anyone except he falls down dead before I-asws even strike him!’ He-saww said: ‘This is Jibraeel-as and Mikaeel-as and Israfeel-as among the Angels’.
ثُمَّ جَاءَهُ جَبْرَئِيلُ فَوَقَفَ إِلَى جَنْبِ رَسُولِ اللَّهِ ص فَقَالَ يَا مُحَمَّدُ إِنَّ هَذِهِ هِيَ الْمُوَاسَاةُ فَقَالَ إِنَّ عَلِيّاً مِنِّي وَ أَنَا مِنْهُ فَقَالَ جَبْرَئِيلُ ع وَ أَنَا مِنْكُمَا ثُمَّ انْهَزَمَ النَّاسُ
Then Jibraeel-as came to him-saww. He-as stood by a side of Rasool-Allah-saww. He-as said: ‘O Muhammad-saww! This, it is the consolation’. He-saww said: ‘Ali-asws is from me-saww and I-saww am from him-asws’. Jibraeel-as said: ‘And I-as am from you-asws both’. Then the people (Muslims) were defeated.
وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ فَأَتْبَعَهُمْ جَبْرَئِيلُ ع فَكُلَّمَا سَمِعُوا وَقْعَ حَوَافِرِ فَرَسِهِ جَدُّوا فِي السَّيْرِ فَكَانَ يَتْلُوهُمْ فَإِذَا ارْتَحَلُوا قَالَ هُوَ ذَا عَسْكَرُ مُحَمَّدٍ قَدْ أَقْبَلَ
And he-asws continued the Hadeeth up to his-asws words: ‘Jibraeel-as pursued them. Every time they heard the occurrence of (sounds of) hooves of his-as horse, they stumbled in the walking, and he-as would follow them. When they departed, he (Abu Sufyan) said, ‘There it is, the army of Muhammad-saww coming over!’
فَدَخَلَ أَبُو سُفْيَانَ مَكَّةَ فَأَخْبَرَهُمُ الْخَبَرَ وَ جَاءَ الرُّعَاةُ وَ الْحَطَّابُونَ فَدَخَلُوا مَكَّةَ فَقَالُوا رَأَيْنَا عَسْكَرَ مُحَمَّدٍ كُلَّمَا رَحَلَ أَبُو سُفْيَانَ وَ نَزَلُوا يَقْدُمُهُمْ فَارِسٌ عَلَى فَرَسٍ أَشْقَرَ يَطْلُبُ آثَارَهُمْ فَأَقْبَلَ أَهْلُ مَكَّةَ عَلَى أَبِي سُفْيَانَ يُوَبِّخُونَهُ إِلَى آخِرِ الْخَبَرِ.
Abu Sufyan entered Makkah and informed them the new, and the shepherds and the woodcutters came and entered Makkah. They said, ‘We saw the army of Muhammad-saww!’ Every time Abu Sufyan departed and descended, a horseman preceded them upon a blonde horse pursuing their tracks. The people of Makkah came to Abu Sfyan rebuking him’ – up to the end of the Hadeeth’’.[120]
20- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي يَزِيدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَعَثَ أَرْبَعَةَ أَمْلَاكٍ فِي إِهْلَاكِ قَوْمِ لُوطٍ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ كَرُوبِيلَ ع
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Dawood Bin Farqad, from Abu Yazeed Al Hammar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Send four Angels for destroying the people of Lut-as – Jibraeel-as, and Mikaeel-as, and Israfeel-as and Karoubeel-as.
فَمَرُّوا بِإِبْرَاهِيمَ ع وَ هُمْ مُعْتَمُّونَ فَسَلَّمُوا عَلَيْهِ فَلَمْ يَعْرِفْهُمْ وَ رَأَى هَيْئَةً حَسَنَةً فَقَالَ لَا يَخْدُمُ هَؤُلَاءِ أَحَداً إِلَّا أَنَا بِنَفْسِي وَ كَانَ صَاحِبَ أَضْيَافٍ
They passed by Ibrahim-as, and they-as were turbaned. They-as greeted unto him-as. He-as did not recognise them-as and saw goodly appearance. He-as said (within himself-as: ‘No one will serve them except I-as by myself-as’, and he-as used to be a hospitable person.
فَشَوَى لَهُمْ عِجْلًا سَمِيناً حَتَّى أَنْضَجَهُ ثُمَّ قَرَّبَهُ إِلَيْهِمْ فَلَمَّا وَضَعَهُ بَيْنَ أَيْدِيهِمْ وَ رَأى أَيْدِيَهُمْ لا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَ أَوْجَسَ مِنْهُمْ خِيفَةً
He-as grilled a fat calf for them-as until it was well-done, then he-as placed it near them. When he-as he-as had placed it in front of them, he saw that their hands were not extended towards it, he deemed them strange and was apprehensive from the [11:70].
فَلَمَّا رَأَى ذَلِكَ جَبْرَئِيلُ حَسَرَ الْعِمَامَةَ عَنْ وَجْهِهِ وَ عَنْ رَأْسِهِ فَعَرَفَهُ إِبْرَاهِيمُ فَقَالَ أَنْتَ هُوَ فَقَالَ نَعَمْ
When Jibraeel-as saw that, he-as removed the turban from his-as face and from his-as head. Ibrahim-as recognised him-as. He-as said: ‘You-as are he-as!’ He-as said: ‘Yes’.
وَ مَرَّتِ امْرَأَتُهُ سَارَةُ فَبَشَّرَهَا بِإِسْحاقَ وَ مِنْ وَراءِ إِسْحاقَ يَعْقُوبَ فَقَالَتْ مَا قَالَ اللَّهُ فَأَجَابُوهَا بِمَا فِي الْكِتَابِ الْعَزِيزِ فَقَالَ إِبْرَاهِيمُ ع لَهُمْ فِيمَا ذَا جِئْتُمْ قَالُوا لَهُ فِي إِهْلَاكِ قَوْمِ لُوطٍ
And his-as wife Sarah-as passed by. He-as gave her-as glad tidings of Is’haq and after Is’haq of Yaqoub [11:71]. She-as said what Allah-azwj has Said. They answered her-as with what is in the Mighty Book. Ibrahim-as said to them: ‘What have you-as come for?’ They-as said: ‘To destroy the people of Lut-as!’
وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ فَأْتُوا لُوطاً وَ هُوَ فِي زِرَاعَةٍ لَهُ قُرْبَ الْمَدِينَةِ فَسَلَّمُوا عَلَيْهِ وَ هُمْ مُعْتَمُّونَ فَلَمَّا رَآهُمْ رَأَى هَيْئَةً حَسَنَةً عَلَيْهِمْ عَمَائِمُ بِيضٌ وَ ثِيَابٌ بِيضٌ فَقَالَ لَهُمْ الْمَنْزِلَ فَقَالُوا نَعَمْ
And he-asws continued the Hadeeth up to he-asws said: ‘They came to Lut-as while he-as was in a farm of his-as nearby the city. They-as greeted unto him-as and they-as were turbaned. When he-as saw them-as, he-as saw goodly appearances. Upon them-as were white turbans and white clothes. He-as said to them-as: ‘The house (lodging)?’ They-as said: ‘Yes’.
فَتَقَدَّمَهُمْ وَ مَشَوْا خَلْفَهُ فَنَدِمَ عَلَى عَرْضِهِ عَلَيْهِمُ الْمَنْزِلَ وَ قَالَ أَيَّ شَيْءٍ صَنَعْتُ آتِي بِهِمْ قَوْمِي وَ أَنَا أَعْرِفُهُمْ فَالْتَفَتَ إِلَيْهِمْ فَقَالَ إِنَّكُمْ تَأْتُونَ شِرَاراً مِنْ خَلْقِ اللَّهِ
He-as preceded them-as and they-as walked behind him-as. He-as regretted upon presenting the house (lodging) to them, and said (within himself-as): ‘Which thing have I-as done? I-as coming with them-as to my-as people and I-as recognise them-as’. He-as turned to them-as. He-as said: ‘You-as are coming to the evil ones from the creatures of Allah-azwj’.
وَ سَاقَ إِلَى قَوْلِهِ فَلَمَّا رَأَتْهُمُ امْرَأَتُهُ رَأَتْ هَيْئَةً حَسَنَةً فَصَعِدَتْ فَوْقَ السَّطْحِ وَ صَفَّقَتْ فَلَمْ يَسْمَعُوا فَدَخَّنَتْ فَلَمَّا رَأَوُا الدُّخَانَ أَقْبَلُوا يُهْرَعُونَ إِلَى الْبَابِ
And he-asws continued up to his-asws words: ‘When his-as wife saw them-as, she saw goodly appearances, so she ascended above the roof and whistled. But they (people) did not hear, so she made smoke. When they saw the smoke, then came rushing to the door’.
وَ سَاقَ إِلَى قَوْلِهِ فَكَاثَرُوهُ حَتَّى دَخَلُوا الْبَيْتَ فَأَهْوَى جَبْرَئِيلُ نَحْوَهُمْ بِإِصْبَعِهِ فَذَهَبَتْ أَعْيُنُهُمْ
And he-as continued up to his-asws words: ‘They outnumbered him-as until they entered the house. Jibraeel-as gestured towards them with his-as fing and their eyes (sight) was gone’.
وَ سَاقَ إِلَى قَوْلِهِ ثُمَّ اقْتَلَعَهَا جَبْرَئِيلُ ع بِجَنَاحِهِ مِنْ سَبْعِ أَرَضِينَ ثُمَّ رَفَعَهَا حَتَّى سَمِعَ أَهْلُ السَّمَاءِ الدُّنْيَا نُبَاحَ الْكِلَابِ وَ صِيَاحَ الدِّيَكَةِ ثُمَّ قَلَبَهَا وَ أَمْطَرَ عَلَيْهَا وَ عَلَى مَنْ حَوْلَ الْمَدِينَةِ حِجارَةً مِنْ سِجِّيلٍ.
And he-asws continued up to his-asws words: ‘Then Jibraeel-as uprooted it (the city) witih his-as wings from seven earths, then raised it until the people of the sky of the world heard the barking of the dogs and shouting of the roosters. Then he-as overturned it and rained (stones) upon it and upon the ones around the city, stones of clay [15:74]’’.[121]
21- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا اتَّخَذَ اللَّهُ عَزَّ وَ جَلَّ إِبْرَاهِيمَ خَلِيلًا أَتَاهُ بُشْرَاهُ بِالْخُلَّةِ فَجَاءَهُ مَلَكُ الْمَوْتِ فِي صُورَةِ شَابٍّ أَبْيَضَ عَلَيْهِ ثَوْبَانِ أَبْيَضَانِ يَقْطُرُ رَأْسُهُ مَاءً وَ دُهْناً فَدَخَلَ إِبْرَاهِيمُ ع الدَّارَ فَاسْتَقْبَلَهُ خَارِجاً مِنَ الدَّارِ
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether fromAhmad Bin muhammad Bin Abu Nasr, from Aban Bin Usman, from Muhammad Bin Marwan, from the one who reporting it,
‘From Abu Ja’far-asws having said: ‘When Allah-azwj Mighty and Majestic Took Ibrahim-as as a friend, Gave him-as good news in private. The Angel of Death came up to him-as in the image of a young white man, wearing two white robes, with water and oil dripping from his head. So Ibrahim-as entered the house but welcomed him outside the house.
وَ كَانَ إِبْرَاهِيمُ رَجُلًا غَيُوراً وَ كَانَ إِذَا خَرَجَ فِي حَاجَةٍ أَغْلَقَ بَابَهُ وَ أَخَذَ مِفْتَاحَهُ مَعَهُ ثُمَّ رَجَعَ فَفَتَحَ فَإِذَا هُوَ بِرَجُلٍ أَحْسَنَ مَا يَكُونُ مِنَ الرِّجَالِ فَأَخَذَ بِيَدِهِ وَ قَالَ يَا عَبْدَ اللَّهِ مَنْ أَدْخَلَكَ دَارِي
And Ibrahim-as was an honourable (Ghayour) man, and whenever he-as went out for a need, he-as would lock his-as door, and takes its keys with him-as. Then he-as would return and open it. There was a man (Angel of Death) standing there, as handsome as a man can be. He-as grabbed his hand and said: ‘O servant of Allah-azwj, who entered you into my-as house?’
فَقَالَ رَبُّهَا أَدْخَلَنِيهَا فَقَالَ رَبُّهَا أَحَقُّ بِهَا مِنِّي فَمَنْ أَنْتَ قَالَ أَنَا مَلَكُ الْمَوْتِ فَفَزِعَ إِبْرَاهِيمُ وَ قَالَ جِئْتَنِي لِتَسْلُبَنِي رُوحِي قَالَ لَا وَ لَكِنِ اتَّخَذَ اللَّهُ عَبْداً خَلِيلًا فَجِئْتُ لِبِشَارَتِهِ فَقَالَ مَنْ هُوَ لَعَلِّي أَخْدُمُهُ حَتَّى أَمُوتَ قَالَ أَنْتَ هُوَ
He said: ‘Its Lord-azwj Made me enter it’. He-as said: ‘Its Lord-azwj is more deserving of it than I‑as am. Who are you?’ He said: ‘I am the Angel of death’. Ibrahim-as panicked and said: ‘You have come to me-as to capture my-as soul?’ He said: ‘No. Allah-azwj has Taken a servant as a friend, so I have come to give the good news to him-as. He-as said: ‘So who is he-as? I-as would like to serve him-as until I-as die’. He said: ‘You-as are him-as’.
فَدَخَلَ عَلَى سَارَةَ فَقَالَ لَهَا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى اتَّخَذَنِي خَلِيلًا.
So, he-as came up to Sara and said to her: ‘Allah-azwj Blessed and Exalted has Taken me-as as a friend!’’[122]
22- الدُّرُّ الْمَنْثُورُ، عَنْ عِدَّةِ كُتُبٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: بَيْنَا رَسُولُ اللَّهِ ص وَ مَعَهُ جَبْرَئِيلُ يُنَاجِيهِ إِذِ انْشَقَّ أُفُقُ السَّمَاءِ فَأَقْبَلَ جَبْرَئِيلُ يَتَضَاءَلُ وَ يَدْخُلُ بَعْضُهُ فِي بَعْضٍ وَ يَدْنُو مِنَ الْأَرْضِ فَإِذَا مَلَكٌ قَدْ مَثُلَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
(The non-Shia book) ‘Al Durr Al Mansour’ – From a number of books, from Ibn Abbas who said,
‘While Rasool-Allah-saww was with Jibraeel-as whispering to him-as when the horizon of the sky split up. Jibraeel-as went on to be dwarfed, and entered into each other, and he came near to the earth. Behold, there was an Angel who had resembled in front of Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww.
فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ السَّلَامَ وَ يُخَيِّرُكَ بَيْنَ أَنْ تَكُونَ نَبِيّاً مَلِكاً وَ بَيْنَ أَنْ تَكُونَ نَبِيّاً عَبْداً
He said, ‘O Muhammad-saww! Your-saww Lord-azwj Conveys the Greeting and Gives you-saww a choice between you-saww being an Angel Prophet-as and you-saww being a servant Prophet‑saww’.
قَالَ رَسُولُ اللَّهِ ص فَأَشَارَ جَبْرَئِيلُ إِلَيَّ بِيَدِهِ أَنْ تَوَاضَعْ فَعَرَفْتُ أَنَّهُ لِي نَاصِحٌ فَقُلْتُ عَبْدٌ نَبِيٌّ فَعَرَجَ ذَلِكَ الْمَلَكُ إِلَى السَّمَاءِ
Rasool-Allah-saww said: ‘Jibraeel-as gestured towards me-saww with his-as hand to be humble. I‑saww realised that he-as was a good adviser to me-saww. I-saww said: ‘A servant Prophet-saww’. That Angel ascended to the sky.
فَقُلْتُ يَا جَبْرَئِيلُ قَدْ كُنْتُ أَرَدْتُ أَنْ أَسْأَلَكَ عَنْ هَذَا فَرَأَيْتُ مِنْ حَالِكَ مَا شَغَلَنِي عَنِ الْمَسْأَلَةِ فَمَنْ هَذَا يَا جَبْرَئِيلُ
I-saww said: ‘O Jibraeel-as! I-saww had intended to ask you-as about this, but I-saww saw you-as from your-as state, what pre-occupied me-as from the asking. Who is this, O Jibraeel-as?’
قَالَ هَذَا إِسْرَافِيلُ خَلَقَهُ اللَّهُ يَوْمَ خَلَقَهُ بَيْنَ يَدَيْهِ صَافّاً قَدَمَيْهِ لَا يَرْفَعُ طَرْفَهُ بَيْنَهُ وَ بَيْنَ الرَّبِّ سَبْعُونَ نُوراً مَا مِنْهَا نُورٌ يَدْنُو مِنْهُ أَحَدٌ إِلَّا احْتَرَقَ
He-as said: ‘This is Israfeel-as. Allah-azwj Created him-as on the day He-azwj Created him-as in front of Him-azwj, clear of feet, not raising his-as eyes. Between him-as and the Lord-azwj there are seventy lights. There is no light from these anyone could go near it, except he would be incinerated.
بَيْنَ يَدَيْهِ اللَّوْحُ الْمَحْفُوظُ فَإِذَا أَذِنَ اللَّهُ فِي شَيْءٍ فِي السَّمَاءِ أَوْ فِي الْأَرْضِ ارْتَفَعَ ذَلِكَ اللَّوْحُ فَضُرِبَ جَبْهَتَهُ فَيَنْظُرُ فِيهِ فَإِنْ كَانَ مِنْ عَمَلِي أَمَرَنِي بِهِ وَ إِنْ كَانَ مِنْ عَمَلِ مِيكَائِيلَ أَمَرَهُ بِهِ وَ إِنْ كَانَ مِنْ عَمَلِ مَلَكِ الْمَوْتِ أَمَرَهُ بِهِ
In front of him-as is the Guarded Tablet. Whenever Allah-azwj Permits regarding anything in the sky or in the earth, that Tablet rises and strikes his-as forehead. He-as looks into it. If it was from my-as work, he-as instructs me-as with it, and if it was from the work of Mikaeel-as, instructs him-as with it, and if it was from the work of the Angel of death, instructs him-as with it’.
قُلْتُ يَا جَبْرَئِيلُ عَلَى أَيِّ شَيْءٍ أَنْتَ قَالَ عَلَى الرِّيَاحِ وَ الْجُنُودِ قُلْتُ عَلَى أَيِّ شَيْءٍ مِيكَائِيلُ قَالَ عَلَى النَّبَاتِ وَ الْقَطْرِ قُلْتُ عَلَى أَيِّ شَيْءٍ مَلَكُ الْمَوْتِ قَالَ عَلَى قَبْضِ الْأَنْفُسِ وَ مَا ظَنَنْتُ أَنَّهُ هَبَطَ إِلَّا لَقِيَامِ السَّاعَةِ وَ مَا ذَاكَ الَّذِي رَأَيْتَ مِنِّي إِلَّا خَوْفاً مِنْ قِيَامِ السَّاعَةِ.
I-saww said, ‘O Jibraeel-as! Upon which thing are you-as (in charge of)?’ He-as said: ‘Upon the winds and the armies’. I-saww said: ‘Upon which thing is Mikaeel-as?’ He-as said: ‘Upon the vegetation and the drops (of rain)’. I-saww said: ‘Upon which thing is the Angel of death?’ He-as said: ‘Upon the capturing of souls, and I-as did not think except that he-as (Israfeel-as) had descended for establishing the Hour, and that which you-saww saw from me-as wasn’t except fear from establishment of the Hour’’.[123] (Non-Shia source)
23- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الْمَلَائِكَةِ جَبْرَئِيلُ.
From Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘The most superior of the Angels is Jibraeel-as’’.[124] (Non-Shia source)
24- وَ عَنْ مُوسَى بْنِ أَبِي عَائِشَةَ قَالَ: بَلَغَنِي أَنَّ جَبْرَئِيلَ إِمَامُ أَهْلِ السَّمَاءِ.
And from Musa Bin Abu Ayesha who said,
‘It has reached me that JIbraeel-as is an imam of the people of the sky’’.[125] (Not a Hadeeth + non-Shia source)
25- وَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: إِنَّ جَبْرَئِيلَ مُوَكَّلٌ بِحَاجَاتِ الْعِبَادِ فَإِذَا دَعَاهُ الْمُؤْمِنُ قَالَ يَا جَبْرَئِيلُ احْبِسْ حَاجَةَ عَبْدِي فَإِنِّي أُحِبُّهُ وَ أُحِبُّ صَوْتَهُ وَ إِذَا دَعَا الْكَافِرُ قَالَ يَا جَبْرَئِيلُ اقْبِضْ حَاجَةَ عَبْدِي فَإِنِّي أُبْغِضُهُ وَ أُبْغِضُ صَوْتَهُ.
And from Jabir Bin Abdullah who said,
‘Jibraeel-as is Allocated with needs of the servants. When the Momin supplicates to Him-azwj, He-azwj Says: “O Jibraeel-as! Pause the need of My-azwj servant for I-azwj Love him and Love his voice!” And when the Kafir supplicates, He-azwj Says: “O Jibraeel-as! Grasp the need of My-azwj servant, for I-azwj Hate him and Hate his voice!”’[126] (Not a Hadeeth + non-Shia source)
26- وَ عَنْ شُرَيْحِ بْنِ عُبَيْدٍ أَنَّ النَّبِيَّ ص لَمَّا صَعِدَ إِلَى السَّمَاءِ رَأَى جَبْرَئِيلَ فِي خِلْقَتِهِ مَنْظُومٌ أَجْنِحَتُهُ بِالزَّبَرْجَدِ وَ اللُّؤْلُؤِ وَ الْيَاقُوتِ
And from Shureyh Bin Ubeyd –
‘When the Prophet-saww ascended to the sky, he-saww said Jibraeel-as in his-as (original) creation. His-as wings were adorned withi the emeralds, and the pearls, and the sapphire’.
قَالَ فَخُيِّلَ إِلَيَّ أَنَّ مَا بَيْنَ عَيْنَيْهِ قَدْ سَدَّ الْأُفُقَ وَ كُنْتُ أَرَاهُ قَبْلَ ذَلِكَ عَلَى صُوَرٍ مُخْتَلِفَةٍ وَ أَكْثَرُ مَا كُنْتُ أَرَاهُ عَلَى صُورَةِ دِحْيَةَ الْكَلْبِيِّ وَ كُنْتُ أَحْيَاناً أَرَاهُ كَمَا يَرَى الرَّجُلُ صَاحِبَهُ مِنْ وَرَاءِ الْغِرْبَالِ.
He-saww said: ‘A thought came to me-saww that what is between his-as eyes would block the horizons, and I-saww used to see him-as before that being upon different images, and morst of what I-as had seen him-as was upon the image of Dahiyat Al Kalby, and at times I-saww had seen him-as like what the man tends to see his companion from behind the strainer (screen)’’.[127] (Non-Shia source)
27- وَ عَنْ حُذَيْفَةَ لِجَبْرَئِيلَ جَنَاحَانِ وَ عَلَيْهِ وِشَاحٌ مِنْ دُرٍّ مَنْظُومٍ وَ هُوَ بَرَّاقُ الثَّنَايَا أَجْلَى الْجَبِينِ وَ رَأْسُهُ مُحَبَّكٌ حَبْكَ مِثْلِ اللُّؤْلُؤِ كَأَنَّهُ الثَّلْجُ وَ قَدَمَاهُ إِلَى الْخُضْرَةِ.
And from Huzeyfa –
‘For Jibraeel-as there are two wings, and upon him-as there is a veil of gems decorated, and he-as is of flashy teeth, shiny forehead, and his-as head is interwoven with gems like the pearls, as if it was the snow, and his-as feet are to the green’’.[128] (Not a Hadeeth + non-Shia source)
28- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: مَا بَيْنَ مَنْكِبَيْ جَبْرَئِيلَ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ لِلطَّائِرِ السَّرِيعِ الطَّيَرَانِ.
(The book) ‘Al Durr Al Mansour’ – From Ibn Abbas,
‘From the Prophet-saww having said: ‘What is between the two shoulders of Jibraeel-as is a travel distance of five hundred years of the quick flying bird’’.[129] (Non-Shia source)
29- وَ عَنْ وَهْبٍ أَنَّهُ سُئِلَ عَنْ خَلْقِ جَبْرَئِيلَ فَذَكَرَ أَنَّ مَا بَيْنَ مَنْكِبَيْهِ مِنْ ذِي إِلَى ذِي خَفْقُ الطَّيْرِ سَبْعَمِائَةِ عَامٍ.
And from Wahab –
‘He was asked about the physique of Jibraeel-as. He mentioned that what is between his-as two shoulders, from this to that, is a flapping of the bird for seven hundred years’’.[130] (Not a Hadeeth + non-Shia source)
30- وَ عَنِ ابْنِ شِهَابٍ أَنَّ رَسُولَ اللَّهِ سَأَلَ جَبْرَئِيلَ أَنْ يَتَرَاءَى لَهُ فِي صُورَتِهِ فَقَالَ جَبْرَئِيلُ إِنَّكَ لَنْ تُطِيقَ ذَلِكَ قَالَ إِنِّي أُحِبُّ أَنْ تَفْعَلَ
And from Shihab –
‘Rasool-Allah-saww asked Jibraeel-as to show himself-as to him-saww in his-as (original) image. Jibraeel-as said: ‘You-saww will never (be able to) endure that’. He-saww said: ‘I-saww would love it if you-as could do so’.
فَخَرَجَ رَسُولُ اللَّهِ ص إِلَى الْمُصَلَّى فِي لَيْلَةٍ مُقْمِرَةٍ فَأَتَاهُ جَبْرَئِيلُ فِي صُورَتِهِ فَغُشِيَ عَلَى رَسُولِ اللَّهِ ص حِينَ رَآهُ ثُمَّ أَفَاقَ وَ جَبْرَئِيلُ مُسْنِدُهُ وَ وَاضِعٌ إِحْدَى يَدَيْهِ عَلَى صَدْرِهِ وَ الْأُخْرَى بَيْنَ كَتِفَيْهِ
Rasool-Allah-saww went out to the praying place during a moonlit night. Jibraeel-as came to him-as in his-as image. There was unconsciousness upon Rasool-Allah-saww when he-saww saw him-as. Then he-as woke up and Jibraeel-as was supporting him-as and placing one of his-as hands upon his-saww chest and the other between his-as shoulders.
فَقَالَ رَسُولُ اللَّهِ ص مَا كُنْتُ أَرَى أَنَّ شَيْئاً مِمَّنْ يُخْلَقُ هَكَذَا فَقَالَ جَبْرَئِيلُ فَكَيْفَ لَوْ رَأَيْتَ إِسْرَافِيلَ إِنَّ لَهُ لَاثْنَيْ عَشَرَ جَنَاحاً مِنْهَا جَنَاحٌ فِي الْمَشْرِقِ وَ جَنَاحٌ فِي الْمَغْرِبِ وَ إِنَّ الْعَرْشَ عَلَى كَاهِلِهِ وَ إِنَّهُ لَيَتَضَاءَلُ الْأَحْيَانَ لِعَظَمَةِ اللَّهِ حَتَّى يَصِيرَ مِثْلَ الْوَصَعِ حَتَّى مَا يَحْمِلُ عَرْشَهُ إِلَّا عَظَمَتُهُ.
Rasool-Allah-saww said: ‘I-saww had not view that there was anything from what He-azwj has Created would be like this!’ Jibraeel-as said: ‘So how would it be if you-saww were to see Israfeel-as? There are twelve thousand wigns for him-as. From these there is a wing in the east and a wing in the west, and the Throne is upon his-as shoulders, and he-as diminishes at times to the Magnificence of Allah-azwj until he-as becomes like the small bird, until nothing carries His-azwj Throne except His-azwj Magnificence’’.[131] (Non-Shia source)
31 الدُّرُّ الْمَنْثُورُ، عَنْ أَبِي سَعِيدٍ عَنِ النَّبِيِّ ص قَالَ: إِنَّ فِي الْجَنَّةِ لَنَهَراً مَا يَدْخُلُهُ جَبْرَئِيلُ مِنْ دَخْلَةٍ فَيَخْرُجَ فَيَنْتَفِضَ إِلَّا خَلَقَ اللَّهُ مِنْ كُلِّ قَطْرَةٍ تَقْطُرُ مِنْهُ مَلَكاً.
(The non-Shia book) ‘Al Durr Al Mansour – From Abu Saeed,
‘From the Prophet-saww having said: ‘In the Paradise there is a river, Jibraeel-as does not enter with an entry and comes out and shakes, except Allah-azwj Creates an Angel from every drop dropping from him-as’’.[132] (Non-Shia source)
32- قَالَ: وَ رُوِيَ أَنَّ جَبْرَئِيلَ أَتَى النَّبِيَّ ص وَ هُوَ يَبْكِي فَقَالَ لَهُ مَا يُبْكِيكَ قَالَ مَا لِي لَا أَبْكِي فَوَ اللَّهِ مَا جَفَّتْ لِي عَيْنٌ مُنْذُ خَلَقَ اللَّهُ النَّارَ مَخَافَةَ أَنْ أَعْصِيَهُ فَيَقْذِفَنِي فِيهَا وَ قَالَ مَا ضَحِكَ مِيكَائِيلُ مُنْذُ خُلِقَتِ النَّارُ.
And it is reported that Jibraeel-as came to the Prophet-as while he-as was crying. He-saww said to him-as: ‘What makes you-as cry?’ He-as said: ‘Why should I-as not cry, for by Allah-azwj, my-as eyes have not been dry since the day Allah-azwj Created the Fire, fearing that I-as might disobey Him-azwj so He-azwj would Fling me-as into it’. And he-as said: ‘Mikaeel-as has not laughed since the Fire was Created’’.[133] (Non-Shia source)
33- وَ عَنْ عِكْرِمَةَ قَالَ: سَأَلَ رَسُولُ اللَّهِ ص جَبْرَئِيلَ عَنْ أَكْرَمِ الْخَلْقِ عَلَى اللَّهِ فَعَرَجَ ثُمَّ هَبَطَ فَقَالَ أَكْرَمُ الْخَلْقِ عَلَى اللَّهِ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ وَ مَلَكُ الْمَوْتِ
And from Ikrimah (Bin Abu Jahl-la) having said,
‘Rasool-Allah-saww asked Jibraeel-as about the creature most prestigious to Allah-azwj. He-as ascended then descended. He-as said: ‘The most prestigious of the creatures to Allah-azwj are Jibraeel-as, and Mikaeel-as, and Israfeel-as, and the Angel of death.
فَأَمَّا جَبْرَئِيلُ فَصَاحِبُ الْحَرْبِ وَ صَاحِبُ الْمُرْسَلِينَ وَ أَمَّا مِيكَائِيلُ فَصَاحِبُ كُلِّ قَطْرَةٍ تَسْقُطُ وَ كُلِّ وَرَقَةٍ تَنْبُتُ وَ كُلِّ وَرَقَةٍ تَسْقُطُ وَ أَمَّا مَلَكُ الْمَوْتِ فَهُوَ مُوَكَّلٌ بِقَبْضِ رُوحِ كُلِّ عَبْدٍ فِي بَرٍّ أَوْ بَحْرٍ وَ أَمَّا إِسْرَافِيلُ فَأَمِينُ اللَّهِ بَيْنَهُ وَ بَيْنَهُمْ.
As for Jibraeel-as, he-as is in charge of the war and in charge of the messengers-as; and as for Mikaeel-as, he-as is in charge of every drop falling, and every leaf growing, and every leaf falling; and as for the Angel of death, he-as is Allocated with capturing the soul of every servant in the land or sea; and as for Israfeel-as, he-as is trustee of Allah-azwj between Him-azwj and them-as’’.[134] (Non-Shia source)
34- وَ عَنْ ابْنِ عَبَّاسٍ أَنَّ جَبْرَئِيلَ وَقَفَ عَلَى رَسُولِ اللَّهِ ص وَ عَلَيْهِ عِصَابَةٌ خَضْرَاءُ قَدْ عَلَاهَا الْغُبَارُ فَقَالَ رَسُولُ اللَّهِ ص مَا هَذَا الْغُبَارُ الَّذِي أَرَى عَلَى عِصَابَتِكَ قَالَ إِنِّي زُرْتُ الْبَيْتَ فَازْدَحَمَتِ الْمَلَائِكَةُ عَلَى الرُّكْنِ فَهَذَا الْغُبَارُ الَّذِي تَرَى مِمَّا تَثِيرُ بِأَجْنِحَتِهَا.
And from Ibn Abbas –
‘Jibraeel-as paused to Rasool-Allah-saww and upon him was a green cloth, the top of it was dusty. Rasool-Allah-saww said: ‘What is this dust which I-saww see upon your-as cloth?’ He-as said: ‘I-as visited the House (Kaaba) and the Angels had crowded to the corner. So this dus which you-saww see is from the impacts of their wings’’.[135] (Non-Shia source)
35- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: جَلَسَ رَسُولُ اللَّهِ ص مَجْلِساً فَأَتَاهُ جَبْرَئِيلُ فَجَلَسَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص وَاضِعاً كَفَّيْهِ عَلَى رُكْبَتَيْ رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ حَدِّثْنِي عَنِ الْإِسْلَامِ
And from Ibn Abbas who said,
‘Rasool-Allah-saww sat in a gathering. Jibraeel-as came to him-as and sat in front of Rasool-Allah-saww placing his-as hands upon the knees of Rasool-Allah-saww. He-as said: ‘O Rasool-Allah‑saww! Narrate to me-as about Al Islam’.
قَالَ الْإِسْلَامُ أَنْ تُسْلِمَ وَجْهَكَ لِلَّهِ عَزَّ وَ جَلَّ وَ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ
He-saww said: ‘Al Islam, it is the submitting your face to Allah-azwj Mighty and Majestic, and that you testify that there is no god except Allah-azwj Alone, there being no associate for Him-azwj, and that Muhammad-saww is His-azwj servant, and His-azwj Rasool-saww’.
قَالَ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ أَسْلَمْتَ فَقَالَ يَا رَسُولَ اللَّهِ حَدِّثْنِي عَنِ الْإِيمَانِ
He-saww said: ‘When you have done that, so you have become a Muslim’. He-as said: ‘O Rasool-Allah-saww! Narrate to me-as about the Eman’.
قَالَ الْإِيمَانُ أَنْ تُؤْمِنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ الْمَلَائِكَةِ وَ الْكِتَابِ وَ النَّبِيِّينَ وَ الْمَوْتِ وَ الْحَيَاةِ بَعْدَ الْمَوْتِ وَ تُؤْمِنَ بِالْجَنَّةِ وَ النَّارِ وَ الْحِسَابِ وَ الْمِيزَانِ وَ تُؤْمِنَ بِالْقَدَرِ كُلِّهِ خَيْرِهِ وَ شَرِّهِ
He-saww said: ‘The Eman is that you believe in Allah-azwj and the Last Day, and the Angels, and the Book, and the Prophets-as, and the death, and the life after the death, and you believe in the Paradise, and the Fire, and the Reckoning, and the Scale, and believe in the Pre-determination, all of it, it’s good and it’s evil.
قَالَ فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ آمَنْتَ قَالَ يَا رَسُولَ اللَّهِ حَدِّثْنِي مَا الْإِحْسَانُ قَالَ الْإِحْسَانُ أَنْ تَعْمَلَ لِلَّهِ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ يَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ.
He-saww said: ‘When you have done that, so you have believed’. He-as said: ‘O Rasool-Allah-saww! Narrate to me, what is the benevolence?’ He-saww said: ‘The benevolence is that you work for Allah-azwj as if you are seeing Him-azwj. So if you do not happen to see Him-azwj, so He-azwj is Seeing you’’.[136] (Non-Shia source)
36- وَ عَنْ أَنَسٍ وَ غَيْرِهِ بِأَسَانِيدَ قَالَ: بَيْنَمَا رَسُولُ اللَّهِ ص جَالِساً مَعَ أَصْحَابِهِ إِذْ جَاءَهُ رَجُلٌ عَلَيْهِ ثِيَابُ السَّفَرِ يَتَخَلَّلُ النَّاسَ حَتَّى جَلَسَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص فَوَضَعَ يَدَهُ عَلَى رُكْبَةِ رَسُولِ اللَّهِ ص فَقَالَ يَا مُحَمَّدُ مَا الْإِسْلَامُ
And from Anas (a well-known fabricator), and others with chains, said,
‘While Rasool-Allah-saww was seated with his-saww companions when a man came to him-saww. Upon him were yellow clothes. He cleaved through the people until he sat in front of Rasool-Allah-saww. He placed his hand upon a knee of Rasool-Allah-saww. He said, ‘O Muhammad-saww! What is Al-Islam?’
وَ سَاقُوا الْحَدِيثَ مِثْلَ مَا مَرَّ إِلَى قَوْلِهِمْ يَا رَسُولَ اللَّهِ مَتَى السَّاعَةُ قَالَ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ وَ أَدْبَرَ الرَّجُلُ فَذَهَبَ
And they continued the Hadeeth similar to what as passed, up to their words, (he said), ‘O Rasool-Allah-saww! When would be the Hour?’ He-saww said: ‘The one being questioned is not any more knowing that the questioner is’. And the man turned around and went away.
فَقَالَ رَسُولُ اللَّهِ ص عَلَيَّ بِالرَّجُلِ فَاتَّبَعُوهُ يَطْلُبُونَهُ فَلَمْ يَرَوْا شَيْئاً فَقَالَ رَسُولُ اللَّهِ ذَلِكَ جَبْرَئِيلُ جَاءَكُمُ لِيُعَلِّمَكُمْ دِينَكُمْ.
Rasool-Allah-saww said: ‘To me-saww with the man!’ They pursued him, searching for him, but they could not see anything. Rasool-Allah-saww said: ‘That was Jibraeel-as. He-as had come to you in order to teach you your religion’’.[137] (Non-Shia source)
37- وَ عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: خَلَقَ اللَّهُ الصُّورَ مِنْ لُؤْلُؤَةٍ بَيْضَاءَ فِي صَفَاءِ الزُّجَاجَةِ ثُمَّ قَالَ لِلْعَرْشِ خُذِ الصُّورَ فَتَعَلَّقْ بِهِ ثُمَّ قَالَ كُنْ فَكَانَ إِسْرَافِيلَ فَأَمَرَهُ أَنْ يَأْخُذَ الصُّورَ فَأَخَذَهُ وَ بِهِ ثُقَبٌ بِعَدَدِ كُلِّ رُوحٍ مَخْلُوقَةٍ وَ نَفْسٍ مَنْفُوسَةٍ لَا تَخْرُجُ رُوحَانِ مِنْ ثَقْبٍ وَاحِدٍ
And from Wahab Bin Munabih who said,
‘Allah-azwj Created the Trumpet from white pearls in the clear glass, then Said to the Throne: “Take the Trumpet and Hang it!” Then He-azwj Said to Israfeel-as: “Take the Trumpet!” He-as took it, and by it perforated with a number of every Created soul and self breating. No two souls emerge from one hole.
وَ فِي وَسَطِ الصُّورِ كُوَّةٌ كَاسْتِدَارَةِ السَّمَاءِ وَ الْأَرْضِ وَ إِسْرَافِيلُ وَاضِعٌ فَمَهُ عَلَى ذَلِكَ الْكُوَّةِ ثُمَّ قَالَ لَهُ الرَّبُّ تَعَالَى قَدْ وَكَّلْتُكَ بِالصُّورِ فَأَنْتَ لِلنَّفْخَةِ وَ لِلصَّيْحَةِ
And in the middle of the Trumpet, there is an aperture like the rotation of the skie and the earth; and Israfeel-as placed his-as mouth upon that aperture, then the Exalted Lord-azwj Said to him-as: “I-azwj have Allocated you-as with the Trumpet, so you-as are for the blowing and for the scream!”
فَدَخَلَ إِسْرَافِيلُ فِي مُقَدَّمِ الْعَرْشِ فَأَدْخَلَ رِجْلَهُ الْيُمْنَى تَحْتَ الْعَرْشِ وَ قَدَّمَ الْيُسْرَى وَ لَمْ يُطْرِفْ مُنْذُ خَلَقَهُ اللَّهُ يَنْظُرُ مَتَى يُؤْمَرُ بِهِ.
Israfeel-as entered into the front of the Throne and inserted his-as right leg beneath the Throne, and the left foot, and did not blink since Allah-azwj Created him-as, looking at when he-as would be Commanded with it’’.[138] (Not a Hadeeth + Non-Shia source)
38- وَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص فِي قَوْلِهِ تَعَالَى نَزَلَ بِهِ الرُّوحُ الْأَمِينُ قَالَ الرُّوحُ الْأَمِينُ جَبْرَئِيلُ رَأَيْتُ لَهُ سِتَّمِائَةِ جَنَاحٍ مِنْ لُؤْلُؤٍ قَدْ نَشَرَهُمَا فِيهِمَا مِثْلَ رِيشِ الطَّوَاوِيسِ.
And from Ibn Abbas,
‘From the Prophet-saww regarding Words of the Exalted: It was descended with by the Trustworthy Spirit [26:193]. He-saww said: ‘The Trustworthy Spirit is Jibraeel-as. I-saww saw him-as having six hundred wings of pearls for him-as, having spread them in these like the feathers of a peacock’’.[139] (Non-Shia source)
39- وَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص كَيْفَ أُنْعَمُ وَ قَدِ الْتَقَمَ صَاحِبُ الْقَرْنِ الْقَرْنَ وَ حَنَى جَبْهَتَهُ وَ أَصْغَى سَمْعَهُ يَنْتَظِرُ أَنْ يُؤْمَرَ أَنْ يَنْفُخَ فَيَنْفُخَ
And from Abu Saeed Al Khudri who said,
‘Rasool-Allah-saww said: ‘How can I-saww be in cheerfulness and the master of the horn (Trumpet) has swallowed the (mouth of) the horn (Trumpet), and has tilted his-as forehead, and hearned his-as ears awaiting to be Commanded to blow, so he-as would blow!’
قَالَ الْمُسْلِمُونَ فَكَيْفَ نَقُولُ يَا رَسُولَ اللَّهِ قَالَ قُولُوا حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ عَلَى اللَّهِ تَوَكَّلْنا.
He (the narrator) said, ‘The Muslims said, ‘So how should we be saying, O Rasool-Allah-saww?’ He-saww said: ‘Say: ‘Allah is Sufficient for us and the most excellent Protector’ [3:173] ‘We rely upon Allah, [10:85]’’.[140] (Non-Shia source)
40- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ مَسْعُودٍ قَالَ: الصُّورُ كَهَيْئَةِ الْقَرْنِ يُنْفَخُ فِيهِ.
(The book) ‘Al Durr Al Mansour’ – From Ibn Masoud who said,
‘The Trumpet, it is like the horn being blown into’’.[141] (Not a Hadeeth + Non-Shia source)
41- وَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا طَرَفَ صَاحِبُ الصُّورِ مُذْ وُكِّلَ بِهِ مُسْتَعِدّاً يَنْظُرُ نَحْوَ الْعَرْشِ مَخَافَةَ أَنْ يُؤْمَرَ بِالصَّيْحَةِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْهِ طَرْفُهُ كَأَنَّ عَيْنَهُ كَوْكَبَانِ دُرِّيَّانِ.
And from Abu Hureyra (well-known fabricator), said,
‘The owner of the Trumpet has not blinked since he-as had been Allocated with it, prepared, looking towards the Throne, fearing that he-as be Commanded with the scream before, so he-as might hesitate to it a glance, as if his-as eyes are like two shining stars’’.[142] (Not a Hadeeth + Non-Shia source)
42- وَ عَنْ أَبِي سَعِيدٍ قَالَ: إِنَّ صَاحِبَيِ الصُّورِ بِأَيْدِيهِمَا قَرْنَانِ يُلَاحِظَانِ النَّظَرَ مَتَى يُؤْمَرَانِ.
And from Abu Saeed who said,
‘The two owners of the Trumpet, in their hands are the two horns. They are gazing the look when they would be Commanded’’.[143] (Not a Hadeeth + Non-Shia source)
43- وَ عَنْهُ عَنِ النَّبِيِّ ص قَالَ: وَ مَا مِنْ صَبَاحٍ إِلَّا وَ مَلَكَانِ مُوَكَّلَانِ بِالصُّورِ يَنْتَظِرَانِ مَتَى يُؤْمَرَانِ أَنْ يَنْفُخَا فِي الصُّورِ فَيَنْفُخَا.
And from him,
‘From the Prophet-saww having said: ‘And there is none from a morning except and two Angels are Allocated with the Trumpet awaiting when they would be Commanded to be blowing into the Trumpet, so they would blow’’.[144] (Non-Shia source)
44- وَ عَنْ كَعْبٍ قَالَ: إِسْرَافِيلُ لَهُ أَرْبَعَةُ أَجْنِحَةٍ جَنَاحَانِ فِي الْهَوَاءِ وَ جَنَاحٌ قَدْ تَسَرْوَلَ بِهِ وَ جَنَاحٌ عَلَى كَاهِلِهِ وَ الْقَلَمُ عَلَى أُذُنِهِ فَإِذَا نَزَلَ الْوَحْيُ كَتَبَ الْقَلَمُ وَ دَرَسَتِ الْمَلَائِكَةُ وَ مَلَكُ الصُّورِ أَسْفَلَ مِنْهُ جَاثٍ عَلَى إِحْدَى رُكْبَتَيْهِ وَ قَدْ نَصَبَ الْأُخْرَى فَالْتَقَمَ الصُّورَ فَحَنَى ظَهْرَهُ وَ طَرْفَهُ إِلَى إِسْرَافِيلَ وَ قَدْ أُمِرَ إِذَا رَأَى إِسْرَافِيلَ قَدْ ضَمَّ جَنَاحَهُ أَنْ يَنْفُخَ فِي الصُّورِ.
And from Ka’ab having said,
‘Israfeel-as, for him-as there are four wings, two wings in the air, and a wing making a trouser with it, and a wing upon his-as shoulder. And the Pen is upon his-as ears. When the Revelation descends, the Pen writes and teaches the Angels, and the Angel of the Trumpet is lower than him-as kneeling upon of his-as knees, and he-as has installed the other. He-saww swallowed the Trumpet (put it in his mouth), arching his-as back, his-as eyes are towards Israfeel-as he has been Commanded that when he-as sees Israfeed to have folded his-as wings, he-as should blow into the Trumpet’’.[145] (Not a Hadeeth + Non-Shia source)
45- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا نَزَلَتْ فَإِذا نُقِرَ فِي النَّاقُورِ قَالَ رَسُولُ اللَّهِ ص كَيْفَ أُنْعَمُ وَ صَاحِبُ الصُّورِ قَدِ الْتَقَمَ الْقَرْنَ وَ حَنَى جَبْهَتَهُ يَسْتَمِعُ مَتَى يُؤْمَرُ
And from Ibn Abbas who said,
‘When it was Revealed: So when it is resonated in the organ [74:8]. Rasool-Allah-saww said: ‘How can I-saww be in bounties (cheerful) and the master of the Trumpet has swallowed the horn (put it in his mouth), and tilted his-as forehead, listening intently when he-as would be Commanded’.
قَالُوا كَيْفَ نَقُولُ يَا رَسُولَ اللَّهِ قَالَ قُولُوا حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ وَ عَلَى اللَّهِ تَوَكَّلْنا.
They said, ‘How should we be saying, O Rasool-Allah-saww?’ He-saww said: ‘‘Allah is Sufficient for us and the most excellent Protector’ [3:173]; and: ‘We rely upon Allah, [10:85]’’.[146] (Non-Shia source)
46- عَنْ قَتَادَةَ فَإِذا نُقِرَ فِي النَّاقُورِ قَالَ فَإِذا نُفِخَ فِي الصُّورِ.
From Qatadah –
‘So when it is resonated in the organ [74:8]. He said, ‘So when it is blown into the Trumpet, [23:101]’’.[147] (Not a Hadeeth + Non-Shia source)
47- وَ عَنِ ابْنِ مَسْعُودٍ لَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ قَالَ جَبْرَئِيلُ فِي رَفْرَفٍ أَخْضَرَ قَدْ سَدَّ الْأُفُقَ.
And from Ibn Masoud – And he had seen him in the clear horizon [81:23]. He said, ‘Jibraeel-as is green apparel having blocked the horizons’’.[148] (Not a Hadeeth + Non-Shia source)
48- وَ عَنْهُ أَيْضاً قَالَ رَأَى جَبْرَئِيلَ لَهُ سِتُّمِائَةِ جَنَاحٍ قَدْ سَدَّ الْأُفُقَ.
And from him as well – He said, ‘He-saww saw Jibraeel-as having six hundred wings for him-as having blocked the horizons’’.[149] (Not a Hadeeth + Non-Shia source)
49- وَ عَنِ ابْنِ عَبَّاسٍ فِي الْآيَةِ قَالَ إِنَّمَا عَنَى جَبْرَئِيلَ أَنَّ مُحَمَّداً رَآهُ فِي صُورَتِهِ عِنْدَ سِدْرَةِ الْمُنْتَهَى.
And from Ibn Abbas –
‘Regarding the Verse. He said, ‘But rather it means Jibraeel-as. Muhammad-saww saw him-as in his-as (original) image by Sidrat Al Muntaha’’.[150] (Not a Hadeeth + Non-Shia source)
50- وَ عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِجَبْرَئِيلَ مَا أَحْسَنَ مَا أَثْنَى عَلَيْكَ رَبُّكَ ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ مُطاعٍ ثَمَّ أَمِينٍ مَا كَانَتْ قُوَّتُكَ وَ مَا كَانَتْ أَمَانَتُكَ
And from Muawiya Bin Qurrah who said,
‘Rasool-Allah-saww said to Jibraeel-as: ‘How excellent is what your-as Lord-azwj had Praised upon you-as, The processor of strength, distinguished, in the Presence of the Possessor of the Throne [81:20] Obeyed, then trustworthy [81:21]. What was your-as strength, and what was your-as trustworthiness?’
قَالَ أَمَّا قُوَّتِي فَإِنِّي بُعِثْتُ إِلَى مَدَائِنِ قَوْمِ لُوطٍ وَ هِيَ أَرْبَعُ مَدَائِنَ وَ فِي كُلِّ مَدِينَةٍ أَرْبَعُمِائَةِ أَلْفِ مُقَاتِلٍ سِوَى الذَّرَارِيِّ حَمَلْتُهُمْ مِنَ الْأَرْضِ السُّفْلَى حَتَّى سَمِعَ أَهْلُ السَّمَاءِ أَصْوَاتَ الدَّجَاجِ وَ نُبَاحَ الْكِلَابِ وَ هَوَيْتُ بِهِنَّ فَقَتَلْتُهُنَ وَ أَمَّا أَمَانَتِي فَلَمْ أُومَرْ بِشَيْءٍ فَعَدَوْتُهُ إِلَى غَيْرِهِ.
He-as said: ‘As for my-as strength, I-as was dispatched to cities of the people of Lut-as, and these were four cities, and in each city, there were four hundred thousand fighters besides the offspring. I-as carried them from the lowest earth until the people of the sky heard the soinds of the chickens and barking of the dogs, and I-as swooped with these killing them. And as for my-as trustworthiness, so I-as have not been Commanded with anything that I-as fulfilled to something else’’.[151] (Non-Shia source)
51- وَ عَنْ أَبِي صَالِحٍ فِي قَوْلِهِ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ قَالَ جَبْرَئِيلُ مُطاعٍ ثَمَّ أَمِينٍ قَالَ عَلَى سَبْعِينَ حِجَاباً يَدْخُلُهَا بِغَيْرِ إِذْنٍ.
And from Abu Salih regarding His-azwj Words: It is certainly the world of an honourable Messenger [81:19]. He said, ‘Jibraeel-as. Obeyed, then trustworthy [81:21], he said, ‘Upon seventy veils, entering these without permission’’.[152] (Non-Shia source)
52- وَ عَنِ الْخَزْرَجِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ وَ نَظَرَ إِلَى مَلَكِ الْمَوْتِ عِنْدَ رَأْسِ رَجُلٍ مِنَ الْأَنْصَارِ فَقَالَ يَا مَلَكَ الْمَوْتِ ارْفُقْ بِصَاحِبِي فَإِنَّهُ مُؤْمِنٌ
And from Al Khazraj who said,
‘I heard Rasool-Allah-saww saying, and he-saww had looked at the Angel of death being by the head of a man from the Helpers, he-saww said: ‘O Angel of death! Be kind with my-saww companion, for he is a Momin!’
فَقَالَ مَلَكُ الْمَوْتِ طِبْ نَفْساً وَ قَرَّ عَيْناً وَ اعْلَمْ بِأَنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ وَ اعْلَمْ إِنِّي يَا مُحَمَّدُ لَأَقْبِضُ رُوحَ ابْنِ آدَمَ فَإِذَا صَرَخَ صَارِخٌ قُمْتُ فِي الدَّارِ وَ مَعِي رُوحُهُ فَقُلْتُ مَا هَذَا الصَّارِخُ وَ اللَّهِ مَا ظَلَمْنَا وَ لَا سَبَقْنَا أَجَلَهُ وَ لَا اسْتَعْجَلْنَا قَدْرَهُ وَ مَا لَنَا فِي قَبْضِهِ مِنْ ذَنْبٍ
The Angel of death said: ‘May your-saww soul feel good and delight the eyes and know that I-as am kind with every every Momin, and know that I-as, O Muhammad-as, tend to capture the soul of a son of Adam-as. So when a shouter shouts, I-as would stand in the hour and with me would be his soul. I would say, ‘What is this shrieking? By Allah-azwj! Neither have we-as been unjust nor have we-as brought forward his term, nor have we-as hastened his-as Pre-determination, and there is no sin for us-as in capturing him.
فَإِنْ تَرْضَوْا بِمَا صَنَعَ اللَّهُ تُؤْجَرُوا وَ إِنْ تَسْخَطُوا تَأْثَمُوا وَ تُوزَرُوا وَ إِنَّ لَنَا عِنْدَكُمْ عَوْدَةً بَعْدَ عَوْدَةٍ فَالْحَذَرَ الْحَذَرَ
If you are pleased with what Allah-azwj has Done, you would be Rewarded, and if you are angered, you would be sinning and (accumulating) a burden, and for us-as there is a return for us-as after return. So the caution, the caution!
وَ مَا مِنْ أَهْلِ بَيْتِ شَعَرٍ وَ لَا مَدَرٍ بِرٍّ وَ لَا فَاجِرٍ سَهْلٍ وَ لَا جَبَلٍ إِلَّا وَ أَنَا أَتَصَفَّحُهُمْ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ حَتَّى لَأَنَا أَعْرَفُ بِصَغِيرِهِمْ وَ كَبِيرِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ وَ اللَّهِ لَوْ أَرَدْتُ أَنْ أَقْبِضَ رُوحَ بَعُوضَةٍ مَا قَدَرْتُ عَلَى ذَلِكَ حَتَّى يَكُونَ اللَّهُ هُوَ يَأْذَنُ بِقَبْضِهَا.
And there is none from a people of a household of poetry, nor managing righteousness nor immoral in a coast nor mountain, except and I-as browse them during every day and night, until I-as am more knowing of their youngs ones and their elders than they are themselves. By Allah-azwj! If I-as wanted to capture a soul of a mosquito, I-as would not be able upon that until Allah-azwj happens to be the One-azwj Permitting with capturing it’’.[153] (Non-Shia source)
53- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: وُكِّلَ مَلَكُ الْمَوْتِ بِقَبْضِ أَرْوَاحِ الْآدَمِيِّينَ فَهُوَ الَّذِي يَلِي قَبْضَ أَرْوَاحِهِمْ وَ مَلَكٌ فِي الْجِنِّ وَ مَلَكٌ فِي الشَّيَاطِينِ وَ مَلَكٌ فِي الطَّيْرِ وَ الْوَحْشِ وَ السِّبَاعِ وَ الْحِيتَانِ وَ النَّمْلِ
And from Ibn Abbas who said,
‘The Angel of death is Allocated with capturing the souls of the human being, so he-as is the one in charge of capturing their souls, and an Angel regarding the Jinn, and an Angel regarding the Satans-la, and an Angel regarding the birds, and the beasts, and the wild animals, and the fishes, and the ants.
فَهُمْ أَرْبَعَةُ أَمْلَاكٍ وَ الْمَلَائِكَةُ يَمُوتُونَ فِي الصَّعْقَةِ الْأَوْلَى وَ إِنَّ مَلَكَ الْمَوْتِ يَلِي قَبْضَ أَرْوَاحِهِمْ ثُمَّ يَمُوتُ وَ أَمَّا الشُّهَدَاءُ فِي الْبَحْرِ فَإِنَّ اللَّهَ يَلِي قَبْضَ أَرْوَاحِهِمْ لَا يَكِلُ ذَلِكَ إِلَى مَلَكِ الْمَوْتِ لِكَرَامَتِهِمْ عَلَيْهِ.
So they are four Angels, and the Angels would be dying during the first stunning, and the Angel of death would be in charge of capturing their souls. Then he-as would be dying. And as for the martyrs in the sea, Allah-azwj is in Charge of Capturing their souls, not Allocating that to the Angel of death due to their prestige unto Him-azwj’’.[154] (Not a Hadeeth + Non-Shia source)
54- وَ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: دَخَلَ النَّبِيُّ ص عَلَى رَجُلٍ مِنَ الْأَنْصَارِ يَعُودُهُ فَإِذَا مَلَكُ الْمَوْتِ عِنْدَ رَأْسِهِ فَقَالَ رَسُولُ اللَّهِ ص يَا مَلَكَ الْمَوْتِ ارْفُقْ بِصَاحِبِي فَإِنَّهُ مُؤْمِنٌ
And from Abu Ja’far Muhammad Bin Ali-asws having said: ‘The Prophet-saww entered to see a man from the Helpers to console him, and there the Angel of death was by his head. Rasool-Allah-saww said: ‘O Angel of death! Be kind with my-saww companion, for he is a Momin!’
فَقَالَ أَبْشِرْ يَا مُحَمَّدُ فَإِنِّي بِكُلِّ مُؤْمِنٍ رَفِيقٌ وَ اعْلَمْ يَا مُحَمَّدُ إِنِّي لَأَقْبِضُ رُوحَ ابْنِ آدَمَ فَيَصْرَخُ أَهْلُهُ فَأَقُومُ فِي جَانِبٍ مِنَ الدَّارِ فَأَقُولُ وَ اللَّهِ مَا لِي ذَنْبٌ وَ إِنَّ لِي لَعَوْدَةً وَ عَوْدَةً الْحَذَرَ الْحَذَرَ
He-as said: ‘Receive glad tidings, O Muhammad-saww, for I-as am kind with every Momin. And know, O Muhammad-saww! I-as tend to capture a soul of a son of Adam-as, so his family shrieks. I-as stand in a side of the house and I-as say: ‘By Allah-azwj! There is no sin for me-as, and for me-as would be a return and a return. The caution, the caution!
وَ مَا خَلَقَ اللَّهُ مِنْ أَهْلِ بَيْتِ مَدَرٍ وَ لَا شَعَرٍ وَ لَا وَبَرٍ فِي بَرٍّ وَ لَا بَحْرٍ إِلَّا وَ أَنَا أَتَصَفَّحُهُمْ فِيهِ فِي كُلِ يَوْمٍ وَ لَيْلَةٍ خَمْسَ مَرَّاتٍ حَتَّى إِنِّي لَأَعْرَفُ بِصَغِيرِهِمْ وَ كَبِيرِهِمْ مِنْهُمْ بِأَنْفُسِهِمْ
And Allah-azwj has not Created from people of a household, any clod, nor hair, nor fur in the land nor sea except and I-as browse them in it during every day and night, five times, until I-as am more knowing of their young ones and their elders from them than their own selves.
وَ اللَّهِ يَا مُحَمَّدُ إِنِّي لَا أَقْدِرُ أَنْ أَقْبِضَ رُوحَ بَعُوضَةٍ حَتَّى يَكُونَ اللَّهُ تَبَارَكَ وَ تَعَالَى الَّذِي يَأْمُرُ بِقَبْضِهِ.
By Allah-azwj! O Muhammad-saww! I-as am not able upon capturing a soul of a mosquite until Allah-azwj Blessed and Exalted happens to be the One-azwj who Command with capturing it’’.[155] (Non-Shia source)
55- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يُونُسَ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ بِأَدْنَى تَغْيِيرٍ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Yunus, from Al Haysam Bin Waqid, from a man,
‘From Abu Abdullah-asws – similar to it with small changes’’.[156]
56- وَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع مِثْلَهُ أَيْضاً لَكِنْ فِيهِمَا خَمْسُ مَرَّاتٍ عِنْدَ مَوَاقِيتِ الصَّلَوَاتِ.
And from Ali, from his father, from Ibn Mahboub, from Al Mufazzal Bin Salih, from Jabir,
‘From Abu Ja’far-asws – similar to it as well, but in it is: ‘Five times at the timings of the Salats’’.[157]
[1] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 1
[2] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 2
[3] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 3
[4] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 4
[5] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 5
[6] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 6
[7] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 7
[8] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 8
[9] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 9
[10] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 10
[11] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 11
[12] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 12
[13] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 13
[14] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 14
[15] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 15
[16] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 16
[17] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 17 a
[18] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 17 b
[19] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 17 c
[20] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 18
[21] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 19
[22] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 20
[23] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 21
[24] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 22
[25] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 23
[26] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 24
[27] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 25
[28] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 26
[29] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 27
[30] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 28
[31] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 29
[32] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 30
[33] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 31
[34] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 32
[35] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 33
[36] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 34
[37] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 35
[38] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 36
[39] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 37
[40] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 38
[41] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 39
[42] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 40
[43] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 41
[44] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 42
[45] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 43
[46] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 44
[47] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 45
[48] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 46
[49] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 47
[50] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 48
[51] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 49
[52] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 50
[53] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 51
[54] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 52
[55] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 53
[56] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 54
[57] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 55
[58] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 56
[59] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 57
[60] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 58
[61] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 59
[62] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 60
[63] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 61
[64] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 62
[65] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 63
[66] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 64
[67] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 65
[68] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 66
[69] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 67
[70] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 68
[71] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 69
[72] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 70
[73] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 71
[74] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 72
[75] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 73
[76] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 74
[77] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 75
[78] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 76
[79] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 77
[80] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 78
[81] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 79
[82] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 80
[83] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 81
[84] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 82
[85] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 83
[86] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 84
[87] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 85
[88] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 1
[89] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 2
[90] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 3
[91] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 4
[92] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 5
[93] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 6
[94] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 7
[95] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 8
[96] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 9
[97] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 10
[98] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 11
[99] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 12
[100] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 13
[101] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H Supplement 14
[102] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 1
[103] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 2
[104] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 3
[105] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 4
[106] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 5
[107] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 6
[108] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 7
[109] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 8
[110] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 9
[111] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 10
[112] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 11
[113] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 12
[114] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 13
[115] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 14
[116] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 15
[117] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 16
[118] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 17
[119] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 18
[120] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 19
[121] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 20
[122] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 21
[123] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 22
[124] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 23
[125] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 24
[126] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 25
[127] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 26
[128] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 27
[129] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 28
[130] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 29
[131] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 30
[132] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 31
[133] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 32
[134] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 33
[135] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 34
[136] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 35
[137] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 36
[138] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 37
[139] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 38
[140] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 39
[141] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 40
[142] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 41
[143] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 42
[144] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 43
[145] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 44
[146] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 45
[147] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 46
[148] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 47
[149] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 48
[150] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 49
[151] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 50
[152] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 51
[153] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 52
[154] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 53
[155] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 54
[156] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 55
[157] Bihar Al Anwaar – V 56 The book of creation – Ch 24 H 56