ج 56
Volume 56
Part 3 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 25 عصمة الملائكة و قصة هاروت و ماروت و فيه ذكر حقيقة السحر و أنواعه
CHAPTER 25 – INFALLIBILITY OF THE ANGELS, AND STORY OF HARUT AND MARUT, AND IN IT IS MENTION OF REALITY OF SORCERY AND ITS TYPES
الآيات
The Verses:
البقرة وَ اتَّبَعُوا ما تَتْلُوا الشَّياطِينُ عَلى مُلْكِ سُلَيْمانَ وَ ما كَفَرَ سُلَيْمانُ وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبابِلَ هارُوتَ وَ مارُوتَ وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ
(Surah) Al Baqarah: And they followed what was recited by the Satans in the reign of Suleyman; and Suleyman did not disbelieve, but the Satans were disbelieving. They were teaching the people, the sorcery. And what was Sent down upon the two Angels at Babylon – Harut and Marut – And these two were not teaching anyone until they said, ‘But rather, we are a trial, therefore do not disbelieve!’
فَيَتَعَلَّمُونَ مِنْهُما ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ وَ يَتَعَلَّمُونَ ما يَضُرُّهُمْ وَ لا يَنْفَعُهُمْ
So they were learning from them what they could be causing separation with between the man and his wife. And they were not intending (harm for) anyone with it except by the Permission of Allah. And they (people) were learning what would be harming them and not (that which would) be benefiting them.
وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ
And they had taught to the one who acquired it, there would be no share for him in the Hereafter. [2:102].
النساء لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْداً لِلَّهِ وَ لَا الْمَلائِكَةُ الْمُقَرَّبُونَ
(Surah) Al Nisaa: The Messiah never disdained that he happens to be a servant of Allah, nor do the Angels of Proximity; [4:172].
الأعراف إِنَّ الَّذِينَ عِنْدَ رَبِّكَ لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ وَ يُسَبِّحُونَهُ وَ لَهُ يَسْجُدُونَ
(Surah) Al Araaf: Surely those who are in the Presence of your Lord are not being arrogant from worshipping Him, and they are Glorifying Him, and to Him they are performing Sajdah [7:206].
النحل وَ لِلَّهِ يَسْجُدُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ مِنْ دابَّةٍ وَ الْمَلائِكَةُ وَ هُمْ لا يَسْتَكْبِرُونَ يَخافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
(Surah) Al Nahl: And to Allah does Sajdah whatever is in the skies and whatever is in the earth, from animals and Angels, and they are not being arrogant [16:49]. They fear their Lord from above them and are doing what they are commanded to [16:50].
مريم وَ ما نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ ما بَيْنَ أَيْدِينا وَ ما خَلْفَنا وَ ما بَيْنَ ذلِكَ وَ ما كانَ رَبُّكَ نَسِيًّا
(Surah) Maryam-as: And we (Angels) do not descend except by the Command of your Lord; for Him is what is in front of us and what is behind us and whatever is between that; and your Lord was not forgetful [19:64].
الأنبياء وَ مَنْ عِنْدَهُ لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ وَ لا يَسْتَحْسِرُونَ يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ
(Surah) Al Anbiya: And for him are the ones in the skies and the earth; and the ones in His Presence are neither being arrogant from worshipping Him nor are they tiring [21:19] They are Glorifying by the night and the day. They are not slackening [21:20].
و قال تعالى وَ قالُوا اتَّخَذَ الرَّحْمنُ وَلَداً سُبْحانَهُ بَلْ عِبادٌ مُكْرَمُونَ
And the Exalted Said: And they are saying, ‘The Beneficent has Taken a son!’ Glorious is He! But, they (Prophets) are honoured servants [21:26].
لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ
They do not precede Him in speech and they are only acting by His Command [21:27].
يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى وَ هُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ
He Knows what is in front of them and what is behind them, and they will not be interceding except for the one He Approves of, and they are trembling from His fear [21:28].
وَ مَنْ يَقُلْ مِنْهُمْ إِنِّي إِلهٌ مِنْ دُونِهِ فَذلِكَ نَجْزِيهِ جَهَنَّمَ كَذلِكَ نَجْزِي الظَّالِمِينَ
And one from them who says, ‘I am a god besides Him’, so that one We will Recompense him with Hell. Like that do We Recompense the unjust one [21:29].
التحريم عَلَيْها مَلائِكَةٌ غِلاظٌ شِدادٌ لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ.
(Surah) Al Tahreem: Upon it are Angels of severe cruelty, not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6].
تفسير
(Forbidden) Tafseer (opinionated)
وَ اتَّبَعُوا ما تَتْلُوا الشَّياطِينُ
And they followed what was recited by the Satans [2:102].
أقول هذه الآية مما يوهم نفي عصمة الملائكة و للعلماء في تأويلها مسالك نشير إلى بعضها و إن أفضى إلى الإطناب
I (Majlisi) am saying, ‘This Verse is from what is a delusion, negating the infallibility of the Angels, and the scholars have paths in it’s interpretation. We indicate to part of it, and even if lead to exaggeration.
قال السيد المرتضى رحمه الله في كتاب الغرر و الدرر إن سأل سائل عن قوله عز و علا وَ اتَّبَعُوا ما تَتْلُوا الشَّياطِينُ إلى قوله تعالى وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كانُوا يَعْلَمُونَ
The Seyyid Al-Murtaza, may Allah-azwj have Mercy on him, said in ‘Kitab Al-Gharar Wa Al-Darar, ‘If a questioner were to ask about Words of Mighty and Exalted: And they followed what was recited by the Satans [2:102] – up to Words of the Exalted: And it was evil what they bought by (selling) their souls, if only they had known [2:102].
فقال كيف ينزل الله سبحانه السحر على الملائكة أم كيف تعلم الملائكة الناس السحر و التفريق بين المرء و زوجه و كيف نسب الضرر الواقع عند ذلك إلى أنه بإذنه و هو تعالى قد نهى عنه و حذر من فعله و كيف أثبت العلم لهم و نفاه عنهم بقوله وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ ثم بقوله لَوْ كانُوا يَعْلَمُونَ
He said, ‘How can Allah-azwj the Glorious Send down the sorcery upon the Angels? Or how can the Angels teach sorcery to the people and separation between the man and his wife? And how can the harm which occurs during that can be attributed to that He-azwj had Permitted it and He-azwj is Exalted, having Forbidden from it, and Cautioned from doing it? And how can the knowledge be affirmed to them, and it has been negated from them by His-azwj Words: And they had taught to the one who acquired it, there would be no share for him in the Hereafter. [2:102]? Then by His-azwj Words: if only they had known [2:102]?’
الجواب قلنا في الآية وجوه كل منها يزيل الشبهة الداخلة على من لم يمعن النظر فيها أولها أن يكون ما في قوله تعالى وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ بمعنى الذي فكأنه تعالى خبر عن طائفة من أهل الكتاب بأنهم اتبعوا ما تكذب فيه الشياطين على ملك سليمان و تضيفه إليه من السحر
The answer – We say, there are aspects regarding the Verse, each of these removed the suspicion entering upon the one who did not look carefully into it. The first is, there happens to be in the Words of the Exalted: And what was Sent down upon the two Angels [2:102]. It is as if the Exalted Informed about a group from the people of the Book, that they followed what the Satans-la had belied with upon the kingdom of Suleyman-as and adding to it of the sorcery.
فبرأه الله عز و جل من قرفهم و أكذبهم في قولهم فقال تعالى وَ ما كَفَرَ سُلَيْمانُ وَ لكِنَّ الشَّياطِينَ كَفَرُوا باستعمال السحر و التمويه على الناس
Allah-azwj Mighty and Majestic Disavowed from it’s loathing and their lying in their words. So the Exalted Said: and Suleyman did not disbelieve, but the Satans were disbelieving. [2:102], due to the utilisation of the sorcery and it’s distortion upon the people.
ثم قال يُعَلِّمُونَ النَّاسَ السِّحْرَ وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ و أراد أنهم يعلمونهم السحر و ما الذي أنزل على الملكين
Then He-azwj Said: They were teaching the people, the sorcery. And what was Sent down upon the two Angels [2:102], and Intended they were teaching them the sorcery and what had been Revealed upon the two Angels.
و إنما أنزل على الملكين وصف السحر و ماهيته و كيفية الاحتيال فيه ليعرفا ذلك و يعرفاه الناس فيجتنبوه و يحذروا منه كما أنه تعالى قد أعلمنا ضروب المعاصي و وصف لنا أحوال القبائح لنجتنبها لا لنواقعها إلا أن الشياطين كانوا إذا علموا ذلك و عرفوه استعملوه و أقدموا على فعله و إن كان غيرهم من المؤمنين لما عرفه اجتنبه و حارزه و انتفع باطلاعه على كيفيته
And rather what had been Revealed upon the two Angels was description of the sorcery and it was and how was the fraud in it in order to understand that and make the people understand, so they would be shunning it and be cautious from it, just as He-azwj the Exalted has Taught us the types of disobedience and Described to us the ugly situations for us to shun these, not for us to indulge in these, except that the Satans-la, when they were doing that, and knew it’s uses, and proceeded upon doing it, and that other from the Momineen, when they understood it, shunned it and were careful from it, and benefitted with having been notified upon it’s method.
ثم قال وَ ما يُعَلِّمانِ مِنْ أَحَدٍ يعني الملكين و معنى يعلمان يعلمان و العرب تستعمل لفظة علمه بمعنى أعلمه.
Then He-azwj Said: And these two were not teaching anyone [2:102] – meaning the two Angels; and the meaning of ‘teaching’, and the Arabs are utilising the word ‘it’s knowledge’ in the meaning of ‘learning it’.
قوله وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ أي أنهما لا يعرفان صفات السحر و كيفيته إلا بعد أن يقولا إنما نحن محنة لأن الفتنة بمعنى المحنة من حيث ألقيا إلى المكلفين أمرا لينزجروا عنه و ليتمتعوا من مواقعته
His-azwj Words: And these two were not teaching anyone until they said, ‘But rather, we are a trial, therefore do not disbelieve!’ [2:102] – i.e. These two were not introducing the description of the sorcery and it’s method except after saying, ‘But rather we are a trial’, because the ‘Fitna’ is in the meaning of the testing from whereby the cast a matter to the encumbered in order to rebuke from it and from enjoying it’s occurrence.
و هم إذا عرفوه أمكن أن يستعملوه و يرتكبوه فقالا لمن يطلعانه على ذلك لا تكفر باستعماله و لا تعدل عن الغرض في إلقاء هذا إليك فإنه إنما ألقي إليك و اطلعت عليه لتجتنبه لا لتفعله
And they, when they had introduced its utilisation and they indulged in it, they said to the one whom they had notified it upon that, ‘Do not disbelieve with it’s usage, and did not turn away from the purpose in the casting of this to you, for rather it has been cast to you and you have been notified upon it for you to stay away from it and not do it’.
ثم قال فَيَتَعَلَّمُونَ مِنْهُما ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ أي فيعرفون من جهتهما ما يستعملونه في هذا الباب و إن كان الملكان ما ألقياه إليهم لذلك و لهذا قال وَ يَتَعَلَّمُونَ ما يَضُرُّهُمْ وَ لا يَنْفَعُهُمْ لأنهم لما قصدوا بتعلمه أن يفعلوه و يرتكبوه لا أن يجتنبوه صار ذلك بسوء اختيارهم ضررا عليهم.
Then He-azwj Said: So they were learning from them what they could be causing separation with between the man and his wife. [2:102] – i.e., they were understanding from their aspect what was being utilised in this subject, and even though it was the two Angels who had cast it to them for that, and for this (reason), He-azwj Said: And they (people) were learning what would be harming them and not (that which would) be benefiting them. [2:102], because when they had aimed for learning it, if they were to do it and indulge in it, not staying away from it, that would become their evil choice, harmful upon them.
و ثانيها أن يكون ما أُنْزِلَ موضعه موضع جر و يكون معطوفا بالواو على مُلْكِ سُلَيْمانَ أي و اتبعوا ما تتلوا الشياطين على ملك سليمان و على ما أنزل على الملكين
And it’s second is that And what was Sent down, it’s place happens to be a place of flow, and happens to be folded with the (letter) ‘waw’. Upon the reign of Suleyman – i.e., and they followed what the Satans-la recited upon the reign of Suleyman-as, and upon what had been Sent down upon the two Angels.
و معنى ما أُنْزِلَ عَلَى الْمَلَكَيْنِ أي معهما و على ألسنتهما كما قال تعالى رَبَّنا وَ آتِنا ما وَعَدْتَنا عَلى رُسُلِكَ أي على ألسنتهم و معهم و ليس بمنكر أن يكون ما أُنْزِلَ معطوفا على ملك سليمان و إن اعترض بينهما من الكلام ما اعترض لأن رد الشيء إلى نظيره و عطفه على ما هو أولى هو الواجب و إن اعترض بينهما ما ليس منهما و لهذا نظائر في القرآن و كلام العرب كثيرة
And the meaning of, And what was Sent down upon the two Angels – i.e., with them both and upon their tongues, just as Allah-azwj the Exalted has Said: Our Lord! And Grant us what You Promised us by Your Rasools [3:194] – i.e., upon their-as tongues, and with them-as, and it isn’t with a denial that ‘And what was Sent down would be folded upon the reign of Suleyman-as, and even if there is an objection between the two of the speech, there is no objection, because a rebuttal of the thing to it’s match based upon what it is first, it is the answer, and even if an objection between the two is what isn’t from these. And for this, there are many matches in the Quran and the speech of the Arabs.
قال الله تعالى الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلى عَبْدِهِ الْكِتابَ وَ لَمْ يَجْعَلْ لَهُ عِوَجاً قَيِّماً و قيم من صفات الكتاب حال منه لا من صفة عوج و إن تباعد ما بينهما و مثله
Allah-azwj the Exalted Said: The Praise is for Allah, Who Revealed the Book unto His servant and did not Make any crookedness to be for it [18:1] Straight, [18:2] – and ‘straight’ is from the descriptions of the Book, a state from it, not from the description of crookedness, and even if there was remoteness between the two.
يَسْئَلُونَكَ عَنِ الشَّهْرِ الْحَرامِ قِتالٍ فِيهِ قُلْ قِتالٌ فِيهِ كَبِيرٌ وَ صَدٌّ عَنْ سَبِيلِ اللَّهِ وَ كُفْرٌ بِهِ وَ الْمَسْجِدِ الْحَرامِ فالمسجد الحرام هاهنا معطوف على الشهر الحرام أي يسألونك عن الشهر و عن المسجد الحرام
They are asking you about the Sacred month, the fighting during it. Say: ‘The fighting during it is grievous and blocking from the Way of Allah and Kufr in it and (blocking from) the Sacred Masjid [2:217]. So the Sacred Masjid over here is folded upon the Sacred month – i.e., They are asking you-saww about the month and about the Sacred Masjid.
و حكي عن بعض علماء أهل اللغة أنه قال العرب تلف الخبرين المختلفين ثم ترمي بتفسيرهما جملة ثقة بأن السامع يرد إلى كل خبره كقوله عز و جل وَ مِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَ النَّهارَ لِتَسْكُنُوا فِيهِ وَ لِتَبْتَغُوا مِنْ فَضْلِهِ و هذا واضح في مذهب العرب كثير النظائر.
And it is told from one of the scholars, from the linguists that the Arabs say, ‘The two reports are folded’, then he shoots with both their interpretations together that the listener rebuts to each of his reports, like Words of Mighty and Majestic: And from His Mercy, He Made for you the night and the day for you so rest during it and to be seeking from His Grace, [28:73]. And this is clear in the doctrine of the Arabs, a lot of matches.
ثم قال تعالى وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ و المعنى أنهما لا يعلمان أحدا بل ينهيان عنه و يبلغ من نهيهما عنه و صدهما عن فعله و استعماله أن يقولا إنما نحن فتنة فَلا تَكْفُرْ باستعمال السحر و الإقدام على فعله
Then the Exalted Said: And these two were not teaching anyone until they said, ‘But rather, we are a trial, [2:102] – and the meaning is they were not teaching anyone, but forbidding them from it, and it reached from their prohibition from it, and their hindering from doing it and using it, that they said, ‘‘But rather, we are a trial, therefore do not disbelieve!’ [2:102], by using the sorcery, and the proceeding upon doing it.
و هذا كما يقول الرجل ما أمرت فلانا بكذا و لقد بالغت في نهيه حتى قلت له إنك إن فعلته أصابك كذا و كذا و هذا هو نهاية البلاغة في الكلام و الاختصار الدال مع اللفظ القليل على المعاني الكثيرة لأنه أشعر بقوله تعالى وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ عن بسط الكلام الذي ذكرناه
And this is like what the man would say, ‘I did not instruct so and so with such and such, and I reached in forbidding it to the extent I said to him, ‘If you were to do it, such and such would afflict you’’. And this, it is the ultimate eloquence in the speech, and the brevity of the little wording evidence’s upon a lot of meaning, because it is indicated by Words of the Exalted: And these two were not teaching anyone until they said, ‘But rather, we are a trial, [2:102], about the extension of the speech which we mentioned.
و لهذا نظائر في القرآن قال الله تعالى مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَ ما كانَ مَعَهُ مِنْ إِلهٍ إِذاً لَذَهَبَ كُلُّ إِلهٍ بِما خَلَقَ و مثل قوله تعالى يَوْمَ تَبْيَضُّ وُجُوهٌ وَ تَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَ كَفَرْتُمْ بَعْدَ إِيمانِكُمْ فَذُوقُوا الْعَذابَ بِما كُنْتُمْ تَكْفُرُونَ أي فيقال للذين اسودت وجوههم أ كفرتم بعد إيمانكم و أمثاله أكثر من أن نورد
And for this there are matches in the Quran. Allah-azwj the Exalted Said: Allah did not Take a son and there was no god along with Him – then each god would have gone away with what it had created, [23:91]; and like Words of the Exalted: On the Day faces would be whitened and faces would be blackened. So as for those whose faces would be blackened: “Did you commit Kufr after your Eman? Then taste the Punishment due to what you were disbelieving in” [3:106] – i.e. it would be said to those whose faces would have been blackened, “Did you commit Kufr after your Eman?”. And it’s like are more than we can refer.
ثم قال تعالى فَيَتَعَلَّمُونَ مِنْهُما ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ و ليس يجوز أن يرجع الضمير على هذا الجواب إلى الملكين و كيف يرجع إليهما و قد نفى تعالى عنهما التعليم بل يرجع إلى الكفر و السحر
Then the Exalted Said: So they were learning from them what they could be causing separation with between the man and his wife. [2:102]. And it isn’t allowed to return the pronoun upon this answer to the two Angels, and how can it be returned to them and the Exalted has Negated the teaching from them? But it returns to the Kufr and the sorcery.
و قد تقدم ذكر السحر و تقدم أيضا ذكر ما يدل على الكفر و يقتضيه في قوله تعالى وَ لكِنَّ الشَّياطِينَ كَفَرُوا فدل كفروا على الكفر و العطف عليه مع السحر جائز و إن كان التصريح وقع بذكر السحر دونه
And the mention of sorcery has preceded, and it has preceded as well, the mention of what evidence’s upon the Kufr and contradicts it, in Words of the Exalted: but the Satans were disbelieving. [2:102]. So the ‘disbelieving’ evidence’s upon the disbelief and the sympathy upon it with the sorcery is allowed, and even if the statement is explicit with the mentioned of the sorcery without it.
و مثل ذلك قوله تعالى سَيَذَّكَّرُ مَنْ يَخْشى وَ يَتَجَنَّبُهَا الْأَشْقَى الَّذِي يَصْلَى النَّارَ الْكُبْرى أي يتجنب الذكرى الأشقى و لم يتقدم تصريح بالذكرى لكن دل عليها قوله سَيَذَّكَّرُ
And the like of that are Words of the Exalted: He would be doing Zikr, one who fears [87:10] And the wretched one will shun it [87:11] The one who will arrive to the great Fire [87:12] – i.e., the wretched ones would stay away from the Zikr, and he will not proceed quickly with the Zikr, but His-azwj Words: doing Zikrevidence’s upon it.
و يجوز أيضا أن يكون معنى فَيَتَعَلَّمُونَ مِنْهُما أي بدلا مما علمهم الملكان و يكون المعنى أنهم يعدلون عما علمهم و وقفهم عليه الملكان من النهي عن السحر إلى تعلمه و استعماله.
And it is allowed as well that the meaning of So they were learning from them [2:102], i.e., in replacement of what the two Angels had taught them, and the meaning would be they were turning away from what they had taught them and the two Angels pausing upon it from the forbidding from the sorcery to learn it and use it.
و قوله ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ فيه وجهان أحدهما أن يكونوا يغوون أحد الزوجين و يحملونه على الشرك بالله تعالى فيكون بذلك قد فارق زوجه الآخر المؤمن المقيم على دينه ليفرق بينهما اختلاف النحلة و الملة
And His-azwj Words: what they could be causing separation with between the man and his wife. [2:102], there are two aspects regarding it. One of these is that they would deviate one of the two spouses and carry him upon the Shirk with Allah-azwj the Exalted, so he would be, by that, to have separated from his other spouse, the Momin, the one staying upon his religion, in order to effect separation between them by the differing of the creed and the religion.
و الوجه الآخر أن يسعوا بين الزوجين بالنميمة و الوشاية و الإغراء و التمويه بالباطل حتى يؤول أمرهما إلى الفرقة و المباينة.
And the other aspect is that they would worsen between the two spouses with the gossiping, and the slander, and the temptation, and the deception, and the accusations with the falsehood until their affair turns to the separation and the conflict.
و ثالث الوجوه في الآية أن تحمل ما في قوله تعالى وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ على الجحد و النفي فكأنه تعالى قال و اتبعوا ما تتلوا الشياطين على ملك سليمان و ما كفر سليمان و ما أنزل الله السحر على الملكين و لكن الشياطين كفروا يعلمون الناس السحر ببابل هاروت و ماروت
And the third aspect regarding the Verse is, it is possible what is in the Words of the Exalted: And what was Sent down upon the two Angels, is based upon the rejections and the negation. It is as if the Exalted Said, ‘And they followed what the Satans-la recited upon the kingdom of Suleyman-as, and Suleyman-as did not disbelieve and Allah-azwj did not Send down the sorcery upon the two Angels, but the Satans-la disbelieved teaching the sorcery to the people at Babel – Harut and Marut’.
و يكون قوله تعالى بِبابِلَ هارُوتَ وَ مارُوتَ من المؤخر الذي معناه التقديم فيكون على هذا التأويل هاروت و ماروت رجلين من جملة الناس هذان اسماهما و إنما ذكرا بعد ذكر الناس تمييزا و تبيينا و يكون الملكان المذكوران اللذان نفى تعالى عنهما السحر جبرئيل و ميكائيل
And Words of the Exalted: Babylon – Harut and Marut, is from the delayed which it’s meaning is the preceding. Based upon this interpretation, it would be Harut and Marut are two men from the total of the people. These are their two names. And rather, they have been mentioned after mention of the people as a distinguishing and clarification, and the two mentioned Angels, happen to be those who the Exalted has Negated the sorcery from them-as as being Jibraeel-as and Mikaeel-as.
لأن سحرة اليهود فيما ذكر كانت تدعي أن الله تعالى أنزل السحر على لسان جبرئيل و ميكائيل إلى سليمان فأكذبهما الله تعالى بذلك و يجوز أن يكون هاروت و ماروت يرجعان إلى الشياطين كأنه تعالى قال و لكن الشياطين هاروت و ماروت كفروا
(This is) because the Jewish sorcerers, among what is mentioned, claimed that Allah-azwj the Exalted had Sent down the sorcery upon the tongues of Jibraeel-as and Mikaeel-as to Suleyman-as, so Allah-azwj the Exalted has Belied them-as both with that’. And it is allowed that Harut and Marut would be reference to the Satans-la, as if the Exalted Said: ‘But the Satans-la Harut and Marut disbelieved’.
و يسوغ ذلك كما ساغ في قوله وَ كُنَّا لِحُكْمِهِمْ شاهِدِينَ يعني تعالى حكم داود و سليمان و يكون قوله تعالى على هذا التأويل وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ راجعا إلى هاروت و ماروت اللذين هما من الشياطين أو من الإنس المتعلمين للسحر من الشياطين و العاملين به
So He-azwj Justified that just as He-azwj Justified in His-azwj Words: and We were Witness to their judgments [21:78] – meaning, the Exalted Judged Dawood-as and Suleyman-as, and based upon this, the interpretation of Words of the Exalted: And these two were not teaching anyone until they said, ‘But rather, we are a trial, [2:102], would be referring to Harut and Marut, those who were from the Satans-la, or from the humans learning the sorcery from the Satans-la and working with it.
و معنى قولهما إِنَّما نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ يكون على طريق الاستهزاء أو التماجن و التخالع كما يقول الماجن من الناس إذا فعل قبيحا أو قال باطلا هذا فعل من لا يفلح و قول من لا ينجو و الله لا حصلت إلا على الخسران و ليس ذلك منه على سبيل النصيحة للناس و تحذيرهم من مثل فعل فعله بل على جهة المجون و التهالك
And meaning of their words: ‘‘But rather, we are a trial, therefore do not disbelieve!’ [2:102], would be based upon the path of the ridicule, or the mockery and the disdain, just as the mocking one from the people would say when he does an ugliness, or says falsehood, ‘This is an act of the one who is not successful, or the words of the one who will not attain salvation. It will not result except in the loss’. And that is not from him upon the way of advice and cautioning them, one who would resemble the deed of his deed, but it is upon an aspect of the mockery and the pouncing.
و يجوز أيضا على هذا التأويل الذي تضمن الجحد و النفي أن يكون هاروت و ماروت اسمين للملكين و نفى عنهما إنزال السحر بقوله تعالى وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ و يكون قوله تعالى وَ ما يُعَلِّمانِ مِنْ أَحَدٍ يرجع إلى قبيلتين من الجن أو إلى شياطين الجن و الإنس فتحسن التثنية لهذا
And it is allowed as well, based upon this interpretation which includes the rejection and the negation that Harut and Marut happen to be two names of the two Angels, and negated from them the descent of the sorcery by Words of the Exalted: And what was Sent down upon the two Angels, and Words of the Exalted: And these two were not teaching anyone [2:102], refers to the two tribes from the Jinn, or to the Satans-la of the Jinn and the humans. So improve the duality for this.
و قد روي هذا التأويل في حمل ما على النفي عن ابن عباس و غيره من المفسرين و حكي عنه أيضا أنه كان يقرأ عَلَى الْمَلِكَيْنِ بكسر اللام و يقول متى كان العلجان ملكين إنما كانا ملكين و على هذه القراءة لا ينكر أن يرجع قوله تعالى وَ ما يُعَلِّمانِ مِنْ أَحَدٍ إليهما
And this interpretation has been Revealed in the presumption what is upon the negation – from Ibn Abbas and others from the interpreters, and it has been narrated from him as well and he used to recite it as, ‘Upon to the two Angels’ with a broken (letter) ‘Laam’, and he was saying, ‘When had the two been Angels? But rather these were two kings’. And based upon this reading, it cannot be denied that Words of the Exalted And these two were not teaching anyone [2:102], refers to them both.
و يمكن على هذه القراءة في الآية وجه آخر و هو أن لا يحمل قوله تعالى وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ على الجحد و النفي و هو أن لا يكون هؤلاء الذين أخبر عنهم اتبعوا ما تتلوا الشياطين و تدعيه على ملك سليمان و اتبعوا ما أنزل على هذين الملكين من السحر
And it is possible, based upon this reading of the Verse, there is another aspect, and it is that, Words of the Exalted: And what was Sent down upon the two Angels, cannot be carried upon the rejection and the negation, and it is that these two who have been informed about, cannot happened to have followed what the Satans-la recited and claim it upon the reign of Suleyman-as, and they followed what sorcery had been Sent down upon these two Angels.
و لا يكون الإنزال مضافا إلى الله تعالى و إن أطلق لأنه عز و جل لا ينزل السحر بل يكون منزله إليهما بعض الضلال و العصاة و أن يكون معنى أنزل و إن كان من الأرض حمل إليهما لا من السماء أنه أتى به عن نجود الأرض و البلاد و أعاليهما فإن من هبط من نجد من البلاد إلى غورها يقال نزل و هبط و ما جرى هذا المجرى.
And the descent cannot be added to Allah-azwj the Exalted and even if it is released, because He-azwj Mighty and Majestic did not Send down the sorcery, but it’s descent to them (two Angels) happened to be at the status of the straying and the disobedience, and even though it happened to be the meaning of the descent, and even though it was carried to them from the earth not from the sky. It was brought with from top of the earth and the city and it’s upper parts, for the one who comes down from the top of the city to its bottom is called to have descended and come down, and whatever flow this flow.
فأما قوله تعالى وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ فيحتمل وجوها منها أن يريد تعالى بالإذن العلم من قولهم أذنت فلانا بكذا و كذا إذا أعلمته و أذنت بكذا و كذا إذا أسمعته و علمته
As for Words of the Exalted: And they were not intending harm for anyone with it except by the Permission of Allah. So it is possible it’s aspect from it that the Exalted Intended with the Permission, the knowledge, from their words, ‘I permitted so and so with such and such when I taught him and permitted with such and such, when I made him hear and taught him’.
و منها أن يكون إلا زائدة و يكون المعنى و ما هم بضارين به من أحد إلا بأن يخلي الله تعالى بينهم و بينه و لو شاء لمنعهم بالقهر و القسر زائدا على منعهم بالنهي و الزجر.
And from it is that it only happened to be an addition and the meaning would be, ‘and they were not harming anyone with it, and had He-azwj so Desired, He-azwj could have Prevented them by force and the coercion, an addition upon preventing them by the Prohibition and the rebuke.
و منها أن يكون الضرر الذي عنى به أنه لا يكون إلا بإذنه و أضافه إليه ما هو يلحق المسحور عن الأدوية و الأغذية التي أطعمه إياه السحرة و يدعون أنها موجبة لما يقصدونه فيه من الأمور
And from it is that the harm which is meant with would be that it cannot happen except by His-azwj Permission, and addition to it is what is joined with the bewitched on of the medication and the foods which the sorcerer would have fed it to him, and they are claiming that it is valid due to what affairs they are aiming in it.
و معلوم أن الضرر الحاصل عن ذلك من فعل الله تعالى بالعادة لأن الأغذية لا توجب ضررا و لا نفعا و إن كان المعرض للضرر من حيث كان كالفاعل له هو المستحق للذم و عليه يجب العوض.
And the known is that the harm is as a result of that from the Deed of Allah-azwj the Exalted with the norm because the foods do not oblate the harm nor benefit, and if the illness is for the harm from where it was like the doer of it, he is deserving of the condemnation, and upon it obligates the compensation.
و منها أن يكون الضرر المذكور إنما هو ما يحصل من التفريق بين الأزواج لأنه أقرب إليه في ترتيب الكلام و المعنى أنهم إذا أغروا أحد الزوجين فكفر فبانت منه زوجته فاستضر بذلك كانوا ضارين له بما حسنوا له من الكفر إلا أن الفرقة لم تكن إلا بإذن الله و حكمه لأنه تعالى هو الذي حكم و أمر بالتفريق بين المختلفتين الأديان
And from it is that the mentioned harm would be rather as a result of the separation between the spouses, because it is the nearest to it in the arrangement of the speech, and the meaning is, when they deceive one of the two spouses, so he disbelieves and his spouse is divorced from him, so he is harmed with that, they would be the harmers to him with what they had adorned for him of the Kufr, except that the separation did not happen except by the Permission of Allah-azwj and His-azwj Wisdom, because He-azwj the Exalted, He-azwj is the One-azwj Who Judged and Commanded with the separation between the two differing religions.
فلهذا قوله تعالى وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ و المعنى أنه لو لا حكم الله تعالى و إذنه في الفرقة بين هذين الزوجين باختلاف الملة لم يكونوا بضارين له هذا الضرر من الضرر الحاصل عند الفرقة و يقوى هذا الوجه ما روي أنه كان من دين سليمان أنه من سحر بانت منه امرأته.
For this are Words of the Exalted: And they were not intending harm for anyone with it except by the Permission of Allah., and the meaning is, if Allah-azwj the Exalted had not Judged and Permitted regarding the separation between these two spouses due to the differing religion, they would not have been harmful to him of this harm from the resultant harm at the separation. And what strengthens this aspect is what is reported that it was from the religion of Suleyman-as, it was due to sorcery that he-as was divorced from his-as wife.
و أما قوله تعالى وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ ثم قوله تعالى لَوْ كانُوا يَعْلَمُونَ ففيه وجوه أولها أن يكون الذين علموا غير الذين لم يعلموا و يكون الذين علموا الشياطين أو الذين خبر عنهم بأنهم نبذوا كِتابَ اللَّهِ وَراءَ ظُهُورِهِمْ كَأَنَّهُمْ لا يَعْلَمُونَ وَ اتَّبَعُوا ما تَتْلُوا الشَّياطِينُ عَلى مُلْكِ سُلَيْمانَ و الذين لم يعلموا هم الذين عملوا السحر و شروا به أنفسهم.
And as for Words of the Exalted: And they had taught to the one who acquired it, there would be no share for him [2:102]. Then Words of the Exalted: if only they had known [2:102]. There are aspects in it. It’s first is that the ones who know are other than the ones who do not know, and those that taught happened to be the Satans-la, or the ones who informed from them, that they flung the Book of Allah behind their backs, as if they were not knowing [2:101] And they followed what was recited by the Satans in the reign of Suleyman; [2:102], and the ones who did not know, they are those who worked the sorcery and they bought it themselves.
و ثانيها أن يكون الذين علموا هم الذين لم يعلموا لأنهم علموا شيئا و لم يعلموا غيره فكأنه تعالى وصفهم بأنهم عالمون بأنه لا نصيب لمن اشترى ذلك و رضيه لنفسه على الجملة و لم يعلموا كنه ما يصير إليه من العقاب الذي لا نفاد له و لا انقطاع.
And it’s second is that those who knew, they are those who were not knowing, because they had known something and did not know something else. It is as if the Exalted has Described them that they were knowing that there would be no share for the one who bought that and was pleased for himself upon the whole, and they did not know it’s essence of what it would come to, of the consequences which there is neither any benefit for it nor termination.
و ثالثها أن تكون الفائدة في نفي العلم بعد إثباته أنهم لم يعملوا بما علموه فكأنهم لم يعلموا و هذا كما يقول أحدنا لغيره ما أدعوك إليه خير لك و أعود عليك لو كنت تعقل و تنظر في العواقب و هو يعقل و ينظر إلا أنه لم يعمل بموجب علمه
And it’s third is that the benefit would be in negating the knowledge (of sorcery) after having proven that they would not be working with what they knew. It is as if they did not know, and this is like what one of us says to the another, ‘What I am calling you to is better for you, and reiterate upon you, if you would use your intellect and consider the consequences’, and he uses his intellect and considers except that he does not work with his valid knowledge.
فنفى عنهما العلم ثم أثبته بقوله أ لم تعلما أني من الزاد مرمل و إنما المعنى في نفيه العلم عنهما أنهما لم يعملا بما علما فكأنهما لم يعلما
So he negates the knowledge then affirms it by his words, ‘Did you two not know that in additions, I am a widowed person?’ And rather the meaning it negation of the knowledge from them, they did not work with what they knew. It is as if they did not know.
و رابعها أن يكون المعنى أن هؤلاء القوم الذين قد علموا أن الآخرة لا حظ لهم فيها مع عملهم القبيح إلا أنهم ارتكبوه طمعا في طعام الدنيا و زخرفها
And it’s fourth is that the meaning would be that these people are those who had known that the Hereafter, there is no portion for them in it with their ugly work, except they were indulging in it in greed in tasting the world and it’s adornments.
فقال تعالى وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ لَوْ كانُوا يَعْلَمُونَ أي الذي آثروه و جعلوه عوضا عن الآخرة لا يتم لهم و لا يبقى عليهم و إنه منقطع زائل و مضمحل باطل و أن المآل إلى المستحق في الآخرة و كل ذلك واضح بحمد الله انتهى.
The Exalted Said: And it was evil what they bought by (selling) their souls, if only they had known [2:102] – i.e., that which they had preferred and made it to be instead of the Hereafter will not be completed for them, nor would it remain upon them, and it would be termination, declining, fading, false, and that the end result is to the deserving one in the Hereafter, and all that is clear, by the Praise of Allah-azwj’ – end.
و أقول قال في الصحاح و الغمرة الشدة و الجمع غمر قال القطامي يصف سفينة نوح و حان لتالك الغمر انحسار و قال الانحسار الانكشاف و قال قشعت الريح السحاب أي كشفته فانقشع و تقشع
And I (Majlisi) am saying, ‘He said in the ‘Sihah’ (correct books), ‘And the intense immersion’, and the plural of immersion. Al-Qatamy said describing the ship of Noah-as, ‘And it was time for the immersion to recede’. And he said, ‘The regression is the exposure’. And he said, ‘And the wind blew away the cloud’ – i.e., removed it, so it peeled off and peeled off’.
و قال الوطب سقاء اللبن خاصة و قال العلبة محلب من جلد و قال صررت الناقة شددت عليها الصرار و هو خيط يشد فوق الخلف و التودية لئلا يرضعها ولدها
And Al-Watab, ‘Quenching the milk especially’. And Al-Albah said, ‘A leather milking sheet’. And Sowrat said, ‘The she-camel with the blanket tied upon it, and it is a string tied upon the behind, and the cord lest it breast-feeds her young ones’.
و قال الرازي في تفسير هذه الآية أما قوله وَ اتَّبَعُوا ما تَتْلُوا الشَّياطِينُ عَلى مُلْكِ سُلَيْمانَ ففيه مسائل
And Al-Razi said in interpretation of this Verse, ‘As for His-azwj Words: And they followed what was recited by the Satans in the reign of Suleyman, there are issues in it: –
المسألة الأولى قوله وَ اتَّبَعُوا حكاية عما تقدم ذكره و هم اليهود ثم فيه أقوال أحدها أنهم اليهود الذين كانوا في زمان محمد ص و ثانيها أنهم الذين تقدموا من اليهود
The first issue – His-azwj Word And they followed – is a narration of what it’s mention has preceded, and they are the Jews. Then there are (different) words regarding it. One of these is that they are those Jews who were in the era of Muhammad-saww. And it’s second is, they are those Jews who had preceded from the Jews.
و ثالثها أنهم الذين كانوا في زمن سليمان من السحرة لأن أكثر اليهود ينكرون نبوة سليمان و يعدونه من جملة الملوك في الدنيا فالذين منهم كانوا في زمانه لا يمتنع أن يعتقدوا فيه أنه إنما وجد ذلك الملك العظيم بسبب السحر
And it’s third is, they are those from the sorcerers who were in the era of Suleyman, because most of the Jews were denying the Prophet-hood of Suleyman-as and were counting him-as as being from the total of the kings in the world, so those of them being in his-as era did not refrain from believing in it that he-as had rather found that mighty kingdom by the cause of sorcery.
و رابعها أنه يتناول الكل و هذا أولى لأنه ليس صرف اللفظ إلى البعض أولى من صرفه إلى غيره إذ لا دليل على التخصيص و خامسها أنه عائد إلى من تقدم ذكره في قوله نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتابَ
And it’s fourth is that he-as had attained it all. And this is foremost because the wording is not utilised to the part. The foremost of it is used to others when there is no evidence upon the specification. And it’s fifth is that it returns to the one whose mention has preceded in His-azwj Words: a group of those who had been Given the Book, flung [2:101].
قال السدي لما جاءهم محمد ص عارضوا بالتوراة فخاصموه بها فاتفقت التوراة و القرآن فنبذوا التوراة و أخذوا بكتاب آصف و سحر هاروت و ماروت فلم يوافق القرآن
Al-Sady said, ‘When Muhammad-saww came to them, they had opposed the Torah, so he-saww contended them with it, and harmonised the Torah and the Quran. They had flung (discarded) the Torah and taken with the book of Aasif-as, and sorcery of Harut and Marut, so it was not in accordance with the Quran.
فهذا هو قوله وَ لَمَّا جاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِما مَعَهُمْ نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتابَ كِتابَ اللَّهِ وَراءَ ظُهُورِهِمْ ثم أخبر عنهم بأنهم اتبعوا كتب السحرة.
So this, it is His-azwj Word: And when there came to them a Rasool from the Presence of Allah in verification of what was with them, a group of those who had been Given the Book, flung the Book of Allah behind their backs, [2:101]. Then He-azwj Informed about them that they were following the book of sorcery.
المسألة الثانية ذكروا في تفسير تَتْلُوا وجهين أحدهما أن المراد منه التلاوة و الإخبار
The second issue – They mentioned that in the interpretation of recited, there are two aspects. One of these is that the intent with it is the recitation and the news.
و ثانيهما قال أبو مسلم تَتْلُوا أي تكذب على ملك سليمان يقال تلا عليه إذا كذب و تلا عنه إذا صدق و إذا أبهم جاز الأمران و الأقرب هو الأول لأن التلاوة حقيقة في الخبر إلا أن المخبر لا يقال في خبره إذا كان كذبا أنه يقول على فلان و إنه قد تلا على فلان ليميز بينه و بين الصدق الذي لا يقال على فلان بل يقال روي عن فلان و أخبر عن فلان و تلا عن فلان
And it’s second, Abu Muslim said, ‘recited – i.e., lied upon the reign of Suleyman-as. It is called, ‘recited upon him’ when it is lied, and ‘recited about him’ when it is true, and when it is ambiguous, then the two matters are allowed, and the closest, it is the first, because the recitation is true in the report, except that the informant is not said in his story, if it is a lie, that he is saying to so-and-so and that he recited it to so-and-so in order to distinguish between it and the truthfulness that is not said upon so-and-so, but it would be said, it was reported from so and so, and informed from so and so, and recited from so and so.
و ذلك لا يليق إلا بالإخبار و التلاوة و لا يمتنع أن يكون الذي كانوا يخبرون به عن سليمان ما يتلى و يقرأ فيجتمع فيه كل الأوصاف.
And that is not appropriate except with the news and the recitation, and it is not impossible that what they were telling about Suleyman-as was what was recited and read, and all the descriptions were gathered in it.
المسألة الثالثة اختلفوا في الشياطين فقيل المراد شياطين الجن و هو قول الأكثرين و قيل شياطين الإنس و هو قول المتكلمين من المعتزلة و قيل شياطين الإنس و الجن معا
The third issue – They differed regarding the Satans-la. It was said it intends the Satans-la of the Jinn, and it is the word of most of them. And it is said Satans-la of the human beings, and it is the word of the theologians from the Mu’tazilites. And it is said Satans-la of the human beings and the Jinn, both together.
أما الذين حملوه على شياطين الجن فقالوا إن الشياطين كانوا يسترقون السمع ثم يضمون إلى ما سمعوا أكاذيب يلفقونها و يلقونها إلى الكهنة و قد دونوها في كتب يقرءونها و يعلمونها الناس
As for those who carried it upon Satans-la of the Jinn (only), they said, ‘The Satans-la were stealing the hearing, then they would combine the lies to what they had heard, faking it, and casting it to the soothsayers, and they had registered these in books they were reading and teaching the people.
و فشا ذلك في زمان سليمان حتى قالوا إن الجن تعلم الغيب فكانوا يقولون هذا علم سليمان و ما تم له ملكه إلا بهذا العلم و به سخر الجن و الإنس و الريح التي تجري بأمره
And that was widespread in the era of Suleyman-as until they said that the Jinn know the hidden matters. So they were saying, ‘This knowledge of Suleyman-as and nothing has completed his-as kingdom for him-as except this knowledge, and by it he-as is subduing the Jinn, and the human beings, and the winds which flow by his-as orders’’.
و أما الذين حملوه على شياطين الإنس فقالوا روي في الخبر أن سليمان كان قد دفن كثيرا من العلوم التي خصه الله بها تحت سرير ملكه حرصا على أنه إن هلك الظاهر منها بقي ذلك المدفون
And as for those who are carrying it upon the Satans-la of the human beings (only), they said, ‘It is reported in the Hadeeth that Suleyman-as had buried a lot of knowledge(s) which Allah‑azwj had Specialised him-as with, under the throne of his-as kingdom, greedy upon that if the apparent from it is destroyed, that buried (knowledge) would remain.
فلما مضت مدة على ذلك توصل قوم من المنافقين إلى أن كتبوا في خلال ذلك أشياء من السحر تناسب تلك الأشياء من بعض الوجوه ثم بعد موته و اطلاع الناس على تلك الكتب أوهموا الناس أنه من عمل سليمان و أنه ما وصل إلى ما وصل إليه إلا بسبب هذه الأشياء فهذا معنى ما تَتْلُوا الشَّياطِينُ
When a period passed upon that, a group from the hypocrites arrived to writing in the midst of that, things from the sorcery, attributing those things from some of the aspects. Then after his-as death, and the notification to the people upon these books, the people imagined that it was from the world of Suleyman-as, and that he-as had not achieved what he-as had achieved except by the cause of these things. So this is the meaning of: And they followed what was recited by the Satans.
و احتج القائلون بهذا الوجه على فساد القول الأول بأن شياطين الجن لو قدروا على تغيير كتب الأنبياء و شرائعهم بحيث يبقى ذلك التحريف مخفيا فيما بين الناس لارتفع الوثوق عن جميع الشرائع
And the speakers are united with this aspect upon the spoiling of the first word with that the Satans-la of the Jinn, if they had been able upon changing the Books of the Prophets-as and their-as Laws, whereby that alteration would remain hidden in what is between the people the reliability would be lifted from entirety of the Laws.
و ذلك يفضي إلى الطعن في كل الأديان فإن قيل إذا جوزتم ذلك على شياطين الإنس فلم لا يجوز مثله من شياطين الجن
And that leads to the insult in all religion, for if it is said, ‘When you are allowing that upon the Satans-la of the human beings, then why is the likes of it not allowed from Satans-la of the Jinn?’
قلنا الفرق أن الذي يفتعله الإنسان لا بد و أن يظهر من بعض الوجوه أما لو جوزنا هذا الافتعال من الجن و هو أن يزيد في كتب سليمان بخط مثل خط سليمان فإنه لا يظهر ذلك و يبقى مخفيا فيفضي إلى الطعن في جميع الأديان.
We said, ‘The difference is that which the human being makes, there is no escape from it appearing in some aspects. As for if we were to allow this fabrication from the Jinn, and it is that there is an addition in the Books of Suleyman-as in a handwriting similar to that of Suleyman-as, and that did not appear and remained hidden, so it would lead to the insult in entirety of the religions.
المسألة الرابعة أما قوله عَلى مُلْكِ سُلَيْمانَ فقيل في ملك سليمان عن ابن جريح و قيل على عهد ملك سليمان و الأقرب أن يكون المراد و اتبعوا ما تتلوا الشياطين افتراء على ملك سليمان لأنهم كانوا يقرءون من كتب السحر فيقولون إن سليمان إنما وجد ذلك الملك بسبب هذا العلم فكانت تلاوتهم لتلك الكتب كالافتراء على ملك سليمان و الله أعلم.
The fourth issue – As for His-azwj Words: in the reign of Suleyman, it is said, ‘During the reign of Suleyman-as’ – from Ibn Jareeh. And it is said, ‘In the era of the reign of Suleyman-as and the near to it’. The intent would be, ‘And they followed what the Satans-la were reciting of the fabrications upon the reign of Suleyman-as, because they were reading from the books of sorcery. They were saying that Suleyman-as had rather found that kingdom due to the cause of this knowledge. So their recitations of those books because like the fabricating upon the reign of Suleyman-as. And Allah-azwj is more Knowing.
المسألة الخامسة اختلفوا في المراد بملك سليمان فقال القاضي إن ملك سليمان هو النبوة أو يدخل فيها النبوة و تحت النبوة الكتاب المنزل عليه و الشريعة
The fifth issue – They are differing regarding the intent with ‘the reign of Suleyman-as’. Al-Qazy sid, ‘The reign of Suleyman-as, it is the Prophet-hood, or the Prophet-hood is included in it, and under the Prophet-hood is the Book Revealed unto him-as, and the Law’.
فإذا صح ذلك ثم أخرج القوم صحيفة فيها ضروب السحر و قد دفنوها تحت سرير ملكه ثم أخرجوها بعد موته و أوهموا أنها من جهته صار ذلك منهم تقولا على ملكه في الحقيقة
So when that is correct, then the people brought out a parchment wherein were types of sorcery, and they had buried it beneath the throne of his-as kingdom. Then they extracted if after his-as death, and they imagined it is from his-as direction and that became from them saying upon his-as kingdom in the reality.
و الأصح عندي أن يقال القوم لما ادعوا أن سليمان إنما وجد تلك المملكة بسبب ذلك العلم كان ذلك الادعاء كالافتراء على ملك سليمان و الله أعلم.
And the most correct in my view is that it is said, when the people claimed that Suleyman-as had rather found that kingdom by the cause of that knowledge, that claim was like the fabrication upon the kingdom of Suleyman-as. And Allah-azwj is more Knowing.
المسألة السادسة السبب في أنهم أضافوا السحر إلى سليمان وجوه أحدها أنهم أضافوا السحر إلى سليمان تفخيما لشأنه و تعظيما لأمره و ترغيبا للقوم في قبول ذلك منهم.
The sixth issue – The cause in their adding the sorcery to Suleyman-as has aspects. One of these is that they had handed the sorcery to Suleyman-as, exaggerating to his-as glory and a reverence to his-as affair, and to make the people desirous in accepting that from them.
و ثانيها أن اليهود ما كانوا يقرون بنبوة سليمان بل كانوا يقولون إنما وجد ذلك الملك بسبب السحر.
And it’s second is that the Jews were not acknowledging the Prophet-hood of Suleyman-as. They were saying that he-as had found the kingdom by the cause of the sorcery.
و ثالثها أن الله تعالى لما سخر الجن لسليمان فكان يخالطهم و يستفيد منهم أسرارا عجيبة. فغلب على الظنون أنه عليه السلام استفاد السحر منهم.
And it’s third is that when Allah-azwj the Exalted had Subdued the Jinn for Suleyman-as, he-as used to mingle with them and benefit from them of the wonderous secrets. So it overcame upon the thoughts that he-as, may the greetings be upon him-as, benefitted the sorcery from them.
أما قوله تعالى وَ ما كَفَرَ سُلَيْمانُ فهذا تنزيه له عليه السلام عن الكفر و ذلك يدل على أن القوم نسبوه إلى الكفر و السحر
As for Words of the Exalted: and Suleyman did not disbelieve, so this is a removal for him-as, may the greetings be upon him-as, from the Kufr, and that evidence’s upon that that the people had attributed him-as to the Kufr and the sorcery.
و قيل فيه أشياء أحدها ما روي عن بعض أحبار اليهود أنهم قالوا أ لا تعجبون من محمد يزعم أن سليمان كان نبيا و ما كان إلا ساحرا فأنزل الله هذه الآية.
And it is said there are things regarding it. One of these is what is reported from one of the rabbis of the Jews. They said, ‘Are you not wondering from Muhammad-saww claiming that Suleyman-as was a Prophet-as? And he-as was not, except a sorcerer!’ So Allah-azwj Revealed this Verse.
و ثانيها أن السحرة من اليهود زعموا أنهم أخذوا السحر عن سليمان فنزهه الله منه.
And it’s second is that the sorcery is from the Jews. They alleged that they had taken the sorcery from Suleyman-as, so Allah-azwj Removed him-as from it.
و ثالثها أن قوما زعموا أن قوام ملكه كان بالسحر فبرأه الله منه لأن كونه نبيا ينافي كونه ساحرا كافرا
And it’s third is that a people alleged that the foundations of his-as kingdom were due to the sorcery, so Allah-azwj Disavowed him-as from it, because of his-as being a Prophet-as negates him-as being a sorcerer, a Kafir.
ثم بين تعالى أن الذي برأه منه لاحق بغيره فقال وَ لكِنَّ الشَّياطِينَ كَفَرُوا يشير به إلى ما تقدم ذكره ممن اتخذ السحر كالحرفة لنفسه و ينسبه إلى سليمان
Then the Exalted Explained that which he-as is disavowed from is attached with others, so He-azwj Said: but the Satans were disbelieving. [2:102], indicating by it to what it’s mention has preceded, from the ones who took the sorcery as a craft for himself and attributed it to Suleyman-as.
ثم بين تعالى ما به كفروا فقد كان يجوز أن يتوهم أنهم كفروا لا بالسحر فقال تعالى يُعَلِّمُونَ النَّاسَ السِّحْرَ.
Then the Exalted Explained what they had disbelieved in was (actually) allowed if it is imagined that they had disbelieved, not with the sorcery. Allah-azwj the Exalted Said: They were teaching the people, the sorcery.
و اعلم أن الكلام في السحر يقع من وجوه الأول في البحث عنه بحسب اللغة فنقول ذكر أهل اللغة إنه في الأصل عبارة عما لطف و خفي سببه و السحر بالفتح هو الغذاء لخفائه و لطف مجاريه
And know that the talk regarding the sorcery occurs from the first aspect in the search about it in accordance with the language. We say that the mentioned by the linguists that is in the original expression about what is subtle, and it’s causes are hidden, and the (word) ‘the sorcery’ (Al-Sahr) with the connotation, it is the provision for it being hidden and the subtlety of it’s flow.
قال لبيد و نسحر بالطعام و بالشراب. قيل فيه وجهان أحدهما أنا نعلل و نخدع كالمسحور و المخدوع و الآخر نغذي و أي الوجهين كان فمعناه الخفاء
Labeed said, ‘And we bewitch through the food and the with the drink’. It is said, ‘There are two aspects regarding it. One of these is that we pretend and deceive like the one bewitched and the deceived, and the other is, we provide. And whichever of the two aspects it would be, it’s meaning is the mystery.
و هذا الوجه يحتمل من المعنى ما احتمله الأول و يحتمل أيضا أن يريد بالمسحر أنه ذو السحر و السحر هو الرئة و ما تعلق بالحلقوم و هذا أيضا يرجع إلى معنى الخفاء
And this aspect can be carried from the meaning of what the first had implied, and it is possible as well that the intent with the bewitched is that he is with the sorcery, and the sorcery, it is the lung and what is related with the throats, and this as well returns to the meaning, ‘the mystery’.
و منه قول عائشة توفي رسول الله بين سحري و نحري
And from it is the word of Ayesha (well-known fabricatress), ‘Rasool-Allah-saww expired between my chest and my knee’.
و قوله تعالى إِنَّما أَنْتَ مِنَ الْمُسَحَّرِينَ يعني من المجوف الذي يطعم و يشرب يدل عليه قولهم ما أَنْتَ إِلَّا بَشَرٌ مِثْلُنا
And Words of the Exalted: ‘But rather, you are from the bewitched ones!’ [26:153] – meaning from the interior which is fed and drunk, evidences upon their words: You are not except a person like us, [26:154].
و قال تعالى حكاية عن موسى ع أنه قال للسحرة ما جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ و قال فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَ اسْتَرْهَبُوهُمْ فهذا هو معنى السحر في أصل اللغة.
And the Exalted Said narrating from Musa-as having said to the magicians: ‘What you have come with is the sorcery; surely Allah would be Invalidating it [10:81]. And He-azwj Said: So when they cast, they bewitched the eyes of the people and frightened them, [7:116]. So this, it is the meaning of the sorcery in the original language.
الوجه الثاني اعلم أن لفظ السحر في عرف الشرع مختص بكل أمر مخفي سببه و يتخيل على غير حقيقته و يجري مجرى التمويه و الخداع و متى أطلق و لم يقيد أفاد ذم فاعله
The second aspect, know that the word ‘the sorcery’ (Al-Sahr) is recognised as the start specialised with every matter it’s cause is hidden, and is imagined upon other than it’s reality, and it flows the flow of the misrepresentation and the deception, and when it is released and not tied, it’s perpetrator would be condemned.
قال تعالى سَحَرُوا أَعْيُنَ النَّاسِ يعني موهوا عليهم حتى ظنوا أن حبالهم و عصيهم تسعى
The Exalted Said: they bewitched the eyes of the people [7:116] – It was camouflaged upon them until they thought that their ropes and their sticks were running.
و قال تعالى يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّها تَسْعى و قد يستعمل مقيدا فيما يمدح و يحمد
And the Exalted Said: it was imaged to him from their sorcery that these were on account of their sorcery as if they were moving swiftly [20:66], and it has been used restrictively in what is commendable and praised.
رُوِيَ أَنَّهُ قَدِمَ عَلَى رَسُولِ اللَّهِ ص الزِّبْرِقَانُ بْنُ بَدْرٍ وَ عَمْرُو بْنُ الْأَهْتَمِ وَ قَالَ لِعَمْرٍو خَبِّرْنِي عَنِ الزِّبْرِقَانِ فَقَالَ مُطَاعٌ فِي نَادِيهِ شَدِيدُ الْعَارِضِ مَانِعٌ لِمَا وَرَاءَ ظَهْرِهِ
It is reported that Al-Zibriqan Bin Badr, and Amro Bin Al-Ahtam arrived to Rasool-Allah-saww, and he-saww said to Amro: ‘Inform me about Al-Zibriqan’. He said, ‘Obeyed in his circle, severe of the opposition, defender of what is behind his back’.
قَالَ الزِّبْرِقَانُ هُوَ وَ اللَّهِ يَعْلَمُ أَنِّي أَفْضَلُ مِنْهُ فَقَالَ عَمْرٌو إِنَّهُ زَمِرُ الْمُرُوءَةِ ضَيِّقُ الْعَطَنِ أَحْمَقُ الْأَبِ لَئِيمُ الْخَالِ يَا رَسُولَ اللَّهِ صَدَقْتُ فِيهِمَا أَرْضَانِي فَقُلْتُ أَحْسَنَ مَا عَلِمْتُ وَ أَسْخَطَنِي فَقُلْتُ أَسْوَأَ مَا عَلِمْتُ فَقَالَ رَسُولُ اللَّهِ ص إِنَّ مِنَ الْبَيَانِ لَسِحْراً.
Al-Zibriqan said, ‘By Allah-azwj! He knows I am better than him!’ Amro said, ‘He is of little chivalry, a narrow-minded person, idiot father, mean uncle, O Rasool-Allah-saww! I speak the truth regarding what pleases me, so I said, ‘Excellent is what I know, and it angers me. So I said, ‘Evils is what I know’’. Rasool-Allah-saww said: ‘There is sorcery from the statement’’.
فسمى النبي ص بعض البيان سحرا لأن صاحبه يوضح الشيء المشكل و يكشف عن حقيقته بحسن بيانه و بليغ عبارته.
So the Prophet-saww named part of the statement as sorcery because its owner clarifies the problematic thing and reveals its truth with his good statement and eloquent expression.
فإن قيل كيف يجوز أن يسمى ما يوضح الحق و ينبئ عنه سحرا و هذا القائل إنما قصد إظهار الخفي لا إخفاء الظاهر و لفظ السحر إنما يكون عند إخفاء الظاهر.
If it is said, ‘How it is permissible to call what clarifies the truth and foretells about it magic, and this saying is intended to reveal the hidden, not to conceal the apparent, and the word magic is only when concealing the apparent?’
قلنا إنما سماه سحرا لوجهين الأول أن ذلك العذر للطفه و حسنه استمال القلوب فأشبه السحر الذي يستميل القلوب فمن هذا الوجه سمي سحرا لا من الوجه الذي ظننت.
We say, ‘But rather he-saww named is a sorcery due to two aspects. The first is that the excuse for the kindness and goodness is to incline the hearts, so that which inclines the hearts resembles the sorcery. So, it is from this aspect it is named as sorcery, not from the aspect which you are thinking of.
الثاني أن المقتدر على البيان يكون قادرا على تحسين ما يكون قبيحا و تقبيح ما يكون حسنا فذلك يشبه السحر من هذا الوجه في أقسام السحر.
The second is that the one able upon the explanation he is abled upon improving what would be ugly and uglify what is being good. For that reason, it resembles the sorcery, from this aspect in the categories of sorcery.
و اعلم أن السحر على أقسام
And know that the sorcery is based upon categories.
القسم الأول سحر الكلدانيين و الكذابين الذين كانوا في قديم الدهر و هم قوم يعبدون الكواكب و يزعمون أنها هي المدبرة لهذا العالم و منها تصدر الخيرات و الشرور و السعادة و النحوسة و هم الذين بعث الله تعالى إبراهيم مبطلا لمقالتهم و رادا عليهم في مذاهبهم. و هؤلاء فرق ثلاث.
The first category of the sorcery – The Al-Kaldaneyn (Chaldeans) and ‘Al-Kazabeen’, those who have been in ancient times. And they were a people worshipping the planets and claiming that these are the managers of this world, and from these are issued the goodness, and the evils, and the fortunate, and the inauspicious, and they are those to whom Allah-azwj the Exalted had Sent Ibrahim-as in order to invalidate their words (beliefs) and rebut upon them regarding their doctrines. And these are of three sects.
الفريق الأول هم الذين زعموا أن هذه الأفلاك و الكواكب واجبة الوجود في ذواتها و أنه لا حاجة بهذية ذواتها و صفاتها إلى موجب و مدبر و خالق و علة البتة ثم إنها هي المدبرة لعالم الكون و الفساد و هؤلاء هم الصابئة الدهرية.
The first sect, they are those who claim that these celestial bodies and the planets are necessarily existent in themselves, and that there is no need to be fascinated with their selves and their descriptions for there to be a cause, a manager, a Creator, and a reason anyhow. Then, these are managers of the universe and the spoiling, and these, they are the Sabeans, the eternalists.
و الفريق الثاني الذين قالوا الجسم يستحيل أن يكون واجبا لذاته لأن كل جسم مركب و كل مركب فإنه مفتقر إلى كل واحد من أجزائه و كل واحد من أجزائه غيره فكل جسم فهو مفتقر إلى غيره فهو ممكن لذاته و كل ممكن لذاته فهو مؤثر فله مؤثر و هذه الأجرام الفلكية و الكوكبية لا بد لها من مؤثر
And the second sect are those who said that the body, it is impossible for it to be obligatory for itself, because everybody is complex, and every complex it needy to each of one it’s part, and each one of its parts (needs) the other. Thus, each body needs something else, so it is possible for its own sake, and every possible thing for its own sake is affected by an influencer, and these astronomical and planetary bodies must have an influence.
ثم قالوا ذلك المؤثر إما أن يكون حادثا أو قديما فإن كان حادثا افتقر إلى مؤثر آخر و لزم التسلسل و هو محال و إن كان قديما فإما أن يكون كل ما لا بد منه في مؤثريته حاصلا في الأزل أو ليس كذلك
They said that the influences, it either happens to be a new occurrence or ancient. If it was a new occurrence, it would be need to another influences and it necessitates the sequence (chain), and it is impossible; and even if it was ancient, so either all what is inevitable in it’s effect would result in the eternity, or it isn’t like that.
و يدخل في هذا التقسيم قول من يقول إنه إنما خلق العالم في الحيز الذي خلقه فيه لأن خلقه في ذلك الحيز أصلح من خلقه في حيز آخر أو لأن خلقه كان موقوفا على انقضاء الأزل أو لأن خلقه كان موقوفا على حضور وقت معين إما مقدر أو محقق
And included in this category is the word of the one who says, He-azwj rather Created the world in the space which He-azwj Created it in, because His-azwj Creating it in that space is more correct than His-azwj Creating it in another place, or because His-azwj Creation would be paused at the termination of eternity, or because His-azwj Creation would be paused at the presence of a specified time, either pre-determined or verified.
فإن قلنا إن كل ما لا بد منه في مؤثريته كان حاصلا في الأزل لزم أن يكون الأثر واجب الترتب عليه في أزل لأن الأزل لو لم يكن واجب الترتب عليه فهو إما ممتنع الترتب عليه فهو ليس بمؤثر البتة و قد فرضناه مؤثرا هذا خلف و إن كان ممكن الترتب عليه و ممكن اللاترتب عليه أيضا
So if we were to say that all what there is no escape from it in its influence would result in the eternity necessarily, so it’s impact would obligate the sequence upon it in eternity, because the eternity, if it does not happen, the sequence would be obligated upon it. It is either impossible to follow, and it is not effective at all, and we have imposed it as influential, this is behind, and if it is possible to follow it, and it is possible not to follow it as well.
فلنفرض تارة مصدرا للأثر بالفعل و أخرى غير مصدر له بالفعل فامتياز الحيز الذي صار المؤثر فيه مصدرا للأثر بالفعل عن الحيز الذي لم يصر فيه كذلك إما أن يتوقف على انضمام قيد إليه أو لم يتوقف فإن توقف لم يكن الحاصل قبل انضمام هذا القيد إليه كل ما لا بد منه في المؤثرية و قد فرضناه كذلك
Let us suppose sometimes a source of the effect in action and another that is not a source of it actually, so the privilege of the space in which the influencer has already become a source of the effect over the space in which it did not become.Likewise, it is either dependent on the accession of a restriction to it, or it does not stop. If it stops, it was not the case before the accession of this restriction to it. All that is necessary in terms of influence, and we have imposed it like that.
و هذا خلف و إن لم يتوقف فقد ترجح الممكن من غير مرجح البتة و تجويزه يسد باب الاستدلال بالممكن على وجود الصانع و أما إن قلنا بأن كل ما لا بد منه في المؤثرية ما كان حاصلا في الأزل فإن استمر ذلك السلب وجب أن لا يصير البتة مؤثرا لكنا قد فرضناه مؤثرا في الأزل هذا خلف و إن تغير فقد حدث بعض ما لا بد منه في المؤثرية
This is behind, and if it does not stop, the possible may be more likely than the likely one at all, and its permissibility blocks the door of inference by the possible on the existence of the Maker.And if we say that everything that is inevitable in influence is what has happened in eternity, if that negation continues, it must not be effective at all, but we would have imposed it as influential in eternity. This is behind, and if it changes, some of the inevitable things have happened in the influence.
فإن كان حدوثه لا لأمر فقد وقع الممكن لا عن مؤثر و هو محال و إن كان حدوثه لأمر لم يكن الشيء الذي فرضناه حادثا أولا كذلك لأنه حصل قبله حادث آخر و كنا فرضناه حادثا أولا و هذا خلف و أيضا فإنا ننقل الكلام إليه و يلزم التسلسل و هو محال.
If its occurrence was not a matter, then the possible occurred, not from an influencer and it is impossible, and if its occurrence was for a matter, then the thing that we imposed was not an occurrence at first as well because another event had occurred before it, and we imposed it as an occurrence first, and this is behind. The sequence (chain) is necessitated, and it is impossible.
قالوا و هذا يقتضي استناد الممكنات إلى مؤثر تام المؤثرية في الأزل و متى كان كذلك وجب كون الآثار أزلية دائمة فهذا يقتضي أن لا يحصل في العالم شيء من التغيرات البتة لكن التغيرات مشاهدة قطعا فلا بد من حيلة
They said, ‘And this requires that the possibilities are based on a fully effective influence in eternity, and when it was like that, it obligated the influence being for ever. So this is contradictory This requires that nothing changes in the world at all, but the changes are definitely visible, so there must be a means’.
فنقول ذلك المؤثر القديم الواجب لذاته إلا أن كل حادث مسبوق بحادث آخر حتى يكون انقضاء المتقدم شرطا لحصول المتأخر عن ذلك المبدإ القديم و على هذا الطريق يصير المبدأ القديم مبدأ للحوادث المتغيرة فإذن لا بد من توسط حركة دائمة يكون كل جزء منها مسبوقا بالآخر لا إلى أول
So, we say that the old effect is necessary for itself, except that every event is preceded by another event so that the lapse of the precedent is a condition for the occurrence of the delay in that ancient beginning.And based upon this path, the ancient beginning becomes a beginning of changing events, so there must be a mediation of a permanent movement, each part of which is preceded by the other, not to the first.
و هذه الحركة يمتنع أن تكون مستقيمة و إلا لزم القول بأبعاد غير متناهية و هو محال فلا بد من جرم متحرك بالاستدارة و هو الفلك فثبت أن حركات الأفلاك كالمبادئ القريبة للحوادث الحادثة في هذا العالم و المدبرات الملاصقة بها فلا جرم
And this motion is forbidden to be straight, otherwise it is necessary to say of infinite dimensions, which is impossible, so there must be a body moving by rotation, and it is the celestial body.So it is proved that the motions of the celestial bodies are like the beginning that are close to the events that occur in this world and the plans that are adjacent to them, so there is no body.
قالوا بإلهيتها و اشتغلوا بعبادتها و تعظيمها و اتخذوا لكل واحد منها هيكلا مخصوصا و صمنا معينا فاشتغلوا بخدمتها فهذا هو دين عبدة الأصنام و الأوثان
So they said (believed) in their divinity and pre-occupied with worshipping these and revering these, and they took a special structure for each one of them, and a specific idol. They pre-occupied with serving these. So this, it is a religion of worshipping idols and the images.
ثم إن هؤلاء قالوا إن المبدأ الفاعلي لا يكفي وجوده في حصول الفعل بل لا بد من حضور المبدإ القابلي المنفعلي و لا يكفي حضوره أيضا ما لم تكن الشرائط حاصلة و الموانع زائلة و ربما حدث أمر مشكل غريب في العالم الأعلى يصلح لإفادة هيئة غريبة في مادة العالم الأسفل
Moreover, they said that the presence of the active principle is not sufficient for the occurrence of the action, rather the presence of the passive beginning is necessary, and its presence is not sufficient as long as the conditions are not fulfilled, and the impediments are removed.And perhaps a strange problem occurred in the higher world that could benefit a strange body in the material of the lower world.
فإذا لم تكن المادة السفلية متهيئة لقبول تلك الهيئة من الأشكال العلوية لم تحدث تلك الهيئة ثم إن فوات تلك التهيؤ تارة تكون لأجل كون المادة ممنوة بالمعوقات المانعة عن قبول ذلك الأثر
If the inferior material was not prepared to accept that form from the upper forms, that form did not occur, and then the passing of that preparation sometimes is due to the fact that the substance is fraught with obstacles that prevent the acceptance of that effect.
و تارة لأجل فوات بعض الشرائط لكن لو تهيأت لنا تقدمه المعرفة بطبيعة ذلك التشكل و بوقت حدوثه و بطبيعة الأمور المعتبرة في كون المادة السفلية قابلة لذلك الأثر لكان يمكننا تهيئة المادة لقبول ذلك الأثر و إماطة الموانع عنها و تحصيل المعدات لها حتى يتم ذلك الفيضان و يسري في القابليات لما تقرر أن الفاعل التام متى لقي المنفعل التام ظهر الفعل التام لا محالة
And sometimes because some conditions have been missed, but if we had the knowledge of the nature of that formation and the time of its occurrence and the nature of the considered matters in the fact that the lower matter is subject to that effect, we would have been able to prepare the material to accept that effect and remove the obstacles to it and obtain the equipment for it until that flood is completed and It applies to abilities when it is decided that the perfect subject, when it meets the perfect passive, the perfect verb appears inevitably.
فإذا عرفت هذا فالساحر هو الذي يعرف القوى العالية الفعالة بسائطها و مركباتها و يعرف ما يليق بكل واحد من العوالم السفلية و يعرف المعدات ليعدها و العوائق لينحيها معرفة بحسب الطاقة البشرية
If you know this, then the sorcerer is the one who knows the active high powers through their modes and components, knows what is appropriate for each of the lower realms, knows the equipment to prepare them, and the obstacles to remove them, knowing according to human energy.
فحينئذ يكون الإنسان متمكنا من استجذاب ما يخرق العادة و من دفع ما يدافعها بتقريب المنفعل من الفاعل و هذا معنى قول بطلميوس علم النجوم منك و منها فهذا هو الإشارة إلى خلاصة قوله الفلاسفة الصابئة في حقيقة السحر و ماهيته.
At that time, a person will be able to attract what breaks the habit and repel what defends it by bringing the passive closer to the doer, and this is the meaning of Ptolemy’s saying “The Science of Astrology”, from you and from it. So this, it is an indication to the words of the Sabean philosphers regarding the reality of the sorcery and what it is.
الفريق الثالث الذين أثبتوا لهذه الأفلاك و الكواكب فاعلا مختارا خلقها و أوجدها بعد العدم إلا أنهم قالوا إنه سبحانه أعطاه قوة عالية نافذة في هذا العالم و فوض تدبير هذا العالم إليهم قالوا الدليل على كون هذه الأجرام الفلكية أحياء وجهان
The third sect, those who proved for these celestial bodies and the planets, a chosen doer having Created these and brought these into existed after the non-existence, except that they said, the Glorious Gave it the lofty strength to implement in this world and has Delegated the management of this world to them. They said, and the evidence upon these being the planetary bodies being alive are two aspects.
الأول أنه لا شك أن الحياة أشرف من الجمادية فكيف يحسن في الحكمة خلق الحياة في الأجسام الخسيسة نحو أبدان الديدان و الخنافس و إخلاء هذه الأجرام الشريفة النورانية الروحانية عن الحياة
The first is that there is no doubt that life is more honourable than inanimateness, so how can it be better in wisdom to create life in vile bodies such as the bodies of worms and beetles, and to free these honourable, luminous, spiritual bodies from life.
الثاني أن هذه الأفلاك متحركة بالاستدارة فحركتها إما أن تكون طبيعية أو قسرية أو إرادية لا جائز أن تكون طبيعية لأن المهروب عنه بالطبع لا يكون بعينه مطلوبا بالطبع و كل نقطة فرضنا الفلك متحركا عنه فإن حركته عنها هي عين حركته إليها
The second is that these orbitals move by rotation, so their motion is either natural, coercive, or voluntary. It is not permissible for it to be natural, because what is evaded is, of course, not required. And every point we have imposed on the planet is moving from it, for its movement from it is the same as its movement towards it.
فيستحيل كون تلك الحركة طبيعية و لا جائز أن تكون قسرية لأن القسر هو الذي يكون على خلاف الطبيعة فإذ قد بطلت الطبيعية وجب بطلان كونها قسرية و لما بطل القسمان ثبت كونها إرادية فثبت أن الأفلاك و الكواكب أجرام حية عاقلة
It is impossible for this movement to be natural, and it is not permissible for it to be coercive because it is coercion that is contrary to nature since naturalism has been invalidated, it must be invalid because it is coerciveness, and when the two sections are invalidated, it is proven that they are voluntary, so it is proven that the spheres and planets are living, intelligent bodies.
قالوا إذا ثبت هذا فنقول الوقوف على جميع الطبائع العلوية و السفلية مما لا يفي به وسع البشر و طاقة النفس الناطقة لوجوه أربعة أولها أنه لا سبيل إلى إثبات الكواكب إلا بواسطة القوة الباصرة و لا ارتياب أنها عن إدراك الصغير من البعيد قاصرة
They said, ‘If this is proven, then we say to stand on all the higher and lower natures, which are not satisfied by the capacity of human beings, and the energy of the rational soul for four faces, the first of which is that there is no way to establish the planets except by means of visual force, and there is no doubt that it is limited to the perception of the small from the distant.
فإن أصغر كوكب مما في القدر السابع من الفلك الثامن و هو الذي يمتحن به حدة البصر مثل كرة الأرض بضع عشرة مرة و إن كرة الأرض أعظم من العطارد كذا ألف مرة فلو تكوكب الفلك الأعظم بكواكب على قدر الكواكب الصغيرة المذكورة من الثوابت
The smallest planet is in the seventh magnitude of the eighth planet, and it is by which the sharpness of sight is tested, like the globe of the earth, by more than ten times.And the globe of the Earth is a thousand times greater than Mercury, if the greatest celestial planet is set with planets as much as the mentioned small planets from the constants.
فلا شك أن الحس لا يدركه و البصر لا يمتد عليه فضلا عما يكون في مقدار عطارد أو أصغر منه و على هذا التقدير لا يبعد أن يكون في السماوات كواكب كثيرة فعالة و إن كنا لا نعرف وجودها فضلا عن أن نعرف طبائعها و لهذا نقل صاحب كتاب تتكلوشا عن رواياي البشر أنه بقي في الفلك وراء الكواكب المرصودة كواكب لم ترصد إما لفرط صغرها أو لخفاء آثارها و أفعالها.
There is no doubt that the senses do not perceive it and the sight does not extend over it, let alone what is the size of Mercury or smaller than it.Based on this estimate, it is not unlikely that there are many active planets in the skies, even if we do not know their existence, let alone know their nature. For this reason, the author of the book ‘Tataklusha’ reported from my human accounts that behind the observed planets there remained planets that were not observed, either because they are too small or because their traces and their actions are hidden.
و ثانيها أن الكواكب التي نراها ليست بأسرها مرصودة بل المرصودة منها ألف و اثنان و عشرون و البواقي غير مرصودة و مما يحقق ذلك ما ثبت بالدلالة أن المجردة ليست إلا أجرام كوكبيه صغيرة جدا مرتكزة في فلك الثوابت على هذا السمت المخصوص و ظاهر أن الوقوف على طبائعها متعذرة.
And it’s second is that not all of the planets that we see are observed, but rather one thousand and twenty-two of them are observed, and the rest are not observed, and what achieves this is what is proven by semantics that the abstract is nothing, but very small planetary bodies based in the orbit of the constants on this particular azimuth, and it is apparent that standing on their natures is impossible.
و ثالثها أن هذه الكواكب المرصودة مما لم يحصل الوقوف التام على طبائعها لأن أقوال الأحكاميين ضعيفة قليلة الحاصل لا سيما في طبائع الثوابت.
And it’s third is that these observed planets, we do not have a complete understanding of their natures, because the sayings of the wise ones are weak and few, especially regarding the natures of the constants.
و رابعها أنا بتقدير أن نعرف طبائع هذه الكواكب على بساطتها لكنه لا يمكننا الوقوف على طبائعها حال امتزاجها إلا على سبيل التقريب البعيد عن التحقيق.
And it’s fourth, I appreciate that we know the natures of these planets in their simplicity, but we cannot determine their natures when they are mixed except by way of approximation, far from investigation.
ثم إنا نعلم أن الحوادث الحادثة في هذا العالم لا يصدر عن طبائعها البسيطة و إلا لدامت هذه الحوادث بدوام تلك الطبائع بل إنما يحصل عن امتزاجاتها و تلك الامتزاجات غير متناهية فلا سبيل إلى الوقوف عليها على سبيل القياس
Then we know that the events that occur in this world do not originate from their simple natures, and only for as long as these events persist in the permanence of those natures. So there is no way to be standing upon these upon the way of measurement.
فقد ثبت بهذه الوجوه الأربعة تعذر الوقوف على طبائعها الفعالة و أما القوى المنفعلة فالوقوف التام عليها كالمتعذر لأن القبول التام لا يتحقق إلا مع شرائط مخصوصة في القابل من الكم و الكيف و الوضع و الأين و سائر المقولات
It has been proven by these four aspects that it is impossible to determine their active natures. As for the passive forces, it is completely impossible to stand on them, because complete acceptance is not achieved except with specific conditions in the possibility of quantity, quality, position, where, and other categories.
و المواد السفلية غير ثابتة على حالة واحدة بل هي أبدا في الاستحالة و التغير و إن كان لا يظهر في الحس فقد ظهر بما قررنا أن الوقوف التام على أحوال القوى الفعالة السماوية و القوى الأرضية المنفعلة غير حاصل للبشر و لو حصل ذلك لأحد لوجب أن يكون ذلك الشخص عالما بجميع التفاصيل الحاصلة من الماضية و الآتية و أن يكون متمكنا من إحداث جميع الأمور التي لا نهاية لها.
And the lower substances are not fixed on a single state, rather they are always in transformation and change, and if it does not appear in the senses, then it appears with what we decided that a complete stand on the conditions of the active heavenly forces and the passive earthly forces are unachievable for the humans.And if that happened for anyone, that person would have to be aware of all the details that happen from the past and the future, and he should be able to bring about all the things that have no end.
ثم قالوا فهذه المباحث و الملامح مما يوهن العقل عن التمكن من هذه الصناعة إلا أنه نعم ما قيل من أن ما لا يدرك كله لا يترك كله فالقوى البشرية و إن قصرت عن اكتناه هذه القوى العالية الفعالة و السافلة المنفعلة و لكن يمكنها الاطلاع على بعض أحوالها
Then they said, ‘These investigations and features are from what weakens the mind from mastery of this craft, except that yes, what has been said is that what is not comprehensible to all is not left out of it all. The human forces, even if they fall short of being possessed, are these high active powers and passive low ones, but they can see some of their conditions’.
و إن كان ذلك القدر تافها حقيرا بالنسبة إلى ما في الوجود لكنه عظيم بالنسبة إلى قدرة الإنسان و قوته لأن الأحكاميين من أهل النجوم قد وقفوا بسبب التجارب المتطاولة قرنا بعد قرن على كثير من أحوال السبعة السيارة و كثير من الثوابت
And if that fate is trivial and despicable in relation to what is in existence, but it is great in relation to man’s ability and strength, because the judgments of the people of the stars (astrologers or astronomers) have stood due to the prolonged experiences century after century on many of the conditions of the seven vehicles and many of the constants.
و عرفوا من أحوال البروج و الحدود و الوجوه و المثلثات ما يعظم الانتفاع بمعرفته لمن اطلع عليه و أحاط به و ليس يلزمنا أنه لما تعذر علينا تحصيل اليقين التام بها بواسطة البراهين المنطبقة أن يترك الانتفاع بها مع ما تشاهد من صحة قوانينها الكلية كما لا يلزم من عدم قيام الدلائل الطبيعية على طبائع الأغذية و الأدوية البسيطة و المركبة أن لا ينتفع بها
And they knew from the states of the zodiac, borders, faces, and triangles that the benefit of their knowledge would be great for those who perceive it and comprehend it. It is not necessary for us that when it is not possible for us to attain complete certainty about it by means of applicable proofs, that it be left to benefit from it despite what we see from the correctness of its universal laws, just as it is not necessary from the lack of natural evidence on the nature of foods and simple and complex medicines that he should not benefit from them.
بل هذه الصناعة أولى بالرعاية من صناعة الطب و ذلك لأنهما بعد اشتراكهما في عدم البراهين المنطبقة على مطالبها امتازت هذه الصناعة عن صناعة الطب بوصف نافع و ذلك أن الدواء المتناول لو لم ينفع يحصل من تناوله ضرر عظيم و أما هذه الصناعة فلو لن تنفع لم تضر و أما ظن حصول النفع فهو قائم في الموضعين و إذا كان كذلك كانت هذه الصناعة أولى بالرعاية من صناعة الطب.
Rather, this industry is more worthy of care than the medical industry, and that is because, after their participation in the lack of evidence applicable to its claims, this industry is distinguished from the medical industry in a beneficial description, and that is that if the medicine taken does not benefit, great harm will come from taking it. As for the assumption that the benefit will be obtained, it is valid in both cases, and if this is the case, then this making is more worthy of care than the making of medicine.
فإن قال قائل كيف السبيل إلى معرفة طبائع هذه الكواكب و البروج و أما التجربة فهي متعذرة و ذلك لأن أقل ما لا بد منه في التجربة أن يعود الأمر مرتين و عودة الفلك إلى شكله المعين ممتنع عند بعض الفلاسفة
So if a speaker were to say, ‘How is the way to understand the natures of these planets and the constellations?As for the experiment, it is impossible, because the least that is necessary in the experiment is that the matter goes back twice, and the return of the planet to its specific form is forbidden by some philosophers.
و لو أمكن على بعده فإنما يقع لو عاد جميع الكواكب إلى الموضع الذي كان واقفا عليه في المرة الأولى و ذلك مما لا يحصل إلا بعد المدة التي تسمى بعمر العالم فأي عمر يفي بذلك و أي عقل يصل إليه.
And if it is possible at its distance, then it will happen if all the planets return to the position on which they were standing in the first time, and that does not happen until after the period called ‘the age of the world’, then what age satisfies that and what intellect reaches it?’
الجواب أنه لا حاجة في هذه التجربة إلى عود الفلك إلى الشكل الأول من جميع الوجوه بل لما رأينا كوكبا حصل في برج و صدر عنه أثر و شاهدنا هذا الأثر مع حصوله في ذلك البرج مدة بعد أخرى غلب على ظننا أن حصوله في ذلك البرج مستعقب لهذا الأثر
The answer is that in this experiment there is no need for the celestial body to return to the first form in all respects. Rather, when we saw a planet that happened to be in a constellation, and an effect emerged from it, and we witnessed this effect, even though it occurred in that sign for one period after another, we most likely thought that its occurrence in that sign would follow this effect.
و هذا القدر كاف في حصول الظن و أيضا قد تحصل معرفة طبائع هذه الكواكب على سبيل الإلهام يحكى عن جالينوس أنه عرف كثيرا من الأمور الطبية برؤيا رآها و إذا كان ذلك ممكنا فلا سبيل إلى دفعه.
This amount is sufficient for conjecture, and knowledge of the natures of these planets may also be obtained by way of inspiration It is said about Galen that he knew many medical matters through a vision he saw, and if that is possible, there is no way to defend it.
قالوا إذا ثبت ذلك فإن التجارب التي مارسها الأحكاميون من المنجمين دلت على أن لكل اختصاصا بأشياء معينة في هذا العالم من الأمكنة و الأزمنة و الأيام و الساعات و الأغذية و الروائح و الأشكال التي يتعلق بها كوكب معين في وقت يكون الكوكب فيه قويا على ذلك الفعل الذي يطلب منه
They said, ‘If this is proven, then the experiments practiced by the astrologers of judgments indicate that each has jurisdiction over certain things in this world of places, times, days, hours, foods, smells, and shapes to which a particular planet is attached at a time when the planet is strong for that action that it seeks from it.
لم يبعد أن يحصل ذلك الأثر الخارق للعادة لا سيما إذا كان المتولي لمباشرة ذلك العمل القوي النفس صافي الروح بحيث يكون روحه في الاستعلاء و الاستيلاء من جوهر الأرواح السماوية فهناك يتم الأمر و يحصل الغرض فهذا مجموع أقوال الصابئة في تقرير هذا النوع من السحر.
It is not unlikely that this extraordinary effect will occur, especially if the one who undertakes this powerful action is pure in spirit, so that his spirit is in transcendence and domination of the essence of heavenly spirits. There the matter is accomplished, and the goal is achieved, so this is the summary of the Sabeans’ sayings in deciding this type of sorcery.
أما المعتزلة فقد اتفقت كلمتهم على أن غير الله لا يقدر على خلق الجسم و الحياة و اللون و الطعم و احتجوا بوجوه ذكرها القاضي و لخصها في تفسيره و في سائر كبته و نحن ننقل تلك الوجوه و ننظر فيها
As for the Mu’tazilites, their word has concurred upon that other than Allah-azwj is not able upon creating the bodies, and the life, and the colours, and the foods, and they argued by its aspects Al-Qazy mentioned it, and its characteristics in his Tafseer, and in rest of his books, and we are transmitting those aspects and we shall look into these.
أولها و هو النكتة العقلية التي عليها يقولون إن كل ما سوى الله إما متحيز أو قائم بالمتحيز فلو كان غير الله فاعلا للجسم و الحياة لكان ذلك الغير متحيزا و ذلك المتحيز لا بد و أن يكون قادرا بالقدرة إذ لو كان قادرا لذاته لكان كل جسم كذلك بناء على أن الأجسام متماثلة لكن القادر بالقدرة لا يصح منه فعل الجسم و الحياة
The first is the intellectual point which they are saying (believing) that all what is besides Allah-azwj is either one-sided or standing with the one-sided. If other that Allah-azwj was a doer of the bodies and the life, that unbiased would exist and that biased would not, and even if it was able with the power, when it it had been able for itself, everybody would have been built upon like that, based upon that the bodies are identical, but the able with the ability, the doing of the bodies and the life is not correct from him.
و يدل عليه وجهان الأول أن العلم الضروري حاصل بأن الواحد منا لا يقدر على خلق الجسم و الحياة ابتداء فقدرتنا مشتركة في امتناع ذلك عليها فهذا الامتناع حكم مشترك فلا بد له من علة مشتركة و لا مشترك هاهنا إلا كوننا قادرين بالقدرة و إذا ثبت هذا وجب في من كان قادرا بالقدرة أن يتعذر عليه فعل الجسم و الحياة.
And two aspects evidence upon it. The first is that if the necessary knowledge is obtained by one of us, he will not be able upon creating the bodies and the life, initiating, for our abilities are shared in refraining from it. This abstention is a common ruling, so it must have a common cause, and there is nothing in common here except that we are capable of power. And when this is established, it obligated in the one who was able with the power than he excuses upon doing the bodies and the life.
الثاني أن هذه القدرة التي لنا لا شك أن بعضها يخالف بعضا فلو قدرنا قدرة صالحة لخلق الجسم و الحياة لم يكن مخالفتها لهذه القدرة أشد من مخالفة بعض هذه القدرة للبعض
The second is that this ability, which we have no doubt, contradicts each other If we assess a valid ability to create the body and life, its opposition to this ability would not be more severe than the opposition of some of this ability to others.
فلو كفى ذلك القدر من المخالفة في صلاحيتها لخلق الجسم لوجب في هذه القدرة التي يخالف بعضها بعضا أن تكون صالحة لخلق الجسم و الحياة و لما لم يكن كذلك علمنا أن القادر بالقدرة لا يقدر على خلق الجسم و الحياة.
If that amount of opposition suffices in its validity for the creation of the body, then this capacity that contradicts one another must be valid for the creation of the body and life. And since that was not the case, we learned that the one who is capable of power is not able to create the body and life.
و ثانيها أنا لو جوزنا ذلك لتعذر الاستدلال بالمعجزات على النبوات لأنا لما جوزنا استحداث الخوارق بواسطة تمزيج القوى السماوية بالقوى الأرضية لم يمكننا القطع بأن هذه الخوارق التي ظهرت على أيدي الأمناء صدرت عن الله تعالى بل يجوز فيها أنهم أتوا بها من طريق السحر و حينئذ يبطل القول بالنبوات من كل الوجوه.
And secondly, if we permitted that, it would not be possible to infer miracles from the prophecies, because when we permitted the creation of the supernatural by means of the mixture of heavenly powers with earthly powers, we could not be certain that these supernatural phenomena that appeared at the hands of trustees (Prophets-as) originated from Allah-azwj the Exalted. But it is allowed regarding it that they came with it from the way of sorcery, and over there it invalidates the word with the Prophet-hoods from all aspects.
و ثالثها أنا لو جوزنا أن يكون في الناس من يقدر على خلق الجسم و الحياة و الألوان لقدر ذلك الإنسان على تحصيل الأموال العظيمة من غير تعب لكنا نرى من يدعي السحر متوسلا إلى اكتساب الحقير من المال بجهد جهيد
And thirdly, if we were allowed to have among people someone who was able to create the body, life, and colours, to the ability of that person to earn great money without getting tired, we would see those who claim the sorcery, pleading to acquire the little of money with great effort.
فعلمنا كذبه و بهذا الطريق يعلم فساد ما يدعيه قوم من الكيمياء فإنا نقول لو أمكنهم ببعض الأدوية أن يقلبوا غير الذهب ذهبا لكان إما أن يمكنهم ذلك بالقليل من الأموال فكان ينبغي أن يغنوا أنفسهم بذلك عن المشقة و الذلة أو لا يمكن إلا بالآلات العظام و الأموال الخطيرة
So, we learned his lie, and by this way he knows the corruption of what some claim of chemistry, so we say if they were able with some medicines to turn other than gold into gold, they would either have been able to do that with little of the wealth. So it would have been befitting if they could have enriched themselves with that from the hardships and the humiliation, or it is not possible except with the orthopaedic instruments and the serious money.
فكان يجب أن يظهروا ذلك للملوك المتمكنين من ذلك بل كان يجب أن يفطن الملوك لذلك لأنه أنفع لهم من فتح البلاد التي لا يتم إلا بإخراج الأموال و الكنوز و في علمنا بانصراف النفوس و الهمم عن ذلك دلالة على فساد هذا القول
They should have shown this to the kings who were able to do that. Rather, the kings should have been aware of that because it is more beneficial to them than conquering the countries that can only be done by taking out money and treasures. And in our knowledge of the turning away of the people and their knowledge about that, evidence’s upon the spoiling of this word.
قال القاضي فثبت بهذه الجملة أن الساحر لا يصح أن يكون فاعلا لشيء من ذلك.
Al-Qazy said, ‘It is proven with this summary that the sorcerer, it is not correct that he would be a doer of anything from that’.
و اعلم أن هذه الدلائل ضعيفة جدا أما الوجه الأول فنقول ما الدليل على أن كل ما سوى الله تعالى إما أن يكون متحيزا أو قائما بالمتحيز أ ما علمتهم أن الفلاسفة مصرون على إثبات العقول و النفوس الفلكية و النفوس الناطقة و زعموا أنها في أنفسها ليست بمتحيزة و لا قائمة بالمتحيز فما الدليل على فساد القول بها.
And know that these evidence(s) are very weak. As for the first aspect, we say, ‘What is the evidence that all what is besides Allah-azwj the Exalted is either biased or based on biased ones. Did you not teach them that philosophers insist on intellectual proofs, and astronomical souls, and the speaking souls, and they claim that they are not biased in themselves aren’t biased nor standing with the bias? So what is the evidence upon spoiling the word with it?
فإن قالوا لو وجد موجود هكذا لزم أن يكون مثلا لله تعالى قلنا لا نسلم و ذلك لأن الاشتراك في السلوب لا يقتضي الاشتراك في الماهية سلمنا ذلك لكن لم لا يجوز أن يكون بعض الأجسام يقدر على ذلك لذاته قوله الأجسام متساوية فلو كان جسم كذلك لكان كل جسم كذلك قلنا ما الدليل على تماثل الأجسام.
If they were to say, ‘If the existent was found to be like this, it would necessitate that it be like Allah-azwj the Exalted’. We say, ‘This is because sharing in style does not necessitate participation in quiddity. We accepted that, but why it is not permissible for some bodies to be capable of that for its own sake, saying that the bodies are equal, and if a body was like that, then everybody would be like that! We say, ‘What is the evidence upon the symmetry of the bodies?’
فإن قالوا إنه لا معنى للجسم إلا الممتد في الجهات الشاغل للأحياز فلا تفاوت بينها في هذا المعنى قلنا الامتداد في الجهات و الشغل للأحياز صفة من صفاتها و لازم من لوازمها و لا بد أن تكون الأشياء المختلفة في الماهية مشتركة في بعض اللوازم سلمنا أنه يجب أن يكون قادرا بالقدرة
If they say that there is no meaning for the body except that it extends in directions and occupies the spaces, then there is no difference between them in this meaning, we say that We said the extension in directions and the occupation of spaces is an attribute of their qualities and a necessary of their requisites, and it is necessary that the different things in essence have in common, some of the requirements, we concde that it obligates that he happens to be able with the ability.
فلم قلتم إن القادر بالقدرة لا يصح منه خلق الجسم و الحياة قوله لأن القدرة التي لنا مشتركة في هذا الامتناع فهذا الامتناع حكم مشترك فلا بد له من علة مشتركة و لا مشترك سوى كوننا قادرين بالقدرة
So why did you say that the one who is capable of power does not have the right to create the body and life, saying that because the power that we have is shared in this abstinence, then this abstinence is a common judgment, so it must have a common cause, and there is nothing in common except that we are capable with power.
قلنا هذه المقدمات بأسرها ممنوعة فلا نسلم أن الامتناع حكم معلل و ذلك لأن الامتناع عدمي و العدمي لا يعلل سلمنا أنه أمر وجودي و لكن من مذهبهم أن كثيرا من الأحكام لا يعلل فلم لا يجوز أن يكون هاهنا كذلك سلمنا أنه معلل
We said that all of these premises are prohibited, so we do not accept that abstinence is a reasoned ruling, and that is because abstinence is nihilistic, and the nihilistic is not reasonable. We concede it is an existential matter, but from their doctrine that many rulings are not justified, so why should it not be here? Like that we accept that it is justified.
فلم قلتم إن الحكم المشترك لا بد له عن علة مشتركة أ ليس أن القبح حصل في الظلم معللا بكونه ظلما و في الكذب بكونه كذبا و في الجهل بكونه جهلا سلمنا أنه لا بد من علة مشتركة لكن لا نسلم أنه لا مشترك إلا كوننا قادرين بالقدرة
So why did you say that the judgment is common, there is no escape for it from a common justification? Isn’t it so that the ugliness is a result of injustice, and in the lie happens by there being a liar, and in the ignorance is due to an ignoramus? We do concede that there is no escape from there being a common justification, but we do not concede that there is nothing in common except that we are able with the ability.
فلم لا يجوز أن تكون هذه القدرة التي لنا مشتركة في وصف معين و تلك القدرة التي تصلح لخلق الجسم تكون خارجة عن ذلك الوصف فما الدليل على أن الأمر ليس كذلك.
Why is it not permissible for this ability that we have to share in a specific description, and that ability that is suitable for the creation of the body is outside that description, so what is the evidence that the matter is not like that?
أما الوجه الثاني و هو أنه ليست مخالفة تلك القدرة لبعض هذه القدرة أشد من مخالفة بعض هذه القدرة للبعض فنقول هذا أضعف لأنا لا نعلل صلاحيتها لخلق الجسم بكونها مخالفة لهذه القدرة بل لخصوصيتها المعينة التي لأجلها خالفت سائر القدر
As for the second aspect, which is that opposing this ability to some of this ability is not more severe than opposing some of this ability to others. We say this is weaker because we do not justify its validity for the creation of the body as being in opposition to this ability, but rather because of its specific specificity for which it contradicted the rest of ability.
و تلك الخصوصية معلوم أنها غير حاصلة في سائر القدر و نظير ما ذكروه أن يقال ليست مخالفة الصوت للبياض أشد من مخالفة السواد للبياض فلو كانت تلك المخالفة مانعة للصوت من صحة أن يرى لوجب لكون السواد مخالفا للبياض أن يمتنع رؤيته و لما كان هذا الكلام فاسدا
And this specificity is known to not occur in the rest of fate, and similar to what they mentioned is that it is said that the opposition of sound to whiteness is not more severe than the opposition of blackness to whiteness. If that difference prevents the sound from being correct to see, it would be necessary for the blackness to be in contrast to the white, that it is impossible to see it. And when it was this, the speech would be spoilt.
فكذا ما قالوه و العجب من القاضي أنه لما حكي هذه الوجوه عن الشعرية في مسألة الرؤية زيفها بهذه الأسئلة ثم إنه نفسه تمسك بها في هذه المسألة التي هي الأصل في إثبات النبوة و الرد على من أثبت متوسطا بين الله و بيننا.
This is what they said, and the strange from Al Qazy is that when these aspects are talked about, the Law regarding the issue of vision, he falsified them with these questions, then he himself stuck to them in this issue, which is the basis for proving Prophethood, and responding to those who proved a mediator between Allah-azwj and us.
أما الوجه الثالث و هو أن القول بصحة النبوات لا يبقى مع تجويز هذا الأصل فنقول إما أن يكون القول بصحة النبوات متفرعا على فساد هذه القاعدة أو لا يكون فإن كان الأول امتنع إفساد هذا الأصل بالبناء على صحة النبوات و إلا وقع الدور و إن كان الثاني فقد سقط هذا الكلام بالكلية.
As for the third aspect, which is that the statement that the prophecies are true does not remain with the permissibility of this principle, we say either that the statement of the validity of the prophecies is based on the corruption of this rule, or it is not. If it was the first, then it is forbidden to spoil this principle by building on the correctness of the prophecies, or else the turn would occur. And if it was the second, so this talk has been dropped in totality.
و أما الوجه الرابع فلقائل أن يقول الكلام في الإمكان غير و في الوقوع غير و نحن لا نقول بأن هذه الحالة حاصلة لكل أحد بل هذه الحالة لا تحصل للبشر إلا في الأعصار المتباعدة فكيف يلزمنا ما ذكرتموه فهذا هو الكلام في النوع الأول من السحر.
As for the fourth aspect, it is said that the speech is different in the possible and in the occurrence other than, and we do not say that this state happens for everyone, rather this state does not happen for humans except in distant time periods, so how do we necessitate what you mentioned? So this is the speech regarding the first type of sorcery.
النوع الثاني من السحر سحر أصحاب الأوهام و النفوس القوية قالوا اختلف الناس في أن الذي يشير إليه كل إنسان بقوله أنا ما هو فمن الناس من يقول إنه هو هذه البنية و منهم من يقول إنه جسم سار في هذه البنية و منهم من يقول إنه موجود ليس بجسم و لا جسماني
The second type of sorcery is sorcery of people of illusions and strong souls. They said, ‘The people are differing regarding that which indicates every human being to Him-azwj, by His-azwj Words: “I-azwj am Who I-azwj am!’ From the people there is one who says, ‘He-azwj is this structure’. And from them is one who says, ‘He-azwj is a body being in this construction’. And from them is one who says, ‘He-azwj exists, not by a body nor embodiment’.
أما إذا قلنا إن الإنسان هو هذه البنية فلا شك أن هذه البنية مركبة من الأخلاط الأربعة فلم لا يجوز أن يتفق في بعض الأعصار النادرة أن يكون مزاج من الأمزجة في ناحية من النواحي يقتضي القدرة على خلق الجسم و العلم بالأمور الغائبة عنا
But if we say that man is this structure, there is no doubt that this structure is composed of the four blends, so why is it not permissible in some rare times to have one of the temperaments in one aspect that requires the ability to create the body and knowledge of things that are absent from us?
و هكذا الكلام إذا قلنا إن الإنسان جسم سار في هذه البنية أما إذا قلنا إن الإنسان هو النفس فلم لا يجوز أن يقال النفوس مختلفة فيتفق في بعض النفوس أن تكون لذاتها قادرة على هذه الحوادث الغريبة مطلعة على الأسرار الغائبة عنا
And like this is the speech when we says that the human being is a body being in this structure. But if we say that the human being is the soul, then why is it not permissible to say that souls are different, for it is agreed in some souls that for themselves they are capable of these strange events and are acquainted with the secrets that are hidden from us.
فهذا الاحتمال مما لم يقم دلالة على فساده سوى الوجوه المتقدمة و قد بان بطلانها. ثم الذي يؤكد هذا الاحتمال وجوه أولها أن الجذع الذي يتمكن الإنسان من المشي عليه لو كان موضوعا على الأرض لا يمكنه المشي عليه لو كان كالجسر على هاوية تحته و ما ذاك إلا لأن تخيل السقوط متى قوي أوجبه
So this possibility is from what evidence cannot be established upon it’s spoling besides the aforementioned aspects, and it’s invalidity has become clear.Then what confirms this possibility are several aspects, the first of which is that the trunk on which a person would be able to walk if it was placed on the ground, he would not be able to walk on it if it was like a bridge over an abyss under it. And what is that, except because the falling is imagined when it’s obligation is strong.
و ثانيها أجمعت الأطباء على نهي المرعوف عن النظر إلى الأشياء الحمر و المصروع عن النظر إلى الأشياء القوية اللمعان و الدوران و ما ذاك إلا لأن النفوس خلقت مطيعة للأوهام
And secondly, the doctors are unanimously agreed that the noble one forbids looking at things that are red and who are sick, and about looking at things that are strong, shining and turning, and that is only because souls are created obedient to illusions.
و ثالثها حكى صاحب الشفاء عن أرسطو في طبائع الحيوان أن الدجاجة إذا تشبهت كثيرا بالديكة في الصوت و في الجواب مع الديكة نبت على ساقيها مثل الشيء النابت على ساق الديك
And it’s third is the owner of the cure, on the authority of Aristotle in ‘The Nature of Animals’, that if a hen resembles a rooster a lot in its sound and in response to a rooster, it will grow on its legs like the thing that grows on a rooster’s leg.
ثم قال صاحب الشفاء و هذا يدل على أن الأحوال الجسمانية تابعة للأحوال النفسانية.
Then the author of ‘Al-Shifa’a’ said, ‘And this evidence’s upon that the physical states are pursuant (subordinate) to the psychological states’.
و رابعها أجمعت الأمم على أن الدعاء مظنة للإجابة و أجمعوا على أن الدعاء اللساني الخالي عن المطلب النفساني قليل البركة عديم الأثر فدل ذلك على أن للهمم و النفوس آثارا و هذا الاتفاق غير مختص بملة معينة و نحلة مخصوصة
And it’s fourth, the communities are united upon that the supplication is thought to be answered, and they are unanimously agreed that a linguistic supplication that is devoid of psychological demands is of little blessing and has no effect. So that evidence’s upon that the determinations and the souls have an impact. And this agreement is not specific to a specific nation and specific religion.
و خامسها أنك لو أنصفت لعلمت أن المبادي القريبة للأفعال الحيوانية ليست إلا التصورات النفسانية لأن القوة المحركة المخلوقة المطبوعة المغروزة في العضلات صالحة للفعل و تركه أو ضده و لن يترجح أحد الطرفين على الآخر إلا لمرجح
And it’s fifth is that, if you were to be fair, you would know that the close principles of animal actions are nothing but psychological perceptions, because the created, imprinted motive force embedded in the muscles is valid for action and for leaving it or against it, and one of the two parties will not outweigh the other except for the likely (action).
و ما ذاك إلا تصور كون الفعل جميلا أو لذيذا أو تصور كونه قبيحا أو مؤلما فتلك التصورات هي المبادئ لصيرورة القوى العضلية مبادئ بالفعل لوجود الأفعال بعد أن كانت كذلك بالقوة
And that is nothing but the perception that the act is beautiful or delicious, or the perception that it is ugly or painful. These perceptions are the principles for the muscular forces to become principles in reality for the existence of actions after they were like that by strength.
و إذا كانت هذه التصورات هي المبادئ لمبادئ هذه الأفعال فأي استبعاد في كونها مبادئ للأفعال بأنفسها و إلغاء الواسطة عن درجة الاعتبار
And if these perceptions are the principles of the principles of these actions, then what is the exclusion in their being principles of the actions themselves and the abolition of the medium from the degree of consideration?
و سادسها التجربة و العيان شاهدان بأن هذه التصورات مبادئ قريبة لحدوث الكيفيات في الأبدان فإن الغضبان يشتد سخونة مزاجه حتى أنه يفيد سخونة قوية يحكى عن بعض الملوك أنه عرض له فالج فأعيا الأطباء مزاولة علاجه فدخل عليه بعض الحذاق منهم على حين غفلة منه و شافهه بالشتم و القدح في العرض فاشتد غضب الملك و قفز من مرقده قفزة اضطرارية لما ناله من شدة ذلك الكلام فزالت تلك العلة المزمنة و المرضة المهلكة
And it’s sixth is experience and eyewitnesses that these perceptions are principles close to the occurrence of qualities in bodies, for the angry person becomes so hot that he reports a strong heat. It is said about some kings that he had a haemorrhagic stroke, so the doctors became tired of practicing his treatment, so one of the clever ones entered to see him while he was heedless of him, and he insulted him with insults and abuses in the display. The anger of the king intensified, and he leapt up from his lying pace desperate due to what had affected him from the severity of that talk. So the fatal illness and the chronic disease went away.
و إذا جاز كون التصورات مبادئ لحدوث الحوادث في البدن فأي استبعاد من كونها مبادئ لحدوث الحوادث خارج البدن
And if it is permissible for perceptions to be principles of the occurrence of occurrences in the body, then any exclusion from them being principles for the occurrence of occurrences outside the body.
و سابعها أن الإصابة بالعين أمر قد اتفق عليها العقلاء و ذلك أيضا يحقق إمكان ما قلناه.
And it’s seventh is that injury to the eye is a matter agreed upon by sane people, and this also achieves the possibility of what we have said.
إذا عرفت هذا فنقول النفوس التي تفعل هذه الأفاعيل قد تكون قوية جدا فتستغني في هذه الأفعال عن الاستعانة بالآلات و الأدوات و قد تكون ضعيفة فتحتاج إلى الاستعانة بهذه
If you know this, then we say that the souls who do these actions may be very strong, so they dispense with the use of machines and tools, and they may be weak and need assistance with these.
و تحقيقه أن النفس إذا كانت قوية مستعلية على البدن شديدة الانجذاب إلى عالم السماوات كانت كأنها روح من الأرواح السماوية فكانت قوية على التأثير في مواد هذا العالم أما إذا كانت ضعيفة شديدة التعلق بهذه اللذات البدنية فحينئذ لا يكون لها تصرف البتة إلا في هذا البدن
And it’s investigation is that if the soul was strong and sublimated on the body, it would be very attracted to the world of the heavens, then it was as if it were one of the heavenly spirits, so it was strong to influence the materials of this world. But if it is weak and strongly attached to these bodily pleasures, then it has no control whatsoever except in this body.
فإذا أراد هذا الإنسان صيرورتها بحيث يتعدى تأثيرها من بدنها إلى بدن آخر اتخذ تمثال ذلك الغير و وضعه عند الحس ليشتغل الحس به فيتبعه الخيال عليه و أقبلت النفس الناطقة عليه فقويت التأثيرات النفسانية و التصرفات الروحانية و لذلك اجتمعت الأمم على أنه لا بد لمزاول هذه الأعمال من الانقطاع عن المألوفات و المشتهيات و تقليله الغذاء و الانقطاع عن مخاطبة القلب
If this person wants to become it in such a way that its effects extend from its body to another body, he takes the statue of that other and puts it in the presence of the senses so that the senses operate with it, then the imagination follows him on him, and the speaking soul turns to him, so the psychological influences and spiritual behaviours are strengthened. And for that reason the nations are united upon there is no escape from the indulgers in these actions should abstain from the familiar, and the desires, and reduce the food intake and abstain from addressing the heart.
فكلما كانت هذه الأمور أتم كان ذلك التأثير أقوى فإذا اتفق أن كانت النفس مناسبة لهذا الأمر نظرا إلى ماهيتها و خاصيتها عظم التأثير و السبب اللمي فيه أن النفس إذا اشتغلت بالجانب الواحد استعملت جميع قوتها في ذلك الفعل
The more complete these matters are, the stronger that influence will be. If it is agreed that the soul is suitable for this matter, given its essence and characteristics, the greater the influence and the causal reason in it is that if the soul is occupied with one aspect, it uses all its strength in that action.
و إذا اشتغلت بالأفعال الكثيرة تفرقت قوتها و توزعت على تلك الأفعال فتصل إلى كل واحد من تلك الأفعال شعبة من تلك القوة و جدول من ذلك النهر و لذلك ترى أن إنسانين يستويان في قوة الخاطر إذا اشتغل أحدهما بصناعة واحدة و اشتغل الآخر بصناعتين فإن ذا الفن الواحد يكون أقوى من ذي الفنين و من حاول الوقوف على حقيقة مسألة من المسائل فإنه حال تفكره فيها لا بد و إن يفرغ خاطره عما عداه
And if it is occupied with many actions, its power is dispersed and distributed among those actions, so that each of those actions reaches a branch of that power and a stream from that river. Therefore, you see that two people are equal in power of mind if one of them works in one industry and the other works in two industries. The one skill is stronger than the two skills, and whoever tries to find out the truth of one of the issues, as soon as he thinks about it, he must empty his mind of other than it.
فإنه عند تفريغ الخاطر يتوجه الخاطر بكليته إليه فيكون الفعل أسهل و أحسن و إذا كان كذلك فإذا كان الإنسان مشغول الهم و الهمة بقضاء اللذات و تحصيل الشهوات كانت القوة النفسانية مشغولة بها مستغرقة فيها فلا يكون انجذابها إلى تحصيل الفعل الغريب الذي يحاوله انجذابا قويا لا سيما
When the mind is empty, the mind turns in its entirety to it, and the action becomes easier and better. And if that is the case, and if a person is preoccupied with worry and desire to fulfill pleasures and fulfill desires, then the psychological strength is preoccupied with it and absorbed in it. Therefore, it’s attractiveness to achieve the strange deed which he is trying to do, would not be particularly strong.
و هنا آفة أخرى و هي أن مثل هذه النفس اعتادت الاشتغال باللذات من أول أمرها إلى آخره و لم تشتغل قط باستحداث هذه الأفعال الغريبة فهي بالطبع حنون إلى الأول عزوف للثاني فإذا وجدت مطلوبها من النمط الأول فإني تلتفت إلى الجانب الآخر.
And here is another affliction, which is that such a soul is accustomed to being preoccupied with pleasures from the beginning to the end and has never engaged in creating these strange acts. So, it would be naturally attracted to the first, reluctant to the second. So if it’s seeking is for the second, then you will find it’s seeking the first, so it would turn to the other side.
فقد ظهر من هذا أن مزاولة هذه الأعمال لا تتأتى إلا مع التجرد عن الأحوال الجسمانية و ترك مخالطة الخلق و الإقبال بالكلية على عالم الصفا و الأرواح
It has become clear from this that the practice of these actions does not come except with detachment from bodily conditions, abandoning mixing with creation, and turning completely to the world of purity and spirits.
و أما الرقي فإن كانت معلومة فالأمر فيها ظاهر لأن الغرض منها أن حس البصر كما شغلناه بالأمور المناسبة لذلك الغرض فحس السمع نشغله أيضا بالأمور المناسبة لذلك الغرض فإن الحواس متى تطابقت نحو التوجه إلى الغرض الواحد كان توجه النفس إليه حينئذ أقوى
As for incantation, if it is known, then the matter in it is apparent, because the purpose of it is that the sense of sight is as we have occupied it with matters suitable for that purpose, so the sense of hearing we also occupy it with matters suitable for that purpose. For when the senses are congruent towards one goal, the soul’s orientation towards it at that time is stronger.
و أما إذا كانت بألفاظ غير معلومة حصلت للنفس هناك حالة شبيهة بالحيرة و الدهشة و يحصل للنفس في أثناء ذلك انقطاع عن المحسوسات و إقبال على ذلك الفعل و جد عظيم فيقوى التأثير النفساني فيحصل الغرض و هكذا القول في الدخن.
But if it is in unknown words that happen to the soul, there is a state similar to confusion and astonishment, and the soul gets cut off from the senses during that, and the desire for that action is great, and the psychological effect is strong, and the purpose is achieved, and this is what is said regarding the censure.
قالوا فقد ثبت أن هذا القدر من القوة النفسانية مستقل بالتأثير فإن انضم إليه النوع الأول من السحر و هو الاستعانة بالكواكب و تأثيراتها عظم التأثير
They said, it has been proven that this amount of psychological power is independent of influence. If the first type of sorcery joins him, which is seeking help from the planets and their effects, the effect will be great.
بل هاهنا نوعان آخران الأول أن النفوس التي فارقت الأبدان قد يكون فيها ما هو شديد المشابهة لهذه النفس في قوتها و في تأثيراتها فإذا صارت هذه النفوس صافية لم يبعد أن ينجذب إليها ما تشابهها من النفوس المفارقة و يحصل لتلك النفوس نوع ما من التعلق بهذا البدن فتعاضد النفوس الكثيرة على ذلك الفعل و إذا كملت القوة تزايدت قوى التأثير
But there are two other types here. The first is that the souls that have departed from the bodies may have something very similar to this soul in its strength and in its effects. If these souls become pure, it is not unlikely that the dissimilar souls that are similar to them will be attracted to them and some kind of attachment to this body will occur to those paradoxical souls, and the result is for those souls to have some sort of an attachment with this body. So, the many souls cooperate in that action, and if the strength is complete, the forces of influence are stronger.
الثاني أن هذه النفوس الناطقة إذا صارت صافية عن الكدورات البدنية صارت قابلة للأنوار الفائضة من الأرواح السماوية و النفوس الفلكية فتتقوى هذه النفوس بأنوار تلك الأرواح فتقوى على أمور غريبة خارقة للعادة فهذا شرح سحر أصحاب الأوهام و الرُّقى.
The second is that if these speaking souls become clear of physical disturbances, they become subject to the overflowing lights of heavenly souls and astronomical souls, so these souls become strengthened by the lights of those souls, so they become strong over strange and extraordinary things. So this is the commentary of sorcery of the companions of the illusions and the spells.
النوع الثالث من السحر الاستعانة بالأرواح الأرضية و اعلم أن القول بالجن مما أنكره بعض المتأخرين من الفلاسفة و المعتزلة أما أكابر الفلاسفة فإنهم ما أنكروا القول به إلا أنهم سموها بالأرواح الأرضية و هي في أنفسها مختلفة منها خيرة و منها شريرة فالخير منهم الجن و الشريرة هم كفار الجن و شياطينهم
The third type of sorcery, seeking assistance of the earthly souls – And know that the word (belief) with the Jinn is from what some of the latter philosophers and the Mu’tazilites are denying. As for the great philosophers, they are not denying the word (belief) with it except they are naming them as ‘earthly souls, and these in themselves are different. From these are good and from these are evil. The good ones from them are the Jinn, and the evils ones, they are the Kafirs of the Jinn and their Satans-la.
ثم قال خلق منهم هذا الأرواح جواهر قائمة بأنفسها لا متحيزة و لا حالة في المتحيز و هي قادرة عالمة مدركة للجزئيات و اتصال النفوس الناطقة بها أسهل من اتصالها بالأرواح السماوية إلا أن القوة الحاصلة للنفوس الناطقة بسبب اتصالها بهذه الأرواح الأرضية أضعف من القوة الحاصلة لها بسبب اتصالها بتلك الأرواح السماوية
Then Khalaf said, ‘Among them, these souls are essences existing in themselves, neither one-sided, nor state of the one-sided, and they are capable, knowing, aware of the particulars, and the communication of the speaking souls through them is easier than their contact with the heavenly spirits, except that the power achieved by the speaking souls due to their contact with these earthly souls is weaker than the power that obtains them due to their contact with those heavenly souls.
إما أن الاتصال أسهل فلأن المناسبة بين نفوسنا و بين هذه الأرواح الأرضية أرسل فإن المشابهة و المشاكلة بينها أتم و أشد من المشاكلة بين نفوسنا و بين الأرواح السماوية
Either communication is easier because the occasion between our souls and these earthly spirits is easier. The resemblance, and the problem between them is more complete and more severe than the problem between our souls and the heavenly spirits.
و إما أن القوة الحاصلة بسبب الاتصال بالأرواح السماوية أقوى فلأن الأرواح السماوية بالنسبة إلى الأرواح الأرضية كالشمس بالنسبة إلى الشعلة و البحر بالنسبة إلى القطرة و السلطان بالنسبة إلى الرعية
And either the power that occurs due to contact with the heavenly spirits is stronger, because the heavenly spirits are in relation to the earthly spirits, as the sun is in relation to the flame, and the sea is in relation to the drop, and the ruling authority is in relation to the citizens.
قالوا و هذه الأشياء و إن لم يقم على وجودها برهان قاهر فلا أقل من الاحتمال و الإمكان ثم إن أصحاب الصنعة و أرباب التجربة شاهدوا أن الاتصال بهذه الأرواح الأرضية يحصل بأعمال سهلة قليلة من الرُّقى و الدخن و التجريد فهذا النوع هو المسمى بالعزائم و عمل تسخير الجن.
They said, And these things, and even if there is no compelling proof for their existence, then there is nothing less than probability and possibility. Moreover, the craftsmen and the owners of experience have seen that contact with these earthly spirits takes place with easy deeds with the spells, rituals and the (self) deprivation. So this is a type (of sorcery) which is named as the spells and work of harnessing the Jinn.
النوع الرابع من السحر التخيلات و الأخذ بالعيون فهذا النوع مبني على مقدمات أحدها أن أغلاط البصر كثيرة فإن راكب السفينة إذا نظر إلى الشط رأى السفينة واقفة و الشط متحركا و ذلك يدل على أن الساكن يرى متحركا و المتحرك يرى ساكنا و القطرة النازلة ترى خطا مستقيما و الزبالة التي تدار بسرعة ترى دائرة و القبة ترى في الماء كالإجاصة و الشخص الصغير يرى في الضباب عظيما و كبخار الأرض الذي يريك قرص الشمس عند طلوعها عظيما
The fourth type of the sorcery is the imaginations and seizing the eyes – This type is based on the premises, one of which is that the errors of the eye are many, for if a ship rider looks at the shore, he sees the ship standing and the shore moving, and that evidences upon the one standing still is seeing the movement, and the one moving sees the one standing still, and the falling drop is seen to drop in a straight line, and the rubbish which rotates quickly is seen as a circle, and the dome is seen in the water like the pear, and the small person sees in the steam as great, and like the vapour of the earth which shows you the sun during its rising as great.
فإذا فارقته و ارتفعت صغرت و أما رؤية العظيم من البعيد صغيرا فظاهر فهذه الأشياء قد هدت العقول إلى أن القوة الباصرة قد تبصر الشيء على خلاف ما هو عليه في الجملة لبعض الأسباب العارضة.
If it separates and rises, it becomes smaller, and as for seeing the great from the distance as small, it is apparent. These things have guided the minds to the fact that the strength of the vision may perceive something contrary to what it is in the total due to some of the display means.
و ثانيها أن القوة الباصرة إنما تقف على المحسوس وقوفا تاما إذا أدركت المحسوس في زمان له مقدار فأما إذا أدركت المحسوس في زمان صغير جدا ثم أدركت بعده محسوسا آخر و هكذا فإنه يختلط البعض بالبعض و لا يتميز بعض المحسوسات عن البعض و لذلك فإن الرحى إذا أخرجت من مركزها إلى محيطها خطوطا كثيرة بألوان مختلفة ثم استدارت فإن الحس يرى لونا واحدا كأنه مركب من كل تلك الألوان.
It’s second is that the strength of the vision, rather stands upon the feelings, a complete standing, when it realising the felt in a time having a measurement for it. But if you perceive the perceptible in a very small time, then perceive after it another perceptible, and thus, some are mixed with others, and some perceptible things are not distinguished from others. Therefore, if the mill is drawn from its centre to its circumference, many lines of different colours and then rotated, then the sense perceives one colour as if it were a composite, of all those colours.
و ثالثها أن النفس إذا كانت مشغولة بشيء فربما حضر عند الحس شيء آخر فلا يشعر الحس به البتة كما أن الإنسان عند دخوله على السلطان قد يلقاه إنسان و يتكلم معه فلا يعرفه و لا يفهم كلامه لما أن قلبه مشغول بشيء آخر
And it’s third is that the soul, when it was pre-occupied with a thing, sometimes another things presents at his senses, but he is not aware of the sensing it at all, just as the person when he enters to see the Sultan, (and another) person meets him and speaks with him, be he neither recognises him nor understands his talk, due to his heart being pre-occupied with another thing.
و كذا الناظر في المرآة فإنه ربما قصد أن يرى قذاة في عينه فيراها و لا يرى ما هو أكثر منها إن كان بوجهه أثر أو بجبهته أو بسائر أعضائه التي تقابل المرآة و ربما قصد أن يرى سطح المرآة هل هو مستو أم لا فلا يرى شيئا مما في المرآة
And like that is the beholder in the mirror. Sometimes he aims to see the speck in his eyes, so he sees, and he does not see what is more than it, if there was an impact in his face or in his forehead, or rest of his limbs which are facing the mirror, and sometime he would aim to see the top of the mirror, ‘Is it even or not?’ So he does not see from what is in the mirror.
إذا عرفت هذه المقدمات سهل عند ذلك تصور كيفية هذا النوع من السحر و ذلك لأن المشعبذ الحاذق يظهر عمل شيء يشغل أذهان الناظرين به و يأخذ عيونهم إليه حتى إذا استفز عنهم الشغل بذلك الشيء و التحديق نحوه عمل شيئا آخر عملا بسرعة شديدة فيبقى ذلك العمل خفيا لتعلمون الشيئين أحدهما اشتغالهم بالأمر الأول و الثاني سرعة الإتيان بهذا العمل
When you understand this forward, it would be easy at that to image the method of this type of sorcery, and that is because the clever performer reveals working of a thing to pre-occupy the minds of the beholders with it, and he seizes their eyes to it until when he has deceived them by being pre-occupied with that thing, and the staring towards it, he works another thing, working intensely quickly. So that work would remain hidden in order to differentiate the two things, one of these being pre-occupying them with the first matter, and the second is quickness of coming with this work.
الثاني و حينئذ يظهر لهم شيء آخر غير ما انتظروه فيتعجبون منه جدا و لو أنه سكت و لم يتكلم بما يصرف الخواطر إلى ضد ما يريد أن يعمل و لم تتحرك النفوس و الأوهام إلى غير ما يريد إخراجه لفطن الناظرون لكل ما يفعله
The second, and then something else appears to them other than what they were waiting for, and they marvel at him greatly, even if he remained silent and did not speak in what diverts the thoughts to the opposite of what he wants to do, and the souls and illusions did not move other than what he wants to bring out, to the discernment of the beholders to all what he does.
فهذا هو المراد من قولهم إن المشعبذ يأخذ بالعيون لأنه بالحقيقة يأخذ بالعيون إلى غير الجهة التي يحتال و كلما كان أخذه للعيون و الخواطر و جذبه لها إلى سواء مقصوده أقوى كان أحذق في عمله
So this, it is the intent from their words, ‘The performer seizes the eyes’, because in reality he seizes the eyes to other than the direction which he deceives, and every time he seizes the eyes and the minds, and pulls them to it, to even his purpose, the stronger would be his skills in his work.
و كلما كانت الأحوال التي تفيد حس البصر نوعا من أنواع الخلل أشد كان هذا العمل أحسن مثل أن يجلس المشعبذ في موضع مضيء جدا فإن الضوء الشديد يفيد البصر كلالا و اختلالا و كذا الظلمة الشديدة و كذلك الألوان المشرقة القوية تفيد البصر كلالا و اختلالا و الألوان المظلمة قلما تقف القوة الباصرة على أحوالها فهذا مجامع القول في هذا النوع من السحر.
And the more severe the conditions that benefit the sense of sight from a kind of defect, the better this work is, such as sitting in a very luminous place, because intense light benefits the sight in fatigue and imbalance. And so is the intense darkness, as well as the strong bright colours that benefit the sight as fatigue and imbalance, and the dark colours rarely stop the visual strength on their conditions. So this is a summary of the word regarding this type of sorcery.
النوع الخامس من السحرالأعمال العجيبة التي تطرأ من تركيب الآلات المركبة على النسب الهندسية تارة و على ضروب الخيلاء أخرى مثل فارسين يقتتلان فيقتل أحدهما الآخر و كفارس على فرس في يده بوق كلما مضت ساعة من النهار ضرب البوق من غير أن يمسه أحد
The fifth type of sorcery is the working of wonders which occur from the usage of the installed instruments based on geometric proportions at times, and upon a variety of vanities like the two horsemen battling, so one of them kills the other, and like a horseman having a trumpet in his hand. Every time an hour from the days passes, he strikes the trumpet from without anyone having touched it.
و منها الصور التي تصورها الروم و أهل الهند حتى لا يفرق الناظر بينها و بين الإنسان حتى يصورونها ضاحكة و باكية و حتى يفرق فيها بين ضحك السرور و ضحك الخجل و ضحك الشامت
And among them are the images depicted by the Romans and the people of India so that the beholder does not differentiate between them and the human being, until they depict them laughing and crying, and even distinguishing in them between the laughter of happiness, the laughter of shame and the laughter of the gloating.
فهذه الوجوه من لطيف أمور التخائيل و كان سحر سحرة فرعون من هذا الضرب و من هذا الباب تركيب صندوق الساعات و يندرج في هذا الباب علم جر الأثقال و هو أن يجر ثقيلا عظيما بآلة خفيفة
These aspects are among the gentlest of matters of imagination, and the magic of Pharaoh’s magicians was from this type and from this section the installation of the watch box and included in this section is the science of drawing weights, which is to drag a heavy weight with a light tool.
و هذا في الحقيقة لا ينبغي أن يعده من باب السحر لأن لها أسبابا معلومة تعيينية من اطلع عليها قدر عليها إلا أن الاطلاع عليها لما كان عسرا شديدا لا يصل إليه إلا الفرد بعد الفرد لا جرم عد أهل الظاهر ذلك من باب السحر
And this, in fact, should not count it as sorcery, because it has specific, known reasons. The one who sees it is capable of it, except that looking at it because it is a severe hardship can only be reached by the individual after the individual. There is no blame in counting the people apparently of that being from the category of sorcery.
و من هذا الباب عمل ارجعانوس الموسيقات في هيكل أورشليم العتيق عند تجديده إياه و ذلك أنه اتفق له أن كان مجتازا بفلاة من الأرض فوجد فيها فرخا من فراخ البراصل و البراصل هو طائر عطوف
And from this section is the work of Aljanous in making the music in the ancient temple of Jerusalem during his renovating it, and that is because it so happened to him that he was passing through a desert of land and found in it one of the chicks of Al-Barasil, and Al-Barasil is a kind bird.
فكان يصفر صفيرا حزينا بخلاف صفير سائر البراصل فكانت البراصل تجيئه بلطائف الزيتون فتطرحها عنده فيأكل بعضها و يفضل بعضها عن حاجته فوقف هذا الموسيقات هناك و تأمل حال هذا الفرخ و علم أن في صفيره المخالف لصفير البراصل ضربا من التوجع و الاستعطاف حتى رقت له الطيور و جاءته بما يأكله
It was whistling a sad whistling different to the whistling of rest of Al-Barasil. So the Barasil would come to it with the branch of olives and drop it in it’s presence. It would eat some of it and leave aside the surplus for its needs. He stopped the musicians over there and contemplated the state of this chick, and he knew that it’s whistling was different to the whistling of the Barasil being a type of sympathy until the birds sympathised to it and came to him what it could eat.
فتلطف لعمل آلة تشبه الصفارة إذا استقبل الريح بها أدت ذلك الصفير و لم يزل يجرب ذلك حتى وثق بها و جاءته البراصل بالزيتون كما كانت تجيء إلى ذلك الفرخ لأنها تظن أن هناك فرخا من جنسها
So he turned to make an instrument which could resemble the whistling when the wind was faced with it, it would repeat that whistling. And he did not stop experimenting that until he got it right, and the Barasil came with the olives like what it used to come to that chick, because it would that there was a chick over there from it’s species.
فلما صح له ما أراد أظهر النسك و عمد إلى هيكل أورشليم و سأل عن الليلة التي دفن فيها اسطرحن الناسك القيم بعمارة ذلك الهيكل فأخبر أنه دفن في أول ليلة من آب
When it was true for him what he wanted, he manifested the asceticism and went to the temple of Jerusalem and asked about the night on which he was buried Askheylus, the valued hermit in the building of that temple. He was informed that he had been burning in the beginning of the night of August.
فأخذ صورة من زجاج مجوف على هيئة البرصلة و نصبها فوق ذلك الهيكل و جعل فوق تلك الصورة قبة و أمرهم بفتحها في أول آب فكان يظهر صوت البرصلة بسبب نفوذ الريح في تلك الصورة و كانت البراصل تجيء بالزيتون حتى كانت تمتلئ القبة كل يوم من ذلك الزيتون و الناس اعتقدوا أنه من كرامات ذلك المدفون
So, he took a picture of hollow glass in the shape of a compass and set it on top of that temple and made a dome over that picture and ordered them to open it on the first of August. So it was manifesting the sound of the Barasil due to the cause of the passing of the wing in that picture, and the Barasils came with the olives until they filled the dome every day from those olives, and the people were believing that it is from that extraordinary powers of that buried one.
و يدخل في هذا الباب أنواع كثيرة لا يليق شرحها في هذا الموضع.
And a lot of types (of sorcery) can be included in this section, it’s commentary cannot be related in this place.
النوع السادس من السحر الاستعانة بخواص الأدوية من أن يجعل في طعامه بعض الأدوية المُبَلِّدة المزيلة للعقل و الدخن المسكرة نحو دِماغ الحمار إذا تناول الإنسان تبلد عقله و قلت فطنته
The sixth type of sorcery is seeking the assistance with special medicines from that, some of the sedative drugs are made to be in his food to be a declining for the intellect which intoxicate, approximate the mind of the donkey, when the person eats, it dulls his mind and reduces his discernment.
و اعلم أنه لا سبيل إلى إنكار الخواص فإن أثر المغناطيس مشاهد إلا أن الناس قد أكثروا فيه و خلطوا الصدق بالكذب و الباطل بالحق.
And know that there is no way to deny the properties, for the effect of magnets is visible, except that people have frequented in it and mixed truth with falsehood and falsehood with truth.
النوع السابع من السحر تعليق القلب و هو أن يدعي الساحر أنه قد عرف الاسم الأعظم و أن الجن يطيعونه و ينقادون له في أكثر الأمور فإذا اتفق أن كان السامع لذلك ضعيف العقل قليل التميز اعتقد أنه حق و تعلق قلبه بذلك و حصل في نفسه نوع من الرعب و المخافة فإذا حصل الخوف ضعفت القوى الحساسة
The seventh type of sorcery is fixating the heart, and it is that the sorcerer claims that he knows the Magnificent Name and that the Jinn are obeying him and are being led to him is many of the affairs. If it happens that the listener is weak in mind and has little discernment, he believes that it is true, and his heart becomes attached to that, and a kind of terror and fear occurs in himself, and if fear occurs, the sensitive forces weaken.
فحينئذ يتمكن الساحر من أن يفعل حينئذ ما شاء و إن من جرب الأمور و عرف أحوال العالم علم أن لتعلق القلب أثرا عظيما في تنفيذ الأعمال و إخفاء الأسرار.
Then the magician will be able to do at that time what he wants, and whoever has experienced things and knows the conditions of the world knows that the attachment of the heart has a great effect in carrying out deeds and concealing secrets.
النوع الثامن من السحر السعي بالنميمة و التضريب من وجوه خفية لطيفة و ذلك شائع في الناس
The eighth type of the sorcery is the striving with the gossiping and the slandering, from hidden, subtle aspects, and that is widespread among the people.
فهذا جملة الكلام في أقسام السحر و شرح أنواعه و أصنافه و الله أعلم.
So this is a summary of the speech regarding the categories of the sorcery and commentary of it’s variety and it’s types, and Allah-azwj is more Knowing.
المسألة الحادية عشر في أقوال المسلمين أن هذه الأنواع هل هي ممكنة أم لا أما المعتزلة فقد اتفقوا على إنكارها إلا النوع المنسوب إلى التخيل و المنسوب إلى إطعام بعض الأدوية المبلدة و المنسوب إلى التضريب و النميمة و أما الأقسام الخمسة الأول فقد أنكروها و لعلهم كفروا من قال بها و جوز وجودها
The eleventh (fourth) issue regarding the words (beliefs) of the Muslims is that these issues, are these possible or not. As for the Mu’tazilites, they are concurring upon its denial except the type attributed to the imagination and the one attributed to the feeding some of the dulling drugs, and the one attributed to the slander and the gossip. As for the first five categories, they are denying these and perhaps they are declaring as Kafir, the one says (believes) with it and allows their existence.
و أما أهل السنة فقد جوزوا أن يقدر الساحر على أن يطير في الهواء و يقلب الإنسان حمارا و الحمار إنسانا إلا أنهم قالوا إن الله تعالى هو الخالق لهذه الأشياء عند ما يقرأ الساحر رقى مخصوصة و كلمات معينة فأما أن يكون المؤثر في ذلك هو الفلك و النجوم فلا
And as for the non-Shias, they are allowing that the sorcerer is able upon flying in the air, and turning the human being into a donkey, and the donkey into a human being, except that they are saying that Allah-azwj the Exalted, He-azwj is the Creator of these things at what the sorcerer reciting a specific spell and specified phrases. But, as for the influencer regarding that, it is the celestial bodies and the stars, so no.
و أما الفلاسفة و المنجمون و الصابئة فقولهم على ما سلف تقريره.
And as for the philosophers and the astrologers and the Sabeans, their words are based upon what it’s reiteration has preceded.
و احتج أصحابنا على فساد قول الصابئة أنه قد ثبت أن العالم محدث فوجب أن يكون موجودة قادرا فإن الشيء الذي حكم العقل بأنه مقدوره إنما يصح أن يكون مقدورا له لكونه ممكنا و الإمكان قدر مشترك بين كل الممكنات
And our companions argue upon spoiling the word (belief) of the Sabeans that it has been proven that the world is an occurrence, so it obligated that it be existing, able, for the thing which the mind judged that it is capable is only correct to be capable of it because it is possible, and the possibility is a common destiny between all the possibilities.
فإذن كل الممكنات مقدور لله و لو وجد شيء من تلك المقدورات بسبب آخر يلزم أن يكون ذلك السبب مزيلا لتعلق قدرة الله تعالى بذلك المقدور فيكون الحادث سببا لعجز الله و هو محال فثبت أنه يستحيل وقوع شيء من الممكنات إلا بقدرة الله و عنده يبطل كل ما قاله الصابئة.
So then all possibilities are Pre-determined for Allah-azwj, and if a thing from these pre-determined are found with the cause of another, it would necessitate that cause being a remover of the attachment of the Power of Allah-azwj the Exalted with that Pre-determination. So the occurrence would be a cause for the inability of Allah-azwj, and it is impossible. Thus it is proven that it is impossible for the occurrence of anything from the possibilities, except by the Power of Allah-azwj, and at it, is the invalidation of all what the Sabeans say.
قالوا إذا ثبت هذا النوع فندعي أنه لا يمتنع وقوع هذه الخوارق بإجراء العادة عند سحر السحرة فقد احتجوا على وقوع هذا النوع من السحر بالقرآن و الخبر
They said, ‘When this type is proven, so we claim that the occurrence of these supernatural phenomena are not prevented by the flow of norm at the sorcery of the sorcerers, for they have argued upon the occurrence of this they of sorcery with the Quran and the Hadeeth.
أما القرآن فقوله تعالى في هذه الآية وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ و الاستثناء يدل على حصول الآثار بسببه
As for the Quran, it is the Word of the Exalted in this Verse: And they were not intending harm for anyone with it except by the Permission of Allah [2:102], and the exclusion evidence’s upon the resulting impact due to its cause.
و أما الأخبار فأحدها ما روي أنه ع سحر و أن السحر عمل فيه حتى قال إنه ليخيل إلي أني أقول الشيء و أفعله و لم أقله و لم أفعله و إن امرأة يهودية سحرته و جعلت ذلك السحر تحت راعوفة البئر فلما استخرج ذلك زال عن النبي ص ذلك العارض و نزلت المعوذتان بسببه.
And as for the Ahadeeth, so one of these is what is reported that he-saww was bewitched and that the sorcery had worked in him-saww to the extent that he-saww said: ‘It comes to my-saww mind that I-as am saying something and doing it, and I-saww did not say it and did not do it, and that a Jewess woman had bewitched him-as and made that sorcery to be under a stone of the well. When that was extracted, that obstacle was removed from the Prophet-as and the Mawazatayn (Surahs Al Falaq and Al Naas) were Revealed due to its cause.
و ثانيها أن امرأة أتت عائشة فقالت لها إني ساحرة فهل لي من توبة فقالت و ما سحرك فقالت صرت إلى الموضع الذي فيه هاروت و ماروت ببابل أتعلم علم السحر فقالا لي يا أمة الله لا تختاري عذاب الآخرة بأمر الدنيا فأبيت فقالا لي اذهبي فبولي على ذلك الرماد
And it’s second is that a woman came to Ayesha. She said to he, ‘I am a sorceress, so is there any repentance for me?’ She said, ‘And what is your sorcery?’ She said, ‘I came to the place in which were Harut and Marut at Babel to learn the sorcery. They said to me, ‘O maid of Allah-azwj! Do not chose the Punishment of the Hereafter for a matter of the world!’ I refused, so they said to me, ‘Go and urinate upon that ash!’
فذهبت لأبول عليه ففكرت في نفسي فقلت لا فعلت و جئت إليهما فقلت قد فعلت فقالا لي ما رأيت لما فعلت فقلت ما رأيت شيئا فقالا لي أنت على رأس أمرك فاتقي الله و لا تفعلي فأبيت
So I went to urinate upon it. I thought within myself. I said, ‘I shall not do so’, and I came to them. I said, ‘I had done it!’ They said to me, ‘What did you see when you did it?’ I said, ‘I did not see anything’. They said to me, ‘You are at the top of your affair, so fear Allah-azwj and you did not do it and refused.
فقالا لي اذهبي فافعلي فذهبت ففعلت فرأيت كأن فارسا مقنعا بالحديد قد خرج من فرجي فصعد إلى السماء فجئتهما فأخبرتهما فقالا إيمانك قد خرج عنك فقد أحسنت السحر فقلت و ما هو قالا لا تريدين شيئا فتصورينه في وهمك إلا كان
They said to me, ‘Go and do it (urinate)!’ I did so, and I saw as if a horseman clad in iron had emerged from my private part and ascended to the sky. I came to them and informed them. They said, ‘Your Eman has gone out from you, so you have improved the sorcery’. I said, ‘And what is it?’ They said, ‘You will not want anything so you will imagine it in your imagination, except it would happen’.
فصورت في نفسي حبا من حنطة فإذا أنا بحب فقلت انزرع فانزرع فخرج من ساعته سنبلا فقلت انطحن فانطحن فقلت انخبز فانخبز و أنا لا أريد شيئا أصوره في نفسي إلا حصل فقالت عائشة ليست لك توبة.
I imagined withing myself a seed of wheat, and behold, I was with a seed. I said, ‘Be cultivated!’ It became cultivated and an ear (of wheat) emerged at that time. I said, ‘Be grinded!’ So it was ground. I said, ‘Be bread!’ So it became bread. And I do not intend anything I imagine within myself except, and it is achieved’. Ayesha said, ‘There is no repentance for you!’’
و ثالثها ما يذكرونه من الحكايات الكثيرة في هذا الباب و هي مشهورة أما المعتزلة فقد احتجوا على إنكاره بوجوه أحدها قوله تعالى وَ لا يُفْلِحُ السَّاحِرُ حَيْثُ أَتى
And it’s third is what they are mentioned of the many stories in this subject, and these are well-known. As for the Mu’tazilites, they are arguing upon it’s denial with aspects. One of these is the Word of the Exalted: and the magician will not succeed wherever he comes from” [20:69].
و ثانيها قوله تعالى في صفة محمد ص وَ قالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُوراً و لو صار ص مسحورا لما استحقوا الذم بسبب هذا القول
And it’s second are Words of the Exalted in describing Muhammad-saww: and the unjust ones are saying, ‘Surely you are only following a bewitched man’ [17:47]. And if he-saww had become bewitched, he-saww would not have deserved the condemnation due to the cause of this word.
و ثالثها أنه لو جاز ذلك من الساحر فكيف يتميز المعجز من السحر ثم قالوا هذه الدلائل يقينية و الأخبار التي ذكرتموها من باب الآحاد فلا تصلح معارضة لهذه الدلائل.
It’s third is, if that was allowed from the sorcerer, so how would a miracle be distinguished from the sorcery? Then they said this is the convincing evidence and the Ahadeeth which you you had mentioned from the section of the singles, so it is not correct to objects to these evidence(s).
المسألة الثانية عشر في أن العلم بالسحر ليس بقبيح و لا محظور اتفق المحققون على ذلك لأن العلم لذاته شريف و أيضا لعموم قوله تعالى هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ و لأن السحر لو لم يعلم لما أمكن الفرق بينه و بين المعجز و العلم بكون المعجز معجزا واجب و ما يتوقف الواجب عليه فهو واجب
The twelfth (fifth) issue regarding that learning (knowledge) of the sorcery is neither ugly nor hazardous. The researchers are concurring upon that because the knowledge by itself is noble, and as well is the generality of Words of the Exalted: ‘Are they equal, those who do not know and those do know?’ [39:9], and because the sorcery, if it is not known, it would not be possible to differentiate between it and the miracle, and the knowledge would be the miracle, an obligatory miracle, and what the obligation would depend upon, so it would be obligatory.
فهذا يقتضي أن يكون تحصيل العلم بالسحر واجبا و ما يكون واجبا كيف يصير حراما و قبيحا.
So this required that learning the sorcery is obligatory, and what becomes and obligation, how could it become Prohibited and ugly?
المسألة الثالثة عشر في أن الساحر هل يكفر أم لا اختلف الفقهاء في أن الساحر هل يكفر أم لا رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ أَتَى كَاهِناً أَوْ عَرَّافاً فَصَدَّقَهُمَا بِقَوْلٍ فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ.
The thirteenth (sixth) issue is regarding that the sorcerer, is he committing Kufr or not. The jurists have differed regarding that the sorcerer, does he commit Kufr or not. It is reported from that Prophet-saww having said: ‘One who goest to a soothsayer or a fortune-teller and he ratifies them of the word, so he has disbelieved with what has been Revealed unto Muhammad-saww’’.
و اعلم أنه لا نزاع بين الأمة في أن من اعتقد أن الكواكب هي المدبرة لهذا العالم و هي الخالقة لما فيه من الحوادث و الخيرات و الشرور فإنه يكون كافرا على الإطلاق و هذا هو النوع الأول من السحر
And know that there is no dispute between the community that whoever believes that the planets are the managers of this world and are the creators of what is in it of the the occurrences, and the goodness, and the evils, so he would be a Kafir absolutely. And this is from the first type of the sorcery.
و أما النوع الثاني و هو أن يعتقد أنه قد يبلغ روح الإنسان في التصفية و القوة إلى حيث يقدر بها على إيجاد الأجسام و الحياة و القدرة و تغيير البنية و الشكل فالأظهر إجماع الأمة أيضا على تكفيره
As for the second type, and it is that if he believes that a soul of the human has reached in the purification and the strength to whereby, he is able with it upon creating the bodies, and the life, and the power, and alter the shape and the form, so the apparent consensus of the community as well is upon his Kufr.
أما النوع الثالث و هو أن يعتقد الساحر أنه قد يبلغ في التصفية و قراءة الرقي و تدخين بعض الأدوية إلى حيث يخلق الله تعالى في عقب أفعاله على سبيل العادة الأجسام و الحياة و القدرة و تغيير البنية و الشكل
And as for the third type, and it is that the sorcerer believes that he has reached in the purification and recitation of the incantations and making smoke with some of the drugs to when Allah-azwj the Exalted in the follow-up of his deeds, upon the way of the norm, would Create the bodies, and the life, and the power, and altering the shapes and forms.
فهنا المعتزلة اتفقوا على تكفير من يجوز ذلك قالوا لأنه مع هذا الاعتقاد لا يمكنه أن يعرف صدق الأنبياء و الرسل و هذا ركيك من القول فإن لقائل أن يقول إن الإنسان لو ادعى النبوة و كان كاذبا في دعواه فإنه لا يجوز من الله تعالى إظهار هذه الأشياء على يده لئلا يحصل التلبيس
So over here, the Mu’tazilites have concurred upon the Kufr of the one who allowed that. They said, ‘Because he, along with these beliefs, it is not possible to recognise the truthfulness of the Prophets-as and the Messengers-as. And this is weak from the words, for it a speaker were to say that the human being, it he were to claim the Prophet-hood, and he was a liar in his claim, it is not allowed from Allah-azwj the Exalted to manifest these things upon his hand, lest it results in confusion.
أما إذا لم يدع النبوة و ظهرت هذه الأشياء على يده لم يفض ذلك إلى التلبيس لأن المحق يتميز عن المبطل بما أن المحق تحصل له هذه الأشياء مع ادعاء النبوة و أما سائر الأنواع التي عددناه من السحر فلا شك أنه ليس بكفر.
But when he does not claim the Prophet-hood and these things appear upon his hand, that would not lead to the deception because the correct is distinguished from the invalid, since the one who is right will obtain these things with the claim of prophethood. As for the other types of sorceries that we have enumerated, there is no doubt that it is not Kufr.
فإن قيل إن اليهود لما أضافوا السحر إلى سليمان قال الله تعالى تنزيها عنه وَ ما كَفَرَ سُلَيْمانُ و هذا يدل على أن السحر على الإطلاق كفر و أيضا قال وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ
If it is said that the Jews had added the sorcery to Suleyman-as, Allah-azwj the Exalted Says, removing it from him-azwj: and Suleyman did not disbelieve [2:102]. And this evidence’s upon that the sorcery is based upon the absolute Kufr. And He-azwj Said as well: but the Satans were disbelieving. They were teaching the people, the sorcery [2:102].
و هذا أيضا يقتضي أن يكون السحر على الإطلاق كفرا و حكي عن الملكين أنهما لا يعلمان أحدا السحر حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ و هو يدل على أن السحر كفر على الإطلاق.
And this as well contradicts that the sorcery would be absolute Kufr. And He-azwj Narrated about the two Angels that they did not teach Sorcery to anyone: until they said, ‘But rather, we are a trial, therefore do not disbelieve!’ [2:102], and it points upon that the sorcery is Kufr absolutely.
قلنا حكاية الحال يكفي في صدقها صورة واحدة فنحملها على سحر من يعتقد إلهية النجوم ..
We say, ‘The story of the situation suffices in it’s truthfulness, one image, so we carry it upon sorcery of the one who believes in the divinity of the stars.
ثم قال بعد إيراد المسألة الرابعة عشر في حكم قتل الساحر فهذا هو الكلام الكلي في السحر و لنرجع إلى التفسير
Then he said after intending the fourteenth (seventh) issue regarding the judgment of killing the sorcerer, ‘So it is the whole talk regarding the sorcery and let us return to the interpretation.
أما قوله تعالى وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ فظاهر الآية يقتضي أنهم إنما كفروا لأجل أنهم كانوا يعلمون الناس السحر لأن ترتيب الحكم على الوصف مشعر بالعلية و تعليم ما لا يكون كفرا لا يوجب الكفر
As for Words of the Exalted: but the Satans were disbelieving. They were teaching the people, the sorcery [2:102]. So the apparent Verse is contradictory. They had rather committed Kufr due to the reason they were teach sorcery to the people because the arrangement of the ruling is upon the description, awareness of the cause and effect, and teaching what does not happen to be Kufr cannot obligate the Kufr.
فصارت الآية دالة على أن تعليم السحر كفر و على أن السحر أيضا كفر و لمن منع ذلك أن يقول لا نسلم أن ترتيب الحكم على الوصف مشعر بالعلية بل المعنى أنهم كفروا و هم مع ذلك يعلمون السحر.
So the Verse became evidencing upon that teaching the sorcery is Kuf, and upon that the sorcery as well is Kufr, and for the one who forbid to say that we do not submit that the arrangement of the ruling is based upon the description is awareness of the cause and effect, but the meaning it they were committing Kufr and they, along with that, were teaching the sorcery.
فإن قيل هذا مشكل لأن الله أخبر في آخر الآية أن الملكين يعلمان السحر فلو كان تعليم السحر كفرا لزم تكفير الملكين و أنه غير جائز لما ثبت أن الملائكة بأسرهم معصومون و أيضا فلأنكم دللتم على أنه ليس كلما يسمى سحرا فهو كفر.
If it is said, ‘This is problematic because Allah-azwj has Informed at the end of the Verse that the two Angels were teaching the sorcery, so if teaching the sorcery was Kufr, it would necessitate the Kufr of the two Angels, and it is not allowed due to what is proved that the Angel, in their whole, are infallible, and as well because you have indicated upon that all what is named as sorcery, so it isn’t Kufr.
قلنا اللفظ المشترك لا يكون عاما في جميع مسمياته فنحن نحمل هذا السحر الذي هو كفر على النوع الأول من الأشياء المسماة بالسحر و هو اعتقاد إلهية الكواكب و الاستعانة بها في إظهار المعجزات و خوارق العادات
We say that the wording is common, not happening to be general in entirety of its naming(s). We carry this sorcery, which is Kufr, upon the first type from the things named as sorcery, and it is belief in the divinity o the celestial bodies and seeking assistance with the in manifesting the miracles and paranormal norms.
فهذا السحر كفر و الشياطين إنما كفروا بإتيانهم بهذا السحر لا بسائر الأقسام و أما الملكان فلا نسلم أنهما إنما علما هذا النوع من السحر بل لعلهما يعلمان سائر الأنواع على ما قال تعالى فَيَتَعَلَّمُونَ مِنْهُما ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ
So this sorcery is Kufr, and the Satans were rather committing Kuf by their perpetrating this sorcery, nor with rest of the categories. And as for the two Angels, we do not concede that they had rather taught this type from the sorcery, but they had taught rest of the types, based upon what the Exalted has Said: So, they were learning from them what they could be causing separation with between the man and his wife. [2:102].
و أيضا فبتقدير أن يقال إنهما علما هذا النوع إنما يكون كفرا إذا قصد المعلم أن يعتقد المتعلم حقيته و كونه صوابا
And as well, it is appreciated that it could be said that they both taught this type. But rather, it would be Kufr when the teacher aims to the student believes it’s reality and its being correct.
فأما أن يعلمه ليحترز عنه فهذا التعليم لا يكون كفرا و تعليم الملائكة كان لأجل أن يصير المكلف محترزا عنه على ما قال تعالى حكاية عنهما وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ
As for him teaching it to be protected from it, so this teaching cannot happen to be Kufr, and the teaching of the Angels was for the reason that the encumbered would be protected from it, based upon what Allah-azwj the Exalted Said Narrating on their behalf: And these two were not teaching anyone until they said, ‘But rather, we are a trial, therefore do not disbelieve!’ [2:102].
و أما الشياطين الذين علموا السحر الناس فكان مقصودهم اعتقاد حقية هذه الأشياء فظهر الفرق.
And as for the Satans-la, those who taught sorcery to the people, their purpose was belief in the reality of these things. So the difference is apparent.
المسألة الخامسة عشر قرأ نافع و ابن كثير و عاصم و أبو عمرو بتشديد لكِنَ و الشَّياطِينُ بالنصب على أنه اسم لكن و الباقون لكن بالتخفيف و الشياطين بالرفع و المعنى واحد ..
The fifteenth (eighth) issue – Nafie, and Ibn Kaseer, and Aasim, and Abu Amro recited it with intensity, ‘But’, and ‘the Satans’ with the attribution upon the noun, and the rest (of them), ‘But’ with the lightening, and the ‘Satans’ with the raising, and the meaning is one (and the same).
أما قوله تعالى وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبابِلَ هارُوتَ وَ مارُوتَ ففيه مسائل
As for His-azwj Words: And what was Sent down upon the two Angels at Babylon – Harut and Marut [2:102]. There are issues in it.
الأولى ما في قوله وَ ما أُنْزِلَ فيه وجهان الأول أنه بمعنى الذي ثم هؤلاء اختلفوا فيه على ثلاثة أقوال أولها أنه عطف على السحر أي يعلمون الناس السحر و يعلمونهم ما أنزل على الملكين أيضا.
The first is what is in His-azwj Words: And what was Sent down. There are two aspects in it. The first is that it is in the meaning which, ‘Then they differed regarding is based upon three words (beliefs). The first of these is sympathy upon the sorcery, i.e., they were teaching sorcery to the people and teaching them what was Revealed upon the two Angels as well.
و ثانيها أنه عطف على قوله ما تَتْلُوا الشَّياطِينُ أي و اتبعوا ما تتلوا الشياطين افتراء على ملك سليمان وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ لأن السحر منه ما هو كفر و هو الذي تتلوا الشياطين و منه ما تأثيره بالتفريق بين المرء و زوجه و هو الذي أنزل على الملكين فكأنه تعالى أخبر عن اليهود بأنهم اتبعوا كلا الأمرين و لم يقتصروا على أحدهما.
And it’s second is sympathy upon His-azwj Words: what was recited by the Satans – i.e. and they followed what the Satans-la had recited, fabricating upon the reign of Suleyman-as, And what was Sent down upon the two Angels, because the sorcery is from it, what is Kufr, and it is which the Satans-la were reciting, and from it was its impact with the separation between the man and his wife, and it is which was Sent down upon the two Angels. So it is as if the Exalted Informs about the Jews that they followed both the two matters, and they did not aim upon one of them.
و ثالثها أن موضعه جر عطفا على ملك سليمان و تقديره ما تتلوا الشياطين افتراء على ملك سليمان و على ما أنزل على الملكين و هو اختيار أبي مسلم و أنكر في الملكين أن يكون السحر نازلا عليهما.
And it’s third is that it’s place pulled the sympathy upon the reign of Suleyman-as and its power what was recited by the Satans-la fabricating upon the reign of Suleyman-as and upon what Allah-azwj had Sent down upon the two Angels – and it is a choice of Abu Muslim, and he denied regarding that two Angels that it would be sorcery having Sent down upon them.
و احتج عليه بوجوه الأول أن السحر لو كان نازلا عليهما لكان منزله هو الله تعالى و ذلك غير جائز لأن السحر كفر و عبث و لا يليق بالله تعالى إنزال ذلك.
And he argued upon it by aspects. The first is that the sorcery, if it had been Sent down upon them, it’s Sender, He-azwj is Allah-azwj the Exalted, and that is not allowed, because the sorcery is Kufr and vanity, and cannot be linked with Allah-azwj the Exalted having Sent that down.
الثاني أن قوله وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ يدل على أن تعليم السحر كفر و لو ثبت في الملائكة أنهم يعلمون السحر لزمهم الكفر و ذلك باطل.
The second are His-azwj Words: but the Satans were disbelieving. They were teaching the people, the sorcery [2:102], evidencing upon that teaching the sorcery is Kufr, and if it is proven regarding the Angels that they were teaching the sorcery, the Kufr would necessitate them, and that is invalid.
الثالث كما لا يجوز في الأنبياء أن يبعثوا لتعليم السحر فكذلك في الملائكة بالطريق الأولى.
The third is like what is not allowed regarding the Prophets-as that they-as be Sent to teach the sorcery, so like that is regarding the Angels, by the first method.
الرابع أن السحر لا يضاف إلا إلى الكفرة و الفسقة و الشياطين المردة فكيف يضاف إلى الله ما ينهى عنه و يتوعد عليه بالعقاب و هل السحر إلا الباطل المموه و قد جرت عادة الله تعالى بإبطاله كما قال في قصة موسى ع ما جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ
The fourth is that the sorcery cannot add except to the Kufr and the mischief, and the Satans-la were rebels, so how can the addition be to Allah-azwj what He-azwj has Prohibited from, and He-azwj has Threatened to Punish upon it? And is the sorcery except the camouflaged falsehood? And the norm of Allah-azwj has flowed in invalidating it, like what He-azwj Said in the story of Musa-as: ‘What you have come with is the sorcery; surely Allah would be Invalidating it; [10:81].
ثم إنه سلك في تفسير الآية مسلكا آخر يخالف قول أكثر المخالفين فقال كما أن الشياطين نسبوا السحر إلى ملك سليمان مع أن ملك سليمان كان مبرأ عنه فكذلك نسبوا ما أنزل على الملكين إلى السحر
Then he travelled in the interpretation of the Verse, another road, opposing most of the opponents. He said, ‘Just as the Satans-la had attributed the sorcery to the reign of Suleyman-as, along with that the reign of Suleyman-as was disavowed from it, so like that they attributed what had been Sent down upon the two Angels, to the sorcery.
مع أن المنزل عليهما كان مبرأ عن السحر و ذلك لأن المنزل عليهما كان هو الشرع و الدين و الدعاء إلى الخير و أنهما كانا يعلمان الناس ذلك مع قولهما إِنَّما نَحْنُ فِتْنَةٌ توكيدا لبعثهم على القبول و التمثل
Along with that, that which was Sent down upon that was disavowed from the sorcery, and that is because that which was Sent down upon them was the Law, and the religion, and the calling to the good, and these two were teaching that to the people, along with their words: ‘But rather, we are a trial, as an emphasis to them having been Sent upon the acceptance and the assimilation.
فكانت طائفة تتمثل و أخرى تخالف و تعدل عن ذلك فَيَتَعَلَّمُونَ مِنْهُما أي من الفتنة و الكفر مقدار ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ و هذا تقرير مذهب أبي مسلم الوجه الثاني أن يكون ما بمعنى الجحد و يكون معطوفا على قوله وَ ما كَفَرَ سُلَيْمانُ
So a group became assimilating, and another opposing and turned away from that, So they were learning from them, i.e. from the Fitna and the Kufr, a measurement of what they could be causing separation with between the man and his wife – and this statement is a doctrine of Abu Muslim, of the second aspect that it would be in the meaning of the rejection, and it would be sympathetic upon His-azwj Words: and Suleyman did not disbelieve [2:102].
كأنه قال لم يكفر سليمان و لم ينزل على الملكين سحر لأن السحرة كانت تضيف السحر إلى سليمان و تزعم أنه مما أنزل على الملكين ببابل هاروت و ماروت فرد الله عليهم في القولين
It is as if He-azwj had Said Suleyman-as did not disbelieve, and sorcery was not Sent down upon the two Angels, because the sorcerers had added the sorcery to Suleyman-as and claimed that it was from what had been Sent down unto the two Angels at Babel, Harut and Marut, so Allah-azwj Rebutted against them regarding the two words.
و قوله وَ ما يُعَلِّمانِ مِنْ أَحَدٍ جحد أيضا أي لا يعلمان أحدا بل ينهيان عنه أشد النهي
And His-azwj Words: And these two were not teaching anyone – is a rejection as well, i.e. they did not teach anyone, but they were forbidding from it with a severe forbiddance.
و أما قوله حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ أي ابتلاء و امتحان فَلا تَكْفُرْ فهو كقولك ما أمرت فلانا بكذا حتى قلت له إن فعلت كذا نالك كذا أي ما أمرته به بل حذرته عنه.
And as for His-azwj Words: until they said, ‘But rather, we are a trial, – a trial and a test – therefore do not disbelieve!’ [2:102]. So it is like your word, ‘I did not instruct so and so with such and such until I said to him, ‘If you were to do such, such and such would afflict you’’, i.e. he did not instruct him with it, but he had cautioned him from it.
و اعلم أن هذه الأقوال و إن كانت حسنة إلا أن القول الأول أحسن منها و ذلك لأن عطف قوله وَ ما أُنْزِلَ على ما يليه أولى من عطفه على ما بعد عنه إلا لدليل منفصل
And know that these words, and even though they are good, only the first word from these is good, and that is because it is sympathetic to His-azwj Words: And what was Sent down, is based upon what follows it first, from it’s sympathy upon what is after from it, except for a separate evidence.
أما قوله لو نزل السحر عليهما لكان منزل ذلك السحر هو الله تعالى قلنا تعريف صفة الشيء قد يكون لأجل الترغيب في إدخاله في الوجود و قد يكون لأجل أن يقع الاحتراز عنه كما قال الشاعر.
| عرفت الشر لا للشر لكن لتوقيه. |
As for his words, if the sorcery had been Sent down upon them, the Sender of that sorcery, He-azwj is Allah-azwj the Exalted, we says that the defining the attribute of a thing may be for the purpose of including it in the existence, and the reason could be to avoid it, just as the poet said, ‘I knew (learnt) the evil, not for the evil, but to save (from it)’.
قوله ثانيا إن تعليم السحر كفر لقوله تعالى وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ فالجواب أنا بينا أنه واقعة حال فيكفي في صدقها صورة واحدة و هي ما إذا اشتغل بتعليم سحر من يقول بإلهية الكواكب و يكون قصده من ذلك التعليم إثبات أن ذلك المذهب حق قوله
His second word that teaching the sorcery is Kufr due to Words of the Exalted: but the Satans were disbelieving. They were teaching the people, the sorcery [2:102], so the answer is that I have explained that it was an incident, so it suffice in it’s truthfulness, one image, and it is what when pre-occupying with learning the sorcery one says (believes) in the divinity of the celestial bodies, and his aim from that teaching would be proving that doctrine as true.
ثالثا إنه لا يجوز بعثة الأنبياء لتعليم السحر فكذا الملائكة قلنا لا نسلم أنه لا يجوز بعثة الأنبياء لتعليمه بحيث يكون الغرض من ذلك التعليم التنبيه على إبطاله
Thirdly, it is not allowed that the Prophets-as be Sent to teach the sorcery, so like that are the Angels, we say that we do not concede that it is not allowed Sending the Prophets-as to teach it whereby the purpose from that teaching would be the alerting upon invalidating it.
قوله رابعا إنما يضاف السحر إلى الكَفَرة أو المَرَدة فكيف يضاف إلى الله ما ينهى عنه قلنا فرق بين العمل و بين التعليم فلم لا يجوز أن يكون العمل به منهيا عنه و أما تعليمه لغرض التنبيه على فساده فإنه يكون مأمورا به.
His fourth word, rather the sorcery adds to the Kufr or the apostasy, so how can it be added to Allah-azwj what He-azwj has Prohibited from it, we say there is a difference between the deed and the learning, so why is it not allowed that the deed would be prohibited from, and as for teach it for the purpose of the alerting upon it’s mischief, it would be Commanded with.
المسألة الثانية قرأ الحسن الْمَلِكَيْنِ بكسر اللام و هو مروي أيضا عن الضحاك و ابن عباس ثم اختلفوا فقال الحسن كانا عِجْلَين أَقْلَفَيْنِ ببابل يعلمان الناس السحر و قيل كانا رجلين صالحين من الملوك و القراءة المشهورة بفتح اللام و هما كانا ملكين نزلا من السماء و هاروت و ماروت اسمان لهما
The second issue is the recitation of Al Hassan of ‘The two Angels’, with a broken (letter) ‘Laam’, and it is reported as well from Al Zahak and Ibn Abbas. Then they differed, so Al Hassan said, ‘These were two calves that had been forged at Babel, teaching sorcery to the people’. And it is said they were two righteous men from the kings’. And the recitation with connotation ‘Fatah’ of the (letter) ‘Laam’ is famous, and these are two Angels having been Send down from the sky, and ‘Harut’ and ‘Marut’ were two names of theirs.
ثم قيل هما جبرئيل و ميكائيل ع و قيل غيرهما أما الذين كسروا اللام فقد احتجوا بوجوه أحدها أنه لا يليق بالملائكة تعليم السحر.
Then it is said they were Jibraeel-as and Mikaeel-as, and it is said, other than these two. As for those who are breaking (the letter) ‘Laam’, they are arguing with aspects. One of these is that the teaching of the sorcery cannot be linked with the Angels.
و ثانيها كيف يجوز إنزال الملكين مع قوله وَ لَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ ثُمَّ لا يُنْظَرُونَ
And it’s second is, how is it allowed the two Angels having been Sent down, with His-azwj Words being: And had We Sent an Angel, the matter would have been Decided, then they would not be Respited [6:8]?
و ثالثها لو أنزل الملكين لكان إما أن يجعلهما في صورة رجلين أو لا يجعلهما كذلك فإن جعلهما في صورة رجلين مع أنهما ليسا برجلين كان ذلك تجهيلا و تلبيسا و هو غير جائز و لو جاز ذلك فلم لا يجوز أن يكون كل واحد من الناس الذين نشاهدهم لا يكون في الحقيقة إنسانا بل ملكا من الملائكة
And it’s third is, if He-azwj had Sent down the two Angels, He-azwj would have either Made them to be in the image of the two men, or not Made them to be like that. If He-azwj had Made them to be in the image of two men, with (the fact that) there were not two men, that would be feigning ignorance and misrepresentation, and it is not allowed. And had that been allowed, then why is it not allowed that each one could have been from the people, the one we witness as not being a human being in reality, but he is an Angel from the Angels.
و إن لم يجعلهما في صورة الرجلين قدح ذلك في قوله تعالى وَ لَوْ جَعَلْناهُ مَلَكاً لَجَعَلْناهُ رَجُلًا
And if He-azwj did not Make them to be in the image of the two men, that would be a slander in Words of the Exalted: And had We Made it to be an Angel, We would have Made him a man [6:9].
و الجواب عن الأول أنا سنبين وجه الحكمة و إنزال الملائكة لتعليم السحر و عن الثاني أن هذه الآية عامة و قراءة الْمَلَكَيْنِ بفتح اللام متواترة و خاصة و الخاص يقدم على العام
And the answer about the first is that we shall be clarifying the aspect of wisdom and descent of the Angels to teach the sorcery. And about the second is that this Verse is general, and recitation of ‘the two Angels’ (Al-Malakeyn), with the connotation of the letter (Laam) is consecutive, and specific, and the specific takes precedence over the general.
و عن الثالث أن الله تعالى ينزلهما في صورة رجلين و كان الواجب على المكلفين في زمان الأنبياء أن لا يقطعوا على من صورته صورة الإنسان بكونه إنسانا كما أن في زمان الرسول ص كان الواجب على من شاهد دحية الكلبي أن لا يقطع بكونه من البشر بل الواجب التوقف فيه.
And about the third, Allah-azwj the Exalted had Sent them both down in the image of two men, and it was obligated upon the encumbered in the times of the Prophets-as that they do not cut-off from his image, an image of the human being, by his being a human being, just as in the era of the Rasool-saww, it was the obligation upon the one who witnessed Dahiyat Al-Kalby that he does not cut off due to his being from the mortals, but the obligation is the pausing in it.
المسألة الثالثة إذا قلنا بأنهما كانا من الملائكة فقد اختلفوا في سبب نزولهما فروي عن ابن عباس أن الملائكة لما قالت أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ فأجابهم الله تعالى بقوله إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ
The third issue is, when we say that they were both from the Angels, so they have differed in the cause of their descent. It is reported from Ibn Abbas that when the Angels said: Are You going to Make in it one who will make mischief therein and shed the blood, [2:30]. So Allah-azwj the Exalted Answered them with His-azwj Words: He said: I Know what you do not know [2:30].
ثم إن الله وكل عليهم جمعا من الملائكة و هم الكرام الكاتبون فكانوا يعرجون بأعمالهم الخبيثة فعجبت الملائكة منهم و من تبقية الله إياهم مع ما يظهر منهم من القبائح ثم أضافوا إليها عمل السحر فازداد تعجب الملائكة
Then Allah-azwj Allocated upon them all from the Angels, and they are the honourable recorders. They were returning with their wicked deeds. So the Angels were astounded from them and from Allah-azwj Letting them remain alive, along with what had appeared from them of the ugly deeds. Then they added to it the deed of the sorcery, so the astonishment of the Angels Increased.
فأراد الله تعالى أن يبتلي الملائكة فقال لهم اختاروا ملكين من أعظم الملائكة علما و زهدا و ديانة لإنزالهما إلى الأرض فاختبرهما فاختاروا هاروت و ماروت و ركب فيهما شهوة الإنس و أنزلهما و نهاهما عن الشرك و القتل و الزنا و الشرب
So Allah-azwj Wanted to Try the Angels. He-azwj Said to them: “Choose two Angels from the Angels mighty in knowledge, and ascetism, and worship, so I-azwj can Send them to the earth, so choose them two!” They chose Harut and Marut, and He-azwj Installed in them the desires of the human beings and Sent them both down and Prohibited them from the Shirk, and the killing, and the adultery, and the drinking (intoxicants).
فنزلا فذهب إليهما امرأة من أحسن النساء و هي الزهرة فراوداها عن نفسها فأبت إلا بعد أن يعبدا الصنم و إلا بعد أن يشربا فامتنعا أولا ثم غلبت الشهوة عليهما فأطاعا في كل ذلك
They descended. A woman, from the most excellent of the women, and it is Al-Zuhra (Venus) went to them. They both desired herself. She refused until after they worship the idol, or else after they drink (intoxicant). They refused at first, then the desires overcame upon them, and they gave her all of that.
فعند إقدامهما على الشرب و عبادة الصنم دخل سائل عليهم فقالت إن أظهر هذا السائل للناس ما رأى منا فسد أمرنا فإن أردتما الوصول إلي فاقتلا هذا الرجل فامتنعا منه ثم اشتغلا بقتله
During their proceeding upon the drink and worshipping the idol, a beggar entered towards them. She said, ‘If this beggar were to reveal what he has seen from it would spoil our matter, so if you two want the arrival (to me), then kill this man!’ They refused from it, then they pre-occupied with killing him.
فلما فرغا من القتل طلبا المرأة فلم يجداها ثم إن الملكين عند ذلك ندما و تحسرا و تضرعا إلى الله تعالى فخيرهما بين عذاب الدنيا و عذاب الآخرة فاختارا عذاب الدنيا و هما معذبان ببابل معلقان بين السماء و الأرض يعلمان الناس السحر.
When they were free from the killing, they searchef for the woman, but they could not find her. Then, during that, the two Angels regretted and were remorseful, and they beseeched to Allah-azwj the Exalted. He-azwj Gave them a choice between the punishment of the world and Punishment of the Hereafter. They chose punishment of the world, and they were both tormented at Babel, suspended between the sky and the earth, teaching sorcery to the people.
ثم لهم في الزهرة قولان أحدهما أن الله تعالى لما ابتلى الملكين بشهوة بني آدم أمر الله الكوكب الذي يقال له الزهرة و فلكها حتى هبط إلى الأرض إلى أن كان ما كان فحينئذ ارتفعت الزهرة و فلكها إلى موضعها من السماء موبخين لهما على ما شاهداه منهما
Then for them, regarding Al-Zuhra, there are two words (beliefs). One of them is that, when Allah-azwj the Exalted Tried the two Angels with desires of the children of Adam-as, Allah-azwj Commanded the star which is called Al Zuhra (Venus), and it’s orbit until it descended to the earth, until it happened what happened. So, on that day, Al Zuhra and it’s orbit was raised to its’ place from the sky as a reprimand for them both based upon what had been witnessed from them.
و القول الثاني أن المرأة كانت فاجرة من أهل الأرض و واقعاها بعد شرب الخمر و قتل النفس و عبادة الصنم ثم علماها الاسم الذي به كانا يعرجان إلى السماء فتكلمت به و عرجت إلى السماء و كان اسمها بيدخت فمسخها الله تعالى و جعلها هي الزهرة.
And the second word is that the woman was an immoral one (prostitute) from the people of the earth, and they both copulated with her after having drunk the wine, and killed the soul, and worshipped the idol. Then they taught her the Name by which they would be returning to the sky. She spoke with it and ascended to the sky. And her names was ‘Baydakht’. Allah‑azwj the Exalted Morphed her and Made her as Al-Zuhra (Venus).
و اعلم أن هذه الرواية فاسدة مردودة غير مقبولة لأنه ليس في كتاب الله ما يدل عليها بل فيه ما يبطلها من وجوه الأول ما تقدم من الدلائل الدالة على عصمة الملائكة عن كل المعاصي
And know that these reports are corruption, rejected, unacceptable, because there isn’t (anything) in the Book of Allah-azwj what would evidence upon these. But in it is what would invalidate it from aspects. The first is what has preceded from the evidence pointing upon the infallibility of the Angels from all (acts of) disobedience.
و ثانيها أن قولهم إنهما خيرا بين عذاب الدنيا و عذاب الآخرة فاسد بل كان الأولى أن يخيرا بين التوبة و العذاب لأن الله تعالى خير بينهما من أشرك به طول عمره فكيف يبخل عليهما بذلك
And it’s second is their words, ‘They were given a choice between punishment of the world and Punishment of the Hereafter’, is corruption. But the first was a choice between the repentance and the punishment, because Allah-azwj the Exalted Gave a choice between the two to the one who associates with Him-azwj for life long. So how could He-azwj be so stingy upon both of them with that?
و ثالثها أن من أعجب الأمور قولهم إنهما يعلمان الناس السحر في حال كونهما معذبين و يدعوان إليه و هما يعاقبان.
And it’s third is from the strangers of matters, their words that they both taught the sorcery to the people in a state of their being punished and calling to it while they were being punished.
و لما ظهر فساد هذا القول فنقول السبب في إنزالهما وجوه أحدها أن السحرة كثرت في ذلك الزمان و استنبطت أبوابا غريبة و كانوا يدعون النبوة و يتحدون الناس بها فبعث الله تعالى هذين الملكين لأجل أن يعلما الناس أبواب السحر حتى يتمكنوا من معارضة أولئك الذين كانوا يدعون النبوة كذبا و لا شك أن هذا من أحسن الأغراض و المقاصد.
And when the corruption of this word is apparent, we say that the cause in their being Sent down has aspects. One of these is that the sorcery was abundant during that time and opened it’s strange doors, and they were claiming the Prophet-hood and deceive the people with it. So Allah-azwj the Exalted Send these two Angels for the reason of teaching the people categories of sorcery until they were enabled to object to those who were claiming the Prophet-hood falsely, and there is no doubt that this is from the most excellent of the purposes and the aims.
و ثانيها أن العلم بكون المعجزة مخالفا للسحر متوقف على العلم بماهية المعجزة و الناس كانوا جاهلين بماهية السحر فلا جرم تعذرت عليهم معرفة حقيقة المعجزة فبعث الله هذين الملكين لتعريف ماهية السحر لأجل هذا الغرض
And it’s third is that the knowledge happens to be the miracle, in opposition to the sorcery, depending upon the knowledge of what the miracle is, and the people were ignorant with that the sorcery was, so there was not excused but to display to them the understanding of the reality of the miracle. Therefore, Allah-azwj Sent these two Angels to introduce what the sorcery was, for the reason of this purpose.
و ثالثها لا يمتنع أن يقال السحر الذي يوقع الفرقة بين أعداء الله و الألفة بين أولياء الله كان مباحا عندهم أو مندوبا فالله تعالى بعث الملكين لتعليم السحر لهذا الغرض ثم إن القوم تعلموا ذلك منهما و استعملوه في الشر و إيقاع الفرقة بين أولياء الله و الألفة بين أعداء الله
And it’s third is, it is not impossible that it be said that the sorcery which causes the separation to occur between the enemies of Allah-azwj and harmony between friends of Allah-azwj would be legalised with them or recommended. So Allah-azwj the Exalted Sent the two Angels to teach the sorcery for this purpose. Then the people learnt that from them both and utilised it in the evil and to cause the separation between friends of Allah-azwj and the harmony between enemies of Allah-azwj.
و رابعها أن تحصيل العلم بكل شيء حسن و لما كان السحر منهيا عنه وجب أن يكون متصورا معلوما لأن الذي لا يكون متصورا امتنع النهي عنه
And it’s fourth is that acquiring the knowledge of all things is good, and when the sorcery was forbidden from, it obligated that it be conceivable and known, because the one who cannot conceive would be preventing the prohibition of it.
و خامسها لعل الجن كان عندهم أنواع من السحر لم يقدر البشر على الإتيان بمثلها فبعث الله الملائكة ليعلموا البشر أمورا يقدرون بها على معارضة الجن
And it’s fifth is, perhaps the Jinn had a variety of sorceries in their possession, the humans were not able to be coming with the likes of it, so Allah-azwj Sent the Angels to teach the human being such matters they could be able with these upon opposing the Jinn.
و سادسها يجوز أن يكون ذلك تشديدا في التكليف من حيث إذا علمه ما أمكنه أن يتوصل به إلى اللذات العاجلة ثم منعه من استعمالها كان ذلك في نهاية المشقة فيستوجب به الثواب الزائد كما ابتلى قوم طالوت بالنهر على ما قال فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَ مَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي
And it’s sixth, it is allowed that difficulties in the encumberment from whereby when one had learnt it what would enable him to arrive with it to the current pleasures, then Prohibit from utilising it, that would be in the peak of difficulties, so it would obligate the additional Rewards due to it just as the people of Talut were Tried with the river, based upon what He-azwj Said: so the one who drinks from it, he isn’t from me, and the one who does not taste of it, he is from me, [2:249].
فثبت بهذه الوجوه أنه لا يبعد من الله تعالى إنزال الملكين لتعليم السحر.
So it is proven by this aspect that it is not far-fetched from Allah-azwj the Exalted Sending down the two Angels to teach the sorcery.
المسألة الرابعة قال بعضهم هذه الواقعة إنما وقعت في زمان إدريس ع لأنهما إذا كانا ملكين نزلا بصورة البشر لهذا الغرض فلا بد من رسول في وقتهما ليكون ذلك معجزة له و لا يجوز كونهما رسولين لأنه ثبت أنه تعالى لا يبعث الرسول من الملائكة إلى الإنس و الله أعلم.
The fourth issue, some of them said that this event rather occurred in the era of Idrees-as, because when they were two Angles, they would have descended with the voice of the humans for this purpose. So there is no escape from a Messenger-as during their time for that to be a miracle for him-as, and it is not allowed for them being two Messengers-as because it has been proven that the messengers from the Angels cannot be Sent to the humans, and Allah-azwj is more Knowing.
المسألة الخامسة هارُوتَ وَ مارُوتَ عطف بيان لملكين علمان لهما و هما اسمان أعجميان بدليل منع الصرف و لو كانا من الهرت و المرت و هو الكسر كما زعم بعضهم لانصرفا و قرأ الزهري هَارُوتُ وَ مَارُوتُ بالرفع على هما هاروت و ماروت
The fifth issue, Harut and Marut [2:102], is sympathetic to the explanation of the two Angel, were flags for them, and these are two non-Arab names by evidence of forbiddance of the usage, and if these (two names) were from ‘Al Harat’ and ‘Al Marat’, and it is the broken for the usage just as some of them have claimed. And Al-Zuhry recited as ‘Harout and Marout’, with the raising upon, based upon them be Harout and Marout.
و أما قوله تعالى وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ فاعلم أنه تعالى شرح حالهما فقال و هذان الملكان لا يعلمان السحر إلا بعد التحذير الشديد من العمل به و هو قولهما إِنَّما نَحْنُ فِتْنَةٌ و المراد هاهنا بالفتنة المحنة التي بها يتميز المطيع عن العاصي كقولهم فتنت الذهب بالنار إذا عرض على النار ليتميز الخالص عن المشوب
And as for Words of the Exalted: And these two were not teaching anyone until they said, ‘But rather, we are a trial, therefore do not disbelieve!’ [2:102], so know that the Exalted has Commented of their state. He-azwj Said: “And these two Angels were not teaching the sorcery except after the severe caution from the working with it!” And it is their words: But rather, we are a trial, and the intent over here with the Fitna (trial) is the Test by which the obedient one is distinguished from the disobedient one, like their words, ‘The gold is tried with the fire’, when it is presented to the fire in order to distinguish the pure from the tainted.
و قد بينا الوجوه في أنه كيف يحسن بعثة الملكين لتعليم السحر فالمراد أنهما لا يعلمان أحدا السحر و لا يصفانه لأحد و لا يكشفان له وجوه الاحتيال حتى يبذلا له النصيحة فيقولا له إِنَّما نَحْنُ فِتْنَةٌ أي هذا الذي نصفه لك و إن كان الغرض فيه أن يتميز السحر من المعجز و لكنه يمكنك أن تتوصل إلى المفاسد و المعاصي فإياك بعد وقوفك عليه أن تستعمله فيما نهيت عنه أو تتوصل به إلى شيء من الأغراض العاجلة ..
And we have explained the aspects regarding how to improve the (understanding of) the Sending of the two Angels to teach the sorcery. So the intent with them was not to teach the sorcery to anyone, nor to describe it to anyone, nor to uncover any aspects of the deception for it until they had advised him. But rather, we are a trial, i.e. ‘This which we are describing to you, and even if the purpose in it was to distinguish the sorcery from the miracle, but it is possible that it could arrive to the corruption and the disobedience, so beware after your pausing upon it, from utilising in what we are forbidding from, or arriving with it to something from the current purposes.
أما قوله فَيَتَعَلَّمُونَ مِنْهُما ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ ففيه مسائل
As for His-azwj Words: So they were learning from them what they could be causing separation with between the man and his wife. [2:102], so in this there are issues.
المسألة الأولى ذكروا في تفسير هذا التفريق وجهين الأول أن هذا التفريق إنما يكون بأن يعتقد أن ذلك السحر مؤثر في هذا التفريق فيصير كافرا و إذا صار كافرا بانت منه امرأته فيحصل التفريق بينهما
The first issue is, they mentioned two aspects in the interpretation of this separation. The first is that this separation rather happened because he believed that the sorcery had an influence in this separation, so he became a Kafir, and when he had become a Kafir, his wife was irrevocably divorced from him, so it resulted in the separation between the two.
الثاني يفرق بينهما بالتمويه و التخييل و التضريب و سائر الوجوه المذكورة.
The second is separation between the two with the camouflaging and the imagination, and the illusion, and rest of the aforementioned aspects.
المسألة الثانية أنه تعالى لم يذكر ذلك لأن الذي يتعلمون منهما ليس إلا هذا القدر لكن هذه الصورة تنبيها على سائر الصور فإن استنامة المرء إلى زوجه و ركونه إليها معروف زائد على كل مودة فنبه بذكر ذلك على أن السحر إذا ما أمكن به هذا الأمر على شدته فغيره به أولى.
The second issue is that He-azwj the Exalted did not Mention that, because that which they were learning from them both wasn’t except of this measurement, but this is the outline of alertness upon rest of the scenarios, for the stamina of the man to his wife and his turning towards her is well-known, additionally upon ever cordiality. He reminded by mentioning that based upon that the sorcery, when this matter is possible with it upon it’s severity, then changing with it is foremost.
أما قوله وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ فإنه يدل على ما ذكرناه لأنه أطلق الضرر و لم يقصره على التفريق بين المرء و زوجه فدل ذلك على أنه تعالى إنما ذكره لأنه أعلى مراتبه
As for His-azwj Words: And they were not intending harm for anyone with it except by the Permission of Allah [2:102], it points upon what we have mentioned, because it is the release of the harm, and He-azwj did not Shorten it upon the separation between the man and his wife. So that evidence’ upon that the Exalte rather Mentioned it because of it’s lofty rank.
أما قوله بِإِذْنِ اللَّهِ فاعلم أن الإذن حقيقة في الأمر و الله لا يأمر بالسحر و لأنه تعالى أراد عيبهم و ذمهم و لو كان قد أمرهم به لما جاز أن يذمهم عليه
As for His-azwj Words: except by the Permission of Allah [2:102], so know that the Permission is a reality in the Command, and Allah-azwj did not Command with the sorcery, and because the Exalted Wanted to Fault them and Condemn them, and had He-azwj Commanded them with it, it would not have been allowed to condemn them upon it.
فلا بد من التأويل و فيه وجوه أحدها قال الحسن المراد منه التخلية يعني الساحر إذا سحر إنسانا فإن شاء الله منعه منه و إن شاء خلي بينه و بين ضرر السحر
So there is no escape from the interpretation, and there are aspects in it. One of these is, Al Hassan said, ‘The intent from it is the avoidance, meaning the sorcerer when he performs sorcery on a person, if Allah-azwj so Desires He-azwj can Prevent him from it, and He-azwj so Desires, He-azwj can Vacate between him and the harm of the sorcery’.
و ثانيها قال الأصم المراد إلا بعلم الله و إنما سمي الأذان أذانا لأنه إعلام الناس وقت الصلاة و سمي الأُذُن أُذُنا لأن بالحاسة القائمة بذلك يدرك الإِذْن و كذلك قوله وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى النَّاسِ أي إعلام
And it’s second, Al Asam said, ‘The intent is only with the Knowledge of Allah-azwj, and rather He-azwj has Named the Azaan as ‘Azaan’ because it lets the people know the time of the Salat, and the ears are named as ‘ears’ (Uzn). Because by the senses standing with that the ears realise. And like that are His-azwj Words: And a proclamation (Azaan) from Allah and His Rasool to the people on the day of the Greatest Hajj [9:3] – i.e. notification.
و قوله فَأْذَنُوا بِحَرْبٍ مِنَ اللَّهِ معناه فاعلموا و قوله فَقُلْ آذَنْتُكُمْ يعني أعلمتكم
And His-azwj Words: then be Notified (Uzanu) of a war from Allah [2:279] – it’s meaning is, let them know. And His-azwj Words: then say: ‘I proclaim (azan) to you [21:109] – meaning, I‑saww am letting you know.
و ثالثها أن الضرر الحاصل عند فعل السحر إنما يحصل بخلق الله تعالى و إيجاده و إبداعه و ما كان كذلك فإنه يصح أن يضاف إلى إذن الله تعالى كما قال إِنَّما قَوْلُنا لِشَيْءٍ إِذا أَرَدْناهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ
And it’s third is that the harm as a result of a work of the sorcerer, rather it is a result of Creation of Allah-azwj the Exalted, and His-azwj Innovation, and His-azwj Initiation, and whatever was like that, it would be correct that it be added to ‘Permission of Allah-azwj the Exalted’, just as He-azwj Said: But rather, Our Word for a thing when We Intend it, is that We say to it: “Be!” and it comes into being [16:40].
و رابعها أن يكون المراد بالإذن الأمر و هذا الوجه لا يليق إلا بأن يفسر التفريق بين المرء و زوجه بأن يصير كافرا و الكفر يقتضي التفريق فإن هذا حكم شرعي و ذلك لا يكون إلا بأمر الله ..
And it’s fourth is that the intent with the ‘Permission’ is the Command, and this aspect is not appropriate except in explaining the separation between the man and his wife by his becoming a Kafir, and the Kufr requires the separation, for this is a ruling of Sharia Law, and that cannot happen except by a Command of Allah-azwj.
أما قوله وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ ففيه مسائلالمسألة الأولى إنما ذكر لفظ الشراء على سبيل الاستعارة لوجوه
As for His-azwj Words: And they had taught to the one who acquired it, there would be no share for him in the Hereafter. [2:102]. There are issues in it. The first issue is, but rather He-azwj Mentioned the word ‘Acquire’ upon a way of the metaphor for aspects.
أحدها أنهم لما نبذوا كتاب الله وراء ظهورهم و أقبلوا على التمسك بما تتلوا الشياطين فكأنهم قد اشتروا ذلك السحر بكتاب الله
One of these is, when they flung the Book of Allah-azwj behind their back and accepted upon adhering with what the Satans-la recited, it is as if they had bought that sorcery for the Book of Allah-azwj.
و ثانيها أن الملكين إنما قصدا بتعليم السحر الاحتراز عنه ليصل بذلك الاحتراز إلى منافع الآخرة فلما استعمل السحر فكأنه اشترى بمنافع الآخرة منافع الدنيا
And it’s second is that the two Anges rather aimed with teaching the sorcery for the protecting from it in order for that protection with that would lead to a benefit of the Hereafter. It is as if they bought with the benefit of the Hereafter, benefit of the world.
و ثالثها أنه لما استعمل السحر علمنا أنه إنما تحمل المشقة ليتمكن من ذلك الاستعمال فكأنه اشترى بالمحن التي تحملها قدرته على ذلك الاستعمال.
And it’s third is that when he used the sorcery, we know that he had borne the difficulties in order to be enabled from that usage. It is as if he bought with the ordeals which he had undergone, his ability upon that utilisation.
المسألة الثانية قال الأكثرون الخَلاق النصيب قال القَفَّال يشبه أن يكون أصل الكلمة من الخلق معناه التقدير و منه خلق الأديم و منه يقال قدر الرجل كذا درهما رزقا على عمل كذا و قال الآخرون الخَلاق الخَلاص
The second issues, most of them said the share, is the portion. Al Qaffal said, ‘It resembles that the origin of the world ‘the share’ (Al-Khallaq) is from ‘the creation ‘Al-Khalq’. It’s meaning is the destiny (Qadar), and from it is ‘creating (Khalaq) of the surface’, and from it, it is said, ‘The worth (Qadar) of the man is such and such Dirhams, as a pay upon such and such work’. And others said, ‘The share (Al Khallaq) is redemption.
قال أُمَية بن أبي صَلْت
| يدعون بالويل فيها لا خلاق لهم | إلا سرابيل قَطران و أغلال. |
Umayya Bin Abu Salt said (a couplet), ‘They would be calling with the woe therein, there being no share for them except the trousers of tar and shackles’.
بقي في الآية سؤال و هو أنه كيف أثبت لهم العلم أولا في قوله وَ لَقَدْ عَلِمُوا ثم نفاه عنهم في قوله لَوْ كانُوا يَعْلَمُونَ
There remains a question regarding the Verse, and it is, how can the knowledge be proven for them firstly in His-azwj Words: And they had taught [2:102], then Negated from them in His-azwj Words: if only they had known [2:102]?
و الجواب من وجوه أحدها أن الذين علموا غير الذين لم يعلموا فالذين علموا هم الذين علموا السحر و دعوا الناس إلى تعلمه و هم الذين قال الله في حقهم نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتابَ كِتابَ اللَّهِ وَراءَ ظُهُورِهِمْ كَأَنَّهُمْ لا يَعْلَمُونَ و أما الجهال الذين يرغبون في تعلم السحر فهم الذين لا يعلمون و هذا جواب الأخفش و قطرب
And the answer is from aspects. One of these is that those who taught were other than the ones who did not teach. So those who taught, they are those who had taught the sorcery and called the people to teaching it, and they are the one Allah-azwj Said in their right: a group of those who had been Given the Book, flung the Book of Allah behind their backs, as if they were not knowing [2:101]. And as for the ignoramuses, those who were wishing to learn the sorcery, they are the ones not knowing, and this answer is the most poor-sighted and weak.
و ثانيها لو سلمنا أن القوم واحد و لكنهم علموا أشياء و جهلوا أشياء أخر علموا أنه ليس لهم في الآخرة خلاق و لكنهم جهلوا مقدار ما فاتهم من منافع الآخرة و ما حصل لهم من مضارها و عقوباتها
And it’s second, if we were to conceded that the people are one, but they knew things and were ignorant of other things, they knew that there isn’t any share for them in the Hereafter, but they ignored a measurement of what was lost to them of the benefits of the Hereafter, and what resulted for them of its harm and its consequences.
و ثالثها لو سلمنا أن القوم واحد و المعلوم واحد و لكنهم لم ينتفعوا بعلمهم بل أعرضوا عنه فصار ذلك العلم كالعدم كما سمى الله تعالى الكفار صما و بكما و عميا إذ لم ينتفعوا بهذه الحواس و يقال للرجل في شيء يفعله لكنه لا يضعه موضعه صنعت و لم تصنع انتهى.
And it’s third is, if we were to concede that the people are one, and the known is one, but they did not benefit with their knowledge, but they turned away from it. So that knowledge came to be like the impermissible, just as Allah-azwj the Exalted has Named the Kafirs as deaf, mute, and blind, when they were not benefitting with these senses. And it is said for the man regarding a thing he had done, ‘But he had not placed it in it’s (proper) place. He did and did not do’ – end.
و إنما أوردت أكثر كلامهم في هذا المقام مع طوله و اشتماله على الزوائد الكثيرة لمناسبته لما سيأتي في بعض الأبواب الآتية و لتطلع على مذاهبهم الواهية في تلك الأبواب
But rather I (Majlisi) have referred to most of their talk in this place along with it’s length, and it’s inclusiveness upon the many of the appendices due to its relevance to what I (Majlisi) shall be coming within one of the following chapters, and to be notified upon their weak doctrines in those subjects.
و سأل شيخنا البهائي رحمه الله بعض أخلائه عن قول البيضاوي في تفسير هذه الآية حيث قال و ما روي من أنهما مثلا بشرين و ركبت فيهما الشهوة فتعرضا لامرأة يقال لها الزهرة فحملتهما على المعاصي و الشرك ثم صعدت السماء بما تعلمت منهما فمحكي عن اليهود و لعله من رموز الأوائل و حله لا يخفى على ذوي البصائر بينوا حتى نصير من ذوي البصائر
And our Sheikh Al-Bahaie, may Allah-azwj have Mercy on him, asked one of his friends about the words of Al-Bayzawi in interpretation of this Verse whereby he said, ‘And what is reported from them both is they resembled two mortals, and the desires had been Installed in them, so they turned to a woman called Al-Zuhra, and she carried them both upon the disobedience and the Shirk. Then she ascended to the sky due to what she had learnt from them. It is narrated from the Jews, and perhaps it is from the symbols of the early ones, and it’s solution is not hidden from the ones with insights. Explain until we become from the ones with insights’.
فأجاب الشيخ رحمه الله بعد أن أورد هذه القصة نحوا مما رواه الرازي في هذه القصة هي ما رواه قدماء المفسرين من العامة عن ابن عباس و لم يرتض بهذه الرواية متأخروهم و أطنب الفخر الرازي و غيره في تزييفها و قال إنها فاسدة مردودة غير مقبولة لوجوه ثلاثة إلى آخر ما نقلناه من الوجوه في عرض كلامه
So the Sheikh, may Allah-azwj have Mercy on him answered, ‘This story has been referred approximate to what is reported by Al-Razy regarding this story. It is what the ancient interpreters from the general Muslims have reported from Ibn Abbas, and their latter ones did not agree with these reports, and Al-Fakhr Al-Razy and others amplified in its falsification and said, ‘It is corruption, rejected, unacceptable for three aspects’ – up to the end of what we shall be transmitting from the aspects in presenting his speech.
ثم قال و في كل من هذه الوجوه نظر أما الأول فلأنه لم يثبت بقاؤهما على العصمة بعد أن مثلهما الله سبحانه بصورة البشر و ركب فيهما قوتي الشهوة و الغضب و جعلهما كسائر بني آدم كما يظهر من القصة
Then he said, ‘And in all of these aspects, there is consideration. As for the first, it is not proven, their remaining upon the infallibility after Allah-azwj the Glorious had Resembled them in the image of humans and Installed the strength of the desires and the anger in them and Made them to be like rest of the sons of Adam-as, like what is apparent from the story.
و أما الثاني فلأن التخيير بين التوبة و العذاب و إن كان هو الأصلح بحالهما لكن فعل الأصلح مطلقا غير واجب عليه سبحانه على مذهب هذا المفسر بل فعل الأصلح الذي من هذا القبيل غير واجب عندنا أيضا
And as for the second, because the choice is between the repentance and the punishment, and even if it was for the betterment of their situation, but doing the best is not obligatory upon Him-azwj the Glorious, based upon the doctrine of this interpreter. Rather the most correct of which is from this aspect is not obligatory in our view as well.
فإنا لا نوجب عليه سبحانه كل ما هو أصلح بحال العبد كما ظنه مخالفونا و شنعوا علينا بما شنعوا بل إنما نوجب عليه سبحانه كل أصلح لو لم يفعله كان مناقضا لغرضه كما ذكرته في الحواشي التي علقتها على تفسير البيضاوي و لعله سبحانه لم يلهمهما التوبة و أغفلهما عنها لمصلحة لا يعلمها إلا هو فلا بخل منه سبحانه على هذا التقدير.
We do not obligate Him-azwj, Glory be to Him-azwj, to do everything that is better for the condition of the servant, as our opponents thought and reviled us for what they did. Rather, we enjoin upon Him-azwj, Glory be to Him-azwj, every good thing, if He-azwj had not done it, it would have contradicted His-azwj Purpose, like what he mentioned in the merging upon the interpretation of Al-Bayzawi, and perhaps the Glorious did not Inspire them both to repent and let them be heedless from it due to a betterment which no one knows except He-azwj. So there is no blame on Him-azwj the Glorious upon this Determination.
و أما الثالث فلأن التعليم حال التعذيب غير ممتنع و ظني أن تزييف الفخر الرازي لهذه الرواية هو الباعث على عدول البيضاوي عن حمل هذه القصة على ظاهرها و تنزيلها على محض الرمز و الذي سمعته من والدي رحمه الله في حله أنه إشارة إلى أن شخص العالم العامل الكامل المقرب من حظائر القدس قد يوكل إلى نفسه الغرارة و لا يلحقه التوفيق و العناية
And as for the third, because education in the case of punishment is not forbidden, and I think that Al Razi’s falsification of this narration is the reason for Al-Bayzawi’s reversal of carrying this story on its face and descending it as a pure symbol, which I heard from my father, may God have mercy on him, in his solution. It is an indication that the person of the scholar, the perfect worker, who is close to the folds of Jerusalem, may entrust himself with deception, and he will not be granted success and care.
فينبذ علمه وراء ظهره و يقبل على مشتهيات نفسه الخبيثة الخسيسة و يطوي كشحه عن اللذات الحقيقية و المراتب العلية فينحط إلى أسفل سافلين و الشخص الناقص الجاهل المنغمس في الأوزار قد يختلط بذلك الشخص العالم قاصدا بذلك الفساد و الفحشاء
He discards his knowledge behind his back, accepts the vile desires of his soul, turns away from true pleasures and lofty ranks, and descends to the lowest of the low, and an imperfect, ignorant person who is immersed in burdens may mix with that knowledgeable person, intending with that corruption and immorality.
فيدركه بذلك التوفيق الإلهي فيستفيد من ذلك العلم ما يضرب بسببه صفحا عن أدناس دار الغرور و أرجاس عالم الزور و يرتفع ببركة ما يعلمه عن حضيض الجهل و الخسران إلى أوج العزة و العرفان فيصير به المتعلم في أرفع درج العلاء و المعلم في أسفل درك الشقاء
By that divine success will reach him, so he will benefit from that knowledge because of it, he will be forgiven from the defilement of the abode of vanity and the abominations of the world of falsehood, and he will rise with the blessing of what he knows from the depths of ignorance and loss to the heights of honor and gratitude, so that the learner becomes with him on the highest stairs of exaltation, and the teacher is at the bottom of the depths of misery.
و رأيت في بعض التفاسير أن المراد بالملكين المذكورين الروح و القلب فإنهما من العالم الروحاني اهبطا إلى العالم الجسماني لإقامة الحق فافتتنا بزهرة الحياة الدنيا و وقعا في شبكة الشهوة فشربا خمر الغفلة و زنيا ببغي الدنيا و عبدا صنم الهوى و قتلا نفسهما بحرمانهما من النعيم الباقي
And I saw in some interpretations that what is meant by the two mentioned Angels is the soul and the heart, for they are from the spiritual world descended to the physical world to establish the truth, so we were fascinated by the flower of the life of this world, and they fell into the net of lust, so they drank the wine of negligence, committed adultery with the prostitute of the world, and worshiped the idol of passion, and they killed their souls by depriving them of the eternal bliss.
فاستحقا أليم النكال و قطيع العذاب هذا و هذه القصة كما رواها علماء العامة عن ابن عباس فقد رواها علماؤنا رضوان الله عليهم عن الإمام أبي جعفر الباقر ع و ذكرها الشيخ الجليل أبو علي الطبرسي في مجمع البيان لكن بين ما رواه العامة و ما رواه أصحابنا اختلاف يسير
They deserved the painful punishment and a piece of this punishment, and it story is like what the scholars of the general Muslims have reported from Ibn Abbas, our shcolars, may Allah-azwj be Pleased with them, have reported from the Imam-asws Abu Ja’far Al-Baqir-asws, and the majestic Sheikh Abu Ali Al Tabari has mentioned it in ‘Majma Al-Bayan’, but between what the general Muslims reported and what our scholars have reported, there is a small difference.
فإن الرواية التي رواها أصحابنا ليس فيها أنهما يعلمان الناس السحر في وقت تعذيبهما بل هي صريحة في أن التعليم كان قبل التعذيب و كذلك ليس فيها أن تلك المرأة تعلمت منهما الاسم الأعظم و صعدت ببركته إلى السماء
The report which our companions have reported, there isn’t in it that they both had taught sorcery to the people during the time of their being punished, but it is explicit that the teaching was before the punishment. And similar to that, in it that woman learnt the Magnificent Name and ascended to the sky by its blessing.
و الحاصل أن هذه القصة مروية من طرقنا و من طرق العامة معا و ليس من جملة الحكايات الغير المسندة كما يظهر من كلام الفاضل الدواني في شرح العقائد العضدية حيث قال إن هذه القصة ليست في كتاب الله و لا في سنة رسول الله ما يدل على صدقها
And the result is that this story is reported from our ways and from the way of the general Muslim, both together, and it isn’t from the whole of the non-attributed stories like what is apparent from the speech of Al-Fazil Al-Dawany in commentary of ‘Al-Aqaid Al-Azadiya’ whereby he said, ‘This story, there isn’t (anything) in the Book of Allah-azwj nor in the Sunnah of Rasool-Allah-saww what could evidence upon its truthfulness.
ثم إنه استدل على أنه من جملة الأكاذيب بأن تمكن تلك المرأة من الصعود إلى السماء بما تعلمته من الملكين أعني الاسم الأعظم و عدم تمكنهما من ذلك مع علمهما به غير معقول و لا يخفى أن دليله هذا إنما يتم لو ثبت أنه جل اسمه لم ينسهما الاسم الأعظم بعد اقترافهما تلك الكبائر العظيمة و استحقاقهما الطرد و الخذلان و دون ثبوته خرط القتاد انتهى كلامه رحمه الله.
Then, it points upon that it is from the whole of the lies, by the enablement of that woman from ascending to the sky with what she had learnt from the two Angels, meaning the Magnificent Name, and the impossibility of her being able of doing that, along with her knowing it is unreasonable, and this evidence is not hidden, but rather it is complete if it is proven that He-azwj, Majestic is His-azwj Name, did not Cause them to forget the Magnificent Name after their indulging in those major sins, and their deserving the expulsion and the abandonment, and without proving it, Al Qatad ended his speech. May Allah-azwj have Mercy on him.
لَنْ يَسْتَنْكِفَ أي لم يأنف و لم يمتنع الْمَسِيحُ أَنْ يَكُونَ أي من أن يكون عَبْداً لِلَّهِ وَ لَا الْمَلائِكَةُ الْمُقَرَّبُونَ أي و لا هم يستكبرون من الإقرار بعبودية الله سبحانه
The Messiah never disdained that he happens to be – i.e., he-as did not disdain and did not refuse from being – a servant of Allah, nor do the Angels of Proximity; [4:172] – i.e. and they are not being too arrogant from acknowledging worshipping Allah-azwj the Glorious.
قال الطبرسي رحمه الله استدل بهذه الآية من قال إن الملائكة أفضل من الأنبياء قالوا إن تأخير ذكر الملائكة في مثل هذا الخطاب يقتضي تفضيلهم لأن العادة لم تجر بأن يقال لن يستنكف الأمير أن يفعل كذا و لا الحارس بل يقدم الأدون و يؤخر الأعظم
Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘This Verse was quoted by the one who said the Angels are superior to the Prophets-as. Al-Tabarsi said, may Allah-azwj have Mercy on him, this verse was quoted as evidence by those who said that the angels are better than the prophets. They said that the delay in mentioning the Angels in such a speech necessitates their preference, because it is not customary to say that the Emir will not disdain to do this, nor does the guard, but rather he advances the lesser and delays the greater.
فيقال لن يستنكف الوزير أن يفعل كذا و لا السلطان و أجاب أصحابنا عن ذلك بأن قالوا إنما أخر ذكر الملائكة لأن جميع الملائكة أفضل و أكثر ثوابا من المسيح و هذا لا يقتضي أن يكون كل واحد منهم أفضل منه و إنما الخلاف في ذلك
It is said that ‘Rhe Vizier will not disdain to do this, and neither does the Sultan’. Our companions answered that by saying that He-azwj only Delayed mentioning the Angels, because all Angels are better and more rewarded than the Messiah-as. This does not necessitate that each of them is better than him-as, but there is differing regarding that.
و أيضا فإنا و إن ذهبنا إلى أن الأنبياء أفضل من الملائكة فإنا نقول مع قولنا بالتفاوت إنه لا تفاوت كثيرا في الفضل بينهما و مع التقارب و التداني يحسن أن يقدم ذكر الأفضل أ لا ترى أنه يحسن أن يقال ما يستنكف الأمير فلان و لا الأمير فلان إذا كانا متساويين في المنزلة أو متقاربين
Also, if we hold that the Prophets-as are better than the Angels, then we say with our statement that there is not much difference in the virtue between them, and with closeness and proximity, it is better to mention the best. Don’t you see it is better to say that ‘The Emir does not disdain so and so’, nor does so and so disdain the Emir’, when they were both equal in the status or nearby?
و قال البيضاوي لعله أراد بالعطف المبالغة باعتبار التكثير لا باعتبار التكبير كقولك أصبح الأمير لا يخالفه رئيس و لا مرءوس.
And Al-Bayzawi said, ‘Perhaps He-azwj Wanted to exaggerate with the kindness, by considering the increase in number nor by considering the greatness, like your words, ‘The Emir woke up in the morning and neither any chief nor citizen was opposing him’.
إِنَّ الَّذِينَ عِنْدَ رَبِّكَ أي مطلق الملائكة أو المقربين منهم وَ لَهُ يَسْجُدُونَ أي يخضعون بالعبادة أو التذلل و لا يشركون به غيره.
Surely those who are in the Presence of your Lord [7:206] – i.e., All the Angels of the ones of Proximity from them – and to Him they are performing Sajdah [7:206] – i.e., being humble with the worship, or the grovelling, and they are not associating another with Him‑azwj.
وَ لِلَّهِ يَسْجُدُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ قال البيضاوي أي ينقاد انقيادا يعم الانقياد لإرادته و تأثيره طبعا و الانقياد لتكليفه و أمره طوعا ليصح إسناده إلى عامة أهل السماوات و الأرض
And to Allah does Sajdah whatever is in the skies and whatever is in the earth, [16:49]. Al-Bayzawi said, ‘I.e., he submits with a general submission to His-azwj Will and His-azwj Influence naturally, and the submission to His-azwj Encumberment (Mandate), and His-azwj Commands voluntarily in order for His-azwj Attribution to the generality of the skies and the earth to be correct.
و قوله مِنْ دابَّةٍ بيان لهما لأن الدبيب هو الحركة الجسمانية سواء كان في أرض أو سماء و الملائكة عطف على المبين به عطف جبرئيل على الملائكة للتعظيم أو عطف المجردات على الجسمانيات و به احتج من قال إن الملائكة أرواح مجردة
And His-azwj Words: from animals [16:49] is an explanation for them, because the creeping, it is the bodily movement, same as being in earth or sky, and the Angels are sympathetic to what has been clarified with it. Jibraeel-as is sympathetic to the Angels for the reverence, or the sympathy of the abstracts upon the physical. And by it argued the one who said that the Angels are abstract souls.
أو بيان لما في الأرض و الملائكة تكرير لما في السماوات و تعيين له إجلالا و تعظيما و المراد بهما ملائكتهما من الحفظة و غيرهم و ما لما استعمل للعقلاء كما استعمل لغيرهم كان استعماله حيث اجتمع القبيلان أولى من إطلاق من تغليبا للعقلاء
Or it is a clarification of what is on the earth and the Angels being a repetition of what is in the skies and a designation of veneration and respect for it. And what is meant by them is their Angels from the guardians and others, and what is used for the intellectuals as it was used for others, its use where the two tribes met is more important than the release of those who prevail over the intellectuals.
وَ هُمْ لا يَسْتَكْبِرُونَ عن عبادته يَخافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ يخافون أن يرسل عذابا من فوقهم أو يخافونه و هو فوقهم بالقهر و قوله وَ هُوَ الْقاهِرُ فَوْقَ عِبادِهِ
and they are not being arrogant [16:49] – from worshipping Him-azwj – They fear their Lord from above them [16:50] – they are fearing that a Punishment might be Sent from above them, or they are fearing Him-azwj and He-azwj is Above them with the Omnipotence, and His‑azwj Words: And He is the Omnipotent, above His servants; [6:18].
و الجملة حال من الضمير في لا يَسْتَكْبِرُونَ أو بيان له و تقرير لأن من خاف الله لم يستكبر عن عبادته وَ يَفْعَلُونَ ما يُؤْمَرُونَ من الطاعة و التدبير و فيه دليل على أن الملائكة مكلفون مدارون بين الخوف و الرجاء
And the word is a state from the pronoun in and they are not being arrogant [16:49], or an explanation of it, and an acknowledgment, because from fear of Allah-azwj they are not being arrogant from worshipping Him-azwj, them and are doing what they are commanded to [16:50], from the (acts of) obedience and the management, and in it there is evidence upon that the Angels are encumbered rotating between the fear and the hope.
و قال في قوله وَ ما نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ حكاية قول جبرئيل حين استبطأه رسول الله ص لما سئل عن أصحاب الكهف و ذي القرنين و الروح و لم يدر ما يجيب و رجا أن يوحى إليه فيه فأبطأ عليه خمسة عشر يوما و قيل أربعين حتى قال المشركون ودعه ربه و قلاه
And he said regarding His-azwj Words: And we (Angels) do not descend except by the Command of your Lord; [19:64], ‘A narrative of the words of Jibraeel-as when He-azwj had Delayed him-as, when Rasool-Allah-saww was asked about the companions of the cave, and Zulqarnayn-as, and the Spirit, and he-saww did not know what he-saww should be answering with, and he-saww hoped that there would be a Revelation to him-saww regarding it. But he-as was delayed for fifteen days. And it is said, forty, until the Polytheists said, ‘His-saww Lord-azwj has Left him-saww and Belittled him-saww’.
ثم نزل تبيان ذلك و التنزل النزول على مهل لأنه مطاوع نزل و قد يطلق بمعنى النزول مطلقا كما يطلق نزل بمعنى أنزل و المعنى و ما ننزل وقتا غب وقت إلا بأمر الله تعالى على ما تقتضيه حكمته
Then descended the explanation of that, and the Revelation (Al-Tanzeel) and the descending (Al-Nuzoul) is based upon slowness because it is wrought of ‘Nazal’, and it is linked with the meaning of the descending (Al Nuzoul) linked just as descend (Nazal) is linked with the meaning of ‘I send down’ (Unzil). And the meaning is, ‘We (Angels) do not descend time after time except by a Command of Allah-azwj the Exalted, based upon what His-azwj Wisdom Decrees’.
لَهُ ما بَيْنَ أَيْدِينا وَ ما خَلْفَنا وَ ما بَيْنَ ذلِكَ و هو ما نحن فيه من الأماكن و الأحايين لا تنتقل من مكان إلى مكان أو لا تنزل في زمان دون زمان إلا بأمره و مشيته
for Him is what is in front of us and what is behind us and whatever is between that; [19:64], and it is what we are in, from the places and the times. We do not transfer from a place to a place nor do we descend in a time besides a time except by His-azwj Command and His-azwj Desire.
وَ ما كانَ رَبُّكَ نَسِيًّا أي تاركا لك أي ما كان عدم النزول إلا لعدم الأمر به و لم يكن ذلك عن ترك الله لك و توديعه إياك كما زعمت الكفرة و إنما كان لحكمة رآها فيه
and your Lord was not forgetful [19:64] – i.e. neglectful of you-saww, i.e. the failure of descending was only due to His-azwj not Commanding with it, and that did not happen from a neglect of Allah-azwj of you-saww and His-azwj bidding farewell to you-as like what the Kafirs are alleging, and rather it was due to a Wisdom He-azwj Saw in it.
وَ لا يَسْتَحْسِرُونَ أي لا يعبئون منها لا يَفْتُرُونَ حال من الواو في يسبحون.
nor are they tiring [21:19] – I.e. they are not getting fatigues from it, they are not slackening [21:20], being a state of the (letter) ‘Waaw’ in (the word) Glorifying.
وَ قالُوا اتَّخَذَ الرَّحْمنُ وَلَداً نزلت في خزاعة حيث قالوا الملائكة بنات الله سُبْحانَهُ تنزيه له عن ذلك بَلْ عِبادٌ أي بل هم عباد من حيث هم مخلوقون و ليسوا بأولاد مُكْرَمُونَ مقربون لا يَسْبِقُونَهُ بِالْقَوْلِ لا يقولون شيئا حتى يقوله كما هو ديدن العبيد المقربين وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ و لا يعملون قط ما لم يأمرهم به
And they are saying, ‘The Beneficent has Taken a son!’ – was Revealed regarding (clan of) Khuza’a whereby they said, ‘The Angels are daughters of Allah-azwj!’ – Glorious is He! – a removal for Him-azwj from that – But they are servants [21:26] – but they are servants from whereby they are created beings and they aren’t children – honoured – of Proximity – They do not precede Him in speech, – not saying anything until He-azwj Says so, as if He-azwj was a Master of the close slaves – and they are only acting by His Command [21:27] – and are not doing anything at all what they have not been Commanded with.
يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ لا تخفى عليه خافية مما قدموا و أخروا أو هو كالعلة لما قبله و التمهيد لما بعده فإنه لإحاطتهم بذلك يضبطون أنفسهم و يراقبون أحوالهم
He Knows what is in front of them and what is behind them [21:28] – No hidden thing is hidden from Him-azwj from what they have sent ahead and delayed, or He-azwj is like the Cause of what is before it and the prelude to what is after it, due to His-azwj Encompassing with that, Controlling them and Monitoring their situations.
وَ هُمْ مِنْ خَشْيَتِهِ من عظمته و مهابته مُشْفِقُونَ مرتعدون و أصل الخشية خوف مع تعظيم و لذلك خص بها العلماء و الإشفاق خوف مع اعتناء فإن عدي بمن فمعنى الخوف فيه أظهر و إن عدي بعلى فبالعكس.
and they are trembling from His fear [21:28] – from His-azwj Magnificence and His-azwj Awe, shaking. And the origin of the fear is fear with reverence, and that the scholars are specialised with it, and the fright (Al Ishfaq) is fear with concern. If it is used with ‘from’, the meaning is the fear in it is more apparent, and if it is used with ‘upon’, it is the opposite.
وَ مَنْ يَقُلْ مِنْهُمْ أي من الملائكة أو من الخلائق كَذلِكَ نَجْزِي الظَّالِمِينَ أي من ظلم بالإشراك و ادعاء الربوبية و على تقدير إرجاع الضمير إلى الملائكة لا ينافي عصمتهم فإن الفرض لا ينافي امتناع الوقوع كقوله تعالى لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ
And one from them who says, – i.e from the Angels or from the people – Like that do We Recompense the unjust one [21:29]– i.e. the one who is unjust with Shirk and claiming the Lordship. And based upon the assessment of returning the pronour to the Angels, it does not negate their infallibility, for the hypotheses doe does not negate the abstention from occurring, like Words of the Exalted: if you (people) were to associate, your deeds would be Confiscated [39:65].
عَلَيْها أي على النار مَلائِكَةٌ يلي أمرها و هم الزبانية غِلاظٌ شِدادٌ غلاظ الأقوال شداد الأفعال أو غلاظ الخلق شداد الخلق أقوياء على الأفعال الشديدة لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ فيما مضى وَ يَفْعَلُونَ ما يُؤْمَرُونَ فيما يستقبل أو لا يمتنعون عن قبول الأوامر و التزامها و يؤدون ما يؤمرون به
Upon it – i.e. upon the Fire – are Angels – in charge of its matter, and they are the Zabaniyya – of severe cruelty, [66:6] – severe of the word, cruel of the deeds, or severe of the manners, severe of the physique, strong upon the difficult works – not disobeying Allah in whatever He Commands them for, – in what has passed (in the past) – and they are doing whatever they are being Commanded to do [66:6] – in what is in the future, or they are not refusing to accept the Commands and its compliance, and they are fulfilling whatever they are being Commanded with.
قال الطبرسي رحمه الله في هذا دلالة على أن الملائكة الموكلين بالنار معصومون عن القبائح لا يخالفون الله في أوامره و نواهيه
Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘In this there is evidence that the Angels Allocated with the Fire are infallible from the ugly deeds. They are not opposing Allah-azwj in His-azwj Commands and His-azwj Prohibitions’.
و قال الجبائي إنما عنى أنهم لا يعصونه و يفعلون ما يأمرهم به في دار الدنيا لأن الآخرة ليست بدار تكليف و إنما هي دار جزاء المؤمنين و إنما أمرهم الله تعالى بتعذيب أهل النار على وجه الثواب لهم بأن جعل سرورهم و لذاتهم في تعذيب أهل النار كما جعل سرورهم و لذاتهم في الجنة انتهى.
And Al-Jabaie said, ‘But rather it means they are not disobeying Him-azwj and are doing whatever He-azwj Commands them with in the house of the world, because the Hereafter isn’t a house of encumberment, and rather it is a house of Recompensing the Momineen. And rather Allah-azwj the Exalted has Commanded them with tormenting the people of the Fire based upon an aspect of the Reward for them by Making their happiness and their pleasures to be in punishing the people of the Fire, just as He-azwj Made their (Momineen’s) happiness and their pleasures in the Paradise’ – end.
و أقول كون الآخرة دار جزاء الملائكة غير معلوم و إنما المعلوم أنها دار جزاء الإنس فلا ينافي كون الملائكة مكلفين فيها بل يمكن أن يكون جزاؤهم مقارنا لأفعالهم من حصول اللذات الحقيقية و رفع الدرجات الصورية و المعنوية بل أصل خدماتهم و جزاؤهم كما ورد أن طعامهم التسبيح و شرابهم التقديس
And I (Majlisi) am saying, ‘The Hereafter being a house of Recompensing the Angels is not known, and rather the know is that it is a house of Recompensing the human beings. It does not negate the Angels being encumbered in it, but it is possible that their Recompense would be paired with their deeds from attained the real pleasures and raising the ranks of the images and the morals. But the origin of their service and their Recompense is like what has been referred, that their food is the Glorification, and their drink is the extollation of the Holiness.
و قال الشيخ المفيد رحمه الله في كتاب المقالات أقول إن الملائكة مكلفون و موعودون و متوعدون قال الله تبارك و تعالى وَ مَنْ يَقُلْ مِنْهُمْ إِنِّي إِلهٌ مِنْ دُونِهِ فَذلِكَ نَجْزِيهِ جَهَنَّمَ كَذلِكَ نَجْزِي الظَّالِمِينَ
And the Sheikh Al-Mufeed, may Allah-azwj have Mercy on him, said in ‘Kitab Al-Muqalaat’, ‘I am saying that the Angels are Encumbered, and Promised, and Threatened. Allah-azwj Blessed and Exalted Said: And one from them who says, ‘I am a god besides Him’, so that one We will Recompense him with Hell. Like that do We Recompense the unjust one [21:29]’.
و أقول إنهم معصومون مما يوجب لهم العقاب بالنار و على هذا القول جمهور الإمامية و سائر المعتزلة و أكثر المرجئة و جماعة من أصحاب الحديث و قد أنكر قوم من الإمامية أن تكون الملائكة مكلفين و زعموا أنهم إلى الأعمال مضطرون و وافقهم على ذلك جماعة من أصحاب الحديث.
And I (Majlisi) am saying, ‘They (Angels) are infallible from what obligates the punishment of the Fire for them, and based upon this word, are most of the Imamites and rest of the Mu’tazilites, and most of the Murjiites, and a group from the companions of Hadeeth, and a group from the Imamites have denied that the Angels would be Encumbered (in the Paradise), and they are claiming that they are desperate to the deeds, and they have concurred with them upon that a group from the companions of the Hadeeth’.
1- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ بَشَّارٍ الْقَزْوِينِيِّ عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ الْقَزْوِينِيِّ قَالَ سَمِعْتُ أَبَا الْحُسَيْنِ مُحَمَّدَ بْنَ جَعْفَرٍ الْأَسَدِيَّ الْكُوفِيَّ يَقُولُ فِي سُهَيْلٍ وَ الزُّهَرَةِ إِنَّهُمَا دَابَّتَانِ مِنْ دَوَابِّ الْبَحْرِ الْمُطِيفِ بِالدُّنْيَا فِي مَوْضِعٍ لَا تَبْلُغُهُ سَفِينَةٌ وَ لَا تَعْمَلُ فِيهِ حِيلَةٌ وَ هُمَا الْمَسْخَانِ الْمَذْكُورَانِ فِي أَصْنَافِ الْمُسُوخِ وَ يَغْلَطُ مَنْ يَزْعُمُ أَنَّهُمَا الْكَوْكَبَانِ
(The book) ‘Al Ilal’ – From Muhammad Bin Ali Bin Bashar Al-Qazwiny, from Al Muzaffar Bin Ahmad Al Qazwiny who said,
‘I heard Abu Al-Husayn Muhammad Bin Ja’far Al-Asady Al-Kufy saying regarding Suheyl (Lambda Velorum) and Al-Zuhra (Venus), ‘These are two creatures from creatures of the sea, surrounding the word in a place no ship can reach, nor can any means work in it, and they are both morphed, mentioned among types of morphed ones, and he is mistaken, the one who says these are two planets.
وَ لَوْ كَانَا مَلَكَيْنِ لَعُصِمَا فَلَمْ يَعْصِيَا وَ إِنَّمَا سَمَّاهُمَا اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ مَلَكَيْنِ بِمَعْنَى أَنَّهُمَا خُلِقَا لِيَكُونَا مَلَكَيْنِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص إِنَّكَ مَيِّتٌ وَ إِنَّهُمْ مَيِّتُونَ بِمَعْنَى سَتَكُونُ مَيِّتاً وَ يَكُونُونَ مَوْتَى.
If these were two Angels, they would have been infallible, and they would not have disobeys. And rather Allah-azwj Mighty and Majestic has Named them in His-azwj Book as two Angels, in the meaning they had been Created to be two Angels, just as Allah-azwj Mighty and Majestic Said to His-azwj Prophet-saww: You shall pass away and they would be dying [39:30], in the meaning that you-saww will become deceased and they would be deceased’’.[1] (Not a Hadeeth)
2- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلَهُ عَطَا وَ نَحْنُ بِ مَكَّةَ عَنْ هَارُوتَ وَ مَارُوتَ فَقَالَ أَبُو جَعْفَرٍ ع إِنَّ الْمَلَائِكَةَ كَانُوا يَنْزِلُونَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ يَحْفَظُونَ أَعْمَالَ أَوْسَاطِ أَهْلِ الْأَرْضِ مِنْ وُلْدِ آدَمَ وَ الْجِنِّ فَيَكْتُبُونَ أَعْمَالَهُمْ وَ يَعْرُجُونَ بِهَا إِلَى السَّمَاءِ
Tafseer Ali Bin Ibrahim – From his father, from Al-Hassan Bin Mahboub, from Ali Bin Raib, from Muhammad Bin Qays,
‘From Abu Ja’far-asws, he (the narrator) said, ‘Ata’a asked him-asws while we were in Makkah, about Harut and Marut. Abu Ja’far-asws said: ‘The Angels have been descending from the sky to the earth during every day and night, preserving the deeds amidst the people of the earth, from the children of Adam-as and the Jinn. So they were writing their deeds and ascending with these to the sky’.
قَالَ فَضَجَّ أَهْلُ السَّمَاءِ مِنْ مَعَاصِي أَهْلِ أَوْسَاطِ الْأَرْضِ فَتَوَامَزُوا فِيمَا بَيْنَهُمْ مِمَّا يَسْمَعُونَ وَ يَرَوْنَ مِنِ افْتِرَائِهِمُ الْكَذِبَ عَلَى اللَّهِ تَبَارَكَ وَ تَعَالَى وَ جُرْأَتِهِمْ عَلَيْهِ وَ نَزَّهُوا اللَّهَ مِمَّا يَقُولُ فِيهِ خَلْقُهُ وَ يَصِفُونَ
He-asws said: ‘The people of the sky, from the disobedient people of the midst of the earth clamoured. They quarrelled in what is between them from what they were listening and seeing of their fabricating the lies upon Allah-azwj Blessed and Exalted and their audacity upon Him-azwj and they removed Allah-azwj from what His-azwj creatures were saying and describing.
فَقَالَتْ طَائِفَةٌ مِنَ الْمَلَائِكَةِ يَا رَبَّنَا مَا تَغْضَبُ مِمَّا يَعْمَلُ خَلْقُكَ فِي أَرْضِكَ وَ مَا يَصِفُونَ فِيكَ الْكَذِبَ وَ يَقُولُونَ الزُّورَ وَ يَرْتَكِبُونَ الْمَعَاصِيَ وَ قَدْ نَهَيْتَهُمْ عَنْهَا ثُمَّ أَنْتَ تَحْلُمُ عَنْهُمْ وَ هُمْ فِي قَبْضَتِكَ وَ قُدْرَتِكَ وَ خِلَالِ عَافِيَتِكَ
A group of the Angels said, ‘O our Lord-azwj! Are You-azwj not Angered from what Your-azwj creatures are doing in Your-azwj earth and what they are describing the lies regarding You‑azwj and saying the falsehood, and they are indulging in the acts of disobediences, and You-azwj have Prohibited them from these? Then You-azwj are being Lenient from them and they are in Your-azwj Grip and Your-azwj Power and in the midst of Your-azwj Given well-being!’
قَالَ أَبُو جَعْفَرٍ ع فَأَحَبَّ اللَّهُ أَنْ يُرِيَ الْمَلَائِكَةَ الْقُدْرَةَ وَ نَافِذَ أَمْرِهِ فِي جَمِيعِ خَلْقِهِ وَ يُعَرِّفَ الْمَلَائِكَةَ مَا مَنَّ بِهِ عَلَيْهِمْ مِمَّا عَدَلَهُ عَنْهُمْ مِنْ صُنْعِ خَلْقِهِ وَ مَا طَبَعَهُمْ عَلَيْهِ مِنَ الطَّاعَةِ وَ عَصَمَهُمْ بِهِ مِنَ الذُّنُوبِ
Abu Ja’far-asws said: ‘So Allah-azwj Loved to Show the Power to the Angels and implementation of His-azwj Command among entirety of His-azwj creatures, and to Make the Angels understand what He-azwj had Conferred upon them with He-azwj Turned away from them from the works of His-azwj creatures, and what He-azwj had Natured them (Angels) upon from the obedience and their protection from the sins with’.
قَالَ فَأَوْحَى اللَّهُ إِلَى الْمَلَائِكَةِ أَنِ انْتَدِبُوا مِنْكُمْ مَلَكَيْنِ حَتَّى أُهْبِطَهُمَا إِلَى الْأَرْضِ ثُمَّ أَجْعَلَ فِيهِمَا مِنْ طَبَائِعِ المَطْعَمِ وَ الْمَشْرَبِ وَ الشَّهْوَةِ وَ الْحِرْصِ وَ الْأَمَلِ مِثْلَ مَا جَعَلْتُهُ فِي وُلْدِ آدَمَ ثُمَّ أَخْتَبِرَهُمَا فِي الطَّاعَةِ لِي
He-asws said: ‘So Allah-azwj Revealed to the Angels: “Delegate to Angels from you all until I-azwj Send them down to the earth. Then I-azwj shall Make to be in them both of the natures of feeding and drinking, and desires and greed and the hopes like what I-azwj have Made it to be in the children of Adam-as. Then I-azwj shall Inform them regarding the obedience to Me-azwj!”’
قَالَ فَنَدَبُوا لِذَلِكَ هَارُوتَ وَ مَارُوتَ وَ كَانَا أَشَدَّ الْمَلَائِكَةِ قَوْلًا فِي الْعَيْبِ لِوُلْدِ آدَمَ وَ اسْتِئْثَارِ غَضَبِ اللَّهِ عَلَيْهِمْ
He-asws said: ‘They deputised Harut and Marut for that, and they were the severest of the Angels in words regarding the faults of the children of Adam-as and had Preferred the Wrath of Allah-azwj upon them’.
قَالَ فَأَوْحَى اللَّهُ إِلَيْهِمَا أَنِ اهْبِطَا إِلَى الْأَرْضِ فَقَدْ جَعَلْتُ فِيكُمَا مِنْ طَبَائِعِ المَطْعَمِ وَ الْمَشْرَبِ وَ الشَّهْوَةِ وَ الْحِرْصِ وَ الْأَمَلِ مِثْلَ مَا جَعَلْتُ فِي وُلْدِ آدَمَ
He-asws said: ‘Allah-azwj Revealed to them both: “Go down to the earth, for I-azwj have Made among you two, from the natures of the feeding and the drinking, and the desires and the greed, and the hopes like what I-azwj have Made it to be in the children of Adam-as!”
قَالَ ثُمَّ أَوْحَى اللَّهُ إِلَيْهِمَا انْظُرَا أَنْ لَا تُشْرِكَا بِي شَيْئاً وَ لَا تَقْتُلَا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ وَ لَا تَزْنِيَا وَ لَا تَشْرَبَا الْخَمْرَ
He-asws said: ‘Then Allah-azwj Revealed to them both: “Look (be careful) that you do not associate anything with Me-azwj nor kill the soul which Allah-azwj has Forbidden, nor commit adultery, nor drink the wine!”’
قَالَ ثُمَّ كَشَطَ عَنِ السَّمَاوَاتِ السَّبْعِ لِيُرِيَهُمَا قُدْرَتَهُ ثُمَّ أَهْبَطَهُمَا إِلَى الْأَرْضِ فِي صُورَةِ الْبَشَرِ وَ لِبَاسِهِمْ فَهَبَطَا نَاحِيَةَ بَابِلَ فَرُفِعَ لَهُمَا بِنَاءٌ مُشْرِفٌ فَأَقْبَلَا نَحْوَهُ فَإِذَا بِحَضْرَتِهِ امْرَأَةٌ جَمِيلَةٌ حَسْنَاءُ مُزَيَّنَةٌ مُعَطَّرَةٌ مُسْفِرَةٌ مُقْبِلَةٌ نَحْوَهُمَا
He-asws said: ‘Then Allah-azwj Scraped off from the seven skies in order to Show them His-azwj Power, then Sent them down to the earth in the image of the humans and their clothing. They came down in an area of Babel. A shiny building appeared to them, so they went towards it, and there they were in the presence of a beautiful woman with excellent adornments, perfumed, walking coming towards them’.
قَالَ فَلَمَّا نَظَرَا إِلَيْهَا وَ نَاطَقَاهَا وَ تَأَمَّلَاهَا وَقَعَتْ فِي قُلُوبِهِمَا مَوْقِعاً شَدِيداً لِمَوْضِعِ الشَّهْوَةِ الَّتِي جُعِلَتْ فِيهِمَا فَرَجَعَا إِلَيْهَا رُجُوعَ فِتْنَةٍ وَ خِذْلَانٍ وَ رَاوَدَاهَا عَنْ نَفْسِهَا
He-asws said: ‘When they looked at her and spoke to her and contemplated her, she occurred in their hearts with intense occurrence due to the placing of the desires which had been Made to be in them. They referred to her with a reference of temptation and isolation and they wanted herself (physically).
فَقَالَتْ لَهُمَا إِنَّ لِي دِيناً أَدِينُ بِهِ وَ لَيْسَ أَقْدِرُ فِي دِينِي عَلَى أَنْ أُجِيبَكُمَا إِلَى مَا تُرِيدَانِ إِلَّا أَنْ تَدْخُلَا فِي دِينِيَ الَّذِي أَدِينُ بِهِ
She said to them, ‘There is a religion I am making a religion with it and in my religion, I am not able upon answering you two to what you are wanting except if you were to enter into my religion which I am making it a religion with’.
فَقَالا لَهَا وَ مَا دِينُكِ قَالَتْ لِي إِلَهٌ مَنْ عَبَدَهُ وَ سَجَدَ لَهُ كَانَ لِيَ السَّبِيلُ إِلَى أَنْ أُجِيبَهُ إِلَى كُلِّ مَا سَأَلَنِي فَقَالا لَهَا وَ مَا إِلَهُكِ قَالَتْ إِلَهِي هَذَا الصَّنَمُ
They said to her, ‘And what is your religion?’ She said, ‘There is a god for me, one who were to worship him and prostrate to him, there would be the way for me to answer him to all what he asks me for’. They said to her, ‘And what is your god?’ She said, ‘My god is this idol!’’
قَالَ فَنَظَرَ أَحَدُهُمَا إِلَى صَاحِبِهِ فَقَالَ هَاتَانِ خَصْلَتَانِ مِمَّا نُهِينَا عَنْهُمَا الشِّرْكُ وَ الزِّنَا لِأَنَّا إِنْ سَجَدْنَا لِهَذَا الصَّنَمِ وَ عَبَدْنَاهُ أَشْرَكْنَا بِاللَّهِ وَ إِنَّمَا نُشْرِكُ بِاللَّهِ لِنَصِلَ إِلَى الزِّنَا وَ هُوَ ذَا نَحْنُ نَطْلُبُ الزِّنَا فَلَيْسَ تُعْطَى إِلَّا بِالشِّرْكِ
He-asws said: ‘One of them looked at his companion. He said, ‘These are two characteristics from what we have been forbidden from, the Shirk (association) and the adultery, because if we were to prostrate to this idol and worship it, we would be associating with Allah-azwj, and we would rather be associating with Allah-azwj in order to arrive to the adultery, and it is that we are seeking, the adultery. We will not be given it except with the Shirk’’.
قَالَ فَائْتَمَرَا بَيْنَهُمَا فَغَلَبَتْهُمَا الشَّهْوَةُ الَّتِي جُعِلَتْ فِيهِمَا فَقَالا لَهَا نُجِيبُكِ إِلَى مَا سَأَلْتِ فَقَالَتْ فَدُونَكُمَا فَاشْرَبَا هَذِهِ الْخَمْرَ فَإِنَّهُ قُرْبَانٌ لَكُمَا وَ بِهِ تَصِلَانِ إِلَى مَا تُرِيدَانِ
He-asws said: ‘They deliberated between them, and the desire which had been Made to be in them, overcame. They said to her, ‘We shall answer you to what you are asking’. She said, ‘So it is for you to drink this wine, for it is an offering of yours, and by it you would be arriving to what you are wanting’.
فَائْتَمَرَا بَيْنَهُمَا فَقَالا هَذِهِ ثَلَاثُ خِصَالٍ مِمَّا نَهَانَا رَبُّنَا عَنْهَا الشِّرْكُ وَ الزِّنَا وَ شُرْبُ الْخَمْرِ وَ إِنَّمَا نَدْخُلُ فِي شُرْبِ الْخَمْرِ وَ الشِّرْكِ حَتَّى نَصِلَ إِلَى الزِّنَا
They deliberated between them and said, ‘These are three characteristics from what our Lord-azwj has Forbidden from – the Shirk, and the adultery, and drinking the wine, and rather we will be entering into drinking the wine, and the Shirk until we can arrive to the adultery’.
فَائْتَمَرَا بَيْنَهُمَا فَقَالا مَا عظم [أَعْظَمَ] الْبَلِيَّةَ بِكِ قَدْ أَجَبْنَاكِ إِلَى مَا سَأَلْتِ قَالَتْ فَدُونَكُمَا فَاشْرَبَا مِنْ هَذِهِ الْخَمْرِ وَ اعْبُدَا هَذَا الصَّنَمَ وَ اسْجُدَا لَهُ فَشَرِبَا الْخَمْرَ وَ عَبَدَا الصَّنَمَ ثُمَّ رَاوَدَاهُمَا عَنْ نَفْسِهَا
They deliberated between them and said, ‘How mighty is the test with you! We hereby answer you to what you are asking!’ She said, ‘It is up to you, so drink from this wine, and worship this idol and prostrate to it!’ They drank the wine and worshipped the idol, then they wanted her physically.
فَلَمَّا تَهَيَّأَتْ لَهُمَا وَ تَهَيَّئَا لَهَا دَخَلَ عَلَيْهِمَا سَائِلٌ يَسْأَلُ [هذه] فَلَمَّا أَنْ رَآهُمَا وَ رَأَيَاهُ ذُعِرَا مِنْهُ فَقَالَ لَهُمَا إِنَّكُمَا نَابَانِ ذَعِرَانِ قَدْ خَلَوْتُمَا بِهَذِهِ الْمَرْأَةِ الْمُعَطَّرَةِ الْحَسْنَاءِ إِنَّكُمَا لَرَجُلَا سَوْءٍ وَ خَرَجَ عَنْهُمَا
When she prepared for them and they prepared for her, a beggar entered to them begging. When he saw them and they saw him, they were alarmed from him. He said to them, ‘You are dreading alarmed. You have isolated with this beautiful, perfumed woman? You are evil men!’ And he went out from them.
فَقَالَتْ لَهُمَا لَا وَ إِلَهِي مَا تَصِلَانِ الْآنَ إِلَيَّ وَ قَدِ اطَّلَعَ هَذَا الرَّجُلُ عَلَى حَالِكُمَا وَ عَرَفَ مَكَانَكُمَا وَ يَخْرُجُ الْآنَ وَ يُخْبِرُ بِخَبَرِكُمَا وَ لَكِنْ بَادِرَا إِلَى هَذَا الرَّجُلِ فَاقْتُلَاهُ قَبْلَ أَنْ يَفْضَحَكُمَا وَ يَفْضَحَنِي ثُمَّ دُونَكُمَا فَاقْضِيَا حَاجَتَكُمَا وَ أَنْتُمَا مُطْمَئِنَّانِ آمِنَانِ
She said to them, ‘No, by my god! You will not be arriving to me now, and this man will be notifying your state, and he knows of your place, and he will go out now and inform with your news! But rush to this man and kill him before he exposes you two and exposes me! Then it would be up to you to take your need, and you will be reassured, secure!’’
قَالَ فَقَامَا إِلَى الرَّجُلِ فَأَدْرَكَاهُ فَقَتَلَاهُ ثُمَّ رَجَعَا إِلَيْهَا فَلَمْ يَرَيَاهَا وَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَ نُزِعَ عَنْهُمَا رِيَاشُهُمَا وَ أُسْقِطَا فِي أَيْدِيهِمَا
He-asws said: ‘They stood to the man and caught him and killed him, then they returned to her. But they could not see her, and their evil was manifested to them, and their feathers (wings) were Snatched away from them and dropped in their hands’.
قَالَ فَأَوْحَى اللَّهُ إِلَيْهِمَا أَنْ أَهْبَطْتُكُمَا إِلَى الْأَرْضِ مَعَ خَلْقِي سَاعَةً مِنَ النَّهَارِ فَعَصَيْتُمَانِي بِأَرْبَعٍ مِنْ مَعَاصِيَ كُلُّهَا قَدْ نَهَيْتُكُمَا عَنْهَا وَ تَقَدَّمْتُ إِلَيْكُمَا فِيهَا فَلَمْ تُرَاقِبَانِي وَ لَمْ تَسْتَحْيِيَا مِنِّي وَ قَدْ كُنْتُمَا أَشَدَّ مَنْ نَقَمَ عَلَى أَهْلِ الْأَرْضِ الْمَعَاصِيَ وَ اسْتَجَرَّ أَسَفِي وَ غَضَبِي عَلَيْهِمْ لِمَا جَعَلْتُ فِيكُمَا مِنْ طَبْعِ خَلْقِي وَ عِصْمَتِي إِيَّاكُمَا مِنَ الْمَعَاصِي فَكَيْفَ رَأَيْتُمَا مَوْضِعَ خِذْلَانِي فِيكُمَا اخْتَارَا عَذَابَ الدُّنْيَا أَوْ عَذَابَ الْآخِرَةِ
He-asws said: ‘Allah-azwj Revealed to them: “I-azwj had Sent you two down to the earth with My‑azwj creatures for an hour from the day, and you disobeyed me with four of the (acts of) disobediences! All of these, I-azwj had Forbidden you from, and had Fore warned you regarding these, but you did not watch out for Me-azwj and were not ashamed from Me-azwj, and you had both been the severest of the ones resenting upon the disobedient people of the earth and sought My-azwj Concern and My-azwj Anger upon them due to what I-azwj had Made to be in you both, from the natures of My-azwj creatures and My-azwj having Fortified you from the disobedience. So how is your view of the place of abandonment regarding you both, choosing the punishment of the world or Punishment of the Hereafter?”
فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ نَتَمَتَّعُ مِنْ شَهَوَاتِنَا فِي الدُّنْيَا إِذْ صِرْنَا إِلَيْهَا إِلَى أَنْ نَصِيرَ إِلَى عَذَابِ الْآخِرَةِ فَقَالَ الْآخَرُ إِنَّ عَذَابَ الدُّنْيَا لَهُ مُدَّةٌ وَ انْقِطَاعٌ وَ عَذَابُ الْآخِرَةِ دَائِمٌ لَا انْقِطَاعَ لَهُ فَلَسْنَا نَخْتَارُ عَذَابَ الْآخِرَةِ الدَّائِمَ الشَّدِيدَ عَلَى عَذَابِ الدُّنْيَا الْمُنْقَطِعِ الْفَانِي
One of them said to his companion, ‘We shall enjoy from our desires in the world, then we shall go to it the Punishment of the Hereafter’. The other one said, ‘The punishment of the world, there is a period for it and a termination, and the Punishment of the Hereafter is permanent, there is no termination for it. So we shouldn’t be choosing Punishment of the Hereafter, the permanent, the severe, over the punishment of the world, the terminating, the perishing’’.
قَالَ فَاخْتَارَا عَذَابَ الدُّنْيَا فَكَانَا يُعَلِّمَانِ النَّاسَ السِّحْرَ فِي أَرْضِ بَابِلَ ثُمَّ لَمَّا عَلَّمَا النَّاسَ السِّحْرَ رُفِعَا مِنَ الْأَرْضِ إِلَى الْهَوَاءِ فَهُمَا مُعَذَّبَانِ مُنَكَّسَانِ مُعَلَّقَانِ فِي الْهَوَاءِ إِلَى يَوْمِ الْقِيَامَةِ.
He-asws said: ‘They chose punishment of the world. So they were teaching sorcery to the people in the land of Babel. Then when they had taught sorcery to the people, they were Raised from the earth to the air. So they are being punished overturned, suspended in the air, up to the Day of Qiyamah’’.[2]
3- الْعُيُونُ، وَ تَفْسِيرُ الْإِمَامِ، بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ اتَّبَعُوا ما تَتْلُوا الشَّياطِينُ عَلى مُلْكِ سُلَيْمانَ
(The book) ‘Al-Uyoon’, and Tafseer Al-Imam-asws (Al-Askari-asws), by the chain to Abu Muhammad Al-Askari-asws, from his-asws forefathers-asws, from Al-Sadiq Ja’far-asws Bin Muhammad-asws regarding Words of Allah-azwj Mighty and Majestic: And they followed what was recited by the Satans in the reign of Suleyman; [2:102].
قَالَ اتَّبَعُوا مَا تَتْلُو كَفَرَةُ الشَّيَاطِينِ مِنَ السِّحْرِ وَ النَّيْرَنْجَاتِ عَلَى مُلْكِ سُلَيْمَانَ الَّذِينَ يَزْعُمُونَ أَنَّ سُلَيْمَانَ بِهِ مَلَكَ وَ نَحْنُ أَيْضاً بِهِ نُظْهِرُ الْعَجَائِبَ حَتَّى يَنْقَادَ لَنَا النَّاسُ وَ نَسْتَغْنِيَ عَنِ الِانْقِيَادِ لِعَلِيٍّ
He-asws said: ‘They followed what the Kafir Satans-la had recited, from the sorcery and the incantations, in the reign of Suleyman, those who were claiming that Suleyman-as, there was an Angel with him, and we as well are manifesting the wonders until the people are led to us and we shall be needless from being led to Ali-asws.
وَ قَالُوا كَانَ سُلَيْمَانُ كَافِراً سَاحِراً مَاهِراً بِسِحْرِهِ مَلَكَ مَا مَلَكَ وَ قَدَرَ عَلَى مَا قَدَرَ
They said: ‘And Suleymanas was a Kafir, a sorcerer, skilful with his sorcery, a king of what he ruled, and he-as was able upon what he-as was able upon’.
فَرَدَّ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ فَقَالَ وَ ما كَفَرَ سُلَيْمانُ وَ لَا اسْتَعْمَلَ السِّحْرَ كَمَا قَالَ هَؤُلَاءِ الْكَافِرُونَ وَ لكِنَّ الشَّياطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ الَّذِي نَسَبُوهُ إِلَى سُلَيْمَانَ وَ إِلَى ما أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبابِلَ هارُوتَ وَ مارُوتَ
Allah-azwj Mighty and Majestic Rebutted against them. He-azwj Said: and Suleyman did not disbelieve, and he-as did not utilise the sorcery, like what these Kafirs are saying, but the Satans were disbelieving. They were teaching the people, the sorcery which they are attributing to Suleyman-as, and to what was Sent down upon the two Angels at Babylon – Harut and Marut.
وَ كَانَ بَعْدَ نُوحٍ ع قَدْ كَثُرَ السَّحَرَةُ وَ الْمُمَوِّهُونَ فَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ مَلَكَيْنِ إِلَى نَبِيِّ ذَلِكَ الزَّمَانِ بِذِكْرِ مَا يَسْحَرُ بِهِ السَّحَرَةُ وَ ذِكْرِ مَا يُبْطِلُ بِهِ سِحْرَهُمْ وَ يَرُدُّ بِهِ كَيْدَهُمْ
And it was so after Noah-as that the sorcerers and the impersonators (deceivers) were a lot. Allah-azwj Mighty and Majestic Sent two Angels to a Prophet-as of that time with a Mention of what the sorcerers were bewitching with, and Mention of what their sorcery would be invalidated with, and their plots would be returned with.
فَتَلَقَّاهُ النَّبِيُّ عَنِ الْمَلَكَيْنِ وَ أَدَّاهُ إِلَى عِبَادِ اللَّهِ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَرَهُمْ أَنْ يَقِفُوا بِهِ عَلَى السِّحْرِ وَ أَنْ يُبْطِلُوهُ وَ نَهَاهُمْ أَنْ يَسْحَرُوا بِهِ النَّاسَ
The two Angels met the Prophet-as and called him-as to worship Allah-azwj by the Command of Allah-azwj Mighty and Majestic, and he-as instructed them to be pausing upon the sorcery and they should invalidate it, and he-as forbade them to bewitch the people with it.
وَ هَذَا كَمَا يَدُلُّ عَلَى السَّمِّ مَا هُوَ وَ عَلَى مَا يُدْفَعُ بِهِ غَائِلَةُ السَّمِّ ثُمَّ يُقَالُ لِلْمُتَعَلِّمِ ذَلِكَ هَذَا السَّمُّ فَمَنْ رَأَيْتَهُ يَسُمُّ فَادْفَعْ غَائِلَتَهُ بِكَذَا وَ إِيَّاكَ أَنْ تَقْتُلَ بِالسَّمِّ أَحَداً
And this is just as one points upon the poison, what it is, and upon what would repeal the effects of the poison with it. Then it is said to the students of that, ‘This is the poison, so the one whom you see having been poison, then repel the effect with that, and beware of killing anyone with the poison!’
ثُمَّ قَالَ عَزَّ وَ جَلَ وَ ما يُعَلِّمانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّما نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ يَعْنِي أَنَّ ذَلِكَ النَّبِيَّ أَمَرَ الْمَلَكَيْنِ أَنْ يَظْهَرَا لِلنَّاسِ بِصُورَةِ بَشَرَيْنِ وَ يُعَلِّمَاهُمَا مَا عَلَّمَهُمَا اللَّهُ مِنْ ذَلِكَ
Then the Mighty and Majestic Said: And these two were not teaching anyone until they said, ‘But rather, we are a trial, therefore do not disbelieve!’ – meaning, that Prophet-as had instructed the two Angels to appear to the people in the image of two humans and teach them what Allah-azwj had Taught them of that.
فَقَالَ اللَّهُ عَزَّ وَ جَلَ وَ ما يُعَلِّمانِ مِنْ أَحَدٍ ذَلِكَ السِّحْرَ وَ إِبْطَالَهُ حَتَّى يَقُولا لِلْمُتَعَلِّمِ إِنَّما نَحْنُ فِتْنَةٌ امْتِحَانٌ لِلْعِبَادِ لِيُطِيعُوا اللَّهَ فِيمَا يَتَعَلَّمُونَ مِنْ هَذَا وَ يُبْطِلُوا بِهِ كَيْدَ السَّاحِرِ وَ لَا يَسْحَرُوهُمْ فَلا تَكْفُرْ بِاسْتِعْمَالِ هَذَا السِّحْرِ وَ طَلَبِ الْإِضْرَارِ بِهِ وَ دُعَاءِ النَّاسِ إِلَى أَنْ يَعْتَقِدُوا أَنَّكَ بِهِ تُحْيِي وَ تُمِيتُ وَ تَفْعَلُ مَا لَا يَقْدِرُ عَلَيْهِ إِلَّا اللَّهُ عَزَّ وَ جَلَّ فَإِنَّ ذَلِكَ كُفْرٌ
Allah-azwj Mighty and Majestic Said: And these two were not teaching anyone – that sorcery and it’s nullification – until they said, – to the student – ‘But rather, we are a trial, – a test for the servants for them to obey Allah-azwj in what they are learning from this, and to nullify the plots of the sorcerer with it and they should not be bewitching (others) – therefore do not disbelieve!’ – by utilising this sorcery and seeking the harms with it, and calling the people to believe, ‘By it you would be able to revive and cause to die, and do what no one is able upon except Allah-azwj Mighty and Majestic, for that is Kufr.
قَالَ اللَّهُ عَزَّ وَ جَلَ فَيَتَعَلَّمُونَ يَعْنِي طَالِبِي السِّحْرِ مِنْهُما يَعْنِي مِمَّا كَتَبَتِ الشَّيَاطِينُ عَلى مُلْكِ سُلَيْمانَ مِنَ النَّيْرَنْجَاتِ وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبابِلَ هارُوتَ وَ مارُوتَ يَتَعَلَّمُونَ مِنْ هَذَيْنِ الصِّنْفَيْنِ ما يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَ زَوْجِهِ
Allah-azwj Mighty and Majestic Said: So they were learning– meaning the seekers of the sorcery – from them – meaning from what the Satans-la had written – in the reign of Suleyman – from the incantations – And what was Sent down upon the two Angels at Babylon – Harut and Marut – learning from these two types – what they could be causing separation with between the man and his wife.
هَذَا مَنْ يَتَعَلَّمُ لِلْإِضْرَارِ بِالنَّاسِ يَتَعَلَّمُونَ التَّضْرِيبَ بِضُرُوبِ الْحِيَلِ وَ التَّمَائِمِ وَ الْإِيهَامِ أَنَّهُ قَدْ دَفَنَ فِي مَوْضِعِ كَذَا وَ عَمِلَ كَذَا لِيُحَبِّبَ الْمَرْأَةَ إِلَى الرَّجُلِ وَ الرَّجُلَ إِلَى الْمَرْأَةِ أَوْ يُؤَدِّيَ إِلَى الْفِرَاقِ بَيْنَهُمَا
This is the one who learns for harming the people. They were learning the striking of a variety of tricks, and the amulets, and the illusions, that it has been buried in such and such place in order to cause the woman to be beloved to the man, and the man to the woman, or lead to the separation between the two.
ثُمَّ قَالَ عَزَّ وَ جَلَ وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ أَيْ مَا الْمُتَعَلِّمُونَ لِذَلِكَ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ يَعْنِي بِتَخْلِيَةِ اللَّهِ وَ عِلْمِهِ فَإِنَّهُ لَوْ شَاءَ لَمَنَعَهُمْ بِالْجَبْرِ وَ الْقَهْرِ
Then the Mighty and Majestic Said: And they were not harming anyone with it except by the Permission of Allah – i.e. what what the students of that would be harming anyone with except by the Permission of Allah-azwj, meaning by Allah-azwj Letting go and its knowledge, for if He-azwj had so Desired, He-azwj could have Prevented with the Force.
ثُمَّ قَالَ وَ يَتَعَلَّمُونَ ما يَضُرُّهُمْ وَ لا يَنْفَعُهُمْ لِأَنَّهُمْ إِذَا تَعَلَّمُوا ذَلِكَ السِّحْرَ لِيَسْحَرُوا بِهِ وَ يَضُرُّوا فَقَدْ تَعَلَّمُوا مَا يَضُرُّهُمْ فِي دِينِهِمْ وَ لَا يَنْفَعُهُمْ فِيهِ
Then He-azwj Said: And they (people) were learning what would be harming them and not (that which would) be benefiting them. – because when they learnt that sorcery in order to bewitch with and cause harm, so they would have learnt what would be harming them in their religion and not benefitting them in it.
بَلْ يَنْسَلِخُونَ عَنْ دِينِ اللَّهِ بِذَلِكَ وَ لَقَدْ عَلِمَ هَؤُلَاءِ الْمُتَعَلِّمُونَ لَمَنِ اشْتَراهُ بِدِينِهِ الَّذِي يَنْسَلِخُ عَنْهُ بِتَعَلُّمِهِ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ أَيْ مِنْ نَصِيبٍ فِي ثَوَابِ الْجَنَّةِ
But they would be scattering away from the religion of Allah-azwj with that, and these students had known that for the one who acquired it, – with (selling) his religion which he is scattering away from – there would be no share for him in the Hereafter. [2:102] – i.e., any portion in the Rewards of the Paradise.
ثُمَّ قَالَ عَزَّ وَ جَلَ وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ وَهَنُوهَا بِالْعَذَابِ لَوْ كانُوا يَعْلَمُونَ أَنَّهُمْ قَدْ بَاعُوا الْآخِرَةَ وَ تَرَكُوا نَصِيبَهُمْ مِنَ الْجَنَّةِ لِأَنَّ الْمُتَعَلِّمِينَ لِهَذَا السِّحْرِ هُمُ الَّذِينَ يَعْتَقِدُونَ أَنْ لَا رَسُولَ وَ لَا إِلَهَ وَ لَا بَعْثَ وَ لَا نُشُورَ
Then the Mighty and Majestic Said: And it was evil what they bought by (selling) their souls – pledging these for the Punishment – if only they had known [2:102], that they have sold the Hereafter and left their shares from the Paradise, because they were students of this sorcery. They are those believing that there is neither any Messenger-as nor any God, nor any Resurrection nor Publicising (of the deeds).
فَقَالَ وَ لَقَدْ عَلِمُوا لَمَنِ اشْتَراهُ ما لَهُ فِي الْآخِرَةِ مِنْ خَلاقٍ لِأَنَّهُمْ يَعْتَقِدُونَ أَنْ لَا آخِرَةَ فَهُمْ يَعْتَقِدُونَ أَنَّهَا إِذَا لَمْ تَكُنْ آخِرَةٌ فَلَا خَلَاقَ لَهُمْ فِي دَارٍ بَعْدَ الدُّنْيَا وَ إِنْ كَانَ بَعْدَ الدُّنْيَا آخِرَةٌ فَهُمْ مَعَ كُفْرِهِمْ بِهَا لَا خَلَاقَ لَهُمْ فِيهَا
He-azwj Said: And they had taught to the one who acquired it, there would be no share for him in the Hereafter. [2:102] – because they were believing that there is no Hereafter, so they were believing that when there does not happen to be any Hereafter, so there is no share for them in a house after the world, and if there would be a Hereafter after the world, so they, along with their disbelieving in it, there would be no share for them in it.
ثُمَّ قَالَ وَ لَبِئْسَ ما شَرَوْا بِهِ أَنْفُسَهُمْ إِذْ بَاعُوا الْآخِرَةَ بِالدُّنْيَا وَ رَهَنُوا بِالْعَذَابِ الدَّائِمِ أَنْفُسَهُمْ لَوْ كانُوا يَعْلَمُونَ أَنَّهُمْ قَدْ بَاعُوا أَنْفُسَهُمْ بِالْعَذَابِ وَ لَكِنْ لَا يَعْلَمُونَ ذَلِكَ لِكُفْرِهِمْ بِهِ فَلَمَّا تَرَكُوا النَّظَرَ فِي حُجَجِ اللَّهِ حَتَّى يَعْلَمُوا عَذَابَهُمْ عَلَى اعْتِقَادِهِمُ الْبَاطِلَ وَ جَحْدِهِمْ الْحَقَّ.
The He-azwj Said: ‘And it was evil what they bought by (selling) their souls – when they had sold the Hereafter for the world and had pledged themselves for the permanent Punishment – if only they had known [2:102], they had sold themselves for the Punishment, but they were not knowing that due to their disbelief of it. When they neglected the consideration in the Argument of Allah-azwj until they knew their punishment upon them false beliefs, and their rejecting the truth’’.[3]
قَالَ يُوسُفُ بْنُ مُحَمَّدِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ سَيَّارٍ عَنْ أَبَوَيْهِمَا أَنَّهُمَا قَالا فَقُلْنَا لِلْحَسَنِ أَبِي الْقَائِمِ ع فَإِنَّ قَوْماً عِنْدَنَا يَزْعُمُونَ أَنَّ هَارُوتَ وَ مَارُوتَ مَلَكَانِ اخْتَارَتْهُمَا الْمَلَائِكَةُ لَمَّا كَثُرَ عِصْيَانُ بَنِي آدَمَ وَ أَنْزَلَهُمَا اللَّهُ مَعَ ثَالِثٍ لَهُمَا إِلَى الدُّنْيَا وَ أَنَّهُمَا افْتَتَنَا بِالزُّهَرَةِ وَ أَرَادَا الزِّنَا بِهَا وَ شَرِبَا الْخَمْرَ وَ قَتَلَا النَّفْسَ الْمُحْتَرَمَةَ وَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُعَذِّبُهُمَا بِبَابِلَ وَ أَنَّ السَّحَرَةَ مِنْهُمَا يَتَعَلَّمُونَ السِّحْرَ وَ أَنَّ اللَّهَ مَسَخَ تِلْكَ الْمَرْأَةَ هَذَا الْكَوْكَبَ الَّذِي هُوَ الزُّهَرَةُ
Yunus Bin Muhammad Bin Ziyad and Ali Bin Muhammad Bin Sayyar said, from their fathers who said,
‘We said to Al-Hassan-asws, father-asws of Al Qaim-ajfj, ‘There is a group of people with us claiming that Harut and Marut were Angels. The Angels had chosen them when the disobediences of the children of Adam-as was a lot, and Allah-azwj Sent them down with a third of their to the world, and these two were tempted by Al-Zuhra and intended the adultery with her, and they drank the wine and killed the sanctimonious soul, and that Allah‑azwj Blessed and Exalted Punished them at Babel, and that the sorcery (originated) from them. They were teaching the sorcery, and that Allah-azwj Morphed that woman into this celestial body which is Al-Zuhra (Venus)’.
فَقَالَ الْإِمَامُ ع مَعَاذَ اللَّهِ مِنْ ذَلِكَ إِنَّ مَلَائِكَةَ اللَّهِ مَعْصُومُونَ مَحْفُوظُونَ مِنَ الْكُفْرِ وَ الْقَبَائِحِ بِأَلْطَافِ اللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِيهِمْ لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
The Imam-asws said: ‘Allah-azwj Forbid from that! The Angels of Allah-azwj are infallible, Protected from the Kufr and the ugliness by the Compassion of Allah-azwj. Allah-azwj Mighty and Majestic said regarding them: not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6].
وَ قَالَ عَزَّ وَ جَلَ وَ لَهُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ وَ مَنْ عِنْدَهُ يَعْنِي مِنَ الْمَلَائِكَةِ لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ وَ لا يَسْتَحْسِرُونَ يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ
And the Mighty and Majestic Said: And for him are the ones in the skies and the earth; and the ones in His Presence – meaning, from the Angels – are neither being arrogant from worshipping Him nor are they tiring [21:19] They are Glorifying by the night and the day. They are not slackening [21:20].
وَ قَالَ عَزَّ وَ جَلَّ فِي الْمَلَائِكَةِ أَيْضاً بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى وَ هُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ
And the Mighty and Majestic Said as well regarding the Angels: But they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27] He Knows what is in front of them and what is behind them, and they will not be interceding except for the one He Approves of, and they are trembling from His fear [21:28]’.
ثُمَّ قَالَ ع لَوْ كَانَ كَمَا يَقُولُونَ كَانَ اللَّهُ قَدْ جَعَلَ هَؤُلَاءِ الْمَلَائِكَةَ خُلَفَاءَ عَلَى الْأَرْضِ وَ كَانُوا كَالْأَنْبِيَاءِ فِي الدُّنْيَا أَوْ كَالْأَئِمَّةِ فَيَكُونُ مِنَ الْأَنْبِيَاءِ وَ الْأَئِمَّةِ ع قَتْلُ النَّفْسِ وَ الزِّنَا
Then he-asws said: ‘If it had been like what they are saying, Allah-azwj would have Made these Angels as caliphs in the earth and they would have been like the Prophets-as in the world, or like the Imams-asws. So they would have been from the Prophets-as and the Imams-asws, killing of the soul and the adultery’.
ثُمَّ قَالَ ع أَ وَ لَسْتَ تَعْلَمُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُخْلِ الدُّنْيَا قَطُّ مِنْ نَبِيٍّ أَوْ إِمَامٍ مِنَ الْبَشَرِ أَ وَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ وَ ما أَرْسَلْنا قَبْلَكَ يَعْنِي إِلَى الْخَلْقِ إِلَّا رِجالًا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرى فَأَخْبَرَ أَنَّهُ لَمْ يَبْعَثِ الْمَلَائِكَةَ إِلَى الْأَرْضِ لِيَكُونُوا أَئِمَّةً وَ حُكَّاماً وَ إِنَّمَا أُرْسِلُوا إِلَى أَنْبِيَاءِ اللَّهِ
Then he-asws said: ‘Don’t you know that Allah-azwj Mighty and Majestic does not Leave the World at all being empty from a Prophet-as or and Imam-asws from the humans? Or isn’t Allah‑azwj Mighty and Majestic Saying: And We did not Send from before you, – meaning to the people – except men We Revealed unto, from the people of the towns. [12:109]. He-azwj Informed that He-azwj had not Sent the Angels to the earth to be Imams and wise ones, and rather they had been Sent to the Prophets-as of Allah-azwj’.
قَالا قُلْنَا لَهُ فَعَلَى هَذَا لَمْ يَكُنْ إِبْلِيسُ أَيْضاً مَلَكاً
They both said, ‘We said to him-asws, ‘So, based upon this, Iblees-la as well did not happen to be from the Angels!’
فَقَالَ لَا بَلْ كَانَ مِنَ الْجِنِّ أَ مَا تَسْمَعَانِ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ إِذْ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كانَ مِنَ الْجِنِ فَأَخْبَرَ عَزَّ وَ جَلَّ أَنَّهُ كَانَ مِنَ الْجِنِّ وَ هُوَ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَ وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ.
He-asws said: ‘No, but he-la was from the Jinn. Haven’t you two heard Allah-azwj Mighty and Majestic Saying: And when We Said to the Angels: “Do Sajdah to Adam!” So they did Sajdah, except for Iblees. He was from the Jinn, [18:50]? The Mighty and Majestic has Informed that he-la was from the Jinn, and he-la is the one Allah-azwj Mighty and Majestic Said: And the Jaan, We Created him from before, from the toxic fire [15:27]’’.[4]
قَالَ الْإِمَامُ الْحَسَنُ بْنُ عَلِيٍّ ع حَدَّثَنِي أَبِي عَنْ جَدِّي عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ اخْتَارَنَا مَعَاشِرَ آلِ مُحَمَّدٍ وَ اخْتَارَ النَّبِيِّينَ وَ اخْتَارَ الْمَلَائِكَةَ الْمُقَرَّبِينَ وَ مَا اخْتَارَهُمْ إِلَّا عَلَى عِلْمٍ مِنْهُ بِهِمْ أَنَّهُمْ لَا يُوَاقِعُونَ مَا يَخْرُجُونَ بِهِ عَنْ وَلَايَتِهِ وَ يَنْقَلِعُونَ بِهِ عَنْ عِصْمَتِهِ وَ يَنْتَمُونَ بِهِ إِلَى الْمُسْتَحِقِّينَ لِعَذَابِهِ وَ نِقْمَتِهِ
The Imam Al-Hassan-asws Bin Ali-asws said: ‘And it is narrated to me-asws by my-asws father-asws, from Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww having said: ‘Allah-azwj Mighty and Majestic has Chosen us-asws, community of Progeny-asws of Muhammad-saww, and Chose the Prophets-as, and Chose the Angels of Proximity, and He-azwj did not Choose them except based upon Knowledge from Him-azwj about them that they will not be perpetrating with what would expel them from His-azwj and be uprooted from His-azwj Fortification by it, and they would be Secured by it to being deserving of His-azwj Punishment and His-azwj Vengeance’.
قَالا فَقُلْنَا لَهُ فَقَدْ رُوِيَ لَنَا أَنَّ عَلِيّاً ع لَمَّا نَصَّ عَلَيْهِ رَسُولُ اللَّهِ ص بِالْإِمَامَةِ عَرَضَ اللَّهُ عَزَّ وَ جَلَّ وَلَايَتَهُ فِي السَّمَاوَاتِ عَلَى فِئَامٍ مِنَ النَّاسِ وَ فِئَامٍ مِنَ الْمَلَائِكَةِ فَأَبَوْهَا فَمَسَخَهُمُ اللَّهُ ضَفَادِعَ
They both said, ‘We said to him-asws, ‘It has been reported to us that Ali-asws, when Rasool-Allah-saww had texted upon him-asws with the Imamate, Allah-azwj had Presented his-asws Wilayah in the skies a group of the people, and a group of the angels. They refused (accepting) it. So Allah-azwj Morphed them into frogs’.
فَقَالَ ع مَعَاذَ اللَّهِ هَؤُلَاءِ الْمُكَذِّبُونَ لَنَا الْمُفْتَرُونَ عَلَيْنَا الْمَلَائِكَةُ هُمْ رُسُلُ اللَّهِ فَهُمْ كَسَائِرِ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ إِلَى الْخَلْقِ فَيَكُونُ مِنْهُمُ الْكُفْرُ بِاللَّهِ
He-asws said: ‘Allah-azwj Forbid! They are the liars to us-asws, the fabricators upon us-asws! The Angels, they are messengers of Allah-azwj, so they are like rest of the Prophets-as of Allah-azwj and His-azwj Messengers-as to the people. So would the Kufr happen from them?’
قُلْنَا لَا قَالَ فَكَذَلِكَ الْمَلَائِكَةُ إِنَّ شَأْنَ الْمَلَائِكَةِ لَعَظِيمٌ وَ إِنَّ خَطْبَهُمْ لَجَلِيلٌ.
We said, ‘No’. He-asws said: ‘Like that are the Angels. The occupation of the Angels is mighty, and their preaching is majestic’’.[5]
الْإِحْتِجَاجُ، بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع مِنْ قَوْلِهِ فَقُلْنَا لِلْحَسَنِ أَبِي الْقَائِمِ إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Al-Ihtijaj’ – By the chain to Abu Muhammad Al-Askari-asws from his words, ‘We said to Al-Hassan-asws, father-asws of Al Qaim-ajfj’ – up to the end of the Hadeeth’’.[6]
4- الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْجَهْمِ قَالَ: سَمِعْتُ الْمَأْمُونَ يَسْأَلُ الرِّضَا عَلِيَّ بْنَ مُوسَى ع عَمَّا يَرْوِيهِ النَّاسُ مِنْ أَمْرِ الزُّهَرَةِ وَ أَنَّهَا كَانَتِ امْرَأَةً فُتِنَ بِهَا هَارُوتُ وَ مَارُوتُ وَ مَا يَرْوُونَهُ مِنْ أَمْرِ سُهَيْلٍ وَ أَنَّهُ كَانَ عَشَّاراً بِالْيَمَنِ
(The book) ‘Al Uyoon’ – From Tameem Bin AbdullAh Al Qurshy, from his father, from Ahmad Bin Ali Al Ansari, from Ali Bin Muhammad Bin Al Jahm who said,
‘I heard Al-Mamoun asked Al-Reza Ali-asws Bin Musa-asws about what the people are reporting from the matter of Al-Zuhra (Venus), and rather she was a woman Harut and Matur had been tempted by her, and what they are reporting from the matter of Suheyl (a star), and that he was a tax collector in Al-Yemen.
فَقَالَ كَذَبُوا فِي قَوْلِهِمْ إِنَّهُمَا كَوْكَبَانِ وَ إِنَّمَا كَانَتَا دَابَّتَيْنِ مِنْ دَوَابِّ الْبَحْرِ فَغَلِطَ النَّاسُ وَ ظَنُّوا أَنَّهُمَا كَوْكَبَانِ وَ مَا كَانَ اللَّهُ لِيَمْسَخَ أَعْدَاءَهُ أَنْوَاراً مُضِيئَةً ثُمَّ يُبْقِيَهَا مَا بَقِيَتِ السَّمَاءُ وَ الْأَرْضُ
He-asws said: ‘They are lying in their words. These are two stars, and rather they were two creatures from creatures of the sea. The people are mistaken, and they think these are two celestial bodies, and it was not for Allah-azwj to Morph His-azwj enemies to be as illuminating rays, then Cause them to remain for as long as the sky and the earth remain.
وَ إِنَّ الْمُسُوخَ لَمْ يَبْقَ أَكْثَرَ مِنْ ثَلَاثَةِ أَيَّامٍ حَتَّى مَاتَتْ وَ مَا تَنَاسَلَ مِنْهَا شَيْءٌ وَ مَا عَلَى وَجْهِ الْأَرْضِ الْيَوْمَ مَسْخٌ وَ إِنَّ الَّتِي وَقَعَ عَلَيْهَا اسْمُ الْمُسُوخِيَّةِ مِثْلُ الْقِرَدَةِ وَ الْخِنْزِيرِ وَ الدُّبِّ وَ أَشْبَاهِهَا إِنَّمَا هِيَ مِثْلُ مَا مَسَخَ اللَّهُ عَلَى صُوَرِهَا قَوْماً غَضِبَ عَلَيْهِمْ وَ لَعَنَهُمْ بِإِنْكَارِهِمْ تَوْحِيدَ اللَّهِ وَ تَكْذِيبِهِمْ رُسُلَهُ
And that the morphed does not remain more than three days until it dies, and nothing is procreated from these, and today there is nothing morphed upon the surface of the earth, and that upon which the name ‘the morphed’ occurs, like the monkey, and the pig, and the bear and their like, rather these are like what Allah-azwj had Morphed a people upon their images being Wrathful upon them and Cursing them due to their denial of the Tawheed of Allah-azwj and their having belied His-azwj Messenger-as.
وَ أَمَّا هَارُوتُ وَ مَارُوتُ فَكَانَا مَلَكَيْنِ عَلَّمَا النَّاسَ السِّحْرَ لِيَتَحَرَّزُوا بِهِ مِنْ سِحْرِ السَّحَرَةِ وَ يُبْطِلُوا بِهِ كَيْدَهُمْ وَ مَا عَلَّمَا أَحَداً مِنْ ذَلِكَ إِلَّا قَالا لَهُ إِنَّما نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ
And as for Harut and Marut, these were two Angels teaching the sorcery to the people in order for them to be protecting by it from the sorcery of the sorcerers and nullifying their plots by it. And they had not taught anyone from that except they said to him: ‘But rather, we are a trial, therefore do not disbelieve!’ [2:102].
فَكَفَرَ قَوْمٌ بِاسْتِعْمَالِهِمْ لِمَا أُمِرُوا بِالاحْتِرَازِ مِنْهُ وَ جَعَلُوا يُفَرِّقُونَ بِمَا يَعْرِفُونَهُ بَيْنَ الْمَرْءِ وَ زَوْجِهِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ ما هُمْ بِضارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ يَعْنِي بِعِلْمِهِ.
But a people disbelieve due to their utilisation of what they had been instructed with being cautious of, and due to what they had known (learnt), they caused separation between the man and his wife. Allah-azwj Mighty and Majestic: And they were not harming anyone with it except by the Permission of Allah – meaning with its knowledge’’.[7]
5- الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلَانَ عَنْ أَبِي الْحَسَنِ ع أَنَّهُ عَدَّ الْمُسُوخَ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ وَ مُسِخَتِ الزُّهَرَةُ لِأَنَّهَا كَانَتِ امْرَأَةً فُتِنَ بِهَا هَارُوتُ وَ مَارُوتُ.
(The book) ‘Al Illal’ – From his father, from Ali Bin Ibrahim, from his father, from Ismail Bin Mihran, from Muhammad Bin Al-Hassan Al Za’lan,
‘From Abu Al-Hassan-asws having counted the morphed (creatures)’, and he continued the Hadeeth up to he-asws said: ‘And Al-Zuhra (Venus) is morphed. She used to be a woman Harut and Marut had been tempted by’’.[8]
6- وَ مِنْهُ، بِإِسْنَادٍ آخَرَ عَنِ الصَّادِقِ ع وَ أَمَّا الزُّهَرَةُ فَإِنَّهَا كَانَتِ امْرَأَةً تُسَمَّى نَاهِيدَ وَ هِيَ الَّتِي تَقُولُ النَّاسُ إِنَّهُ افْتَتَنَ بِهَا هَارُوتُ وَ مَارُوتُ.
And from him by another chain,
‘From Al-Sadiq-asws: ‘And as for Al-Zuhra (Venus), she used to be a woman named as ‘Naheed’, and she is which the people are saying that Harut and Marut had been tempted with’’.[9]
7- وَ مِنْهُ، بِإِسْنَادٍ آخَرَ عَنِ الرِّضَا ع وَ أَمَّا الزُّهَرَةُ فَكَانَتِ امْرَأَةً فتنت [فُتِنَ] بِهَا هَارُوتُ وَ مَارُوتُ فَمَسَخَهَا اللَّهُ عَزَّ وَ جَلَّ الزُّهَرَةَ.
And from him by another chain,
‘From Al-Reza-asws: ‘And as for Al-Zuhra (Venus), she used to be a woman Harut and Marut had been tempted with, so Allah-azwj Mighty and Majestic Morphed her as Al-Zuhra (Venus)’’.[10]
8- وَ مِنْهُ، بِإِسْنَادٍ آخَرَ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص وَ أَمَّا الزُّهَرَةُ فَكَانَتِ امْرَأَةً نَصْرَانِيَّةً وَ كَانَتْ لِبَعْضِ مُلُوكِ بَنِي إِسْرَائِيلَ وَ هِيَ الَّتِي فُتِنَ بِهَا هَارُوتُ وَ مَارُوتُ وَ كَانَ اسْمُهَا نَاهِيلَ وَ النَّاسُ يَقُولُونَ نَاهِيدَ.
And from him by another chain,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘And as for Al-Zuhra (Venus), she used to be a Christian woman, and she was for one of the kings of the children of Israel, and she is the one Harut and Marut had been tempted by, and her name was ‘Naheel’, and the people are saying, ‘Naheed’’.[11]
9- الْعَيَّاشِيُّ، عَنْ زُرَارَةَ عَنْ أَبِي الطُّفَيْلِ قَالَ: كُنْتُ فِي مَسْجِدِ الْكُوفَةِ فَسَمِعْتُ عَلِيّاً وَ هُوَ عَلَى الْمِنْبَرِ وَ نَادَاهُ ابْنُ الْكَوَّاءِ وَ هُوَ فِي مُؤَخَّرِ الْمَسْجِدِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا الْهُدَى قَالَ لَعَنَكَ اللَّهُ وَ لَمْ يُسْمِعْهُ مَا الْهُدَى تُرِيدُ وَ لَكِنَّ الْعَمَى تُرِيدُ
Al-Ayyashi, from Zurara, from Abu Al Tufeyl who said,
‘I was in the Masjid of Al-Kufa. I heard Ali-asws while he-asws was upon the pulpit, and Ibn Al-Kawa had called out at him-asws, and he was at the end of the Masjid, ‘He said, ‘O Amir Al-Momineen-asws! What is the guidance?’ He-asws said: ‘May Allah-azwj Curse you! And why did you name it as, ‘What is the guidance’? But you intend the blindness!’
ثُمَّ قَالَ لَهُ ادْنُ فَدَنَا مِنْهُ فَسَأَلَهُ عَنْ أَشْيَاءَ فَأَخْبَرَهُ فَقَالَ أَخْبِرْنِي عَنْ هَذِهِ الْكَوْكَبَةِ الْحَمْرَاءِ يَعْنِي الزُّهَرَةَ
Then he-asws said to him: ‘Approach!’ He went near him-asws. He asked him-asws about things. He-asws informed him. He said, ‘Inform me about this red planet’ – meaning Al-Zuhra (Venus).
قَالَ إِنَّ اللَّهَ اطَّلَعَ مَلَائِكَتَهُ عَلَى خَلْقِهِ وَ هُمْ عَلَى مَعْصِيَةٍ مِنْ مَعَاصِيهِ فَقَالَ الْمَلَكَانِ هَارُوتُ وَ مَارُوتُ هَؤُلَاءِ الَّذِينَ خَلَقْتَ أَبَاهُمْ بِيَدِكَ وَ أَسْجَدْتَ لَهُ مَلَائِكَتَكَ يَعْصُونَكَ
He-asws said: ‘Allah-azwj Notified the Angels upon His-azwj creatures, and they were upon acts of disobediences of disobeying Him-azwj. The two Angels Harut and Marut said, ‘They are the ones You-azwj Created their father-as by Your-azwj Hands, and Your-azwj Angels had prostrated to Him-azwj, they are disobeying You-azwj!’
قَالَ فَلَعَلَّكُمْ إِذَا ابْتُلِيتُمْ بِمِثْلِ الَّذِي ابتلوهم [ابْتَلَيْتُهُمْ] بِهِ عَصَيْتُمُونِي كَمَا عَصَوْنِي قَالا لَا وَ عِزَّتِكَ
He-azwj Said: “Perhaps when you are tested with the likes of which they are tested with, you would be disobeying Me-azwj like what they are disobeying Me-azwj!” They both said, ‘No, by Your-azwj Might!’
قَالَ فَابْتَلَاهُمَا بِمِثْلِ الَّذِي ابْتَلَى بِهِ بَنِي آدَمَ مِنَ الشَّهْوَةِ ثُمَّ أَمَرَهُمَا أَنْ لَا يُشْرِكَا بِهِ شَيْئاً وَ لَا يَقْتُلَا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ وَ لَا يَزْنِيَا وَ لَا يَشْرَبَا الْخَمْرَ ثُمَّ أَهْبَطَهُمَا إِلَى الْأَرْضِ
He-asws said: ‘He-azwj Tried them both with the like of that He-azwj has Tried the children of Adam-as, of the desires. Then He-azwj Commanded them that they will neither associate anything with Him-azwj, nor kill the soul which Allah-azwj has Forbidden, nor commit adultery, nor drink the wine. Then He-azwj Sent them down to the earth.
فَكَانَا يَقْضِيَانِ بَيْنَ النَّاسِ هَذَا فِي نَاحِيَةٍ وَ هَذَا فِي نَاحِيَةٍ فَكَانَا بِذَلِكَ حَتَّى أَتَتْ أَحَدَهُمَا هَذِهِ الْكَوْكَبَةُ تُخَاصِمُ إِلَيْهِ وَ كَانَتْ مِنْ أَجْمَلِ النَّاسِ فَأَعْجَبَتْهُ فَقَالَ لَهَا الْحَقُّ لَكِ وَ لَا أَقْضِي لَكِ حَتَّى تُمَكِّنِينِي مِنْ نَفْسِكِ فَوَاعَدَتْ يَوْماً
They were judging between the people, this one in an area, and this one in an area. They were with that until one of them came to this celestial body you are disputing to, and she was from the most beautiful of the people. She fascinated him. He said to her, ‘The right is for you, and I will not judge for you until you enable me from yourself’. She promised him a day.
ثُمَّ أَتَتِ الْآخَرَ فَلَمَّا خَاصَمَتْ إِلَيْهِ وَقَعَتْ فِي نَفْسِهِ وَ أَعْجَبَتْهُ كَمَا أَعْجَبَتِ الْآخَرَ فَقَالَ لَهَا مِثْلَ مَقَالَةِ صَاحِبِهِ فَوَاعَدَتْهُ السَّاعَةَ الَّتِي وَاعَدَتْ صَاحِبَهُ
Then another came. When she disputed to him, she occurred in his self and fascinated him, just as she had fascinated the other one. He said to her similar to the words of his companion. She promised him the time which she had promised his companion.
فَاتَّفَقَا جَمِيعاً عِنْدَهَا فِي تِلْكَ السَّاعَةِ فَاسْتَحْيَا كُلُّ وَاحِدٍ مِنْ صَاحِبِهِ حَيْثُ رَآهُ وَ طَأْطَآ رُءُوسَهُمَا وَ نَكَسَا ثُمَّ نُزِعَ الْحَيَاءُ مِنْهُمَا فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ يَا هَذَا جَاءَ بِيَ الَّذِي جَاءَ بِكَ
They both gathered in her presence during that time, and each one was embarrassed from his companion when he saw him, and they both lowered their heads and bowed it. Then the shame was removed from them, so one of them said to his companion, ‘O you! I have come for that which you have come for’’.
قَالَ ثُمَّ رَاوَدَاهَا عَنْ نَفْسِهَا فَأَبَتْ عَلَيْهِمَا حَتَّى يَسْجُدَا لِوَثَنِهَا وَ يَشْرَبَا مِنْ شَرَابِهَا وَ أَبَيَا عَلَيْهَا وَ سَأَلَاهَا فَأَبَتْ إِلَّا أَنْ يَشْرَبَا مِنْ شَرَابِهَا فَلَمَّا شَرِبَا صَلَّيَا لِوَثَنِهَا
He-asws said: ‘Then they desired her of herself, but she refused unto them until if they were to prostrate to her idol, and drink from her drink. And they refused to her, and asked her, but she refused until if they were to drink from her drink. So when they had drunk, they prayed to her idol.
وَ دَخَلَ مِسْكِينٌ فَرَآهُمَا فَقَالَتْ لَهُمَا يَخْرُجُ هَذَا فَيُخْبِرُ عَنْكُمَا فَقَامَا إِلَيْهِ فَقَتَلَاهُ ثُمَّ رَاوَدَاهَا عَنْ نَفْسِهَا فَأَبَتْ حَتَّى يُخْبِرَاهَا بِمَا يَصْعَدَانِ بِهِ إِلَى السَّمَاءِ فَأَبَيَا وَ أَبَتْ أَنْ تَفْعَلَ فَأَخْبَرَاهَا
And a beggar entered and saw them both. She said to them, ‘Expel this one, for he will inform about you both!’ They stood up to him and killed him. Then they desired her of herself. She refused until if they were to inform her with what they had been ascending to the sky. They refused, and she refused to do (anything). So they inform her.
فَقَالَتْ ذَلِكَ لِتُجَرِّبَ مَقَالَتَهُمَا وَ صَعِدَتْ فَرَفَعَا أَبْصَارَهُمَا إِلَيْهَا فَرَأَيَا أَهْلَ السَّمَاءِ مُشْرِفِينَ عَلَيْهِمَا يَنْظُرُونَ إِلَيْهِمَا وَ تَنَاهَتْ إِلَى السَّمَاءِ فَمُسِخَتْ فَهِيَ الْكَوْكَبَةُ الَّتِي تُرَى.
She said that (Magnificent Name) in order to experiment their words, and she ascended. They raised their sights towards her. The people of the sky saw her overlooking upon them both, looking at them, and she moved towards the sky. So she was Morphed, and it is the planet which you see’’.[12]
10- وَ مِنْهُ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنْ أَصْحَابِنَا وَرِعاً مُسْلِماً كَثِيرَ الصَّلَاةِ قَدِ ابْتُلِيَ بِحُبِّ اللَّهْوِ وَ هُوَ يَسْمَعُ الْغِنَاءَ
And from him, from Al-Hassan Bin Mahboub, from Abu Wallad who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! A man from our companion is devout, plentiful of the Salat. He has been Tried by the love of sport and he listens to the music’.
فَقَالَ أَ يَمْنَعُهُ ذَلِكَ مِنَ الصَّلَاةِ لِوَقْتِهَا أَوْ مِنْ صَوْمٍ أَوْ مِنْ عِيَادَةِ مَرِيضٍ أَوْ حُضُورِ جِنَازَةٍ أَوْ زِيَارَةِ أَخٍ
He-asws said: ‘Does that prevent him from praying the Salat at it’s timings, or from Fasting, or from consoling a sick one, or attending a funeral, or visiting a brother?’
قَالَ قُلْتُ لَا لَيْسَ يَمْنَعُهُ ذَلِكَ مِنْ شَيْءٍ مِنَ الْخَيْرِ وَ الْبِرِّ
He (the narrator) said, ‘I said, ‘That isn’t preventing him from anything of the good and the righteous (deeds)’.
قَالَ فَقَالَ هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ مَغْفُورٌ لَهُ ذَلِكَ إِنْ شَاءَ اللَّهُ
He (the narrator) said, ‘He-asws said: ‘This is from the footsteps of the Satan-la. That would be Forgiven for him if Allah-asws so Desires’.
ثُمَّ قَالَ إِنَّ طَائِفَةً مِنَ الْمَلَائِكَةِ عَابُوا وُلْدَ آدَمَ فِي اللَّذَّاتِ وَ الشَّهَوَاتِ أَعْنِي ذَلِكُمُ الْحَلَالَ لَيْسَ الْحَرَامَ
Then he-asws said: ‘A group of Angels had faulted the children of Adam-as regarding the pleasures and the desires. I-asws mean that as being the Permissible, not the Prohibited’.
قَالَ فَأَنِفَ اللَّهُ لِلْمُؤْمِنِينَ مِنْ وُلْدِ آدَمَ مِنْ تَعْيِيرِ الْمَلَائِكَةِ لَهُمْ
He-asws said: Allah-azwj Disdained for the Momineen from the children of Adam-as, from the faulting of the Angels to them’.
قَالَ فَأَلْقَى اللَّهُ فِي هِمَّةِ أُولَئِكَ الْمَلَائِكَةِ اللَّذَّاتِ وَ الشَّهَوَاتِ كَيْلَا يَعِيبُونَ الْمُؤْمِنِينَ
He-asws said: ‘Allah-azwj Cast the pleasures and the desires in the temperament of the Angels, lest they would be faulting the Momineen’.
قَالَ فَلَمَّا أَحَسُّوا ذَلِكَ مِنْ هِمَمِهِمْ عَجُّوا إِلَى اللَّهِ مِنْ ذَلِكَ فَقَالُوا رَبَّنَا عَفْوَكَ عَفْوَكَ رُدَّنَا إِلَى مَا خَلَقْتَنَا لَهُ وَ اخْتَرْتَنَا عَلَيْهِ فَإِنَّا نَخَافُ أَنْ نَصِيرَ فِي أَمْرٍ مَرِيجٍ
He-asws said: ‘When they sensed that from their temperament, they clamoured to Allah-azwj from that. They said, ‘Our Lord-azwj! Your-azwj Pardon! Your-azwj Pardon! Return us to what You-azwj had Created us for and had Chosen us to be upon, for we are fearing that we would overcome in a confusing matter!’’
قَالَ فَنَزَعَ اللَّهُ ذَلِكَ مِنْ هِمَمِهِمْ
He-asws said: ‘Allah-azwj Removed that from their temperament’.
قَالَ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ صَارَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ اسْتَأْذَنَ أُولَئِكَ الْمَلَائِكَةُ عَلَى أَهْلِ الْجَنَّةِ فَيُؤْذَنُ لَهُمْ فَيَدْخُلُونَ عَلَيْهِمْ فَيُسَلِّمُونَ عَلَيْهِمْ وَ يَقُولُونَ لَهُمْ سَلامٌ عَلَيْكُمْ بِما صَبَرْتُمْ فِي الدُّنْيَا عَنِ اللَّذَّاتِ وَ الشَّهَوَاتِ الْحَلَالِ.
He-asws said: ‘When it will be the Day of Qiyamah and the people of the Paradise come to be in the Paradise, those Angels would seek Permission to see the people of Paradise. He-azwj would Permit them, so they will be entering to see them. They would greet unto them and say: ‘Greetings be upon you due to your having been patient, [13:24] – in the world from the pleasures and the desires, the Permissible’’.[13]
11- الْإِقْبَالُ، عَنْ زَيْنِ الْعَابِدِينَ ع فِي دُعَاءِ عَرَفَةَ اللَّهُمَّ إِنَّ مَلَائِكَتَكَ مُشْفِقُونَ مِنْ خَشْيَتِكَ سَامِعُونَ مُطِيعُونَ لَكَ وَ هُمْ بِأَمْرِكَ يَعْمَلُونَ لَا يَفْتُرُونَ اللَّيْلَ وَ النَّهَارَ يُسَبِّحُونَ.
(The book) ‘Al Iqbal’ –
‘From Zayn Al-Abideen-asws in a supplication of Arafaat: ‘O Allah-azwj! Your-azwj Angels are trembling from Your-azwj fear, listening, obedient to You-azwj, and they, by Your-azwj Command, are working and not taking a break, Glorifying night, and day!’’[14]
12- الْإِحْتِجَاجُ، سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع قَالَ فَمَا تَقُولُ فِي الْمَلَكَيْنِ هَارُوتَ وَ مَارُوتَ وَ مَا يَقُولُ النَّاسُ بِأَنَّهُمَا يُعَلِّمَانِ السِّحْرَ
(The book) ‘Al-Ihtijaj’ –
‘The atheist asked Abu Abdullah-asws. He said, ‘So what are you-asws saying regarding the two Angels Harut and Marut, and what they people are saying that they were both teaching the sorcery?’
قَالَ إِنَّهُمَا مَوْضِعُ ابْتِلَاءٍ وَ مَوْقِفُ فِتْنَةٍ تَسْبِيحُهُمَا الْيَوْمَ لَوْ فَعَلَ الْإِنْسَانُ كَذَا وَ كَذَا لَكَانَ كَذَا وَ لَوْ يُعَالِجُ بِكَذَا وَ كَذَا لَصَارَ كَذَا أَصْنَافُ السِّحْرِ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يَخْرُجُ مِنْهُمَا فَيَقُولَانِ لَهُمْ إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَأْخُذُوا عَنَّا مَا يَضُرُّكُمْ وَ لَا يَنْفَعُكُمْ.
He-asws said: ‘They were subjects of trial and positions of temptation. Their glorification today, ‘If the human being were to do such and such, such would happen, and if he were to treat with such and such, such would come to be’ – types of sorcery. So they were learning from them both was emerged from them. They were saying to them, ‘But rather we are a trial, so do not be taking from us what would be harming you and not benefitting you!’’[15]
باب 26 النار و أقسامها
CHAPTER 26 – THE FIRE AND IT’S CATEGORIES
الآيات
The Verses
يس الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ
(Surah) Yaseen: He Who Made fire for you from the green tree, so then you are igniting from it’ [36:80].
الواقعة أَ فَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ أَ أَنْتُمْ أَنْشَأْتُمْ شَجَرَتَها أَمْ نَحْنُ الْمُنْشِؤُنَ نَحْنُ جَعَلْناها تَذْكِرَةً وَ مَتاعاً لِلْمُقْوِينَ
(Surah) Al Waqia: Have you considered the fire, which you ignite? [56:71] Are you growing its trees or are We the Growers? [56:72] We Made it a have made it a reminder and a provision for the wayfarers of the desert [56:73].
تفسير
(Forbidden) Tafseer (opinionated)
قال الطبرسي رحمه الله في قوله جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً أي جعل لكم من الشجر الرطب المطفئ للنار نارا محرقة يعني بذلك المرخ و العفار و هما شجران تتخذ الأعراب زنودها منهما
Al-Tabarsi, may Allah-azwj have Mercy on him, said regarding His-azwj Words: He Who Made fire for you from the green tree [36:80], ‘I.e., He-azwj Made for you all a wetness, being the extinguisher of the fire, as burning fire, meaning by that the bushes and the shrubs, and these two are trees. The Bedouins take their trigger (igniter) from these.
فبين سبحانه أن من قدر على أن يجعل في الشجر الأخضر الذي هو في غاية الرطوبة نارا حامية مع مضادة النار للرطوبة حتى إذا احتاج الإنسان حك بعضه ببعض فخرج منه النار و ينقدح قدر على الإعادة و تقول العرب في كل شجر نار و استمجد المرخ و العفار
The Glorious Explained that the One-azwj Who is Able upon Making hot fire to be in the green tree which is at the peak of wetness along with contradiction of the fire to the wetness, until when the human being is needy, he rubs part of it with part, so the fire comes out from it, and he will ignite a pot upon the repetition. And the Arabs said, there is fire in every tree and glorify the bushes and the shrubs.
و قال الكلبي كل شجر تنقدح منه النار إلا العناب.
And Al-Kalby said, ‘The fire can be ignited from every tree except the grapes’.
أَ فَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ أي تستخرجونها بزنادكم من الشجر أَ أَنْتُمْ أَنْشَأْتُمْ شَجَرَتَها التي تنقدح النار منها أَمْ نَحْنُ الْمُنْشِؤُنَ لها فلا يمكن أحدا أن يقول إنه أنشأ تلك الشجرة غير الله تعالى و العرب تقدح بالزند و الزندة و هو خشب يحك بعضه ببعض فتخرج منه النار
Have you considered the fire, which you ignite? [56:71] – i.e. you are extracting it by your rubbing from the tree – Are you growing its trees – which you are igniting the fire from – or are We the Growers? [56:72] of these. It is not possible for anyone for him to say that anyone other than Allah-azwj had Grown that tree. And the Arabs are igniting with the stalk (twig), and the process is the wood being rubbed, part of it with part, so the fire emerges from it.
نَحْنُ جَعَلْناها تَذْكِرَةً أي نحن جعلنا هذه النار تذكرة للنار الكبرى فإذا رآها الرائي ذكر جهنم و استعاذ بالله منها و قيل تذكرة لقدرة الله تعالى على المعاد
We Made it a have made it a reminder – i.e., We-azwj have Made this fire as a reminder of the Great Fire (Hell). So when the beholder looks at it, he would remember Hell and seek Refuge with Allah-azwj from it. And it is said it is a reminder of the Power of Allah-azwj the Exalted upon the essence.
وَ مَتاعاً لِلْمُقْوِينَ أي بلغة و منفعة للمسافرين يعني الذين نزلوا الأرض القي و هو القفر و قيل للمستمتعين بها من الناس أجمعين المسافرين و الحاضرين و المعنى أن جميعهم يستضيئون بها في الظلمة و يصطلون في البرد و ينتفعون بها في الطبخ و الخبز
and a provision for the wayfarers of the desert [56:73] – i.e., an adequacy and a benefit for the travellers, meaning those descending in the wilderness land, and it is the desert. And it is said, for the enjoyment with from the entirety of the people, and travellers and the ones present (not travelling). And the meaning is that entirety of them are being illuminated by it in the darkness, and warming upon during the cold, and are benefitting with it in the cooking, and the bread making.
و على هذا فيكون المقوي من الأضداد أي الذي صار ذا قوة من المال و النعمة و الذاهب ماله النازل بالقواء من الأرض أي متاعا للأغنياء و الفقراء انتهى.
Based on this, the strengthener is one of the opposites, that is, the one who has become rich in wealth and grace, and the one who is going to leave his money descending with strength from the earth, i.e., enjoyment for the rich and the poor’ – end.
و قال الرازي في شجرة النار وجوه أحدها أنها الشجرة التي توري النار منها بالزند و الزندة
And Al Razi said, ‘In the tree-fire there are aspects. One of these is that it is the tree which the fire is produced from it by the rubbing of the twig and the twig.
و ثانيها الشجرة التي تصلح لإيقاد النار كالحطب فإنها لو لم تكن لم يسهل إيقاد النار لأن النار لا تتعلق بكل شيء كما تتعلق بالحطب
And the second is the tree that is suitable for kindling the fire like wood, for if it were not for that it would not be easy to kindle the fire because the fire is not related to everything as it relates to the wood.
و ثالثها أصول شعلها و فروعها شجرتها و لو لا أنها ذات شعب لما صلحت لإنضاج الأشياء.
And the third is the roots of its flame and its branches and its tree, and if it were not for its branches, it would not be suitable for the ripening of things (fruits).
و قال البيضاوي نَحْنُ جَعَلْناها تَذْكِرَةً أي تبصرة في أمر البعث أو في الظلام أو تذكيرا أو أنموذجا لنار جهنم وَ مَتاعاً أي منفعة لِلْمُقْوِينَ للذين ينزلون القوى و هي القفراء و للذين خلت بطونهم أو مزاودهم من الطعام من أقوت الدار إذا خلت من ساكنيها انتهى.
And Al-Bayzawi said, ‘We Made it (to be ) a reminder – i.e., an insight in the matter of the Resurrection, or regarding the darkness, or a reminder, or a model of the Fire of Hell. and a provision– i.e. a benefit – for the wayfarers of the desert [56:73] – for those who are descending in the wilderness, and it is the desert, and for those whose bellies are empty, or their provisions from the food from the subsistence of the house when it is empty of its dwellers’ – end.
و قال الجوهري و في المثل في كل شجر نار و استمجد المرخ و العفار أي استكثرا منها كأنهما أخذا من النار ما هو جسمهما و يقال لأنهما يسرعان الوري فشبها بمن يكثر من العطاء طلبا للمجد
And Al-Jowhary said, ‘And regarding the example, in every tree there is fire, and glorifying the bushes and the shrubs, i.e., frequenting from these, it is as if they are taking from the fire what is it’s body. And it is said, because these speed up in the veins, so it resembles the one who is frequent from the giving for the glory’.
و قال المرخ شجر سريع الوري و العفار الزند و هو الأعلى و المرخ الزندة و هي الأسفل.
And he said, ‘The bush (Al-Markh) is a tree quick in the veins, and the shrub ‘Al-Afar’ is the stalk, and it is the higher, and the bush is the (female) stalk, and it is the lower’.
1- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَحْيَى الْأَشْعَرِيِّ عَنْ صَالِحٍ يَرْفَعُهُ بِإِسْنَادِهِ قَالَ: أَرْبَعَةٌ الْقَلِيلُ مِنْهَا كَثِيرٌ النَّارُ الْقَلِيلُ مِنْهَا كَثِيرٌ وَ النَّوْمُ الْقَلِيلُ مِنْهُ كَثِيرٌ وَ الْمَرَضُ الْقَلِيلُ مِنْهُ كَثِيرٌ وَ الْعَدَاوَةُ الْقَلِيلُ مِنْهَا كَثِيرٌ.
(The book) ‘Al Khisaal’ – From Muhammad Bin Ali Majaylaqiya, from Muhammad Bin Yahya Al Attar, from Ahmad Bin Muhammad Bin Yahya Al Ashary, from Salih, raising it by his chain, said,
‘There are four littles, there is a lot from these – the little fire, there is a lot (of benefits) from it, and the little sleep, there is a lot of (benefit) from it, and the little illness, there is a lot from it, and the little enmity, there is a lot from it’’.[16] (Not a Hadeeth)
2- الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ النِّيرَانِ فَقَالَ نَارٌ تَأْكُلُ وَ تَشْرَبُ وَ نَارٌ تَأْكُلُ وَ لَا تَشْرَبُ وَ نَارٌ تَشْرَبُ وَ لَا تَأْكُلُ وَ نَارٌ لَا تَأْكُلُ وَ لَا تَشْرَبُ
(The book) ‘Al Khisaal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘I asked Abu Abdullah-asws about the fires. He-asws said: ‘There is a fire (which) eats and drinks, and a fire (which) eats but does not drink, and a fire (which) drinks but does not eat, and a fire neither eating nor drinking.
فَالنَّارُ الَّتِي تَأْكُلُ وَ تَشْرَبُ فَنَارُ ابْنِ آدَمَ وَ جَمِيعِ الْحَيَوَانِ وَ الَّتِي تَأْكُلُ وَ لَا تَشْرَبُ فَنَارُ الْوَقُودِ وَ الَّتِي تَشْرَبُ وَ لَا تَأْكُلُ فَنَارُ الشَّجَرَةِ وَ الَّتِي لَا تَأْكُلُ وَ لَا تَشْرَبُ فَنَارُ الْقَدَّاحَةِ وَ الْحُبَاحِبِ الْخَبَرَ.
So the fire which eats and drinks, it is the fire of the children of Adam-as and entirety of the animals; and the one which eats and does not drink, it is the fire of the fuel; and the one which drinks and does not eat, it is fire of the tree; and the one which neither eats nor drinks, it is fire of the igniter and the firefly’ – the Hadeeth’’.[17]
3- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ الزِّنْدِيقُ لَهُ أَخْبِرْنِي عَنِ السِّرَاجِ إِذَا انْطَفَأَ أَيْنَ يَذْهَبُ نُورُهُ قَالَ يَذْهَبُ وَ لَا يَعُودُ قَالَ فَمَا أَنْكَرْتَ أَنْ يَكُونَ الْإِنْسَانُ مِثْلَ ذَلِكَ إِذَا مَاتَ وَ فَارَقَ الرُّوحُ الْبَدَنَ لَمْ يَرْجِعْ إِلَيْهِ أَبَداً
(The book) ‘Al Ihtijaj’ – from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws, he (the narrator) said, ‘The atheist said to him-asws, ‘Inform me about the lamp when it is extinguished, where does its light go?’ He-asws said: ‘It goes and does not return’. He said, ‘So what makes you-asws deny that the human being is like that when he dies, and the soul separates from the body, it does not return to him, ever?’
قَالَ لَمْ تُصِبِ الْقِيَاسَ إِنَّ النَّارَ فِي الْأَجْسَامِ كَامِنَةٌ وَ الْأَجْسَامَ قَائِمَةٌ بِأَعْيَانِهَا كَالْحَجَرِ وَ الْحَدِيدِ فَإِذَا ضُرِبَ أَحَدُهُمَا الْآخَرَ سَطَعَتْ مِنْ بَيْنِهِمَا نَارٌ تُقْتَبَسُ مِنْهَا سِرَاجٌ لَهُ الضَّوْءُ فَالنَّارُ ثَابِتَةٌ فِي أَجْسَامِهَا وَ الضَّوْءُ ذَاهِبٌ الْخَبَرَ.
He-asws said: ‘Your analogy is not correct. Then fire in the bodies is latent and the bodies are standing exactly like the stone and the iron. When one of these strikes the other, fire spreads from between the two, the lamp attains the illumination for it. So the fire is affirmed in their bodies, and the illumination goes away’ – the Hadeeth’’.[18]
4- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ وَ هُوَ الْمَرْخُ وَ الْعَفَارُ يَكُونُ فِي نَاحِيَةِ بِلَادِ الْعَرَبِ فَإِذَا أَرَادُوا أَنْ يَسْتَوْقِدُوا أَخَذُوا مِنْ ذَلِكَ الشَّجَرِ ثُمَّ أَخَذُوا عُوداً فَحَرَّكُوهُ فِيهِ فَيَسْتَوْقِدُوا مِنْهُ النَّارَ.
Tafseer Ali Bin Ibrahim –
He Who Made fire for you from the green tree, so then you are igniting from it’ [36:80] – ‘And it is the bush and the shrub being in a corner of a city of the Arabs. So, when they was (a need) to ignite, they take from that tree, then take a (piece of) wood, and they move it in it, and they ignite the fire from it’’.[19] (Opinion)
باب 27 الهواء و طبقاته و ما يحدث فيه من الصبح و الشفق و غيرهما
CHAPTER 27 – THE AIR AND ITS LAYERS AND WHAT OCCURS IN IT, FROM THE MORNING, AND THE TWILIGHT, AND OTHER SUCH
الآيات
The Verses
الأنعام فالِقُ الْإِصْباحِ
(Surah) Al Anaam: Breaker of the dawn, [6:96].
المدثر وَ الصُّبْحِ إِذا أَسْفَرَ
(Surah) Al Muddasir: And the morning when it shines! [74:34].
التكوير وَ الصُّبْحِ إِذا تَنَفَّسَ
(Surah) Al Takweer: And the morning when it breathes [81:18].
الإنشقاق فَلا أُقْسِمُ بِالشَّفَقِ وَ اللَّيْلِ وَ ما وَسَقَ وَ الْقَمَرِ إِذَا اتَّسَقَ
(Surah) Al Inshiqaq: But no! I swear by the twilight [84:16] And the night and that which it drives on [84:17] And the moon when it becomes full [84:18].
الفجر وَ الْفَجْرِ
(Surah) Al Fajr: (I Swear) by the dawn [89:1].
تفسير
(Forbidden) Tafseer (opinionated)
إِذا تَنَفَّسَ قال الرازي إشارة إلى تكامل طلوع الصبح و في كيفية المجاز قولان أحدهما أنه إذا أقبل الصبح أقبل بإقباله روح و نسيم فجعل ذلك نفسا له على المجاز
And the morning when it breathes [81:18] – Al-Razi said, ‘An indication to the perfections of the rising of the morning, and in its mode two words are allowed. One of these is that when the morning comes, it comes with the coming of the winds and the breeze. So He-azwj Made that to be a breathing for it based upon the metaphor.
و الثاني أنه شبه الليل المظلم بالمكروب المحزون الذي خنق بحيث لا يتحرك و اجتمع الحزن في قلبه و إذا تنفس وجد راحة فهاهنا لما طلع الصبح فكأنه تخلص من ذلك الحزن فعبر عنه بالتنفس و هو استعارة لطيفة.
And the second is that He-azwj Resembled the dark night with the distressed, the aggrieved which suffocates whereby there is no movement, and the grief collects in its heart, and when it breathes, it finds rest. So, over here, when the morning rises, it is as if it had been finished from that grief. It crosses over with the breathing, and it is a subtle metaphor.
فَلا أُقْسِمُ بِالشَّفَقِ أي بالحمرة التي عند المغرب في الأفق و قيل البياض
But no! I swear by the twilight [84:16] – i.e., with the redness which is during the sunset in the horizon. And it is said, ‘The whiteness’.
وَ اللَّيْلِ وَ ما وَسَقَ أي و ما جمع و ما ضم مما كان منتشرا بالنهار و قيل و ما ساق لأن ظلمة الليل تسوق كل شيء إلى مسكنه و قيل و ما طرد من الكواكب فإنها تظهر بالليل و تخفى بالنهار
And the night and that which it drives on [84:17] – i.e., and what is gathered and what it includes from what we spread at daytime. And it is said, ‘And what is ushers’, because darkness of the night ushers all things to its settlement. And it is said, ‘And what is expels from the celestial bodies, for these appear at night and hide by the day.
وَ الْقَمَرِ إِذَا اتَّسَقَ أي إذا استوى و اجتمع و تكامل و تم
And the moon when it becomes full [84:18] – I.e. when it is even and gathers and perfects and is complete.
وَ الْفَجْرِ أقسم بفجر النهار و هو انفجار الصبح كل يوم و قيل أراد بالفجر النهار كله.
(I Swear) by the dawn [89:1] – I-azwj Swear by the dawn of the day, and it is the break of the morning every day. And it is said He-azwj Intended by the dawn, the whole day.
و اعلم أن المذكور في كتب الحكماء و الرياضيين هو أن الصبح و الشفق الأحمر و الأبيض إنما يظهر من وقوع ضوء الشمس على كرة البخار
And know that the mentioned in the books of the wise ones and the mathematicians, it is that the morning and the red twilight, and the whiteness, rather appear from the occurrence of the illumination of the sun upon a sphere of vapour.
قالوا المستضيء بالشمس من كرة الأرض أكثر من نصفها دائما لما بين في محله أن الكرة الصغرى إذا قبلت الضوء من الكبرى كان المستضيء منها أعظم من نصفها و ظل الأرض على هيئة مخروط يلازم رأسه مدار الشمس و ينتهي في فلك الزهرة كما علم بالحساب
They said that the sphere of the earth is illuminated by the sun more than half of it always, for what is clear in its place that if the small sphere receives the light from the larger sphere, the illumination from it is greater than the half of it. And the shadow of the earth is in the form of a cone whose head is attached to the orbit of the sun and ends in the orbit of Venus, as is known by the calculations.
و النهار مدة كون المخروط تحت الأفق و الليل مدة كونه فوقه فإذا ازداد قرب الشمس من شرقي الأفق ازداد ميل المخروط إلى غربيه و لا يزال كذلك حتى يرى الشعاع المحيط به
And the day is the duration of the cone being below the horizon, and the night the period that it is above it, so if the sun’s proximity to the east of the horizon increases, the inclination of the cone to its west increases, and it remains like that until he sees the rays surrounding it.
و أول ما يرى منه هو الأقرب إلى موضع الناظر لأنه صدق رؤيته و هو موقع خط يخرج من بصره عمودا على الخط المماس للشمس و الأرض فيرى الضوء مرتفعا عن الأفق مستطيلا و ما بينه و بين الأفق مظلما لقربه من قاعدة المخروط الموجب لبعد الضوء هناك عن الناظر و هو الصبح الكاذب
The first thing that he sees is the closest to the position of the beholder, because he believed his vision, and it is the location of a line that emerges from his sight perpendicular to the line tangent to the sun and the earth. He sees the light rising from the horizon as a rectangle, and what is between it and the horizon is dark due to its proximity to the base of the positive cone due to the distance of the light there from the beholder, which is the false morning.
ثم إذا قربت الشمس جدا يرى الضوء معترضا و هو الصبح الصادق ثم يرى محمرا و الشفق بعكس الصبح يبدو محمرا ثم مبيضا معترضا ثم مرتفعا مستطيلا فالصبح و الشفق متشابهان شكلا و متقابلان وضعا لأن هيئة آخر غروب الشمس مثل أول طلوع الفجر و يختلفان لونا بسبب اختلاف كيفية الهواء المخلوط
Then if the sun gets very close, he sees the transverse light, which is the true dawn, then he sees reddish, and the twilight in contrast to the dawn appears reddish, then white in transverse, then rising and elongated. The morning and twilight are similar in form and opposite in position because the shape of the last sunset is like the first dawn, and they differ in colour because of the difference in the quality of the mixed air.
فإن لون البخار في جانب المشرق مائل إلى الصفا و البياض لاكتسابه الرطوبة من برودة الليل و في جانب المغرب مائل إلى الصفرة لغلبة الجزء الدخاني المكتسب بحرارة النهار و الجسم الكثيف كلما كثر صفاؤه و بياضه ازداد قبوله للضوء
The colour of the vapour on the east side tends to purity and whiteness because it acquires moisture from the coldness of the night, and on the west side it tends to yellow due to the predominance of the smoky part obtained by the heat of the day.And a dense body, the greater its purity and whiteness, the greater its acceptance of light.
و كان الشعاع المنعكس منه أقوى من المنعكس من غيره و قد عرف بالآلات الرصدية أن انحطاط الشمس من الأفق عند طلوع الصبح الأول و آخر غروب الشفق يكون ثماني عشرة درجة من دائرة الارتفاع المارة بمركز الشمس في جميع الآفاق و لكن لاختلاف مطالع قوس الانحطاط تختلف الساعات التي بين طلوع الصبح و الشمس و كذا بين غروب الشمس و الشفق.
And the ray reflected from it is stronger than the one reflected from others, and it has been known by observational instruments that the declination of the sun from the horizon at the rise of the first morning and the last sunset of twilight is eighteen degrees from the circle of elevation passing through the centre of the sun in all horizons.But, due to the different ascensions of the arc of degeneration, the hours between sunrise and dawn and sunset and twilight differ.
قال العلامة رحمه الله في كتاب المنتهى اعلم أن ضوء النهار من ضياء الشمس و إنما يستضيء بها ما كان كذا في نفسه كثيفا في جوهره كالأرض و القمر و أجزاء الأرض المتصلة و المنفصلة و كلما يستضيء من جهة الشمس فإنه يقع له ظل من ورائه
The Allama, may Allah-azwj have Mercy on him, said in ‘Al-Muntaha’, ‘Know that the light of the day is from the light of the sun, and it is illuminated by it that which is in itself dense in its essence, such as the earth, the moon, and the connected and separated parts of the earth and whenever it shines from the side of the sun, for a shadow occurs for it from behind it.
و قد قدر الله تعالى بلطف حكمته دوران الشمس حول الأرض فإذا كانت تحتها وقع ظلها فوق الأرض على شكل مخروط و يكون الهواء المستضيء بضياء الشمس محيطا بجوانب ذلك المخروط فتستضيء نهايات الظل بذلك الهواء المضيء
And Allah-azwj the Exalted has Decreed with His-azwj Wisdom the rotation of the sun around the earth. So if it is under it, its shadow falls on the earth in the form of a cone, and the air illuminated by the light of the sun surrounds the sides of that cone, so the ends of the shade are illuminated by that bright air.
لكن ضوء الهواء ضعيف إذ هو مستعار فلا ينفذ كثيرا في أجزاء المخروط بل كلما ازداد بعدا ازداد ضعفا فإذن متى تكون في وسط المخروط تكون في أشد الظلام
But the light of the air is weak, as it is borrowed, so it does not penetrate much into the parts of the cone, but the more distant it increases, the weaker it becomes. So then when you are in the middle of the cone, you would be in the most intense of the darkness.
فإذا قربت الشمس من الأفق الشرقي مال مخروط الظل عن سمت الرأس و قربت الأجزاء المستضيئة في حواشي الظل بضياء الهواء من البصر و فيه أدنى قوة فيدركه البصر عند قرب الصباح و على هذا كلما ازدادت الشمس قربا من الأفق ازداد ضوء نهايات الظل قربا من البصر إلى أن تطلع الشمس و أول ما يظهر الضوء عند قرب الصباح يظهر مستدقا مستطيلا كالعمود و يسمى الصبح الكاذب
When the sun approaches the eastern horizon, the cone of shadow tilts away from the zenith of the head, and the luminous parts in the margins of the shadow are brought near by the light of air from the sight, and it has the lowest strength, so the sight catches it when the morning is near.And based on this, the closer the sun is to the horizon, the more the light from the ends of the shadows gets closer to the sight until the sun rises.
و يشبه بذنب السرحان لدقته و استطالته و يسمى الأول لسبقه على الثاني و الكاذب لكون الأفق مظلما أي لو كان يصدق أنه نور الشمس لكان المنير مما يلي الشمس دون ما يبعد منه و يكون ضعيفا دقيقا و يبقى وجه الأرض على ظلامه بظل الأرض ثم يزداد هذا الضوء إلى أن يأخذ طولا و عرضا فينبسط في أرض الأفق كنصف دائرة و هو الفجر الثاني الصادق لأنه صدقك عن الصبح و بينه لك.
It is likened to the tail of Al-Sarhan because of its accuracy and elongation, and the first is called so because it precedes the second and the false one, because the horizon is dark, i.e. if he believed that it is the light of the sun, the luminous would be from what follows the sun rather than what is far from it, and it would be weak and precise, and the face of the earth would remain in its darkness in the shadow of the earth.Then this light increases until it takes length and breadth, and it spreads across the horizon like a semi-circle, and it is the true second dawn because it is true to you about the dawn and has made it clear to you.
1- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ خَلَقَ حِجَاباً مِنْ ظُلْمَةٍ مِمَّا يَلِي الْمَشْرِقَ وَ وَكَّلَ بِهِ مَلَكاً فَإِذَا غَابَتِ الشَّمْسُ اغْتَرَفَ ذَلِكَ الْمَلَكُ غُرْفَةً بيديه [بِيَدِهِ] ثُمَّ اسْتَقْبَلَ بِهَا الْمَغْرِبَ يَتْبَعُ الشَّفَقَ وَ يَخْرُجُ مِنْ بَيْنِ يَدَيْهِ قَلِيلًا قَلِيلًا وَ يَمْضِي فَيُوَافِي الْمَغْرِبَ عِنْدَ سُقُوطِ الشَّفَقِ فَيُسَرِّحُ فِي الظُّلْمَةِ ثُمَّ يَعُودُ إِلَى الْمَشْرِقِ فَإِذَا طَلَعَ الْفَجْرُ نَشَرَ جَنَاحَيْهِ فَاسْتَاقَ الظُّلْمَةَ مِنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ حَتَّى يُوَافِيَ بِهَا الْمَغْرِبَ عِنْدَ طُلُوعِ الشَّمْسِ.
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, and Muhammad Bin Al-Hassan, from ahl Bin Ziyad, from Ibn Mahboub, from Abu Al Wallad, who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Created a veil of darkness from what follows the east and Allocated and Angel with it. So when the sun sets, that Angel scoops out a scoop with his hand, then faces the west with it following the twilight, and it comes out from his hand, little by little and continues. He goes to the west at the fall of the twilight and goes into the darkness. Then he returns to the east. So when the dawn rises, he spreads his wings, so the darkness sweeps from the east to the west until he reaches the west with it at the rising of the sun’’.[20]
بيان هذا الخبر من معضلات الأخبار و لعله من غوامض الأسرار و أقول لعل السكوت عن أمثال ذلك و رد علمها إلى الإمام ع أحوط و أولى.
Explanation: This Hadeeth is from the dillemmas of the Ahadeeth, and perhaps it is from the mysteries of the secrets. And I (Majlisi) am saying, ‘Perhaps the silence from the likes of that and referring it’s knowledge to the Imam-asws is more cautious and foremost’.
2- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ وَقْتُ الْمَغْرِبِ إِذَا ذَهَبَتِ الْحُمْرَةُ مِنَ الْمَشْرِقِ وَ تَدْرِي كَيْفَ ذَلِكَ قُلْتُ لَا قَالَ لِأَنَّ الْمَشْرِقَ مُطِلٌ عَلَى الْمَغْرِبِ هَكَذَا وَ رَفَعَ يَمِينَهُ فَوْقَ يَسَارِهِ فَإِذَا غَابَتْ هَاهُنَا ذَهَبَتِ الْحُمْرَةُ مِنْ هَاهُنَا.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Ahmad Bin Asheym, from one of our companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The time of Al-Maghrib (evening) is when the redness is gone from the east, and do you know how that is?’ I said, ‘No’. He-asws said: ‘Because the east rises upon the west like this!’ – and he-asws raised his-asws right hand above his-asws left – ‘So when it disappears over here, the redness goes away from over here’’.[21]
3- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عِمْرَانَ الْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع مَتَى تَجِبُ الْعَتَمَةُ فَقَالَ إِذَا غَابَ الشَّفَقُ وَ الشَّفَقُ الْحُمْرَةُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hajjal, from Sa’alba Bin Maymoun, from Imran Al Halby who said,
‘I asked Abu Abdullah-asws, ‘When is the darkness necessitated?’ He-asws said: ‘When the twilight disappears and the ted twilight’.
فَقَالَ عُبَيْدُ اللَّهِ أَصْلَحَكَ اللَّهُ إِنَّهُ يَبْقَى بَعْدَ ذَهَابِ الْحُمْرَةِ ضَوْءٌ شَدِيدٌ مُعْتَرِضٌ
Ubeydullah said, ‘May Allah-azwj Keep you-asws well! There still remains, after the going of the redness, an intense intercepting illumination!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الشَّفَقَ إِنَّمَا هُوَ الْحُمْرَةُ وَ لَيْسَ الضَّوْءُ مِنَ الشَّفَقِ.
Abu Abdullah-asws said: ‘The twilight, rather it is the redness, and the illumination isn’t from the twilight’’.[22]
4- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ الْعَسْكَرِيِّ ع قَالَ: إِذَا انْتَصَفَ اللَّيْلُ ظَهَرَ بَيَاضٌ فِي وَسَطِ السَّمَاءِ شِبْهُ عَمُودٍ مِنْ حَدِيدٍ تُضِيءُ لَهُ الدُّنْيَا فَيَكُونُ سَاعَةً ثُمَّ يَذْهَبُ وَ يُظْلِمُ
From him, from Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Suleyman Bin Hafs Al Maruzy,
‘From Abu Al-Hassan Al-Askari-asws having said: ‘When it is midnight, a whiteness appears in the middle of the sky resembling a pillar of iron, the world is illuminated for it. It happens for a time, then it is gone and darkness.
فَإِذَا بَقِيَ ثُلُثُ اللَّيْلِ ظَهَرَ بَيَاضٌ مِنْ قِبَلِ الْمَشْرِقِ فَأَضَاءَتْ لَهُ الدُّنْيَا فَيَكُونُ سَاعَةً ثُمَّ يَذْهَبُ فَيَكُونُ وَقْتُ صَلَاةِ اللَّيْلِ ثُمَّ يُظْلِمُ قَبْلَ الْفَجْرِ ثُمَّ يَطْلُعُ الْفَجْرُ الصَّادِقُ مِنْ قِبَلِ الْمَشْرِقِ
So when a third of the night remains, a whiteness appears from an easterly direction. The world is illuminated for it. It happens for a time then goes away, so it becomes a time for the night Salat. Then it darkens before the dawn. Then the true dawn breaks from the easterly direction’.
وَ قَالَ وَ مَنْ أَرَادَ أَنْ يُصَلِّيَ صَلَاةَ اللَّيْلِ فِي نِصْفِ اللَّيْلِ فَذَاكَ لَهُ.
And he-asws said: ‘And the one who wants to pray the night Salat in the middle of the night, so that is for him’’.[23]
5- الْخَرَائِجُ، رُوِيَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: كُنْتُ بِالْحِيرَةِ مَعَ أَبِي عَبْدِ اللَّهِ ع إِذْ أَقْبَلَ الرَّبِيعُ وَ قَالَ أَجِبْ أَمِيرَ الْمُؤْمِنِينَ فَلَمْ يَلْبَثْ أَنْ عَادَ قُلْتُ أَسْرَعْتَ الِانْصِرَافَ قَالَ إِنَّهُ سَأَلَنِي عَنْ شَيْءٍ فَاسْأَلِ الرَّبِيعَ عَنْهُ
(The book) ‘Al Kharaij’ – It is reported from Safwan Al Jammal having said,
‘I was at Al Hira with Abu Abdullah-asws when Al Rabie came and said, ‘Answer commander of the faithful!’ It was not long before he-asws returned. I said, ‘You-asws were quick of the leaving!’ He-asws said: ‘He asked me-asws about something, so ask Al Rabie about it’.
فَقَالَ صَفْوَانُ وَ كَانَ بَيْنِي وَ بَيْنَ الرَّبِيعِ لُطْفٌ فَخَرَجْتُ إِلَى الرَّبِيعِ وَ سَأَلْتُهُ فَقَالَ أُخْبِرُكَ بِالْعَجَبِ إِنَّ الْأَعْرَابَ خَرَجُوا يَجْتَنُونَ الْكَمْأَةَ فَأَصَابُوا فِي الْبَرِّ خَلْقاً مُلْقًى فَأَتَوْنِي بِهِ فَأَدْخَلْتُهُ عَلَى الْخَلِيفَةِ فَلَمَّا رَآهُ قَالَ نَحِّهِ وَ ادْعُ جَعْفَراً فَدَعَوْتُهُ
Safwan said, ‘And between me and Al Rabie there was kindness, so I went out to Al Rabie and asked him. He said, ‘I shall inform you with the wonder. The Bedouins went out to gather the truffles. They came across a creature lying in the wilderness, so they came to me with it. I entered it to the caliph. When he saw it, he said, ‘Keep it away and call Ja’far-asws!’ So I called him-asws.
فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَخْبِرْنِي عَنِ الْهَوَاءِ مَا فِيهِ قَالَ فِي الْهَوَاءِ مَوْجٌ مَكْفُوفٌ قَالَ فَفِيهِ سُكَّانٌ قَالَ نَعَمْ قَالَ وَ مَا سُكَّانُهُ
He said, ‘O Abu Abdullah-asws! Inform me about the air, what is it?’ He-asws said: ‘In the air there is a hidden wave’. He said, ‘Are there dwellers in it?’ He-asws said: ‘Yes’. He said, ‘And what are its dwellers?’
قَالَ خَلْقٌ أَبْدَانُهُمْ أَبْدَانُ الْحِيتَانِ وَ رُءُوسُهُمْ رُءُوسُ الطَّيْرِ وَ لَهُمْ أَعْرِفَةٌ كَأَعْرِفَةِ الدِّيَكَةِ وَ نَغَانِغُ كَنَغَانِغِ الدِّيَكَةِ وَ أَجْنِحَةٌ كَأَجْنِحَةِ الطَّيْرِ مِنْ أَلْوَانٍ أَشَدُّ بَيَاضاً مِنَ الْفِضَّةِ الْمَجْلُوَّةِ
He-asws said: ‘Creatures, their bodies are like bodies of the fish and their heads are like heads of the birds, and for them are crown like the crowns of roosters, and sound like the sound of the roosters, and winds like wings of the birds of a colour more intensely whiter than the clear silver’.
فَقَالَ الْخَلِيفَةُ هَلُمَّ الطَّشْتَ فَجِئْتُ بِهَا وَ فِيهَا ذَلِكَ الْخَلْقُ وَ إِذَا هُوَ وَ اللَّهِ كَمَا وَصَفَهُ جَعْفَرٌ فَلَمَّا خَرَجَ جَعْفَرٌ قَالَ يَا رَبِيعُ هَذَا الشَّجَا الْمُعْتَرِضُ فِي حَلْقِي مِنْ أَعْلَمِ النَّاسِ.
The caliph said, ‘Bring the tray!’ They came with it, and therein was that creature, and behold, by Allah-azwj, it was just as Ja’far-asws had described. When Ja’far-asws went out, he said, ‘O Rabie! This thorn stuck in my throat is from the most knowledgeable of the people’’.[24]
6- كَشْفُ الْغُمَّةِ، قَالَ مُحَمَّدُ بْنُ طَلْحَةَ إِنَّ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع لَمَّا تُوُفِّيَ وَالِدُهُ عَلِيٌّ الرِّضَا ع وَ قَدِمَ الْخَلِيفَةُ إِلَى بَغْدَادَ بَعْدَ وَفَاتِهِ بِسَنَةٍ اتَّفَقَ أَنَّهُ خَرَجَ إِلَى الصَّيْدِ فَاجْتَازَ بِطَرَفِ الْبَلَدِ فِي طَرِيقِهِ وَ الصِّبْيَانُ يَلْعَبُونَ وَ مُحَمَّدٌ وَاقِفٌ مَعَهُمْ وَ كَانَ عُمُرُهُ يَوْمَئِذٍ إِحْدَى عَشْرَةَ سَنَةً فَمَا حَوْلَهَا
(The book) ‘Kashf Al Ghumman’ – Muhamamd Bin Talha said,
‘Abu Ja’far Muhammad-asws Bin Ali-asws, when his-asws father-asws Ali Al-Reza-asws expired, and the caliph had him brought to Baghdad a year after his-asws expiry, it so happened that he went out to hunt. He surpassed an end of the city in his path, and there were two boys playing, and Muhammad-asws was standing with them, and on that day his-asws age was of eleven years, and what was around it.
فَلَمَّا أَقْبَلَ الْمَأْمُونُ انْصَرَفَ الصِّبْيَانُ هَارِبِينَ وَ وَقَفَ أَبُو جَعْفَرٍ مُحَمَّدٌ ع فَلَمْ يَبْرَحْ مَكَانَهُ فَقَرُبَ مِنْهُ الْخَلِيفَةُ فَنَظَرَ إِلَيْهِ وَ كَانَ اللَّهُ عَزَّ وَ عَلَا قَدْ أَلْقَى عَلَيْهِ مَسْحَةً مِنْ قَبُولٍ فَوَقَفَ الْخَلِيفَةُ وَ قَالَ لَهُ يَا غُلَامُ مَا مَنَعَكَ مِنَ الِانْصِرَافِ مَعَ الصِّبْيَانِ
When Al-Mamoun came, the boys dispersed fleeing, and Abu Ja’far Muhammad-asws stood by, not departing from his-asws place. The caliph came near him-asws. He looked at him-asws, and Allah-azwj Mighty and Exalted has Cast a touch of acceptance upon him. So the caliph paused and said to him-asws, ‘O boy! What prevented you-asws from the dispersing along with the boys?’
فَقَالَ لَهُ مُحَمَّدٌ مُسْرِعاً يَا أَمِيرَ الْمُؤْمِنِينَ لَمْ يَكُنْ بِالطَّرِيقِ ضِيقٌ لِأُوَّسِعَهُ عَلَيْكَ بِذَهَابِي وَ لَمْ يَكُنْ لِي جَرِيمَةٌ فَأَخْشَاهَا وَ ظَنِّي بِكَ حَسَنٌ أَنَّكَ لَا تَضُرُّ مَنْ لَا ذَنْبَ لَهُ
Muhammad said to him-asws quickly, ‘O commander of the faithful! There is no narrowness with the road so it would be more capacious upon you with my-asws going away, and there is no crime for me so I should be frightened, and my thoughts with you are good that you will not harm the one who has no sin for him-asws’.
فَوَقَفَ فَأَعْجَبَهُ كَلَامُهُ وَ وَجْهُهُ فَقَالَ لَهُ مَا اسْمُكَ قَالَ مُحَمَّدٌ قَالَ ابْنُ مَنْ أَنْتَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا ابْنُ عَلِيٍّ الرِّضَا فَتَرَحَّمَ عَلَى أَبِيهِ وَ سَاقَ جَوَادَهُ إِلَى وِجْهَتِهِ
He stood astounded from his-asws talk and his-asws face. He said to him-asws, ‘What is your-asws name?’ He-asws said: ‘Muhammad’. He said, ‘Whose son-asws are you-asws?’ He-asws said: ‘O commander of the faithful! I-asws am a son-asws of Ali Al-Reza-asws!’ He invoked Mercy (of Allah‑azwj) upon his-asws father-asws and ushered his horse to his direction.
وَ كَانَ مَعَهُ بُزَاةٌ فَلَمَّا بَعُدَ عَنِ الْعِمَارَةِ أَخَذَ بَازِياً فَأَرْسَلَهُ عَلَى دُرَّاجَةٍ فَغَابَ عَنْ عَيْنِهِ غَيْبَةً طَوِيلَةً ثُمَّ عَادَ مِنَ الْجَوِّ وَ فِي مِنْقَارِهِ سَمَكَةٌ صَغِيرَةٌ وَ بِهَا بَقَايَا الْحَيَاةِ فَعَجِبَ الْخَلِيفَةُ مِنْ ذَلِكَ غَايَةَ الْعَجَبِ ثُمَّ أَخَذَهَا فِي يَدِهِ إِلَى دَارِهِ فِي الطَّرِيقِ الَّذِي أَقْبَلَ مِنْهُ
And there were falcons with him. When he was distant from the building, he took a falcon and sent it upon a prey. It disappeared from his eyes, a long disappearance. Then it returned from the air and in its beak was a small fight, and there was still life remaining with it. The caliph was astounded from that, the peak of astonishment. Then he took it in his hand to his house, in the very road which he had come from.
فَلَمَّا وَصَلَ إِلَى ذَلِكَ الْمَكَانِ وَجَدَ الصِّبْيَانَ عَلَى حَالِهِمْ فَانْصَرَفُوا كَمَا فَعَلُوا أَوَّلَ مَرَّةٍ وَ أَبُو جَعْفَرٍ لَمْ يَنْصَرِفْ وَ وَقَفَ كَمَا وَقَفَ أَوَّلًا
When he arrived to that place, he found the two boys being upon their state. They dispersed just as they had done the first time, and Abu Ja’far-asws did not leave and stood by just as he-asws had stood by at first.
فَلَمَّا دَنَا مِنْهُ الْخَلِيفَةُ قَالَ يَا مُحَمَّدُ قَالَ لَبَّيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ مَا فِي يَدِي
When the caliph came near him-asws, he said, ‘O Muhammad-asws!’ He-asws said: ‘Here I-asws am, O commander of the faithful!’ He said, ‘What is in my hand?’
فَأَلْهَمَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ تَعَالَى خَلَقَ بِمَشِيَّتِهِ فِي بَحْرِ قُدْرَتِهِ سَمَكاً صِغَاراً تَصِيدُهَا بُزَاةُ الْمُلُوكِ وَ الْخُلَفَاءِ فَيَخْتَبِرُونَ بِهَا سُلَالَةَ أَهْلِ النُّبُوَّةِ
Allah-azwj Mighty and Majestic Inspired him-asws to say: ‘O commander of the faithful! Allah‑azwj the Exalted has Created by His-azwj Desire in the ocean of His-azwj Power, a small fish which the falcons of the kings and the caliphs tend to hunt it. By these, He-azwj Tests the lineage of the people-asws of the Prophet-hood!’
فَلَمَّا سَمِعَ الْمَأْمُونُ كَلَامَهُ عَجِبَ مِنْهُ وَ جَعَلَ يُطِيلُ نَظَرَهُ إِلَيْهِ وَ قَالَ أَنْتَ ابْنُ الرِّضَا حَقّاً وَ ضَاعَفَ إِحْسَانَهُ إِلَيْهِ.
When Al-Mamoun heard his-asws talk, he was astonished from him-asws and went on to prolong looking at him-asws, and said, ‘You-asws a son-asws of Al-Reza-asws truly!’, and he doubled his-asws favours to him-asws’’.[25]
7- الدَّلَائِلُ، لِلطَّبَرِيِّ عَنْ عَلِيِّ بْنِ هِبَةِ اللَّهِ عَنِ الصَّدُوقِ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ لَمَّا خَرَجَ مِنْ عِنْدِ الْمَنْصُورِ نَزَلَ الْحِيرَةَ فَبَيْنَا هُوَ بِهَا إِذْ أَتَاهُ الرَّبِيعُ فَقَالَ أَجِبْ أَمِيرَ الْمُؤْمِنِينَ فَرَكِبَ إِلَيْهِ
(The book) ‘Al Dalaail’ of Al Tabari – From Ali Bin Hibtullah, from Al Sadouq, from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al Husayn Al Sa’adabady, from Ahmad Al Barqy, from his father, from Muhammad Bin Sinan, from Dawood Bin Kaseer Al Raqyy,
‘From Abu Abdullah-asws when he-asws went out from the presence of Al-Mansour, he-asws descended at Al-Hira. While he-asws was at it when Al-Rabie came to him-asws. He said, ‘Answer commander of the faithful!’ He rode to him-asws.
وَ قَدْ كَانَ وَجَدَ فِي الصَّحْرَاءِ صُورَةً عَجِيبَةً لَا تُعْرَفُ خِلْقَتُهَا ذَكَرَ مَنْ وَجَدَهَا أَنَّهُ رَآهَا وَ قَدْ سَقَطَتْ مَعَ الْمَطَرِ
And a strange image (creature) had been found in the desert. It’s body could not be recognised. The one who had found it mentioned that he had seen it to have fallen with the rain.
فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ أَخْبِرْنِي عَنِ الْهَوَاءِ أَيُّ شَيْءٍ فِيهِ قَالَ بَحْرٌ مَكْفُوفٌ قَالَ لَهُ فَلَهُ سُكَّانٌ قَالَ نَعَمْ قَالَ وَ مَا سُكَّانُهُ
When he-asws entered to see him, he said to him-asws, ‘O Abu Abdullah-asws! Inform me about the air, which things are in it?’ He-asws said: ‘(It is) a hidden ocean’. He said to him-asws, ‘There are dwellers for it?’ He-asws said: ‘Yes’. He said, ‘And what are it’s dwellers?’
قَالَ أَبْدَانُهُمْ أَبْدَانُ الْحِيتَانِ وَ رُءُوسُهُمْ رُءُوسُ الطَّيْرِ وَ لَهُمْ أَعْرِفَةٌ كَأَعْرِفَةِ الدِّيَكَةِ وَ نَغَانِغُ كَنَغَانِغِ الدِّيَكَةِ وَ أَجْنِحَةٌ كَأَجْنِحَةِ الطَّيْرِ مِنْ أَلْوَانٍ أَشَدُّ بياض [بَيَاضاً] مِنَ الْفِضَّةِ
He-asws said: ‘Their bodies are bodies of the fish, and their heads are head of the bird, and there are crests for them like the crests of the rooster, and sounds like sounds of the rooster, and wings like wings of the bird of a colour more intensely whiter than the silver’.
فَدَعَا الْمَنْصُورُ بِالطَّسْتِ فَإِذاً الْخَلْقُ فِيهَا لَا يَزِيدُ وَ لَا يَنْقُصُ فَأَذِنَ لَهُ فَانْصَرَفَ ثُمَّ قَالَ لِلرَّبِيعِ وَيْلَكَ يَا رَبِيعُ هَذَا الشَّجَا الْمُعْتَرِضُ فِي حَلْقِي مِنْ أَعْلَمِ النَّاسِ.
Al-Mansour called for the tray, and there was the creature in it, neither increasing nor decreasing (in its description). He permitted for him-asws, so he-asws left. Then he said to Al-Rabie, ‘Woe be to you, O Rabie! This thorn stuck in my throat is the most knowledgeable of the people!’’[26]
8- شَرْحُ النَّهْجِ، شرح نهج البلاغة لِمُحَمَّدِ بْنِ الْحُسَيْنِ الْكَيْدُرِيِّ وَ لِابْنِ مَيْثَمٍ رَحْمَةُ اللَّهِ عَلَيْهِمَا قَالا رُوِيَ أَنَّ زُرَارَةَ وَ هِشَاماً اخْتَلَفَا فِي الْهَوَاءِ أَ هُوَ مَخْلُوقٌ أَمْ لَا فَرَفَعَ إِلَى الصَّادِقِ ع بَعْضُ مَوَالِيهِ وَ قَالَ إِنِّي مُتَحَيِّرٌ فَإِنِّي أَرَى أَصْحَابَنَا يَخْتَلِفُونَ
Commentary of (the book) ‘Al Nahj Al Balagah’ of Muhammad Bin Al Husayn A Keyduri, and of Ibn Maysam, may Allah-azwj have Mercy on them, they said,
‘It is reported that Zurara and Hisham differed regarding the air, it is a created being or not? It (the issue) was raised to Al-Sadiq-asws by one of his-asws friends, and he-asws said: ‘I-asws am puzzled at seeing our-asws companions differing!’
فَقَالَ لَيْسَ هَذَا بِخِلَافٍ يُؤَدِّي إِلَى الْكُفْرِ وَ الضَّلَالِ.
He-asws said: ‘This (kind of) differing doesn’t lead to the Kufr and the straying’’.[27]
باب 28 السحاب و المطر و الشهاب و البروق و الصواعق و القوس و سائر ما يحدث في الجو
CHAPTER 28 – THE CLOUD, AND THE RAIN, AND THE METEOR, AND THE LIGHTNING, AND THE THUNDERBOLT, AND REST OF WHAT OCCURS IN THE ATMOSPHERE
الآيات
The Verses:
البقرة الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِراشاً وَ السَّماءَ بِناءً وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ فَلا تَجْعَلُوا لِلَّهِ أَنْداداً وَ أَنْتُمْ تَعْلَمُونَ
(Surah) ‘Al Baqarah: Who Made the earth a resting place for you and the sky a canopy and (Who) Sends down water from the sky then brings forth the fruits by it as a sustenance for you; therefore do not set up rivals to Allah while you are knowing [2:22].
And the Exalted said:
و قال تعالى إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ وَ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ وَ تَصْرِيفِ الرِّياحِ وَ السَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَ الْأَرْضِ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
Surely in the Creation of the skies and the earth, and the interchange of the night and the day, and the ships which sail in the sea with what benefits the people, and what Allah Sends down from the sky, from a water, so the earth is revived by it after its death, and the dispersal therein from every animal, and the changing of the winds, and the clouds subservient between the sky and the earth, there are signs for a people who are understanding [2:164].
الأنعام وَ هُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجْنا بِهِ نَباتَ كُلِّ شَيْءٍ
(Surah) Al Anaam: And He is the One Who Sends down water from the sky. So We Extract by it then We Extract by it vegetation of all things, [6:99].
الأعراف وَ هُوَ الَّذِي يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ حَتَّى إِذا أَقَلَّتْ سَحاباً ثِقالًا سُقْناهُ لِبَلَدٍ مَيِّتٍ فَأَنْزَلْنا بِهِ الْماءَ فَأَخْرَجْنا بِهِ مِنْ كُلِّ الثَّمَراتِ كَذلِكَ نُخْرِجُ الْمَوْتى لَعَلَّكُمْ تَذَكَّرُونَ
(Surah) Al Araaf: And He is the One Who Sends the winds bearing glad tidings before His Mercy, until when they bring up a heavy cloud, We Drive it to a dead land, then We Send down water by it, so We Extract by it all fruits; thus We shall Extract the dead, perhaps you would be mindful [7:57].
الرعد هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنْشِئُ السَّحابَ الثِّقالَ وَ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَ الْمَلائِكَةُ مِنْ خِيفَتِهِ وَ يُرْسِلُ الصَّواعِقَ فَيُصِيبُ بِها مَنْ يَشاءُ وَ هُمْ يُجادِلُونَ فِي اللَّهِ وَ هُوَ شَدِيدُ الْمِحالِ
(Surah) Al Ra’ad: He is the One Who Shows you the lightning Causing fear and hope and Raises the heavy cloud [13:12] And the thunder Glorifies with His Praise, and (so do) the Angels from His Awe, and He Sends the thunderbolts, so He Hits with these the ones He so Desires to, and they are disputing regarding Allah and He is Mighty in Strength [13:13].
إبراهيم وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ
(Surah) Ibrahim-as: Allah is the One Who Created the skies and the earth, and Sent down water from the sky, and He Extract by it the fruits being a sustenance for you. [14:32].
الحجر إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهابٌ مُبِينٌ
(Surah) Al Hijr: Except one who steals the hearing, so there pursued him a visible flame [15:18].
و قال تعالى وَ إِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنا خَزائِنُهُ وَ ما نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَعْلُومٍ وَ أَرْسَلْنَا الرِّياحَ لَواقِحَ فَأَنْزَلْنا مِنَ السَّماءِ ماءً فَأَسْقَيْناكُمُوهُ وَ ما أَنْتُمْ لَهُ بِخازِنِينَ
And the Exalted Said: And there is not a thing except in Our Presence is its store, and We do not Send it down except by a known measure [15:21] And We Send the winds for fertilisation and We Send down water from the sky, so We Quench you, and you are not the keepers for its storage [15:22].
النحل هُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً لَكُمْ مِنْهُ شَرابٌ وَ مِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
(Surah) ‘Al Nahl: He is the One Who Sends down water from the sky for you; from it (you drink), and from it trees (grow), wherein you are pasturing [16:10].
و قال تعالى وَ اللَّهُ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَسْمَعُونَ
And the Exalted Said: And Allah Sends down water from the sky, so He Revives the earth by it after its death. Surely in that is a Sign for a people who listen [16:65].
الحج وَ تَرَى الْأَرْضَ هامِدَةً فَإِذا أَنْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ وَ أَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ
(Surah) Al Hajj: And you see the land as barren, then We Send the water upon it, it stirs and swells and sprouts every lovely pair [22:5].
و قال تعالى أَ لَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّماءِ ماءً فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
And the Exalted Said: Do you not see that Allah Sends down water from the sky so the earth becomes green? Surely Allah is Subtle, Aware [22:63].
المؤمنون وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ وَ إِنَّا عَلى ذَهابٍ بِهِ لَقادِرُونَ فَأَنْشَأْنا لَكُمْ بِهِ جَنَّاتٍ مِنْ نَخِيلٍ وَ أَعْنابٍ لَكُمْ فِيها فَواكِهُ كَثِيرَةٌ وَ مِنْها تَأْكُلُونَ
(Surah) Al Mominoun: And We send down water from the sky by a measurement, so We Settle it in the earth, and We are Able upon Doing away with it [23:18] Then We Grow gardens of palms trees and grapes by it for you, wherein are many fruits, and from these you are eating [23:19].
النور أَ لَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحاباً ثُمَّ يُؤَلِّفُ بَيْنَهُ ثُمَّ يَجْعَلُهُ رُكاماً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلالِهِ وَ يُنَزِّلُ مِنَ السَّماءِ مِنْ جِبالٍ فِيها مِنْ بَرَدٍ فَيُصِيبُ بِهِ مَنْ يَشاءُ وَ يَصْرِفُهُ عَنْ مَنْ يَشاءُ يَكادُ سَنا بَرْقِهِ يَذْهَبُ بِالْأَبْصارِ يُقَلِّبُ اللَّهُ اللَّيْلَ وَ النَّهارَ إِنَّ فِي ذلِكَ لَعِبْرَةً لِأُولِي الْأَبْصارِ
(Surah) Al Noor: Do you not see that Allah Drives the clouds? Then He Composes between it, then Makes it piled up, so you see the rain coming out from its midst and descends from the sky on a mountain wherein is hail. So He Hits the ones He so Desires to and Turns it away from the ones He so Desires to. The flash of its lightning almost takes away the sight [24:43]Allah Alternates the night and the day. There is a lesson in this for the ones with insight [24:44].
الفرقان وَ هُوَ الَّذِي أَرْسَلَ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ وَ أَنْزَلْنا مِنَ السَّماءِ ماءً طَهُوراً لِنُحْيِيَ بِهِ بَلْدَةً مَيْتاً وَ نُسْقِيَهُ مِمَّا خَلَقْنا أَنْعاماً وَ أَناسِيَّ كَثِيراً وَ لَقَدْ صَرَّفْناهُ بَيْنَهُمْ لِيَذَّكَّرُوا فَأَبى أَكْثَرُ النَّاسِ إِلَّا كُفُوراً
(Surah) Al Furqan: And He is the One Who Sends the winds as glad tidings before His Mercy. And We Send down clean water from the sky [25:48] In order to revive by it a dead land, and We Quench it from what We Created, cattle and a lot of people [25:49] And We have Explained it between them for them to be mindful (of the Zikr), but most of the people refused except they committed Kufr [25:50].
النمل وَ أَنْزَلَ لَكُمْ مِنَ السَّماءِ ماءً فَأَنْبَتْنا بِهِ حَدائِقَ ذاتَ بَهْجَةٍ ما كانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَها أَ إِلهٌ مَعَ اللَّهِ إلى قوله تعالى وَ مَنْ يَرْزُقُكُمْ مِنَ السَّماءِ وَ الْأَرْضِ
(Surah) Al Naml: and Sent down for you water from the sky? Then We Grow by it gardens with delight. It was not for you that you should be growing the trees. Is there a god along with Allah? [27:60] – up to Words of the Exalted: and One Who Sustains you from the skies and the earth. [27:64].
العنكبوت وَ لَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنَ السَّماءِ ماءً فَأَحْيا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِها لَيَقُولُنَّ اللَّهُ
(Surah) Al Ankabout: And if you were to ask them: ‘Who Sends down the water from the sky, so the earth is revived by it from after its death?’ They would be saying, ‘Allah’. [29:63].
الروم وَ مِنْ آياتِهِ يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنَزِّلُ مِنَ السَّماءِ ماءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
(Surah) Al Roum: And from His Signs is that He Shows you the lightning for fear and for hope, and Sends down water from the clouds, so He Revives the earth by it after its death. Surely there are Signs in that for a people using their intellects [30:24].
و قال تعالى اللَّهُ الَّذِي يُرْسِلُ الرِّياحَ فَتُثِيرُ سَحاباً فَيَبْسُطُهُ فِي السَّماءِ كَيْفَ يَشاءُ وَ يَجْعَلُهُ كِسَفاً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلالِهِ فَإِذا أَصابَ بِهِ مَنْ يَشاءُ مِنْ عِبادِهِ إِذا هُمْ يَسْتَبْشِرُونَ
And the Exalted Said: Allah is the One Who Sends the winds, so they raise clouds. Then He Extends them in the sky however He so Desires to. And He Makes these as fragments, so you will see the drizzle coming out from its midst. Then, when He Pours it upon ones He so Desires to from His servant, then they are happy [30:48]
وَ إِنْ كانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ
And surely, before its descent upon them, they were in despair from it [30:49]
فَانْظُرْ إِلى آثارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ ذلِكَ لَمُحْيِ الْمَوْتى وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
So look at the impact of the Mercy of Allah, how He Revives the land after its death. Surely that (is Allah), Reviver of the dead, and He is Able upon all things [30:50]
وَ لَئِنْ أَرْسَلْنا رِيحاً فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ
And if We were to Send a wind and they see it as yellow, they would stray from after it, committing Kufr [30:51].
لقمان وَ أَنْزَلْنا مِنَ السَّماءِ ماءً فَأَنْبَتْنا فِيها مِنْ كُلِّ زَوْجٍ كَرِيمٍ
(Surah) Luqman-as: and We Send down water from the sky, so We Grow therein from every noble pair [31:10].
فاطر وَ اللَّهُ الَّذِي أَرْسَلَ الرِّياحَ فَتُثِيرُ سَحاباً فَسُقْناهُ إِلى بَلَدٍ مَيِّتٍ فَأَحْيَيْنا بِهِ الْأَرْضَ بَعْدَ مَوْتِها كَذلِكَ النُّشُورُ
(Surah) Fatir: And Allah is the One Who Sends the winds, so the clouds are stirred, and We Drive it to a dead land, and We Revive the ground by it after its death. Similar to that is the Resurrection [35:9].
الصافات إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهابٌ ثاقِبٌ
(Surah) Al Safaat: Except (for the) one who violates the caution, so there pursues him a shooting star [37:10].
الزمر أَ لَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّماءِ ماءً فَسَلَكَهُ يَنابِيعَ فِي الْأَرْضِ ثُمَّ يُخْرِجُ بِهِ زَرْعاً مُخْتَلِفاً أَلْوانُهُ ثُمَّ يَهِيجُ فَتَراهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُ حُطاماً إِنَّ فِي ذلِكَ لَذِكْرى لِأُولِي الْأَلْبابِ
(Surah) Al Zumar: Do you not see that Allah Sends down water from the sky, then Flows it as springs in the earth? Then He Brings out by it a variety of plants of different colours. Then it withers, so you see it as pale. Then He Makes it fragmented. Surely in that is a reminder for the ones of understanding [39:21].
المؤمن هُوَ الَّذِي يُرِيكُمْ آياتِهِ وَ يُنَزِّلُ لَكُمْ مِنَ السَّماءِ رِزْقاً
(Surah) Al Momin: He is the One Who Shows you His Signs and Sends down for you sustenance from the sky, [40:13].
حمعسق هُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِنْ بَعْدِ ما قَنَطُوا وَ يَنْشُرُ رَحْمَتَهُ وَ هُوَ الْوَلِيُّ الْحَمِيدُ
(Surah) Al Shura: And He is the One Who Sends the rain from after their despair, and He Spreads His Mercy, and He is the Guardian, the Praise One [42:28].
الزخرف وَ الَّذِي نَزَّلَ مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَنْشَرْنا بِهِ بَلْدَةً مَيْتاً كَذلِكَ تُخْرَجُونَ
(Surah) Al Zukhruf: And the One Who Sends down water from the sky in a measured way, so We Revive a dead land by it. Like that you would be coming out (from your graves) [43:11].
الجاثية وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ رِزْقٍ فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها وَ تَصْرِيفِ الرِّياحِ آياتٌ لِقَوْمٍ يَعْقِلُونَ
(Surah) Al Jasiya: And the variation of the night and the day, and What sustenance Allah Sends down from the sky, so He Revives the land by it after its death, and the changing of the winds, are Signs for a people using their intellects [45:5].
ق وَ نَزَّلْنا مِنَ السَّماءِ ماءً مُبارَكاً فَأَنْبَتْنا بِهِ جَنَّاتٍ وَ حَبَّ الْحَصِيدِ وَ النَّخْلَ باسِقاتٍ لَها طَلْعٌ نَضِيدٌ رِزْقاً لِلْعِبادِ وَ أَحْيَيْنا بِهِ بَلْدَةً مَيْتاً كَذلِكَ الْخُرُوجُ
(Surah) Qaf: And We Send down Blessed water from the sky, so We Grow gardens with it and the harvested grain [50:9] And the tall palm trees having bunched clusters [50:10] Being a sustenance for the servants. And We Revive a dead land by it. Similar to that would be the coming out (Resurrection) [50:11].
الذاريات وَ الذَّارِياتِ ذَرْواً فَالْحامِلاتِ وِقْراً فَالْجارِياتِ يُسْراً فَالْمُقَسِّماتِ أَمْراً
(Surah) Al Zariyaa: By the (winds) scattering far [51:1] Then the (clouds) bearing load [51:2] Then the (ships) flowing easily [51:3] Then the (Angels) distributing matters [51:4].
القمر فَفَتَحْنا أَبْوابَ السَّماءِ بِماءٍ مُنْهَمِرٍ
(Surah) Al Qamar: So We Opened the gates of the sky with water pouring out [54:11].
الواقعة أَ فَرَأَيْتُمُ الْماءَ الَّذِي تَشْرَبُونَ أَ أَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ لَوْ نَشاءُ جَعَلْناهُ أُجاجاً فَلَوْ لا تَشْكُرُونَ
(Surah) Al Waqia: Have you considered the water, which you are drinking? [56:68] Are you it’s senders from the clouds or are We the Senders? [56:69] If We so Desire, We can Make it salty, so why are you not grateful? [56:70].
الجن وَ أَنَّا لَمَسْنَا السَّماءَ فَوَجَدْناها مُلِئَتْ حَرَساً شَدِيداً وَ شُهُباً وَ أَنَّا كُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهاباً رَصَداً إلى قوله تعالى وَ أَنْ لَوِ اسْتَقامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْناهُمْ ماءً غَدَقاً
(Surah) Al Jinn: And we touched the sky, but we found it filled with strong guards and meteors [72:8] And we used to sit in (some of the) sittings from it. But one who tries to listen in now, would find meteors waiting for him [72:9] – up to Words of the Exalted: And if they are steadfast upon the right Way, We would Quench them (with) abundant water [72:16].
تفسير
(Forbidden) Tafseer (opinionated)
وَ أَنْزَلْنا مِنَ السَّماءِ ماءً قال البيضاوي خروج الثمار بقدرة الله و مشيته و لكن جعل الماء الممزوج بالتراب سببا في إخراجها و مادة لها كالنطفة للحيوان بأن أجرى عادته بإفاضة صورها و كيفياتها على المادة الممزوجة منهما أو أبدع في الماء قوة فاعلة
and We Send down water from the sky [15:22] – Al-Bayzawi said, ‘Fruits emerge by the Power of Allah-azwj and His-azwj Desire, but He-azwj Made the water to be mixed with the soil as a cause regarding their emergence, and a substance for it like the seed of the animals by Flowing it’s norm by adding its image and its quality upon the substance mixed from these two or Initiate an active in the water.
و في الأرض قوة قابلة تتولد من اجتماعهما أنواع الثمار و هو قادر على أن يوجد الأشياء كلها بلا أسباب و مواد كما أبدع نفوس الأسباب و المواد
And in the earth, there is a power that is capable of generating all kinds of fruits from their meeting, and He-azwj is Able to Create all things without causes and substances, as He-azwj Created the souls of the causes and substances.
و لكن له في إنشائها مدرجا من حال إلى حال صنعا و حكما يجدد فيها لأولي الأبصار عبرا و سكونا إلى عظم قدرته ليس في إيجادها دفعة
But He-azwj has, in its creation, has a gradualness from one state to another, a Making and a Wisdom in it for the ones of insight to renew a lesson, and a reassurance to the Might of His‑azwj Power, there isn’t any one-off in its Creating.
و من الأولى للابتداء سواء أريد بالسماء السحاب فإن ما علاك سماء أو الفلك فإن المطر يبتدئ من السماء إلى السحاب و منه إلى الأرض على ما دلت عليه الظواهر أو من أسباب سماوية تثير الأجزاء الرطبة من أعماق الأرض إلى جو الهواء فتنعقد سحابا ماطرا.
From the beginning of the initiating whether the sky is intended for clouds, for what is in front of you is a sky or a celestial body, for the rain begins from the sky to the clouds and from it to the earth, as indicated by the phenomena, or from heavenly causes that raise the wet parts from the depths of the earth to the atmosphere of the air, so they become clouds of rain.
إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ قيل إنما جمع السماوات و أفرد الأرض لأن السماوات طبقات متفاصلة بالذات مختلفة بالحقيقة بخلاف الأرضين بِما يَنْفَعُ النَّاسَ أي ينفعهم أو بالذي ينفعهم وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ من الأولى للابتداء
Surely in the Creation of the skies and the earth, [2:164] – It is said, rather the skies gather, and the earth is individual, because the skies are individuals by themselves, connected, differing with the reality, different to the earths – with what benefits the people, – i.e., benefitting them or with that which benefits them – and what Allah Sends down from the sky, from a water, [2:164] – from the beginning of the initiation.
و الثانية للبيان و قال البيضاوي السماء يحتمل الفلك و السحاب و جهة العلو
And the second is for the explanation. And Al-Bayzawi said, ‘The sky carries the planets and the clouds, and the direction of height.
و قال الرازي فإن قيل أ فتقولون إن الماء ينزل من السماء على الحقيقة أو من السحاب أو تجوزون ما قاله بعضهم من أن الشمس تؤثر في الأرض فتخرج منها أبخرة متصاعدة فإذا وصلت الجو بردت فثقلت فنزلت من فضاء المحيط إلى ضيق المركز اتصلت فتتولد من اتصال بعض تلك الذرات بالبعض قطرات هي قطرات المطر
Al-Razi said: ‘If it is said, ‘Are you saying that the water descends from the sky upon the reality, or from the clouds, or are you justifying what some of them said that the sun impacts in the earth, so vapours emerge, so it rises as fumes. So, when it arrives in the atmosphere, it cools and becomes heavy, so it descends from the air with some drops, these being drops of rain?’
قلنا بل نقول إنه ينزل من السماء كما ذكر الله تعالى و هو الصادق في خبره و إذا كان قادرا على إمساك الماء في السحاب فأي بعد في أن يمسكه في السماء
We say, ‘But we are saying that it descends from the sky like what Allah-azwj has Mentioned, and He-azwj is the Truthful in His-azwj is Al-Sadiq-asws in His-azwj News; and when He-azwj was Able upon withholding the water in the clouds, for what is there (to say) afterwards regarding Him-azwj Withholding it in the sky?
و أما قول من يقول إنه من بخار الأرض فهذا ممكن في نفسه لكن القطع بأنه كذلك لا يمكن إلا بعد القول بنفي الفاعل المختار و قدم العالم و ذلك كفر لأنا متى جوزنا أن الفاعل المختار قادر على خلق الجسم فكيف يمكننا مع إمكان هذا القسم أن نقطع بما قالوه انتهى.
And as for the words of the one who say it is a vapour of the earth, so this is possible in itself, but defining that it is so is not possible except after the word negating the Doer as being the Chosen, and preceding the world, and that is Kufr, because when we permit that the Chosen doer is able to create the body, how can we, with the possibility of this oath, make a certainty with regards to what they said?’ – end.
فَأَحْيا بِهِ الْأَرْضَ أي بالنبات مجازا وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ قال البيضاوي عطف على أنزل كأنه استدل بنزول المطر و تكون النبات به و بث الحيوانات في الأرض أو على أحيا فإن الدواب ينمون بالخصب و يعيشون بالحيا و البث النشر و التفريق
So, the earth is revived by it after its death, – i.e., a metaphor of the vegetation – and the dispersal therein from every animal, [2:164]. Al-Bayzawi said, ‘It points upon descent as if it is evidencing the descent of the rain, and the vegetation comes about due to it, and dispersal of the animals in the earth, or upon life, for the animals are growing with the fertility and they a living with the life. And the (word) ‘Al-Bas’ is the spreading and the dispersal’.
و قال الرازي في تصريف الرياح وجه الاستدلال أنها مخلوقة على وجه يقبل التصريف و هو الرقة و اللطافة ثم إنه سبحانه يصرفها على وجوه يقع بها النفع العظيم في الإنسان و الحيوانات
And Al-Razi said, ‘In the discharge of the winds that is an aspect of evidence that it is a created being upon it’s aspect of accepting the discharge, and it is the kindness and the compassion. Then He-azwj the Glorious Discharges it upon aspect by which occur the mighty benefits in the human beings and the animals.
ثم ذلك من وجوه أحدها أنها مادة النفس التي لو انقطع ساعة عن الحيوان لمات لا جرم كان وجدانه أسهل من وجدان كل شيء و بعد الهواء الماء لأن الماء لا بد فيه من تكلف الاغتراف بخلاف الهواء فإن الآلات المهيأة لجذبه حاضرة أبدا
Then, that is from aspects. One of these is that it is the substance of the soul that if a moment was cut off from the animal, it would have died, no doubt. It’s existed is easier than the existence of everything, and after, the air is the water, because water, there is no escape from being encumbered with scooping, unlike the air, for the tools of life to pull it are ever present.
ثم بعد الماء الحاجة إلى الطعام شديدة لكن دون الحاجة إلى الماء فلا جرم كان تحصيل الطعام أصعب من تحصيل الماء و بعد الطعام الحاجة إلى تحصيل المعاجين و الأدوية النادرة قليلة فلا جرم عزت هذه الأشياء و بعد المعاجين الحاجة إلى أنواع الجواهر من اليواقيت و الزبرجد نادرة جدا و لا جرم كانت في نهاية العزة
Then, after the water is the severe need to the food, but less than the need to the water. So there is no doubt that achieving the food is more difficult than achieving the water. And after the food is the need to attaining the pastes and the miscellaneous little medicines. There is no doubt these things are cherished. And after the pastes is the need to a variety of jewels, from the ruby and the emeralds is very rare, and there is no doubt they are being in the peak of cherishing.
فثبت أن كلما كان الاحتياج إليه أشد كان وجدانه أسهل و كلما كان الاحتياج إليه أقل كان وجدانه أصعب و ما ذلك إلا رحمة منه على العباد و لما كانت الحاجة إلى رحمة الله أعظم الحاجات نرجو أن يكون وجدانها أسهل من وجدان كل شيء
It proves that every time the need to it was severer, it’s finding was easier, and every time the need to it was less, finding it was more difficult, and that is not except a Mercy from Him-azwj upon the servants, and when the need to the Mercy of Allah-azwj was the mightiest, we hope that finding it would be the easier than finding everything else.
و ثانيها لو لا تحرك الهواء لما جرت الفلك و هذا مما لا يقدر عليه أحد إلا الله تعالى فلو أراد كل من في العالم أن يقلب الريح من الشمال إلى الجنوب إذا كان الهواء ساكنا أن يحركه لتعذر.
And it’s second, if the air did not move, the celestial bodies would not flow, and this is from that no one is able upon except Allah-azwj the Exalted. If everyone in the world were to intend to overturn the wind from the north to the south when the air was still, to move it, would be unable.
وَ السَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَ الْأَرْضِ سمي السحاب سحابا لانسحابه في الهواء و معنى التسخير التذليل و إنما سماه مسخرا لوجوه أحدها أن طبع الماء يقتضي النزول فكان بقاؤه في جو الهواء على خلاف الطبع فلا بد من قاهر يقسره على ذلك و لذلك سماه بالمسخر
and the clouds subservient between the sky and the earth [2:164] – The clouds (Al-Sahaab) are named as ‘Sahaab’ because of their retreating (Insihaab) in the sky, and the meaning of the subservience (Al-Taskheer) is the humbling, and rather He-azwj Named it as ‘subservient’ due to aspects. One of these is that the nature of the water requires the descent, so it’s remaining in the atmosphere of the air was upon against the nature, so there was no escape from a force to compel it upon that, and due to that He-azwj Named is as the subservient.
الثاني أن هذا السحاب لو دام لعظم ضرره من حيث إنه يستر ضوء الشمس و يكثر الأمطار و لو انقطع لعظم ضرره لأنه يفضي إلى القحط و عدم العشب
The second is that this cloud, if this cloud had been permanent, it’s harm would be mighty from whereby it would be veiling the illumination of the sun and frequent the rains, and if it had been cut off, it’s harm would be mighty because it would lead to the drought and the lack of grass.
الثالث أن السحاب لا يقف في موضع معين بل يسوقه الله تعالى بواسطة تحريك الرياح إلى حيث أراد و شاء و ذلك هو التسخير انتهى.
The second is that the cloud does not paus in a specific place, but Allah-azwj Ushers it by means of the winds to wherever He-azwj so Wants and Desires, and that, it is the subservience’ – end.
لَآياتٍ لِقَوْمٍ يَعْقِلُونَ قال البيضاوي يتفكرون فيها و ينظرون إليها بعيون عقولهم و الكلام المجمل في دلالة هذه الآيات على وجود الإله و وحدته أنها أمور ممكنة وجد كل منها بوجه مخصوص من وجوه محتملة و أنحاء مختلفة إذ كان من الجائز
there are signs for a people who are understanding [2:164]. Al-Bayzawi said, ‘They are pondering regarding it and are looking into it with the eyes of their intellects. And the overall speech regarding the indication of these Verses on the existence of God and His-azwj Oneness is that they are possible things, each of which is found in a specific aspect of possible aspects and different aspects, as it was permissible.
مثلا أن لا تتحرك السماوات أو بعضها كالأرض و أن تتحرك بعكس حركتها و بحيث تصير المنطقة دائرة مارة بالقطبين و أن لا يكون لها أوج و حضيض أصلا أو على هذا الوجه لبساطتها و تساوي أجزائها
For example, the skies or a part of them do not move like the earth, and that they move in the opposite of it’s movement, and whereby a region becomes a circle passing through the two poles, and that it does not have a peak or a trough at all, or in this way, because of its simplicity and the equality of its parts.
فلا بد لها من موجد قادر حكيم يوجدها على ما تستدعيه حكمته و تقتضيه مشيته متعاليا عن معارضة غيره إذ لو كان معه إله يقدر على ما يقدر عليه الآخر فإن توافقت إرادتهما فالفعل إن كان لهما لزم اجتماع مؤثرين على أثر واحد و إن كان لأحدهما لزم ترجيح الفاعل بلا مرجح و عجز الآخر النافي لإلهيته و إن اختلفت لزم التمانع و التطارد كما أشار إليه بقوله تعالى لَوْ كانَ فِيهِما آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتا انتهى.
There is no escape for it from there being a Creator, Able, Wise, who Creates it on what His‑azwj wisdom calls for and necessitates by His-azwj Desire transcends the opposition of others, for there had been a god able upon what the other one is able upon. So, when both their intentions coincide, the deed would necessitate the unity impacting upon one impact; and if there was necessarily a weighting for one of the two without any weighting and inability of the other, it would negate his divinity; and if they differ, it will necessitate the indomitable-ness and the exclusivity, like what is indicated to by Words of the Exalted: If there had been a god in them (skies and the earth) except Allah, it (universe) would have been spoilt. [21:22]’– end.
و أقول قد مر في كتاب التوحيد بسط القول في الاستدلال بحدوث تلك الأشياء و إمكانها على افتقارها إلى صانع قديم واجب بذاته و اشتمالها على الحكم المتناهية على قدرته سبحانه و علمه و حكمته و لطفه و بانتظامها و تلازمها على وحدة صانعها فلا نعيد الكلام فيها
And I (Majlisi) am saying, ‘It has passed in ‘The book of Tawheed’, extensive word regarding the evidence of occurrence of these things and their possibilities upon their need to a Maker, Ancient, Obligatory of His-azwj Selfand its inclusion of the finite judgment on His-azwj Power, Knowledge, Wisdom, Kindness, and of its systemising, and its coherence upon the Oneness of its Maker, so we shall not repeat the speech regarding it.
وَ هُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً قال الرازي اختلف الناس فيه فقال الجبائي إنه تعالى ينزل الماء من السماء إلى السحاب و من السحاب إلى الأرض
He is the One Who Sends down water from the sky for you; [16:10]. Al-Razi said, ‘The people have differed regarding it. Al-Jabaie said, He-azwj the Exalted Sends down the water from the sky to the cloud, and from the cloud to the earth’.
قال لأن ظاهر النص يقتضي نزول المطر من السماء و العدول عن الظاهر إلى التأويل إنما يحتاج إليه عند قيام الدليل على أن إجراء اللفظ على ظاهره غير ممكن و في هذا الموضع لم يقم دليل على امتناع نزول المطر من السماء فوجب إجراء اللفظ على ظاهره
He said, ‘Because the apparent meaning of the text requires rain falling from the sky and the reversal from the apparent to the interpretation, but it is needed when there is evidence that applying the utterance to its apparent meaning is not possible. In this place, there is no evidence that rain does not fall from the sky, so the wording must be applied according to its apparent meaning.
و أما قول من يقول إن البخارات الكثيرة تجتمع في باطن الأرض ثم تصعد و ترتفع إلى الهواء فينعقد الغيم منها و يتقاطر و ذلك هو المطر
As for the saying of those who say that the many vapours gather in the earth’s interior and then rise and rise into the air, so the clouds gather from them and trickle down, and that is the rain.
فقد احتج الجبائي على فساده بوجوه الأول أن البرد قد يوجد في وقت الحر بل في صميم الصيف و نجد المطر في أبرد وقت ينزل غير جامد و ذلك يبطل قولهم
Al-Jabbai argued against his corruption in the first instances that cold may occur in the time of heat, rather in the midst of summer, and we find rain in the coldest time when it is not solid, and that invalidates their saying.
الثاني إن البخارات إذا ارتفعت و تصاعدت و تفرقت لم يتولد منها قطرات الماء
The second is that the vapours, when they rise and ascend and disperse, the drops of water are not produced from these.
الثالث لو كان تولد المطر من صعود البخارات فالبخارات دائمة الارتفاع من البحار فوجب أن يدوم هناك نزول المطر و حيث لم يكن الأمر كذلك علمنا فساد قولهم
The third, if the production of the rain is from ascent of the vapours, so the vapours are constantly rising from the oceans. So, it would obligate the permanence of the descent of rain over there, and whereby the matter does not happen to be like that, we know the spoiling of their words’.
قال فثبت بهذه الوجوه أنه ليس تولد المطر من بخار الأرض.
He said, ‘It proves this aspect that the rain is not produced from vapour of the earth’.
ثم قال و القوم إنما احتاجوا إلى هذا القول لأنهم اعتقدوا أن الأجسام قديمة و إذا كان الأمر كذلك امتنع دخول الزيادة و النقصان فيها و حينئذ لا معنى لحدوث الحوادث إلا اتصاف تلك الذوات بصفة بعد أن كانت موصوفة بصفات أخرى
Then he said, ‘And the people only needed this word because they believed that bodies are ancient, and when the matter is like that, then it is forbidden to enter into them additions and reductions, and then there is no meaning for the occurrence of the occurrences except for the description of these entities with a quality after they were described with other attributes.
فلهذا السبب احتالوا في تكوين كل شيء عن مادة معينة و أما المسلمون فلما اعتقدوا أن الأجسام محدثة و أن خالق العالم فاعل مختار قادر على خلق الأجسام كيف شاء و أراد فعند هذا لا حاجة إلى استخراج هذه التكلفات
For this reason, they deceived regarding the creation of all things from a specific substance. And as for the Muslims when they believed that the bodies are occurrences, and that Creator of the world is a Choosing Doer, Able upon Creating the bodies however He-azwj so Desires and Wants. At this, there is no need to the extraction of these encumberments.
فثبت أن ظاهر القرآن يدل على أن الماء إنما ينزل من السماء و لا دليل على امتناع هذا الظاهر فوجب القول بحمله على ظاهره فثبت أن الحق سبحانه ينزل المطر من السماء بمعنى أنه يخلق هذه الأجسام في السماء ثم ينزلها إلى السحاب ثم من السحاب إلى الأرض.
It proved that the apparent of the Qurant evidence upon that the water rather descends from the sky, and there is no evidence upon this apparent abstention. So the word is obligated as a whole upon its appearance. It proves that the Truth, the Glorious Sends down the rain from the sky in the meaning that He-azwj Created these bodies in the sky, then He-azwj Sends it to the clouds, then from the clouds to the earth.
و القول الثاني المراد أنزل من جانب السماء ماء.
And the second word, the intent is descent of water from a side of the sky.
القول الثالث أنزل من السحاب ماء و سمى الله السحاب سماء لأن العرب تسمي كل ما فوقك سماء كسماء البيت.
The third word, water descends from the clouds, and Allah-azwj has Named the clouds as ‘sky’, because the Arabs name all what is about you as sky, like sky of the house (roof)’.
ثم قال نقل الواحدي في البسيط عن ابن عباس يريد بالماء هاهنا المطر.
Then he said, ‘Al-Wahidy transmitted in ‘Al-Baseet’, from Ibn Abbas, ‘The Intent with the water over here is the rain’’.
أقول و رجح في موضع آخر نزول المطر من السحاب قال لأن الإنسان ربما كان واقفا على قلة جبل عال و يرى الغيم أسفل فإذا نزل من ذلك الجبل يرى ذلك الغيم ماطرا عليهم و إذا كان هذا الأمر مشاهدا بالبصر كان النزاع فيه باطلا و لا ينزل نقطة من المطر إلا و معها ملك و الفلاسفة يحملون ذلك الملك على الطبيعة الحالة في تلك الجسمية الموجبة لذلك النزول انتهى.
I (Majlisi) am saying, ‘It outweighs in another place the descend of the rain from the clouds’. He said, ‘Because the human being, sometimes he stands at the top of a high mountain, and he sees the cloud being below. When he descends from that mountain, he sees that cloud raining upon them. And if this matter is visible to the eye, then the dispute over it is invalid, and no drop of rain descends without an Angel, and the philosophers carry that Angel upon the state of nature in that body that necessitates that descent’ – end.
وَ هُوَ الَّذِي يُرْسِلُ الرِّياحَ بُشْراً منهم من قرأ نشرا بضم النون و الشين جمع نشور مثل رسل و رسول أي رياحا منشرة مفرقة من كل جانب
And He is the One Who Sends the winds bearing glad tidings before His Mercy, [7:57]. From them is one who reads (the word) ‘Nashrs’ with inclusion of the (letter) ‘Noun’ and the (letter) is a plural of ‘Nushour’, like ‘Sending’ and ‘Sent’, i.e., winds spread out dispersing from every side.
و قرأ ابن عامر بضم النون و إسكان الشين بتخفيف العين و قرأ حمزة بفتح النون و إسكان الشين مصدر نشرت الثوب ضد طويته و هنا بمعنى المفعول أو بمعنى الحياة فهو بمعنى الفاعل و قرأ عاصم بالباء جمع بشير أي مبشرات بالمطر أو الرحمة
And Ibn Aamir read with including the (letter) ‘Al-Noun’, and silent (letter) ‘Al-Sheen’, with lightening of the (letter) ‘Al-Ayn’. And Hamza read with ‘Fatah’ of (the letter) ‘Al-Noun’, and silence of the (letter) ‘Al-Sheen’, a source spreading the cloth against it’s folding. And over here in the meaning of the done, or in the meaning of the life, so it is the meaning of the doer. And Aasim read with the (letter) ‘Ba’ as plural of glad tidings (Bashir), i.e., glad tidings with the rain or the Mercy.
حَتَّى إِذا أَقَلَّتْ سَحاباً ثِقالًا قال الرازي يقال أقل فلان الشيء إذا حمله أي حتى إذا حملت هذه الرياح سحابا ثقالا بما فيها من الماء و المعنى أن السحاب المسيطر بالمياه العظيمة إنما يبقى معلقا في الهواء لأنه تعالى دبر بحكمته أن يحرك الرياح تحريكا شديدا.
until when they bring up a heavy cloud, [7:57]. Al-Razi said, ‘It is said the least so-and-so is a thing if it is carried, that is, even if this wind carries heavy clouds with the water they contain, and the meaning is that the cloud that is dominated by great water remains suspended in the air because the Exalted Ordained in His-azwj Wisdom to move the winds in a strong movement.
فيحصل منها فوائد أحدها أن أجزاء السحاب ينضم بعضها إلى بعض و يتراكم و ينعقد السحاب الكثيف الماطر و ثانيها أن بسبب تلك الحركات الشديدة التي في تلك الرياح يمنة و يسرة يمتنع على تلك الأجزاء المائية النزول فلا جرم يبقى معلقا في الهواء
One benefits from it, one is that the parts of the clouds join each other and accumulate, and the thick rainy clouds are combined, and the second is that because of those strong movements in those winds to the right and left, these water parts are prevented from descending, so there is no doubt that remains suspended in the air.
و ثالثها أن بسبب حركات تلك الرياح ينساق السحاب من موضع إلى موضع آخر و هو الموضع الذي علم الله تعالى احتياجهم إلى نزول الأمطار و انتفاعهم بها
And it’s third is that the cause of these movements of the winds usher the clouds from a place to another place, and it is the place which Allah-azwj the Exalted their needs to the descent of the rains and their benefitting with it.
و رابعها أن حركة الرياح تارة تكون مفرقة لأجزاء السحاب مبطلة لها
And it’s fourth is movement of the winds as time are being sometimes separated to parts of the clouds nullifying it.
و خامسها أن هذه الرياح تارة تكون مقوية للزرع و الأشجار مكملة لما فيها من النشوء و النماء و هي الرياح اللواقح
And it’s fifth is that these windsstrengthen plants and trees, complementing what they have of emergence and growth, and they are the fertile winds.
و تارة تكون مبطلة لها كما تكون في الخريف
And sometimes it becomes nullifying for it just as it is being in the autumn.
و سادسها أن هذه الرياح تارة تكون طيبة لذيذة موافقة للأبدان و تارة تكون مهلكة إما بسبب ما فيها من الحرارة الشديدة كما في السموم أو بسبب ما فيها من البرد الشديد كما في الرياح المهلكة جدا
And it’s sixth is that these winds are sometimes good and delicious, compatible with the body, and sometimes they are deadly, either because of the intense heat that they contain, as in the toxins, or because of the extreme cold that they contain, as in the very deadly winds.
و سابعها أن تلك الرياح تارة تكون شرقية و تارة تكون غربية و شمالية و جنوبية و هذا ضبط ذكره بعض الناس و إلا فالرياح تهب من كل جانب من جوانب العالم و لا ضبط لها و لا اختصاص لجانب من جوانب العالم بها
And it’s seventh is that sometimes these winds tend to be easterly and at times they are being westerly, and at times northerly and southerly. This is a specification mentioned by some people. Otherwise, the wind blows from every aspect of the world, and it has no control over it, nor is it specific to any aspect of the world with it.
و ثامنها أن هذه الرياح تارة تصعد من قعر الأرض فإن من ركب البحر يشاهد أن البحر يحصل له غليان شديد فيه بسبب تولد الرياح في قعر البحر إلى ما فوق البحر و حينئذ يعظم هبوب الرياح في وجه البحر و تارة ينزل الريح من جهة الفوق فاختلاف الرياح بسبب هذه المعاني أيضا عجيب
And it’s eighth is that sometimes these winds ascend from the bottom of the earth, so the one who sails the sea would witness that the sea gets a great boil in it due to the generation of winds at the bottom of the sea to what is above the sea, and then the wind blows in the face of the sea, and sometimes the wind descends from the side above, so the difference in winds due to these meanings is also strange.
و عن السدي أنه تعالى يرسل الرياح فيأتي بالسحاب ثم إنه تعالى يبسطه في السماء كيف يشاء ثم يفتح أبواب السماء فيسيل الماء على السحاب ثم يمطر السحاب بعد ذلك و رحمته هو المطر.
And from Al-Sudy, ‘The Exalted Sends the winds, so they come with the clouds, then He-azwj the Exalted Extends in the sky however He-azwj so Desires, then He-azwj Opens the doors of the sky, so the water flows upon the clouds, then the clouds rain after that; and His-azwj Mercy, it is the rain.
إذا عرفت هذا فنقول اختلاف الرياح في الصفات المذكورة مع أن طبيعة الهواء واحدة و تأثيرات الطبائع و الأنجم و الأفلاك واحدة تدل على أن هذه الأحوال لم تحصل إلا بتدبير الفاعل المختار سبحانه و تعالى
If you know this, then we say that the winds differ in the aforementioned characteristics, even though the nature of the air is one, and the effects of natures, stars, and celestial bodies are one, indicating that these conditions did not occur without an arrangement. The Doer is the Chooser, the Glorious and the Exalted.
ثم قال تعالى سُقْناهُ لِبَلَدٍ مَيِّتٍ و المعنى أنا نسوق ذلك السحاب إلى بلد ميت لم ينزل فيه غيث و لا تنبت فيه خضرة و السحاب لفظه مذكر و هو جمع سحابة فيجوز فيه التذكير و التأنيث
Then the Exalted Said: and We Drive it to a dead land, [35:9] – and the meaning is, ‘We-azwj Drive that cloud to a dead city’, neither any rain had fallen in it nor are greenery had grown in it; and the cloud, its wording is Mentioned, and it is entirety of the clouds, so it is allowed for the masculinity and the femininity being in it.
فلذا أتى بهما في الآية و اللام في قوله لبلد إما بمعنى إلى أو المعنى سقناه لأجل بلد ميت ليس فيه حب نسقيه و الضمير في قوله به إما راجع إلى البلد أو إلى السحاب
So for that I have come with these two regarding the Verse, and the (letter) Al-Laam regarding His-azwj Word ‘land’, either it is in the meaning of driving it for the reason of dead land, there isn’t any seed in it to be quenched, and the pronoun in His-azwj Words is with it, or it is a reference to a city or to the cloud.
و في قوله فَأَخْرَجْنا بِهِ عائد إلى الماء و قيل إلى البلد و على القول الأول فالله تعالى إنما يخلق الثمرات بواسطة الماء.
And regarding His-azwj Words: so We Extract by it [7:57], a reference to the water. And it is said, to the land. And based upon the first word, Allah-azwj the Exalted rather Created the fruits by the means of water.
و قال أكثر المتكلمين إن الثمار غير متولدة من الماء بل الله تعالى أجرى عادته بخلق النبات ابتداء عقيب اختلاط الماء بالتراب
And most of the theologians said, ‘The fruits are not produced from the water, but Allah-azwj the Exalted Flows it’s norm with creation of the vegetation initiating as a consequence of the mixing of the water with the soil’.
و قال جمهور الحكماء لا يمتنع أن يقال أنه تعالى أودع في الماء قوة و طبيعة ثم إن تلك القوة و الطبيعة توجبان حدوث الأحوال المخصوصة و المتكلمون احتجوا على فساد هذا القول بأن طبيعة الماء و التراب واحدة
And most of the wise ones said, ‘It is not impossible to say that the Almighty has deposited in the water a force and a nature, then that force and nature necessitate the occurrence of special conditions. And the theologians argued against the corruption of this saying that the nature of water and earth is one.
ثم إنا نرى أنه يتولد في النبات الواحد الأحوال المختلفة مثل العنب فإن قشره بارد يابس و لحمه و ماؤه حار رطب و عجمة بارد يابس فتولد الأجسام الموصوفة بالصفات المختلفة من الماء و التراب يدل على أنها إنما حدثت بإحداث الفاعل المختار لا بالطبع و الخاصية انتهى.
Then we see that different states are generated in the same plant, such as grapes, for its peel is cold and dry, and its flesh and water are hot and moist, and the vegetation is cold and dry. Thus, bodies described with different characteristics are produced from water and soil, indicating that they occurred through the creation of the chosen agent, not of course and characteristic’ – end.
خَوْفاً وَ طَمَعاً قال الزمخشري في انتصابهما وجوه الأول أنه لا يصح أن يكونا مفعولا لهما لأنهما ليسا بفاعل الفعل المعلل به إلا على تقدير حذف المضاف أي إرادة خوف و طمع أو على معنى إخافة و إطماعا
for fear and for hope, [30:24]. Al-Zamakhshari said, ‘In their attributing there are aspects. The first is that it is not correct for them to be an object for them because they are not the subject of the action that is justified by it, except on the discretion of the deletion of the genitive, i.e., the will of fear and greed, or on the meaning of fear and greed.
الثاني يجوز أن يكونا منتصبين على الحال من البرق كأنه في نفسه خوف و طمع و التقدير ذا خوف و ذا طمع
The second, they happen to be attributed based upon the condition of the lightning. It is as if in itself is fear and greed, and the determination is with the fear and with the greed.
الثالث أن يكونا حالا من المخاطبين أي خائفين و طامعين.
The third is that it happens to be a situation of the addresses, i.e., fearing ones and the coveting ones.
و قال الرازي في كونهما خوفا و طمعا وجوه الأول أن عند لمعان البرق يخاف وقوع الصواعق و يطمع في نزول الغيث
And Al-Razi said, ‘In their being fearing and hoping, there are aspects. The first is that when the lightning shines, he fears the occurrence of thunderbolts, and he hopes for the coming of the rain.
الثاني أنه يخاف من المطر من له فيه ضرر كالمسافر و كمن في جرابه التمر و الزبيب و يطمع فيه من له نفع
The second is that he fears the rain. Whoever has harm, such as the traveller, and one who has dates and raisins in his bag, and he covets them is one who has benefit.
الثالث أن كل شيء يحصل في الدنيا فهو خير بالنسبة إلى قوم و شر بالنسبة إلى آخرين فكذلك المطر خير في حق من يحتاج إليه في أوانه شر في حق من يضره ذلك إما بحسب المكان أو بحسب الزمان.
The third is that everything that happens in this world is good for some people and bad for others, so rain is good for those who need it in its time, and bad for those who harm it, either according to the place or according to the time.
ثم اعلم أن حدوث البرق دليل عجيب على قدرة الله سبحانه و بيانه أن السحاب لا شك أنه جسم مركب من أجزاء مائية و أجزاء هوائية و لا شك أن الغالب عليه الأجزاء المائية و الماء جسم بارد رطب و النار جسم حار يابس فظهور الضد من الضد التام على خلاف العقل فلا بد من صانع مختار يظهر الضد من الضد.
Then know that the occurrence of lightning is an amazing evidence of the powers of Allah‑azwj the Glorious, and His-azwj Statement that the clouds are undoubtedly a composite body of water parts and air parts, and there is no doubt that the water parts are predominant over it, and water is a cold, moist body, and fire is a hot, dry body. Contrary to reason, there must be a Choosing Maker who Shows the opposite from the opposite.
فإن قيل لم لا يجوز أن يقال إن الريح احتقن في داخل جرم السحاب و استولى البرد على ظاهره فانجمد السطح الظاهر منه ثم إن ذلك الريح يمزقه تمزيقا عنيفا فيتولد من ذلك التمزيق الشديد حركة عنيفة و الحركة العنيفة موجبة للسخونة و هي البرق
If it is said, ‘Why should it not be said that the wind was congested inside the clouds body and the cold took over its appearance? The visible surface of it froze, then that wind rips it violently, and from that severe tearing a violent movement is generated, and the violent movement causes heat, which is the lightning.
فالجواب أن كل ما ذكرتموه على خلاف المعقول و بيانه من وجوه الأول أنه لو كان الأمر كذلك لوجب أن يقال أينما يحصل البرق فلا بد و أن يحصل الرعد و هو الصوت الحادث من تمزق السحاب و معلوم أنه ليس الأمر كذلك فإنه كثيرا ما يحدث البرق القوي من غير حدوث الرعد
So the answer is, ‘All what you have mentioned is based upon the appropriate, and it’s explanation is from aspects. The first is that, if the matter was like that it would obligate that it be said, wherever the lightning is attained, so it is inevitable; and if the thunder is attained, and it is a sound of the occurrence from the tearing of the cloud. And the known is that the matter isn’t like that, for many a time the lightning occurs from without occurrence of the thunder.
الثاني أن السخونة الحاصلة بسبب قوة الحركة مقابلة بالطبيعة المائية الموجبة للبرد و عند حصول هذا المعارض القوي كيف تحدث النارية بل نقول النيران العظيمة تنطفئ بصب الماء عليها و السحاب كله ماء فكيف يمكن أن يحدث فيه شعلة ضعيفة نارية
The second is that the heat that occurs due to the force of movement is contrasted with the watery nature that causes cold, and when this strong opposition occurs, how does the fiery state occur? Rather, we say that great fires are extinguished by pouring water on them, and the clouds are all water, so how can a weak, fiery flame occur in them?
الثالث من مذهبكم أن النار الصرفة لا لون لها البتة فهب أنه حصلت النارية بسبب قوة المحاكة الحاصلة في أجزاء السحاب لكن من أين حدث ذلك اللون الأحمر فثبت أن السبب الذي ذكروه ضعيف و أن حدوث النار الخالصة في جرم السحاب مع كونه ماء خالصا لا يمكن إلا بقدرة القادر الحكيم.
The third, from your doctrine is that pure fire has no color at all, so it is assumed that the fire occurred due to the force of the interweaving that takes place in the parts of the clouds, but from where did that red colour occur? Thus, it is proven that the reason they mentioned is weak and that the occurrence of pure fire in the body of the clouds, although it is pure water, is only possible with the Power of Able, the Wise.
وَ يُنْشِئُ السَّحابَ الثِّقالَ السحاب اسم الجنس و الواحدة سحابة و الثقال جمع ثقيلة أي الثقال بالماء و اعلم أن هذا أيضا من دلائل القدرة و الحكمة و ذلك لأن هذه الأجزاء المائية
and Raises the heavy cloud [13:12] – The clouds is a name of the species, and the one is a cloud, and the ‘heavy’ is a plural of ‘heaviness’, i.e. heavy with the water. And know that this as well is from the evidence(s) of the Power and the Wisdom, and that is because these are segments of the waters.
إما يقال إنها حدثت في جو الهواء أو يقال إنها تصاعدت من وجه الأرض فإن كان الأول وجب أن يكون حدوثها بإحداث محدث حكيم قادر و هو المطلوب
Either it can be said these occurred in the atmosphere of the air, or it can be said that these ascended from the surface of the earth. If it was the first, it would obligate that it’s occurrence would be due to an Innovation of the Wise innovator, Able, and it is a requirement.
و إن كان الثاني و هو أن يقال إن تلك الأجزاء تصاعدت من الأرض فلما وصلت إلى الطبقة الباردة من الهواء بردت فثقلت و رجعت إلى الأرض
And if it was the second, and it is that it said that those segments ascend from the earth. When they arrive to the cold layer from the air, it cools down, so it becomes heavy and return to the earth.
فنقول هذا باطل و ذلك لأن الأمطار مختلفة فتارة تكون القطرات كبيرة و تارة تكون صغيرة و تارة تكون متقاربة و أخرى تكون متباعدة تارة تدوم مدة نزول المطر زمانا طويلا و تارة قليلا
We say this is false, and that is because the rains are different. Sometimes it happens as large drops, and at time it happens to be small, and at times it happens to be nearby, and other times it happens to be remote, at time constant descent of the rain for a long time, and at times, little.
فاختلاف الأمطار في هذه الصفات مع أن طبيعة الأرض واحدة و طبيعة الأشعة المسخنة للبخارات واحدة لا بد و أن يكون بتخصيص الفاعل المختار و أيضا فالتجربة دلت على أن للدعاء و التضرع في نزول الغيث أثرا عظيما و لذلك شرعت صلاة الاستسقاء فعلمنا أن المؤثر فيه هو قدرة الفاعل لا الطبيعة الخاصة انتهى.
The different rains in these descriptions along with that the nature of the earth is one, and nature of the rays heating the vapours is one, inevitably, and even if it happens with the Specifies of the Choosing Doer, and as well. So, the experiment evidence’s upon that for the supplicating, and the beseeching regarding the descent of the rains has a mighty impact, and for that is the start of the Salat of the quenching (rains). So, we know that the Impactor regarding it, He-azwj is the Able Doer, not the specific nature’ – end.
وَ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ قال الطبرسي ره تسبيح الرعد دلالته على تنزيه الله تعالى و وجوب حمده فكأنه هو المسبح و قيل إن الرعد هو الملك الذي يسوق السحاب و يزجره بصوته فهو يسبح الله و يحمده
And the thunder Glorifies with His Praise, [13:13]. Al-Tabarsi said, ‘Glorification of the thunder indicates upon the Exaltation of Allah-azwj the Exalted and obligates His-azwj Praise. It is as if He-azwj is the Glorified one. And it is said that the thunder, it is the Angle who ushers the cloud and rebukes it with his voice, so he is glorifying Allah-azwj and praising Him-azwj.
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِنَّ رَبَّكُمْ سُبْحَانَهُ يَقُولُ لَوْ أَنَّ عِبَادِي أَطَاعُونِي لَأَسْقَيْتُهُمُ الْمَطَرَ بِاللَّيْلِ وَ أَطْلَعْتُ عَلَيْهِمُ الشَّمْسَ بِالنَّهَارِ وَ لَمْ أُسْمِعْهُمْ صَوْتَ الرَّعْدِ وَ كَانَ ص إِذَا سَمِعَ صَوْتَ الرَّعْدِ قَالَ سُبْحَانَ مَنْ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ.
And it is reported from the Prophet-saww having said: ‘Your Lord-azwj the Glorious Says: “If My‑azwj servants were to obey Me-azwj, I-azwj would Quench them the rain at night and the sun would rised upon that at daytime, and I-azwj would not Make them listen to the sound of thunder’. And he-saww, when he-saww heard the sound of thunder, said: ‘Glorious is the One‑azwj Whom the thunder Glorifies with His Praise, [13:13]’.
و كان ابن عباس يقول سبحان الذي سبحت له
And Ibn Abbas was saying, ‘Glorious is the One-azwj Who is glorified to’.
وَ رَوَى سَالِمُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِيهِ قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا سَمِعَ الرَّعْدَ وَ الصَّوَاعِقَ قَالَ اللَّهُمَّ لَا تَقْتُلْنَا بِغَضَبِكَ وَ لَا تُهْلِكْنَا بِعَذَابِكَ وَ عَافِنَا قَبْلَ ذَلِكَ.
And it is reported by Salim Bin Abdullah, from his father who said, ‘It was so, whenever Rasool-Allah-saww heard the thunder and the thunderbolt, he-saww said: ‘O Allah-azwj! Do not Kill us by Your-azwj Wrath, nor Destroy us with Your-azwj Punishment, and Grant us well-being before that!’’
قال ابن عباس من سمع الرعد فقال سبحان الذي يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَ الْمَلائِكَةُ مِنْ خِيفَتِهِ وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ فإن أصابته صاعقة فعلي ذنبه.
Ibn Abbas said, ‘One who hears the the thunder, so he says, ‘Glorious is the One-azwj Whom, the thunder Glorifies with His Praise, and (so do) the Angels from His Awe, [13:13] and He is Able upon all things [30:50], and if a thunderbolt were to hit him, it would be upon his sins’.
وَ الْمَلائِكَةُ مِنْ خِيفَتِهِ أي و تسبح الملائكة من خيفة الله تعالى و خشيته قال ابن عباس إنهم خائفون من الله ليس كخوف ابن آدم لا يعرف أحدهم من على يمينه و من على يساره لا يشغله عن عبادة الله طعام و لا شراب و لا شيء وَ يُرْسِلُ الصَّواعِقَ فَيُصِيبُ بِها مَنْ يَشاءُ و يسرفها عمن يشاء إلا أنه حذف
And (so do) the Angels from His Awe, [13:13] – i.e., and the glorification of the Angels is from Awe of Allah-azwj the Exalted and His-azwj fear. Ibn Abbas said, ‘Their being fearful of Allah-azwj isn’t like the fear of the children of Adam-as. One of them does not know who is upon his righte, and who is upon his left. They are not pre-occupied from worshipping Allah‑azwj, neither by food, nor drink, nor anything, and He Sends the thunderbolts, so He Hits with these the ones He so Desires to, [13:13] – and He-azwj Turns away from the one He‑azwj so Desires to, except he would be obliterated.
وَ رَوَوْا عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع أَنَّ الصَّوَاعِقَ تُصِيبُ الْمُسْلِمَ وَ غَيْرَ الْمُسْلِمِ وَ لَا تُصِيبُ ذَاكِراً انْتَهَى.
And it is reported from Abu Ja’far Al-Baqir-asws: ‘The thunderbolt hits the Muslim and non-Muslim, and it does not hit a Zakir (mentioner)’ – end.
و قال الرازي في قوله تعالى وَ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ أقوال الأول أن الرعد اسم ملك من الملائكة و الصوت المسموع هو صوت ذلك الملك بالتسبيح و التهليل
And Al-Razi said, ‘Regarding Words of the Exalted: And the thunder Glorifies with His Praise, [13:13], there are words. The first is that the thunder is a name of an Angel from the Angels, and voice being heard it is the voice of that Angel with the glorification and the extollations of Oneness.
عَنِ ابْنِ عَبَّاسٍ أَنَّ الْيَهُودَ سَأَلَتِ النَّبِيَّ ص عَنِ الرَّعْدِ مَا هُوَ فَقَالَ مَلَكٌ مِنَ الْمَلَائِكَةِ مُوَكَّلٌ بِالسَّحَابِ مَعَهُ مَخَارِيقُ مِنْ نَارٍ يَسُوقُ بِهَا السَّحَابَ حَيْثُ يَشَاءُ اللَّهُ تَعَالَى قَالُوا فَالصَّوْتُ الَّذِي يُسْمَعُ قَالَ زَجْرَةُ السَّحَابِ.
From Ibn Abbas, ‘The Jews asked the Prophet-saww about the thunder, ‘What is it?’ He-saww said: ‘An Angel from the Angels Allocated with the clouds, with him is a cone of fire he ushers the clouds with it wherever Allah-azwj the Exalted so Desires’. They said, ‘So (what about) the sound which one hears?’ He-saww said: ‘His rebuking the clouds’.
و عن الحسن أنه خلق من الله ليس بملك فعلى هذا القول الرعد اسم للملك الموكل بالسحاب و صوته تسبيح لله تعالى و ذلك الصوت أيضا مسمى بالرعد و يؤكد هذا ما روي عن ابن عباس كان إذا سمع الرعد قال سبحان الذي سبحت له
And from Al-Hassan, ‘It is a creation from Allah-azwj, not an Angel’. Based upon this word, the thunder is a name of the Angel Allocated with the clouds, and his voice is Glorification to Allah-azwj the Exalted, and that is the sound as well being heard with the thunder, and this is emphasised by what is reported from Ibn Abbas, ‘It was so that whenever he-saww heard the thunder, he-saww said: ‘Glorious is the One-azwj Who is being Glorified to!’’
وَ عَنِ النَّبِيِّ ص أَنَّ اللَّهَ يُنْشِئُ السَّحَابَ فَيَنْطِقُ أَحْسَنَ الْمَنْطِقِ وَ يَضْحَكُ أَحْسَنَ الضَّحِكِ فَنُطْقُهُ الرَّعْدُ وَ ضَحِكُهُ الْبَرْقُ.
And from the Prophet-saww: ‘Allah-azwj Grows the cloud, so it speaks excellent speech, and laughs excellent laughter. So, it’s speaking is the thunder, and it’s laughter is the lightning’’.
و اعلم أن هذا القول غير مستبعد و ذلك لأن عند أهل السنة البنية ليست شرطا لحصول الحياة فلا يبعد من الله تعالى أن يخلق الحياة و العلم و القدرة و النطق في أجزاء السحاب فيكون هذا الصوت المسموع فعلا له
And know that this word is not far-fetched, and that because in the view of the Sunnis it is not a condition of the result of life. So, it is not far-fetched from Allah-azwj to Create the life, and the knowledge, and the power, and the talk in segments of the clouds, so it would be this sound being heard being its deed.
فكيف يستبعد ذلك و نحن نرى أن السمندر يتولد في النار و الضفادع تتولد في السحاب و الدودة العظيمة ربما تولدت في الثلوج القديمة و أيضا إذا لم يبعد تسبيح الجبال في زمن داود ع و لا تسبيح الحصى في زمن محمد ص فكيف يبعد تسبيح السحاب.
How can that be far-fetched, and we see the salamanders being produced in the fire and the frogs being produced in the clouds and the large insects are sometimes produced in the old snow? And as well, when the glorification of the Majestic was not far-fetched in the era of Dawood-as, and the uncountable glorifications during the era of Muhammad-saww, so how can the glorifications of the clouds be far-fetched?
و على هذا القول فهذا الشيء المسمى بالرعد ملك أو ليس بملك فيه قولان أحدهما أنه ليس بملك لأنه عطف عليه الملائكة و الثاني أنه لا يبعد أن يكون من جنس الملائكة و أفرد بالذكر على سبيل التشريف القول
And based upon this word, so this thing being heard as the thunder is an Angel or it isn’t an Angel? There are two words regarding this. One of these is that it isn’t an Angel because the Angels are inclining upon it. And the second is that it is not far-fetched it he happens to be from the species of the Angels and individualised upon the way of the noble word.
الثاني إن الرعد اسم لهذا الصوت المخصوص و مع ذلك فإن الرعد يسبح لله تعالى لأن التسبيح و التقديس و ما يجري مجراهما ليس إلا وجود لفظ يدل على حصول النزاهة و التقديس لله تعالى
The second is that the thunder is a name of this specific sound, and with that, if the thunder is glorifying to Allah-azwj the Exalted, because the Glorification and the extollations of the Holiness, and whatever flows it’s flow isn’t except existence of wording evidencing upon the integrity and the extollations of the Holiness of Allah-azwj the Exalted.
فلما كان حدوث هذا الصوت دليلا على وجود موجود متعال عن النقص و الإمكان كان ذلك في الحقيقة تسبيحا و هو معنى قوله وَ إِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ
So, when the occurrence of this sound takes place, it evidences upon the existence of the One-azwj Exalted from the deficiency, and the possibility of that being in reality, a glorification, and it is the meaning of His-azwj Word: and there is nothing except it Glorifies with His Praise, [17:44].
الثالث أن المراد من كون الرعد مسبحا أن من سمع الرعد فإنه يسبح الله تعالى فلهذا المعنى أضيف هذا التسبيح إليه.
The third is that the intent from the being of the thunder being a glorifier is that the one who hears the thunder would glorify Allah-azwj the Exalted. So, for this meaning this glorification is added to it.
الرابع من كلمات الصوفية الرعد صعقات الملائكة و البرق زفرات أفئدتهم و المطر بكاؤهم.
The fourth is from the talk of the Sufis, ‘The thunder is a thunderbolt of the Angels, and the lightning is an exhalation of their hearts, and the rain is their crying’’.
ثم قال و اعلم أن المحققين من الحكماء يذكرون أن هذه الآثار العلوية إنما تتم بقوى روحانية فلكية فللسحاب روح معين من الأرواح الفلكية يدبره و كذا القول في الرياح و سائر الآثار العلوية و هذا غير ما نقلنا أن الرعد اسم الملك.
Then he said, ‘Then know that the researchers from the wise ones are mentioning that these high impacts are rather completed with the spiritual and astronomical strength. So, the cloud is a specific soul from the astronomical souls managing it. And like that is the word regarding the wings and rest of the high impacts, and this is other than what we are saying, that the thunder is a name of the Angel’.
ثم قال أمر الصاعقة عجيب جدا و ذلك لأنها نار تتولد في السحاب فإذا نزلت من السحاب فربما غاضت البحر و أحرقت الحيتان تحت البحر و الحكماء بالغوا في وصف قوتها و وجه الاستدلال أن النار حارة يابسة و طبيعتها ضد طبيعة السحاب
Then he said, ‘The matter of the thunderbolt is very strange, and that is because fire is being produced in the clouds. When it descends from the clouds, sometimes it ruffles the sea, and incinerates the fishes beneath the sea. And the wise ones have reached in describing its strength and an aspect of its evidence that the firs is a dry heat, and it’s nature is opposite to the nature of the clouds.
فوجب أن يكون طبيعتها في الحرارة و اليبوسة أضعف من طبيعة النيران الحادثة عندنا على العادة لكنه ليس الأمر كذلك فإنها أقوى من نيران هذا العالم فثبت أن اختصاصها بمزيد تلك القوة لا بد و أن يكون بسبب تخصيص الفاعل المختار.
So, it obliges that it’s nature regarding the heat and the dryness be weaker than the nature of the fires occurring with us, based upon the norm. But the matter isn’t like that, for it is stronger than the fires of this world. Thus, it proves that it’s characteristics are more than that strength, inevitably, and that it would be a cause of the Specialising of the Choosing Doer.
وَ هُمْ يُجادِلُونَ فِي اللَّهِ أي هؤلاء الكفار مع ظهور هذه الدلائل يجادلون في الله و هو يحتمل وجوها أحدها أن يكون المراد الرد على الكافر الذي قال أخبرنا عن ربنا أ من نحاس أم حديد
and they are disputing regarding Allah [13:13] – i.e. They are the Kafirs with the appearance of these evidence(s), they are disputing regarding Allah-azwj, and it is carried by aspects. One of these is that the intent happens to be the rebuttal upon the Kafir who said, ‘Inform us about our Lord-azwj! Is He-azwj from brass or iron?’
و ثانيها أن يكون المراد الرد على جدالهم في إنكار البعث و إبطال الحشر
And it’s second is that the intent happens to be a rebuttal upon their disputes in denial of the Resurrection and invalidation of the Gathering.
و ثالثها الرد عليهم في طلب سائر المعجزات
And it’s third is the rebuttal upon them in seeking rest of the miracles.
و رابعها الرد عليهم في استنزال عذاب الاستئصال.
And it’s fourth is the rebuttal upon them regarding the exterminating Punishment.
وَ هُوَ شَدِيدُ الْمِحالِ المشهور أن الميم أصلية و قيل زائدة و المعنى شديد القوة و قيل شديد المكر و قيل شديد العقوبة و قيل شديد المغالبة و قيل شديد الجدال.
and He is Mighty in Strength [13:13] – the famous is that the (letter) ‘Meem’ is original. And it is said, additional, and the meaning is ‘Mighty of Strength’. And it is said, Mighty of Plan. And it is said, Mighty of the Punishment. And it is said, Mighty of the overcoming. And it is said, Mighty of the Dispute.
رِزْقاً لَكُمْ قال البيضاوي أي تعيشون به و هو يشمل المطعوم و الملبوس مفعول أخرج و مِنَ الثَّمَراتِ بيان له أو حال عنه و يحتمل عكس ذلك و يجوز أن يراد به المصدر فينتصب بالعلة أو المصدر لأن أخرج في معنى رزق.
a sustenance for you. [14:32]. Al-Bayzawi said, ‘I.e., they are living by it, and it is inclusive of the foodstuff and the clothing, the worked coming out, and the fruits, is an explanation of it, or a state of it. And the opposite of that is possible, and it is allowed that the intended with it is the source, so it is attributed with the reason, or the source, because it emerges in the meaning of sustenance.
إِلَّا مَنِ اسْتَرَقَ السَّمْعَ قال البيضاوي بدل من كل شيطان و استراق السمع اختلاسه سرا شبه به خطفتهم اليسيرة من قطان السماوات لما بينهم من المناسبة في الجوهر أو بالاستدلال من أوضاع الكواكب و حركاتها
Except one who steals the hearing, [15:18]. Al-Bayzawi, ‘Instead of every Satan-la and stealer of the hearing, pilfering it in secret, likening by it their stealing from the layers of the skies due to what is appropriate between them regarding the essence, or inferred from the places of the planets and their movements.
و عن ابن عباس أنهم كانوا لا يحتجبون عن السماوات فلما ولد عيسى ع منعوا من ثلاث سماوات فلما ولد محمد ص منعوا من كلها بالشهب و لا يقدح فيه تكونها قبل المولد لجواز أن يكون لها أسباب أخر و قيل الاستثناء منقطع أي و لكن من استرق السمع
And from Ibn Abbas, ‘They were not barred from the skies. When Isa-as was born, they were prevented from three skies. When Muhammad-saww was born, they were prevented from all of them by the meteors, but it does not disparage its permit being before the birth that there might be other causes for it. And it is said, the exclusion is cut off, i.e., but (only) from stealing the hearing.
فَأَتْبَعَهُ شِهابٌ أي فتبعه و لحقه شهاب مُبِينٌ ظاهر للمبصرين و الشهاب شعلة نار ساطعة و قد يطلق للكوكب و السنان لما فيها من البريق انتهى.
so there pursued him a meteor [15:18] – i.e., it pursues him-la and catches up with him-la, a clear metero, apparent for the observers. And the meteor is a flame of shining fire, and it may be related to the celestial bodies and the blades due to the sparkle in them’ – end.
و قال الرازي لقائل أن يقول إذا جوزتم في الجملة أن يصعد الشيطان إلى السماوات و يختلط بالملائكة و يسمع أخبارا من الغيوب عنهم ثم إنها تنزل و تلقي تلك الغيوب فعلى هذا التقدير يجب أن يخرج الإخبار عن المغيبات عن كونه معجزا دليلا على الصدق
And Al-Razi said to a speaker, ‘If they are saying that when you are allowing in the whole that the Satan-la ascends to the skies and mingles with the Angels and hears the news from the hidden matters about them, then he-la descends and casts those hidden matters, so based upon this assessment it obligates that the news about the hidden matters would be outside from being miracles evidencing upon the truthfulness.
و لا يقال إن الله تعالى أخبر عن أنهم عجزوا عن ذلك بعد مولد النبي ص لأنا نقول هذا المعجز لا يمكن إثباته إلا بعد القطع بكون محمد ص رسولا و القطع بهذا لا يمكن إلا بواسطة المعجز و كون الإخبار عن الغيب معجزا لا يثبت إلا بعد إبطال هذا الاحتمال و حينئذ يلزم الدور و هو باطل محال.
And it cannot be said that Allah-azwj the Exalted Informed about their inability from that after birth of the Prophet-saww because we say this is a miracle, it is not possible to prove it, except after cutting Muhammad-saww being a Rasool-saww, and the cutting with this is not possible except through the miracle, and the news about the hidden matters being a miracle cannot be proven except after invalidating this possibility, and at that the role is necessitated, and it is false, impossible.
و يمكن أن يجاب عنه بأنا نثبت كون محمد ص رسولا بسائر المعجزات ثم بعد العلم بنبوته نقطع بأن الله عجز الشياطين عن تلقف الغيب بهذا الطريق و عند ذلك يصير الإخبار عن الغيب معجزا و حينئذ يندفع الدور انتهى.
And it is possible that it is answered about it by us proving Muhammad-saww being a Rasool‑saww with rest of the miracle, the after the knowledge of his-saww Prophet-hood, we assert that Allah-azwj Frustrates the Satans-la from grasping the hidden matters in this method, and at that the news come to be a miracle about the hidden matters, and at that the repelling turns’ – end.
و أقول يمكن أن يقال يجب في لطف الله و حكمته أن لا يمكن الكاذب في دعوى النبوة و الإمامة من هذا و إلا لزم الإغراء بالقبيح و لو بالنسبة إلى العوام و لذا قيل لا تجري الشعبذة أيضا على يد المدعي الكاذب فتأمل.
And I (Majlisi) am saying, ‘It is possible that it be said, it obliges regarding the Kindness of Allah-azwj and His-azwj Wisdom that no liar can be made in the claim of Prophethood and leadership from this, otherwise the temptation to be ugly is necessary. And if with regards to the common people, and for this reason it was said that the slander does not take place also at the hands of the false claimant, so contemplate.
وَ إِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنا خَزائِنُهُ قيل أي و ما من شيء إلا و نحن قادرون على إيجاده و تكوينه أضعاف ما وجد منه فضرب الخزائن مثلا لاقتداره أو شبه مقدوراته بالأشياء المخزونة التي لا يحوج إخراجها إلى كلفة و اجتهاد وَ ما نُنَزِّلُهُ من تلك الخزائن إِلَّا بِقَدَرٍ مَعْلُومٍ
And there is not a thing except in Our Presence is its store, [15:21] – It is said, ‘I.e., and there is nothing except and We-azwj are Able upon Innovating it and Creating it, double of what is found from it. So, He-azwj Struck the treasures (store) as an example of His-azwj Power or likening His-azwj Capabilities to the treasure not needy to extracting it to encumberment and struggle – and We do not Send it down – from that treasure – except by a known measure [15:21].
اقتضته الحكمة و تعلقت به المشية فإن تخصيص بعضها بالإيجاد في بعض الأوقات على بعض الصفات و الحالات لا بد له من مخصص حكيم
Wisdom necessitates it and the Desire is linked with it, for the specialisation part of it with the innovation in some of the timing is upon some of the description and the situation. There is no escape for it being from a Wise Specialiser’.
و قال علي بن إبراهيم الخزانة الماء الذي ينزل من السماء فينبت لكل ضرب من الحيوان ما قدر الله له من الغذاء.
And Ali Bin Ibrahim said, ‘The treasure (store) is the water which descends from the sky, so there grows from the provision whatever Allah-azwj has Determined for it.
و قال بعض المحققين أقول الأول كلام من خلا من التحصيل و الثاني تمثيل للتقريب من أفهام الجمهور و تفسير في الظاهر و أما في الباطن و التأويل فالخزائن عبارة عما كتبه القلم الأعلى أولا على الوجه الكلي في لوح القضاء المحفوظ عن التبديل الذي منه يجري ثانيا على الوجه الجزئي في لوح القدر الذي فيه المحو و الإثبات تدرجا على التنزل
And one of the researchers said, ‘I am saying the first is a speech devoid of being attained, and the second is a representation of bringing closer to the understanding of the general public and an interpretation regarding the apparent. And as for the esoteric and the explanation, so the treasures are a metaphor about what the Pen wrote in the entirety of the Guarded Tablet of Decrees about the alteration which flow from it. Secondly, according to the partial aspect of the Guarded Tablet of Destiny, in which the erasure and affirmation are progressively descended.
فإلى الأول أشير بقوله وَ إِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنا خَزائِنُهُ و بقوله وَ عِنْدَهُ أُمُّ الْكِتابِ و إلى الثاني بقوله وَ ما نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَعْلُومٍ و منه ينزل و يظهر في عالم الشهادة
So to the first is an indicate by His-azwj Words: And there is not a thing except in Our Presence is its store, [15:21], and by His-azwj Words: and with Him is the Mother of the Book [13:39], and to the second by His-azwj Words: and We do not Send it down except by a known measure [15:21], and from it descends and appears in the present world.
وَ عَنِ السَّجَّادِ ع أَنَّ فِي الْعَرْشِ تِمْثَالَ جَمِيعِ مَا خَلَقَ اللَّهُ مِنَ الْبَرِّ وَ الْبَحْرِ قَالَ وَ هَذَا تَأْوِيلُ قَوْلِهِ وَ إِنْ مِنْ شَيْءٍ الْآيَةَ.
And from Al Sajjad-asws: ‘In the Throne there are entirety of the resemblances of whatever Allah-azwj has Created from the land and the sea’. He-asws said, ‘And this is an interpretation of His-azwj Words: And there is not a thing [15:21] – the Verse.
أراد ع به ما ذكرناه انتهى.
He-asws has intended by it what we mentioned’ – end.
وَ أَرْسَلْنَا الرِّياحَ لَواقِحَ قيل أي حوامل شبه الريح التي جاءت بخير من إنشاء سحاب ماطر بالحامل كما شبه ما لا يكون كذلك بالعقيم أو ملقحات للشجر و السحاب و نظيره الطوائح بمعنى المطيحات في قوله و مختبط مما تطيح الطوائح.
And We Send the winds for fertilisation and We Send down water from the sky, [15:22] – It is said, it means carrier resembling the winds which come with good, from growth of the rain clouds with the loads, just it resembles what does not happen like that with Al-Aqeem (stormy wind), or pollinators of the trees and the clouds, and it’s counterpart is the tides in the meaning of the overthrowing in His-azwj Words, and the eruptions from what the eruptions overthrow.
فَأَسْقَيْناكُمُوهُ أي فجعلناه لكم سقيا يقال سقيته حتى روي و أسقيته نهرا أي جعلته شرابا له وَ ما أَنْتُمْ لَهُ بِخازِنِينَ أي قادرين متمكنين من إخراجه نفى عنهم ما أثبته لنفسه أو حافظين في الغدران و العيون و الآبار
So We Quench you, – We-azwj had Made it to be a quencher. It is saying, quenching it until it is saturated, and quenching of a river means making a drink for it – and you are not the keepers for its storage [15:22] – able, possible of extracting it, negating from them what He‑azwj has Affirmed for Himself-azwj, or keepers in the trenches, and the springs, and the wells.
و ذلك أيضا يدل على المدبر الحكيم كما يدل عليه حركة الهواء في بعض الأوقات من بعض الجهات على وجه ينتفع به الناس فإن طبيعة الماء تقتضي الغور فوقوفه دون حد لا بد له من سبب مخصص
And that as well evidence’s upon the Wise Manager just as it evidence’s upon the movement of the air in some of the timings from some of the directions upon an aspect the people are benefitting with, for the nature of the water requires the submerging (in the earth), so it’s standing without a limit, there is no escape for there being a specific cause.
لَكُمْ مِنْهُ شَرابٌ قيل أي ما تشربونه و لكم صلة أنزل أو خبر شراب و من تبعيضية متعلقة به و تقديمها يوهم حصر المشروب فيه و لا بأس به لأن مياه العيون و الآبار منه لقوله فَسَلَكَهُ يَنابِيعَ و قوله فَأَسْكَنَّاهُ فِي الْأَرْضِ
from it is a drink [16:10] – It is said, ‘I.e. what you are drinking, and for you is a connection Sent down, or news of a drink, and from the reciprocity related to it and presenting it makes the illusion that the drink is limited to it and there is nothing wrong with it because the water of springs and wells are from it, due to His-azwj Words: then Flows it as springs [39:21]; and His-azwj Words: so We Settle it in the earth, [23:18].
وَ مِنْهُ شَجَرٌ أي و منه يكون شجر يعني الشجر الذي يرعاه المواشي و قيل كل ما ينبت على الأرض شجر فِيهِ تُسِيمُونَ أي ترعون مواشيكم من سامت الماشية و أسامها صاحبها و أصلها السومة و هي العلامة لأنها تؤثر بالرعي علامات
and from it trees (grow), – i.e., and from it the tree comes to be, meaning the tree which the the livestock are taken care of. And it is said, all what grows upon earth is a tree – wherein you are pasturing [16:10] – i.e., you are taking care of your livestock from from the livestock being poisoned, and ‘Usamaha’ is it’s counterpart, and it’s origin is ‘A- Sowmah’ and it is the sign because it affects the grazing as signs.
فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها أنبت فيها أنواع النبات بعد يبسها لِقَوْمٍ يَسْمَعُونَ أي سماع تدبر و إنصاف
So He Revives the earth by it after its death – a variety of vegetation grows in it after it’s grazing – Surely in that is a Sign for a people who listen [16:65] – i.e., listening of the pondering and being fair.
وَ تَرَى الْأَرْضَ هامِدَةً أي ميتة يابسة من همدت النار إذا صارت رمادا اهْتَزَّتْ أي تحركت بالنبات وَ رَبَتْ أي انتفخت وَ أَنْبَتَتْ على المجاز لأن المنبت هو الله تعالى مِنْ كُلِّ زَوْجٍ أي من كل نوع من أنواع النبات بَهِيجٍ البهجة حسن الشيء و نضارته و البهيج بمعنى المبهج قال المبرد هو الشيء المشرق الجميل.
And you see the land as barren, – i.e. dead, dry from extinguished fire when it becomes ash – it stirs – i.e. it moves with the vegetation – and swells – i.e. puffed up – and sprouts – upon the metaphor, because the Grower, He-azwj is Allah-azwj the Exalted – every lovely pair [22:5] – i.e., from every type from the types of vegetation, as the lovely beautiful thing and it’s blossom, and the (word) ‘Al Baheej’ is with the meaning of ‘Al-Mab’haj’. He said, ‘The cool (Al-Mabrad), it is the thig shining, beautiful.
أَ لَمْ تَرَ أي أ لم تعلم و قيل المراد الرؤية بالبصر فَتُصْبِحُ الْأَرْضُ إنما لم يقل أصبحت ليدل على بقاء أثر المطر زمانا بعد زمان و إنما لم ينصب جوابا للاستفهام لأنه لو نصب لأعطي عكس ما هو الغرض لأن معناه إثبات الاخضرار فينقلب بالنصب إلى نفي الاخضرار إِنَّ اللَّهَ لَطِيفٌ يصل علمه أو لطفه إلى كل ما جل و دق خَبِيرٌ بالتدابير الظاهرة و الباطنة.
Do you not see – Don’t you know. And it is said the intent is seeing with the sight – so the earth becomes green? – but rather He-azwj did not Say: “I-azwj Make it to become” in order to Point upon the lasting impact of the rain for a time after time, Rather, he did not set up an answer to the question, because if it was established, it would have been given the opposite of what is the purpose, because its meaning is to prove greenness, so it turns by accusative to deny greenness. Surely Allah is Subtle, – His-azwj Knowledge or His-azwj Kindness arrives to all what is large and small – Aware [22:63] – of the apparent arrangements and the hidden.
وَ أَنْزَلْنا مِنَ السَّماءِ ماءً قال الرازي من قال إن المراد بالسماء السحاب قال إن الله تعالى أصعد الأجزاء المائية من قعر الأرض و من البحار إلى السماء حتى صارت عذبة صافية بسبب ذلك التصعيد
And We send down water from the sky [23:18] – Al Razi said, ‘One who says that the intent with the sky, are the clouds’. He said, ‘Allah-azwj the Exalted Caused the ascension of the segments of the waters from the bottom of the earth and from the oceans to the sky until it became fresh, clean, by the cause of that ascent.
ثم إن تلك الذرات تأتلف و تتكيف ثم ينزله الله على قدر الحاجة إليه و لو لا ذلك لم ينتفع بتلك المياه لتفرقها في قعر الأرض و لا بماء البحر لملوحته و لأنه لا حيلة في إجراء مياه البحار على وجه الأرض لأن البحار هي الغاية في العمق و هذه الوجوه إنما يتمحلها من ينكر الفاعل المختار و أما من أقر به فلا حاجة له إلى شيء منها
Then those particles combine and adapt, then Allah-azwj Sends it down in accordance to the need to it, and had it not bee that, there would be no benefit with that water due to it’s scattering in the bottom of the earth, nor with water of the sea due to it’s saltiness, and because there is no means in flowing the waters of the oceans upon the surface of the earth, because the oceans, these are at the peak of depths, and this is the aspect. But rather, he carries it, the one who denies the Choosing Doer. And as for the one who acknowledges with it, so there is no need for him to anything from it.
بِقَدَرٍ أي بتقدير يسلمون معه من المضرة و يصلون به إلى المنفعة في الزرع و الغرس و الشرب و بمقدار ما علمنا من حاجاتهم و مصالحهم
by a measurement, – i.e., by a measurement they would be safe with it from the harms and would be arriving by it to the benefits regarding the cultivating, and the planting, and the drinking, and according to what we know of their needs and their betterment.
فَأَسْكَنَّاهُ فِي الْأَرْضِ قيل جعلناه ثابتا في الأرض قال ابن عباس أنزل الله تعالى من الجنة خمسة أنهار سيحون و جيحون و دجلة و الفرات و النيل ثم يرفعها عند خروج يأجوج و مأجوج و يرفع أيضا القرآن
so We Settle it in the earth, [23:18] – It is said, ‘We-azwj Made it affirmed in the earth’. Ibn Abbas said, ‘Allah-azwj the Exalted Sent down five rivers from the Paradise – Sayhoun, and Hayjoun, and Dajlah (Tigris), and Al-Furaat (Euphrates) and the Nile. Then He-azwj will Raise these at the emergence of Yajouj and Majouj (Gog and Magog), and the Quran will be Raised as well’.
وَ إِنَّا عَلى ذَهابٍ بِهِ لَقادِرُونَ أي كما قدرنا على إنزاله نقدر على رفعه و إزالته و لما نبه سبحانه على عظم نعمته بخلق الماء ذكر بعده النعم الحاصلة من الماء فقال فَأَنْشَأْنا لَكُمْ بِهِ جَنَّاتٍ مِنْ نَخِيلٍ وَ أَعْنابٍ و إنما خصهما لكثرة منافعهما فإنهما يقومان مقام الطعام و مقام الإدام و مقام الفاكهة رطبا و يابسا
And We are Able upon Doing away with it [23:18] – i.e., just as We-azwj are Able upon Sending is down, We-azwj are Able upon Raising it and Removing it. When the Glorious Informed upon the mightiness of His-azwj Bounties with the creation of the water, after it He‑azwj Mentioned the Bounties resultant from the water, so He-azwj Said: ‘Then We Grow gardens of palms trees and grapes by it for you, [23:19]. He-azwj Specialised them due to the abundance of their benefits. So, these two are standing in place of the foods, and place of the pastes, and place of the fruits, wet and dry.
و قوله لَكُمْ فِيها فَواكِهُ كَثِيرَةٌ أي في الجنات فكما أن فيها النخيل و الأعناب فيها الفواكه الكثيرة
And His-azwj Words: wherein are many fruits, – i.e., in the gardens. So just as therein are palm trees and the grapes, therein are many fruits.
و قوله وَ مِنْها تَأْكُلُونَ قال الزمخشري يجوز أن يكون هذا من قولهم فلان يأكل من حرفة يحترفها و من صنعة فعلها يعنون أنها طعمته و جهته التي يحصل منها رزقه كأنه قال و هذه الجنات وجوه أرزاقكم و معاشكم منها تتعيشون.
And from these you are eating [23:19] – Al-Zamakhshari said, ‘It is allowed that this would be from their words, ‘So and so east from a craft of his skill, and from the making of his work’, meaning that these are his foods and his direction from which has resulted in his sustenance. It is as if He-azwj Said, ‘And these gardens are a direction of your sustenance and your livelihoods. You are living from these’.
أَ لَمْ تَرَ بعين عقلك و لم تعلم أَنَّ اللَّهَ يُزْجِي سَحاباً أي يسوقه و منه البضاعة المزجاة فإنها يزجيها كل أحد ثُمَّ يُؤَلِّفُ بَيْنَهُ بأن يكون قزعا فيضم بعضها إلى بعض و بهذا الاعتبار صح بينه إذ المعنى بين أجزائه
Do you not see – by the eye of your intellect, and don’t you know – that Allah Drives the clouds? – i.e. ushers them, and from it are mixed goods, for these are mixed by every one – Then He Composes between it, – that it happens to be a dry cloud, so He-azwj Squeezes part of it to part, and by this assessment, Correct between it, when the meaning is, between its parts.
ثُمَّ يَجْعَلُهُ رُكاماً أي متراكما بعضه على بعض فَتَرَى الْوَدْقَ أي المطر يَخْرُجُ مِنْ خِلالِهِ أي من فتوقه جمع خلل كجبال في جبل وَ يُنَزِّلُ مِنَ السَّماءِ قيل أي من الغمام و كل ما علاك فهو سماؤك مِنْ جِبالٍ فِيها مِنْ بَرَدٍ قيل أي قطع عظام تشبه الجبال في عظمها أو جمودها من برد
then Makes it piled up, – i.e. accumulating part of it upon part – so you see the rain – i.e., the rain – coming out from its midst – i.e. from the splits of entirety of them like a mountain among mountains – and descends from the sky – It is said, i.e. from the clouds and wll what is above you, so it is your sky – on a mountain wherein is hail. [24:43] – It is said, i.e. a piece of might resembling the mountain in its mightiness, or its freeing from cold.
بيان للجبال و المفعول محذوف أي ينزل حينئذ ماء من السماء من جبال و يجوز أن تكون من الثانية و الثالثة للتبعيض واقعة موقع المفعول و قيل المراد بالسماء المظلة و فيها جبال من برد كما في الأرض جبال من حجر و عليه ظواهر كثير من الأخبار و لم يدل دليل قاطع على نفيه
Explanation of the mountain and the effect has been deleted, i.e. At that He-azwj Sends down water from the sky, from a mountain, and it is allowed that it be from the second and the third instead of falling in a place of the effect. And it is said the intend with the sky is the darkness, and therein is a mountain of coldness just as in the earth there is a mountain of rocks. And based upon it have appeared many Ahadeeth, and they did not evidence upon any conclusive evidence upon negating it.
قال الرازي قال أهل الطبائع إن تكون السحاب و المطر و الثلج و البرد و الطل و الصقيع في أكثر الأمر يكون من تكاثف البخار و في الأقل من تكاثف الهواء
Al-Razi said, ‘The people of the natures said, ‘The clouds, and the rain, and the snow, and the cold, and the dew, and the frost in most of the matters happen to be from the heaviness of the vapour, and in a few (matters) condensation of the air.
أما الأول فالبخار الصاعد إن كان قليلا و كان في الهواء من الحرارة ما يحلل ذلك البخار فحينئذ ينحل و ينقلب هواء و إما إن كان البخار كثيرا و لم يكن في الهواء من الحرارة ما يحلله فتلك الأبخرة المتصاعدة
As for the first, so that vapour ascends, if it was little, and would be in the air from the heat of what that vapour releases. So, at that, it dissolves and turns into air. And as for, if the vapour was a lot, and there does not happen to be heat in the air what could dissolve it, so that is rising vapour.
إما أن تبلغ في صعودها إلى الطبقة الباردة من الهواء أو لا تبلغ فإن بلغت فإما أن يكون البرد قويا أو لا يكون فإن لم يكن البرد هناك قويا تكاثف ذلك البخار بذلك القدر من البرد و اجتمع و تقاطر فالبخار المجتمع هو السحاب و المتقاطر هو المطر و الديمة و الوابل إنما يكون من أمثال هذه الغيوم
As for it reaching during its ascent to the cold layers from the air, or not reaching, so if it reaches, either it would be cold, strong, or not happen to be. If it does not happen to be the cold over there, strong, the vapour would condense with that power from the cold and collect and form drops. So the collected vapour, it is the cloud, and the drops, it is the rain, the downpour, and the barrage. But rather it happens from the likes of these clouds.
و أما إن كان البرد شديدا فلا يخلو إما أن يصل البرد إلى الأجزاء البخارية قبل اجتماعها و انحلالها أو بعد صيرورتها كذلك فإن كان على الوجه الأول نزل ثلجا و إن كان على الوجه الثاني نزل بردا
And as for if it was severely cold, so it is no vacant from either the cold arriving to the parts of the vapourness before their collection and their release, or after it becoming like that. If it was upon the first aspect, it descends as snow, and if it was upon the second aspect, it would descend as cold.
و أما إذا لم تبلغ الأبخرة إلى الطبقة الباردة فهي إما أن تكون قليلة أو تكون كثيرة فإن كانت كثيرة فهي تنعقد سحابا ماطرا و قد لا تنعقد أما الأول فذاك لأحد أسباب خاصة. أولها إذا منع هبوب الرياح عن تصاعد تلك الأبخرة و ثانيها أن تكون الرياح ضاغطة لها إلى اجتماع بسبب وقوف جبال قدام الريح
And as for when the vapours do not reach to the cold layers, so either it would be little, or it would be a lot. If it was a lot, it will gather as rain clouds, and it may not gather. As for the first, so that is for one of the special causes. The first of it is, when the blowing of the winds prevents those vapours to ascend. And it’s second is that the winds would be compressing it to a gathering by the cause of the mountain standing in front of the wind.
و ثالثها أن تكون هناك رياح متقابلة متصادفة فتمنع صعود الأبخرة حينئذ و رابعها أن يعرض للجزء المتقدم وقوف لثقله و بطء حركته ثم تلتصق به سائر الأجزاء الكثيرة المدد
And it’s third is that the opposing winds collider over there preventing the ascent of the vapours. And it’s fourth is that the preceding part would be presented to stopping due to its weight and slow down its movement. Then rest of the parts will adhere to it due to the frequency of the duration.
و خامسها لشدة برد الهواء القريب من الأرض فقد يشاهد البخار يصعد في الجبال صعودا يسيرا حتى كأنه مكبة موضوعة على وهدة و يكون الناظر إليها فوق تلك الغمامة و الذين يكونون تحت الغمامة يمطرون و الذين يكونون فوقها يكونون في الشمس
The fifth is due to the extreme cold air close to the earth, so he may see steam rising in the mountains a little, until it is as if it is a dump placed on a ravine, and the one who looks at it is above that cloud, and those who are under the cloud are raining, and those who are above it are in the sun.
أما إذا كانت الأبخرة القليلة الارتفاع قليلة لطيفة فإذا ضربها برد الليل و كثفها و عقدها ما يكون محسوسا و نزل نزولا متفرقا لا يحس به إلا عند اجتماع شيء يعتد به فإن لم يجمد كان طلا و إن جمد كان صقيعا و نسبة الصقيع إلى الطل نسبة الثلج إلى المطر.
But if the vapours of little height are few and pleasant, then if the cold of the night hits them, condenses them and knots them, they are not perceptible, and they descend sparsely, and are not felt except when something comes together. If it does not freeze, then it is dew, and if it freezes, it would be frost, and the ratio of the frost to the dew is a ratio of the snow to the rain.
و إما أن يكون السحاب من انقباض الهواء و ذلك عند ما يبرد الهواء و ينقبض و حينئذ تحصل منه الأقسام المذكورة.
And as for the clouds being from the constriction of the air, and that is when the air cools and contracts, and at that from it result the aforementioned types.
و الجواب أنا لما دللنا على حدوث الأجسام و توسلنا بذلك إلى كونه سبحانه قادرا مختارا يمكنه إيجاد الأجسام لم يمكنا القطع بما ذكرتموه لاحتمال أنه سبحانه خلق أجزاء السحاب دفعة لا بالطريق الذي ذكرتموه
And the answer is that when we indicated the occurrence of bodies, and we begged by this that He(s.w.t.) the Glorious, is Able, Omnipotent, and can Create bodies, we were not able to definitively say what you mentioned because of the possibility that He-azwj the Glorious had Creates the parts of the clouds all at once, not by the method that you mentioned.
و أيضا فهب أن الأمر كما ذكرتم و لكن الأجسام بالاتفاق ممكنة في ذواتها و لا بد لها من مؤثر ثم إنها متماثلة فاختصاص كل واحد منها بصفته المعينة من الصعود و الهبوط و اللطافة و الكثافة و الحرارة و البرودة لا بد له من مخصص
And also it is assumed that the matter is as you mentioned, but bodies by agreement are possible in themselves and they must have an influence, and then they are identical, so the specialisation of each of them with its specific capacity of ascension, and decline, and gentleness, and density, and heat, and cold must be specified.
فإذا كان هو سبحانه خالقا لتلك الطبائع و تلك الطبائع مؤثرة في هذه الأحوال و خالق السبب خالق المسبب فكان سبحانه هو الذي يزجي سحابا لأنه هو الذي خلق تلك الطبائع المحركة لتلك الأبخرة من باطن الأرض إلى جو الهواء
If He-azwj the Glorious, was the Creator of those natures, and those natures are influential in these circumstances, and the Creator of the cause is the Creator of the effect, then He-azwj the Glorious, is the One-azwj Who moves the clouds, because He-azwj is the One-azwj Who Created those natures that move those vapours from the interior of the earth to the atmosphere of the air.
ثم تلك الأبخرة ترادفت في صعودها و التصق بعضها بالبعض فهو سبحانه هو الذي جعله ركاما فثبت أنه على جميع التقديرات وجه الاستدلال بهذه الأشياء على القدرة و الحكمة ظاهر بين انتهى.
Then those vapours were synonymous with their ascension and stuck to each other, as He‑azwj the Glorious, is the One-azwj Who Made it into piles. So, it is proven that in all judgments the inference of these things to power and wisdom is apparent in between’ – end.
فَيُصِيبُ بِهِ مَنْ يَشاءُ وَ يَصْرِفُهُ عَنْ مَنْ يَشاءُ الضميران للبرد و الإصابة بإهلاك الزرع و المال و قد يهلك الأنفس أيضا يَكادُ سَنا بَرْقِهِ أي يقرب ضوء برق السحاب أن يَذْهَبُ بِالْأَبْصارِ أبصار الناظرين إليه من فرط الإضاءة
So He Hits the ones He so Desires to and Turns it away from the ones He so Desires to. – the two pronouns of the cold and hitting with destruction of the crops and the wealth, and it destroys the people as well – The flash of its lightning almost – i.e., the nearness of the light of the flashing clouds – takes away the sight [24:43] – sights of the beholders to it from the excessive illumination.
يُقَلِّبُ اللَّهُ اللَّيْلَ وَ النَّهارَ بالمعاقبة بينهما أو بنقص أحدهما و زيادة الآخر أو بتغيير أحوالهما بالحر و البرد و الظلمة و النور أو ما يعم ذلك إِنَّ فِي ذلِكَ أي في ما تقدم ذكره لَعِبْرَةً لِأُولِي الْأَبْصارِ أي لأولي البصائر و العقول لدلالته على وجود الصانع القديم و كمال قدرته و إحاطة علمه و نفاذ مشيته و تنزهه عن الحاجة و ما يفضي إليها لمن يرجع إلى بصيرة.
Allah Alternates the night and the day. – By the consequences between the two, or by decreasing one of them and adding to the other, or by changing their conditions through heat, cold, darkness and light, or whatever pervades that – There is a lesson in this for the ones with insight [24:44] – i.e., it regarding what is aforementioned, for the people of insight, and the intellects for it’s evidence upon existence of the Ancient Maker and the Perfection of His-azwj Determination, and encompassing of His-azwj Knowledge, and implementation of His-azwj Desire, and its disassociation of the needs and what leads to it for the one who returns to insight.
بُشْراً قرأ عاصم بالباء المضمومة أي مبشرات جمع بشور و ابن عامر بالنون و السكون أي ناشرات للسحاب و الكسائي بفتح النون مصدرا بَيْنَ يَدَيْ رَحْمَتِهِ أي المطر كما مر.
glad tidings– Aasim read it with the (letter) ‘Ba’ jointed, i.e. glad tidings, a plural of glad tiding. And Ibn Aamir (read) with the (letter) ‘Al Noun’ and the silence, i.e. Grower of the clouds. And Al Kasaie (read it) with ‘Fatah’ of (the letter) ‘Al Noun’ at source – before His Mercy, [25:48] – i.e. rain, like what has passed.
ماءً طَهُوراً أي مطرا و هو اسم لما يتطهر به كالوضوء و الوقود و قيل بليغا في الطهارة لِنُحْيِيَ بِهِ بَلْدَةً مَيْتاً بالنبات و التذكير لأن البلدة في معنى البلد وَ أَناسِيَّ كَثِيراً قيل يعني أهل البوادي الذين يعيشون بالحياء و لذلك نكر الأنعام و الأناسي و تخصيصهم لأن أهل المدن و القرى يقيمون بقرب الأنهار و المنابع فبهم و بما حولهم من الأنعام غنية عن سقي السماء.
clean water [25:48] – i.e., rain, and it is a name of what is cleansed with, like the wud’u and the fuel. And it is said, ‘It has reached us, (it is) regarding the cleansing’ – In order to revive by it a dead land, – with the vegetation and the reminder, because the land is in the meaning of a city – and a lot of people [25:49] – It is said it means people of the valleys, those who are living with the modesty, and for that is the mention of the cattle and the people and their particularisation, because people of the cities and the towns are staying by the rivers, and the resources. So by these, and due to what is around them from the cattle, they are needless from being quenched by the sky.
وَ لَقَدْ صَرَّفْناهُ بَيْنَهُمْ قال البيضاوي أي صرفنا هذا القول بين الناس في القرآن و سائر الكتب أو المطر بينهم في البلدان المختلفة و الأوقات المتغايرة و الصفات المتفاوتة من وابل و طل و غيرهما
And We have Explained it between them [25:50] – Al-Bayzawi said, ‘I.e., We-azwj have Explained this word between the people in the Quran and rest of the Books, or the rain between them in the various cities, and the different timings, and difference characteristics, from a downpour and dew, and other such.
و عن ابن عباس ما عام أمطر من عام و لكن الله قسم ذلك بين عباده على ما شاء و تلا هذه الآية أو في الأنهار أو في المنابع
And from Ibn Abbas, ‘There is year from the years it rains, but Allah-azwj Apportions that between His-azwj servants based upon what He-azwj so Desires’ – and he recited this Verse – ‘Or in the rivers, or in the springs’.
لِيَذَّكَّرُوا أي ليتفكروا و يعرفوا كمال القدرة و حق النعمة في ذلك و يقوموا بشكره أو ليعتبروا بالصرف عنهم و إليهم
for them to be mindful (of the Zikr), – i.e., for them to be thinking and recognise the perfection of the Determination, and right of the Bounties during that, and they would be standing for thanking for it, or for them to be taking a lessor with the (rains) turning away from them and to them.
فَأَبى أَكْثَرُ النَّاسِ إِلَّا كُفُوراً أي إلا كفران النعمة و قلة الاكتراث لها أو جحودها بأن يقولوا مطرنا بنوء كذا و من لا يرى الأمطار إلا من الأنواء كان كافرا بخلاف من يرى أنها من خلق الله و الأنواء وسائط أو أمارات يجعله الله تعالى.
but most of the people refused except they committed Kufr [25:50] – i.e,. except denying the Bounties, and indifference to it, or rejecting it by saying that, ‘We were rained upon due to such and such’, and the one who does not view the rains except from types he would be a Kafir, opposite to the one who views that these are from the creation of Allah-azwj, and types of means, or signs that Allah-azwj the Exalted has Made it to be.
فَأَنْبَتْنا عدل به عن الغيبة إلى التكلم لتأكيد اختصاص الفعل بذاته و التنبيه على أن إنبات الحدائق البهية المختلفة الأنواع المتباعدة الطبائع من المواد المتشابهة لا يقدر عليه غيره تعالى كما أشار إليه بقوله ما كانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَها أي شجر الحدائق و هي البساتين من الأحداق و هو الإحاطة مِنَ السَّماءِ وَ الْأَرْضِ أي بأسباب سماوية و أرضية.
Then We Cause to Grow [27:60] – He-azwj Changed it from the hidden matters to Speaking to Confirm the specificity of the act in itself and to Warn that the growth of beautiful gardens of different types with different natures from similar materials, no one else is able to do, just as He-azwj Indicated to by His-azwj Words: by it gardens with delight. It was not for you that you should be growing the trees. [27:60] – i.e., trees from the gardens, and these are the orchards from the gardens, and it is the enclosure from the skies and the earth. [27:64] – i.e., by the heavenly and earthly causes.
يُرِيكُمُ الْبَرْقَ مقدر بأن أو الفعل فيه منزل منزلة المصدر كقولهم تسمع بالمعيدي خير من أن تراه أو صفة لمحذوف تقديره آية يريكم بها البرق خَوْفاً من الصاعقة و للمسافر وَ طَمَعاً في الغيث و للمقيم
He Shows you the lightning – in a measurement with that the verb iin it is at a status of the infinitive, like their words, ‘your listening to the returnee is better than seeing him’, or an omitted description of His-azwj Sign He-azwj Shows the lightning by it – for fear – from a thunderbolt and for the traveller – and for hope, [30:24].- in the rain and for the one staying.
فَيَبْسُطُهُ أي متصلا تارة فِي السَّماءِ أو في سمتها كَيْفَ يَشاءُ سائرا و واقفا مطبقا و غير مطبق من جانب دون جانب إلى غير ذلك وَ يَجْعَلُهُ كِسَفاً أي قطعا تارة أخرى فَتَرَى الْوَدْقَ أي المطر يَخْرُجُ مِنْ خِلالِهِ في التارتين فَإِذا أَصابَ بِهِ مَنْ يَشاءُ مِنْ عِبادِهِ يعني بلادهم و أراضيهم إِذا هُمْ يَسْتَبْشِرُونَ بمجيء الخصب
Then He Extends it – i.e connected at times – in the sky – or in it’s horizons – however He so Desires to. – walking and standing, layered and non-layered, from a side besides a side, to other than that – And He Makes these as fragments, – i.e., a piece, sometimes another – so you will see the drizzle – i.e., the rain – coming out from its midst. – in the two times – Then, when He Pours it upon ones He so Desires to from His servants, – meaning their cities and the lands – then they are happy [30:48] – with the coming of the fertility.
أَنْ يُنَزَّلَ عَلَيْهِمْ أي المطر مِنْ قَبْلِهِ تكرير للتأكيد و الدلالة على تطاول عهدهم بالبطر و استحكام يأسهم و قيل الضمير للمطر أو السحاب أو الإرسال لَمُبْلِسِينَ أي لابسين قانطين
And surely, before its descent upon them, – before the rains, a reiteration for the emphasis and the evidence upon the prolongation of their time with the rain, and the consolidation of their despair. And it is said the source is for the rain, or the clouds, or the Sending – they were in despair from it [30:49] – despairing, despondent.
فَانْظُرْ إِلى آثارِ رَحْمَتِ اللَّهِ أي أثر الغيث من النبات و الأشجار و أنواع الثمار و لذلك جمعه ابن عامر و حمزة و الكسائي و حفص إِنَّ ذلِكَ يعني الذي قدر على إحياء الأرض بعد موتها لَمُحْيِ الْمَوْتى لقادر على إحيائهم
So look at the impact of the Mercy of Allah, – i.e. impact of the rain on the vegetation, and threes, and types of fruits, and for that Ibn Aamir, and Hamza, and Al-Kasair and Hafs gathered it – how – meaning the One-azwj Who is Able upon reviving the earth after it’s death – Reviver of the dead [30:50] – is Able upon Reviving them.
فَرَأَوْهُ مُصْفَرًّا أي فرأوا الأثر أو الزرع فإنه مدلول عليه بما تقدم و قيل السحاب لأنه إذا كان مصفرا لم يمطر و اللام موطئة للقسم دخلت على حرف الشرط و قوله لَظَلُّوا جواب سد مسد الجزاء.
they see it as yellow, – i.e., they see the effects, or the planting, for it is pointing to it with what has preceded. And it is said, the clouds, because when it was yellow, it will not rain, and the (letter) ‘Al Laam’ is entered upon the word as conditional. And His-azwj Words: they would stray [30:51] – is an answer of hindering the Recompense.
مِنْ كُلِّ زَوْجٍ أي صنف كَرِيمٍ أي كثير المنفعة
every noble pair [31:10] – i.e., every type of numerous benefits.
فَتُثِيرُ سَحاباً على حكاية الحال الماضية استحضارا لتلك الصورة البديعة الدالة على كمال الحكمة و لأن المراد بيان إحداثها بهذه الخاصية و لذلك أسنده إليها و يجوز أن يكون اختلاف الأفعال للدلالة على استمرار الأمر
so the clouds are stirred, – Based upon the narration of the past state in order to evoke that wonderful picture indicating the perfection of Wisdom, and because what is meant is to explain its creation with this characteristic, and that is why it is attributed to it, and it is possible that the different verbs indicate the continuity of the matter.
فَأَحْيَيْنا بِهِ الْأَرْضَ أي بالمطر النازل منه و ذكر السحاب كذكره أو بالسحاب فإنه سبب السبب أو الصائر مطرا بَعْدَ مَوْتِها أي بعد يبسها كَذلِكَ النُّشُورُ أي مثل إحياء الموات نشور الأموات في صحة المقدورية إذ ليس بينهما إلا احتمال اختلاف المادة في المقيس و ذلك لا مدخل له فيها
and We Revive the ground by it – i.e. with the rain descending from Him-azwj. And His-azwj Mentioning the clouds like His-azwj Mention: ‘Or with the clouds’, for He-azwj is the cause of the cause, or of it becoming rain – after its death. – i.e. after it’s dryness – Similar to that is the Resurrection [35:9] – i.e., like revival of the death is Resurrection of the deceased in the validity of feasibility, since there is nothing between them except the possibility of the difference of matter in the measure, and that has no entry into it.
و قيل في كيفية الإحياء فإنه تعالى يرسل ماء من تحت العرش ينبت منه أجساد الخلق.
And it is said regarding the method of the revival, ‘He-azwj the Exalted would Send water from beneath the Throne, the bodies of the people would be growing from it’.
Except (for the) one who violates the caution [37:10] – The violation is the embezzlement, and the intent with embezzlement of the speech of the Angels is stealing and pursues is in the meaning of ‘following’, and the shooting star [37:10], is what is seen, an annihilated celestial body (asteroid).
إِلَّا مَنْ خَطِفَ الْخَطْفَةَ الخطف الاختلاس و المراد اختلاس كلام الملائكة مسارقة و أتبع بمعنى تبع و الشهاب ما يرى كوكبا انقض و ما قيل إنه بخار يصعد إلى الأثير فيشتعل فتخمين إن صح لم يناف ذلك إذ ليس فيه ما يدل على أنه ينقض من الفلك و لا في قوله تعالى وَ لَقَدْ زَيَّنَّا السَّماءَ الدُّنْيا بِمَصابِيحَ وَ جَعَلْناها رُجُوماً لِلشَّياطِينِ
And what was said to be vapour that rises to the ether and ignites, so the inference, if it is true, it does not negate that, as there is no evidence in it that it is broken from the planet, nor in the Words of the Exalted: And We have Adorned the sky of the world with lamps, and We Made these to be missiles for (pelting) the satans, [67:5].
فإن كل نير يحصل في الجو العالي فهو مصباح لأهل الأرض و زينة للسماء من حيث إنه يرى كأنه على سطحه و لا يبعد أن يصير الحادث لما ذكر في بعض الأوقات رجما للشياطين يتصعد إلى قرب الفلك للتسمع
Every fire that occurs in the high atmosphere is a lamp for the people of the earth and an adornment for the sky in that it is seen as if it were on its surface. And it is not unlikely that the incident of what was mentioned at times becomes a stoning of the Satans-la, ascending to the proximity of the planet to listen.
و ما روي أن ذلك حدث بميلاد النبي ص إن صح فلعل المراد كثرة وقوعه أو مصيره دحورا و اختلف في أن المرجوم يتأذى به فيرجع أو يحرق به لكن قد يصيب الصاعد مرة و قد لا يصيب كالموج لراكب السفينة و لذلك لا يرتدعون عنه رأسا
And what was narrated that this happened at the birth of the Prophet-saww, if true perhaps what is meant is a large number of its occurrences or its fate being abandoned, and there is a difference in the fact that the one who is being attacked is hurt by it and returns or is burned with it, but it may hit the ascender once and it may not hit like a wave for the passenger of the ship, and therefore they are not deterred from it head on.
و لا يقال إن الشيطان من النار فلا يحترق لأنه ليس من النار الصرف كما أن الإنسان ليس من التراب الخالص مع أن النار القوية إذا استولت على الضعيفة استهلكتها ثاقِبٌ أي مضيء كأنه يثقب الجو بضوئه.
And it cannot be said that the Satan-la is from fire so he-la cannot be burnt, because he-la isn’t only from the fire just as the human being isn’t only from the pure soil, along with that the fire is strong when it arrives upon the weak to destroy it. Missiles – i.e. it continues as if it was piercing the atmosphere by it’s light.
أَنْزَلَ مِنَ السَّماءِ ماءً قال الرازي و هو المطر و قيل كل ماء كان في الأرض فهو من السماء ثم إنه تعالى ينزله إلى بعض المواضع ثم يقسمه فَسَلَكَهُ يَنابِيعَ فِي الْأَرْضِ أي فأدخله و نظمه ينابيع في الأرض عيونا و مسالك و مجاري كالعروق في الأجسام
Sends down water from the sky, – Al Razi said, ‘And it is the rain’. And it is said, all water being in the earth, so it is from the sky. Then He-azwj the Exalted Sends it to some of the placed, then Apportions it – then Flows it as springs in the earth? – i.e., Inserts it and Systemises it as springs in the earth, rivers and ways and flows like the veins in the bodies.
ثُمَّ يُخْرِجُ بِهِ زَرْعاً مُخْتَلِفاً أَلْوانُهُ من خضرة و حمرة و صفرة و بياض و غير ذلك أو مختلفا أصنافه من بر و شعير و سمسم ثُمَّ يَهِيجُ و ذلك لأنه إذا تم جفافه جاز له أن ينفصل من منابته و إن لن تتفرق أجزاؤه فتلك الأجزاء كأنها هاجت للتفرق
Then He Brings out by it a variety of plants of different colours. – From green, and red, and yellow, and while and other than that, or of different types, from wheat, and barley, and sesame – Then it withers, [39:21], and that is because if it is dried, it is permissible for it to separate from its base, and if its parts will not disperse, then those parts are as if they were raging to disperse.
ثم يصير حُطاماً فتاتا إِنَّ فِي ذلِكَ لَذِكْرى يعني أن من شاهد هذه الأحوال في النبات علم أن أحوال الحيوان و الإنسان كذلك و أنه و إن طال عمره فلا بد له من الانتهاء إلى أن يصير مصفر اللون منحطم الأعضاء و الأجزاء ثم عاقبته الموت
Then He Makes it fragmented. – debris – Surely in that is a reminder for the ones of understanding [39:21] – meaning the one who witnesses these states in the vegetation knows that the states of the animals and the human beings are like that, and it is so and even if his age is prolonged, there would be no escape for him from the termination until he becomes of pale colour, fragmented of the bones, and the parts, then his consequence is the death.
فإذا كانت مشاهدة هذه الأحوال في النبات مذكرة حصول مثل هذه الأحوال في نفسه و في حياته فحينئذ تعظم نفرته من الدنيا و طيباتها انتهى.
If witnessing these conditions in the plant is a reminder of the occurrence of such conditions in himself and in his life, then his repulsion from the world and its goodness is magnified’ – end.
مِنَ السَّماءِ رِزْقاً أي أسباب رزق كالمطر
sustenance from the sky, [40:13] – i.e., means of sustenance, like the rain.
يُنَزِّلُ الْغَيْثَ قال البيضاوي أي المطر الذي يغيثهم من الجدب و لذلك خص بالنافع منها مِنْ بَعْدِ ما قَنَطُوا أيسوا منه وَ يَنْشُرُ رَحْمَتَهُ في كل شيء من السهل و الجبل و النبات و الحيوان وَ هُوَ الْوَلِيُ الذي يتولى عباده بإحسانه و نشر رحمته الْحَمِيدُ المستحق للحمد على ذلك
And He is the One Who Sends the rain – Al-Bayzawi said, ‘I.e. the rain which saves them from the bareness, and for that He-azwj Specialised the benefits from it – from after their despair, – been despondent from it – and He Spreads His Mercy, – in all things from the coast, and the mountain, and the vegetation and the animals – and He is the Guardian, – Who is in Charge of His-azwj servants by His-azwj Favours and Spread His-azwj Mercy – the Praise One [42:28] – the deserving of the praise upon that.
ماءً بِقَدَرٍ أي بمقدار ينفع و لا يضر فَأَنْشَرْنا بِهِ بَلْدَةً مَيْتاً مال عنه النماء كَذلِكَ مثل ذلك الإنشاء تُخْرَجُونَ تنشرون من قبوركم
water from the sky in a measured way, – in a measure beneficial not harmful – so We Revive a dead land by it. – the growth inclines from it – Like that – similar to that growth – you would be coming out [43:11] – from your graves.
مِنْ رِزْقٍ أي من مطر و سماه رزقا لأنه سببه بَعْدَ مَوْتِها بعد يبسها وَ تَصْرِيفِ الرِّياحِ باختلاف جهاتها و أحوالها
and from sustenance – i.e., from rain, and He-azwj Named it as sustenance because it is it’s cause – after its death, – after it’s dryness – and the changing of the winds [45:5] -with interchanging of their directions and their situations.
ماءً مُبارَكاً أي كثير المنافع فَأَنْبَتْنا بِهِ جَنَّاتٍ أي أشجارا و ثمارا وَ حَبَّ الْحَصِيدِ أي حب الزرع الذي من شأنه أن يحصد كالبر و الشعير
Blessed water – i.e., of numerous benefits – so We Grow gardens with it – trees and fruits – and the harvested grain [50:9] – i.e the cultivate seed which from its glory is that it is harvested, like the wheat and the barley.
وَ النَّخْلَ باسِقاتٍ طوالا أو حوامل من أبسقت الشاة إذا حملت فيكون من أفعل فهو فاعل و إفرادها بالذكر لفرط ارتفاعها و كثرة منافعها لَها طَلْعٌ نَضِيدٌ أي منضود بعضه فوق بعض و المراد تراكم الطلع أو كثرة ما فيه من التمر رِزْقاً لِلْعِبادِ علة لأنبتنا أو مصدر فإن الإنبات رزق وَ أَحْيَيْنا بِهِ بَلْدَةً مَيْتاً أي أرضا جدته لا نماء فيها كَذلِكَ الْخُرُوجُ كما حييت هذه البلدة يكون خروجكم أحياء بعد موتكم.
And the tall palm trees– long or bearing from the high clusters when it is borne. So the One‑azwj Who Does He-azwj is the Doer, and He-azwj Individualised it with the Mention due to the excessiveness of its highness and numerous of its benefits – having bunched clusters [50:10] – i.e. clustered on top of each other. And the intent is the bunching of the clusters, or abundance of the dates in it – being a sustenance for the servants. – a reason for its growth, or the growth is sustenance – And We Revive a dead land by it. – i.e. a barren land having not growth in it – Similar to that would be the coming out (Resurrection) [50:11] – just as this land is Revived, your emergence would be life after your deaths.
وَ الذَّارِياتِ ذَرْواً قال الطبرسي ره 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.
By the (winds) scattering far [51:1] – Al Tabarsi said, ‘It is reported that Ibn Al Kawa asked Amir Al Momineen-asws while he-asws was addressing from the pulpit. He said, ‘And what is 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’.
و روي ذلك عن ابن عباس و مجاهد فالذاريات الرياح تذرو التراب و هشيم النبت أي تفرقه فالحاملات السحاب تحمل ثقلا من الماء من بلد
And that is reported from Ibn Abbas, and Mujahid. The scattering ones are the winds, scattering the dust and flowers of the plants, i.e. dispersing these. The load bearers are the clouds carrying the weight of the water from a city.
فَالْجارِياتِ يُسْراً أي السفن تجري في الماء جريا سهلا إلى حيث سيرت و قيل هي السحاب تجري يسيرا إلى حيث سيرها الله من البقاع و قيل هي النجوم السبعة السيارة
Then the (ships) flowing easily [51:3] – i.e., the ships flowing in the water flow easily to wherever their sail. And it is said these are clouds flowing, travelling to wherever Allah-azwj Causes them to travel from the spots. And it is said these are the seven travelling stars.
فَالْمُقَسِّماتِ أَمْراً الملائكة يقسمون الأمور بين الخلق على ما أمروا به أقسم الله تعالى بهذه الأشياء لكثرة ما فيها من المنافع للعباد و لما تضمنته من الدلالة على وحدانية الله تعالى و بدائع صنعه و قيل التقدير القسم برب هذه الأشياء انتهى.
‘Then the (Angels) distributing matters [51:4] – The Angels who are distributing the matters between the creatures based upon whatever they have been Commanded with. Allah-azwj the Exalted Distributed by these things due to the abundance of what is in it from the benefits to the servants, and due to what it includes from the evidence upon the Oneness of Allah-azwj the Exalted, and creation of His-azwj Making. And it is said, the Determination of the distribution by the Lord-azwj of these things’ – end.
بِماءٍ مُنْهَمِرٍ أي منصب قال الرازي المراد من الفتح و الأبواب و السماء إما حقائقها فنقول للسماء أبواب تفتح و تغلق و لا استبعاد فيه و هو على طريقة الاستعارة فإن الظاهر أن الماء كان من السحاب و على هذا فهو كما يقول القائل في المطر الوابل جرت ميازيب السماء و فتح أفواه القرب أي كأنه كان ذلك
with water pouring out [54:11] – i.e. Assigned. Al Razi said, ‘The intend from the opening, and the doors, and the sky, as for it’s realities, we say that for the sky there are doors opening and closing, and it is not far-fetched regarding it, and it is based upon the way of the metaphor, for the apparent is that the water was from the clouds. And based upon this word, it is like what the speaker says regarding the rain, ‘Downpour is flowing from the spouts of the sky, and it has opened it’s mouth’, is near i.e as it that has happened.
أَ فَرَأَيْتُمُ الْماءَ الَّذِي تَشْرَبُونَ قال البيضاوي أي العذب الصالح للشرب مِنَ الْمُزْنِ أي من السحاب و قيل هو السحاب الأبيض و ماؤه أعذب أَمْ نَحْنُ الْمُنْزِلُونَ بقدرتنا جَعَلْناهُ أُجاجاً أي مالحا فَلَوْ لا تَشْكُرُونَ أمثال هذه النعم الضرورية
Have you considered the water, which you are drinking? [56:68] – Al Bayzawi said, ‘I.e., the fresh (sweet), the correct for the drinking – from the clouds – i.e. from the white clouds and it’s fresh waters – or are We the Senders? [56:69] – by Our-azwj Power – We can Make it salty, – i.e., bitter – so why are you not grateful? [56:70] – for the likes of these Bounties is a necessity.
لَأَسْقَيْناهُمْ ماءً غَدَقاً أي لوسعنا عليهم الرزق و تخصيص الماء الغدق و هو الكثير بالذكر لأنه أصل المعاش و السعة و عزة وجوده بين العرب.
We would Quench them (with) abundant water [72:16] – i.e., We-azwj would Make the sustenance vast upon them. And the particularisation of the abundant water, and it is the plenty, with the Mention that it is the origin of like, and the cherishing of its existence between the Arabs’.
أقول سيأتي تفسير باقي السورة في باب الجن و فيه ما يناسب هذا الباب.
I (Majisi) am saying, ‘I shall be coming with the interpretation of remainder of the Chapters in the chapter on Jinn, and in it is what is (more) appropriate to this subject.
1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَرَجَ هِشَامُ بْنُ عَبْدِ الْمُلْكِ حَاجّاً مَعَهُ الْأَبْرَشُ الْكَلْبِيُّ فَلَقِيَا أَبَا عَبْدِ اللَّهِ فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ هِشَامٌ لِلْأَبْرَشِ تَعْرِفُ هَذَا قَالَ لَا قَالَ هَذَا الَّذِي تَزْعُمُ الشِّيعَةُ أَنَّهُ نَبِيٌّ مِنْ كَثْرَةِ عِلْمِهِ
Tafseer Ali Bin Ibrahim – From his father, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy,
‘From Abu Abdullah-asws having said: ‘Hisham Bin Abdul Malik went out as a pilgrim, with him was Al-Abrash Al-Kalby. They met Abu Abdullah-asws in the Sacred Masjid. Hisham said to Al-Abrash, ‘Do you recognise this one?’ He said, ‘No’. He said, ‘This is the one whom the Shias claim that he-asws is a Prophet-as, due to the abundance of his-asws knowledge’.
فَقَالَ الْأَبْرَشُ لَأَسْأَلَنَّهُ عَنْ مَسْأَلَةٍ لَا يُجِيبُنِي فِيهَا إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ فَقَالَ هِشَامٌ وَدِدْتُ أَنَّكَ فَعَلْتَ ذَلِكَ
Al-Abrash said, ‘I shall ask him-asws about such issues, no one can answer regarding these except a Prophet-as, or a successor-asws of a Prophet-as’. Hisham said, ‘I would love it if you were to do that’.
فَلَقِيَ الْأَبْرَشُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما فَمَا كَانَ رَتْقُهُمَا وَ مَا كَانَ فَتْقُهُمَا
So, Al-Abrash met Abu Abdullah-asws. He said, ‘O Abu Abdullah-asws! Inform me about Words of Allah-azwj: Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? [21:30]. So what was its jointness and what was its separation?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبْرَشُ هُوَ كَمَا وَصَفَ نَفْسَهُ كانَ عَرْشُهُ عَلَى الْماءِ وَ الْمَاءُ عَلَى الْهَوَاءِ وَ الْهَوَاءُ لَا يُحَدُّ وَ لَمْ يَكُنْ يَوْمَئِذٍ خَلْقٌ غَيْرَهُمَا وَ الْمَاءُ يَوْمَئِذٍ عَذْبٌ فُرَاتٌ
Abu Abdullah-asws said: ‘O Abrash! It is just as He-azwj has Described Himself-azwj: His Throne was upon the water, [11:7], and the water was upon the air, and the air has no limit, and on that day, there did not happen to be any creation other than these two, and the water on that day was sweet, fresh.
فَلَمَّا أَرَادَ أَنْ يَخْلُقَ الْأَرْضَ أَمَرَ الرِّيَاحَ فَضَرَبَتِ الْمَاءَ حَتَّى صَارَ مَوْجاً ثُمَّ أَزْبَدَ فَصَارَ زَبَداً وَاحِداً فَجَمَعَهُ فِي مَوْضِعِ الْبَيْتِ ثُمَّ جَعَلَهُ جَبَلًا مِنْ زَبَدٍ ثُمَّ دَحَى الْأَرْضَ مِنْ تَحْتِهِ فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً
When He-azwj Wanted to Create the earth, He-azwj Commanded the winds, He-azwj Struck the water until it became waves. Then it foamed, so it became one foam. He-azwj Collected it in the place of the House, then Made it a mountain of foam, then He-azwj Spread the earth from beneath it. Allah-azwj Blessed and Exalted: Surely, the first House Placed for the people is the one at Bakka, Blessed, and a Guidance for the worlds [3:96].
ثُمَّ مَكَثَ الرَّبُّ تَبَارَكَ وَ تَعَالَى مَا شَاءَ فَلَمَّا أَرَادَ أَنْ يَخْلُقَ السَّمَاءَ أَمَرَ الرِّيَاحَ فَضَرَبَتِ الْبُحُورَ حَتَّى أَزْبَدَتْهَا فَخَرَجَ مِنْ ذَلِكَ الْمَوْجِ وَ الزَّبَدِ مِنْ وَسَطِهِ دُخَانٌ سَاطِعٌ مِنْ غَيْرِ نَارٍ
Then the Lord-azwj Blessed and Exalted Remained for as long as He-azwj so Desired. When He‑azwj Wanted to Create the sky, Commanded the winds. They struck the oceans until they foamed it. The waves came out from that, and the foam was from it’s midst vapour was spreading out from without there being any fire.
فَخَلَقَ مِنْهُ السَّمَاءَ وَ جَعَلَ فِيهَا الْبُرُوجَ وَ النُّجُومَ وَ مَنَازِلَ الشَّمْسِ وَ الْقَمَرِ وَ أَجْرَاهَا فِي الْفَلَكِ وَ كَانَتِ السَّمَاءُ خَضْرَاءَ عَلَى لَوْنِ الْمَاءِ الْأَخْضَرِ وَ كَانَتِ الْأَرْضُ غَبْرَاءَ عَلَى لَوْنِ الْمَاءِ الْعَذْبِ وَ كَانَتَا مَرْتُوقَتَيْنِ لَيْسَ لَهُمَا أَبْوَابٌ وَ لَمْ يَكُنْ لِلْأَرْضِ أَبْوَابٌ وَ هُوَ النَّبْتُ وَ لَمْ تُمْطِرِ السَّمَاءُ عَلَيْهَا
He-azwj Created the sky from it and Mad in it the constellations, and the stars, and stages of the sun, and the moon, and Flowed these in the orbits. And the sky was green, upon the colour of the green water, and the earth was dust based upon the colour of the fresh water, and these two were joined up. There were no doors for them, and there did not happen to be any doors for the earth, and it is the vegetation, and the sky was not raining upon it.
فَتُنْبِتَ فَفَتَقَ السَّمَاءَ بِالْمَطَرِ وَ فَتَقَ الْأَرْضَ بِالنَّبَاتِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما
It grew, so the sky split up with the rains, and the earth split up with the vegetation, and that is the Words of Mighty and Majestic: Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? [21:30]’.
فَقَالَ الْأَبْرَشُ وَ اللَّهِ مَا حَدَّثَنِي بِمِثْلِ هَذَا الْحَدِيثِ أَحَدٌ قَطُّ أَعِدْ عَلَيَّ فَأَعَادَ عَلَيْهِ وَ كَانَ الْأَبْرَشُ مُلْحِداً فَقَالَ وَ أَنَا أَشْهَدُ أَنَّكَ ابْنُ نَبِيٍّ ثَلَاثَ مَرَّاتٍ.
Al-Abrash said, ‘By Allah-azwj! No one has narrated to me with this Hadeeth at all! Repeat unto me’. He-asws repeated to him. And Al-Abrash was an apostate. He said, ‘And I testify that you-asws are a son-asws of the Prophet-saww’ – three times’’.[28]
2- الْعِلَلُ، عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: كَانَ عَلِيٌّ ع يَقُومُ فِي الْمَطَرِ أَوَّلَ مَطَرٍ يُمْطَرُ حَتَّى يَبْتَلَّ رَأْسُهُ وَ لِحْيَتُهُ وَ ثِيَابُهُ فَيُقَالُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ الْكِنَّ الْكِنَّ فَيَقُولُ إِنَّ هَذَا مَاءٌ قَرِيبُ الْعَهْدِ بِالْعَرْشِ
(The book) ‘Al Illal’ – From his father, from Al Himeyri, from Haroun, from Ibn Sadaqah,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Ali-asws was standing in the rain, in the first rain to rain, until his-asws head and his-asws beard and his-asws clothes were wet. It was said to him-asws, ‘O Amir Al-Momineen-asws! Take shelter! Take shelter!’ He-asws said: ‘This water is close to the time with the Throne!’
ثُمَّ أَنْشَأَ يُحَدِّثُ فَقَالَ إِنَّ تَحْتَ الْعَرْشِ بَحْراً فِيهِ مَاءٌ يَنْبُتُ بِهِ أَرْزَاقُ الْحَيَوَانِ وَ إِذَا أَرَادَ اللَّهُ تَعَالَى أَنْ يُنْبِتَ بِهِ مَا يَشَاءُ لَهُمْ رَحْمَةً مِنْهُ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ فَمُطِرَ مِنْهُ مَا شَاءَ مِنْ سَمَاءٍ إِلَى سَمَاءٍ حَتَّى يَصِيرَ إِلَى السَّمَاءِ الدُّنْيَا فَتُلْقِيَهِ إِلَى السَّحَابِ وَ السَّحَابُ بِمَنْزِلَةِ الْغِرْبَالِ
Then he-asws started narrating a Hadeeth. He-asws said: ‘Beneath the Throne there is an ocean wherein is water, the sustenance of the animals grows with it, and when Allah-azwj Exalted Wants whatever He-azwj so Desires to grow with it for them as a Mercy from Him-azwj, Allah‑azwj Mighty and Majestic Reveals, so it rains from what whatever He-azwj so Desires, from a sky to a sky, until it come to the sky of the world. It casts it to the clouds, and the clouds are at the status of the sieve.
ثُمَّ يُوحِي اللَّهُ عَزَّ وَ جَلَّ أَنِ اطْحَنِيهِ وَ أَذِيبِيهِ ذَوَبَانَ الْمِلْحِ فِي الْمَاءِ ثُمَّ انْطَلِقِي بِهِ إِلَى مَوْضِعِ كَذَا وَ كَذَا وَ عُبَاباً وَ غَيْرَ عُبَابٍ فَتَقْطُرُ عَلَيْهِمْ عَلَى النَّحْوِ الَّذِي يَأْمُرُهَا بِهِ
Then Allah-azwj Mighty and Majestic Reveals it to grind it and melt it (like) the melting of the salt in the water. Then it takes it to such and such place and surging and not surging. It drops upon them upon the area which He-azwj Commanded it with.
فَلَيْسَ مِنْ قَطْرَةٍ تَقْطُرُ إِلَّا وَ مَعَهَا مَلَكٌ حَتَّى يَضَعَهَا مَوْضِعَهَا وَ لَمْ يَنْزِلْ مِنَ السَّمَاءِ قَطْرَةٌ مِنْ مَطَرٍ إِلَّا بِقَدَرِ مَعْدُودٍ وَ وَزْنٍ مَعْلُومٍ إِلَّا مَا كَانَ يَوْمَ الطُّوفَانِ عَلَى عَهْدِ نُوحٍ ع فَإِنَّهُ نَزَلَ مِنْهَا مَاءٌ مُنْهَمِرٌ بِلَا عَدَدٍ وَ لَا وَزْنٍ.
So, there isn’t from a drop except and there is an Angel with it, until he places it in its place, and there hasn’t descended from the sky any drop of rain except by a counted amount known weight, except what had happened on the day of the flood in the era of Noah-as, for a downpour had descended from it with neither any count nor weight’’.[29]
3- التَّفْسِيرُ، فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ فَهِيَ الْأَنْهَارُ وَ الْعُيُونُ وَ الْآبَارُ.
The Tafseer (Al Qummi) – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And We send down water from the sky by a measurement, so We Settle it in the earth, [23:18]: ‘These are the rivers, and the spring, and the wells’’.[30]
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ تَعَالَى أَ لَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحاباً أَيْ يُثِيرُهُ مِنَ الْأَرْضِ ثُمَّ يُؤَلِّفُ بَيْنَهُ فَإِذَا غَلُظَ بَعَثَ اللَّهُ رِيحاً فَتُعْصِرُهُ فَيَنْزِلُ مِنْهُ الْمَاءُ وَ هُوَ قَوْلُهُ فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلالِهِ أَيْ الْمَطَرَ.
Ali Bin Ibrahim said regarding Words of the Exalted: Do you not see that Allah Drives the clouds? – i.e. stir it from the earth – Then He Composes between it, – so when it thickens, Allah-azwj Sends a wind to squeeze it, so the water descends from it. And it is His-azwj Words: so you see the rain coming out from its midst [24:43] – i.e. the rain’’.[31] (Not a Hadeeth)
4- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ عَنْ حَارِثٍ الْأَعْوَرِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: سُئِلَ عَنِ السَّحَابِ أَيْنَ يَكُونُ قَالَ يَكُونُ عَلَى شَجَرٍ كَثِيفٍ عَلَى سَاحِلِ الْبَحْرِ يَأْوِي إِلَيْهَا فَإِذَا أَرَادَ اللَّهُ أَنْ يُرْسِلَهُ أَرْسَلَ رِيحاً فَأَثَارَهُ.
And from it, from his father, from Al Arzamy, from his father, from Abu Is’haq, from Haris Al Awr,
‘From Amir Al-Momineen-asws, he (the narrator) said, ‘He-asws was asked about the cloud, ‘Where do they happen to be?’ He-asws said: ‘They happen to be upon a thick tree at the coast of the sea, sheltering to it. So when Allah-azwj Wants to Send it, He-azwj Sends a wind, and it stirs it’’.[32]
5- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: السَّحَابُ غِرْبَالُ الْمَطَرِ وَ لَوْ لَا ذَلِكَ لَأَفْسَدَ كُلَّ شَيْءٍ يَقَعُ عَلَيْهِ.
(The book) ‘Qurb Al Asnaad’ – From Al Sindy Bin Muhammad, from Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws said: ‘The clouds are a sieve of the rains, and had it not been that all things it falls upon would have been spoilt’’.[33]
6- وَ قَالَ ع فِي قَوْلِهِ تَعَالَى يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ قَالَ مِنْ مَاءِ السَّمَاءِ وَ مِنْ مَاءِ الْبَحْرِ فَإِذَا أُمْطِرَتْ فَتَحَتِ الْأَصْدَافُ أَفْوَاهَهَا فِي الْبَحْرِ فَيَقَعُ فِيهَا مِنْ مَاءِ الْمَطَرِ فَيُخْلَقُ اللُّؤْلُؤَةُ الصَّغِيرَةُ مِنَ الْقَطْرَةِ الصَّغِيرَةِ وَ اللُّؤْلُؤَةُ الْكَبِيرَةُ مِنَ الْقَطْرَةِ الْكَبِيرَةِ.
And he-asws said regarding Words of the Exalted: There emerge them the pearls and the coral [55:22]: ‘From water of the sky, and from water of the sea. When it rains, the shells open their mouths in the sea, so the rain water falls into it, so the small pearl is created from the small drop, and the large pear from the large drop’’.[34]
6- مَعَانِي الْأَخْبَارِ، عَنِ الْحَاكِمِ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ النَّيْسَابُورِيِّ عَنْ أَبِيهِ عَنْ عُبَيْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَمْرٍو الضَّرِيرِ عَنْ عَبَّادِ بْنِ عَبَّادٍ الْمُهَلَّبِيِّ عَنْ مُوسَى بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ التَّيْمِيِّ عَنْ أَبِيهِ قَالَ: كُنَّا عِنْدَ رَسُولِ اللَّهِ ص فَنَشَأَتْ سَحَابَةٌ فَقَالُوا يَا رَسُولَ اللَّهِ هَذِهِ سَحَابَةٌ نَاشِئَةٌ فَقَالَ كَيْفَ تَرَوْنَ قَوَاعِدَهَا قَالُوا يَا رَسُولَ اللَّهِ مَا أَحْسَنَهَا وَ أَشَدَّ تَمَكُّنَهَا
(The book) ‘Ma’any Al Akhbar’ – From Al Hakim Abdul Hameed Bin Abdul Rahman Al Neshapuri, from his father, from Ubeydullah Bin Muhammad Bin Suleyman, from Abu Amro Al Zareer, from Abbad Bin Abbad Al Muhallaby, from Musa Bin Muhammad Bin Ibrahim Al Taymi, from his father who said,
‘We were in the presence of Rasool-Allah-saww. A cloud grew, so they said, ‘O Rasool-Allah‑saww! This cloud is growing!’ He-saww said: ‘How do you view it’s foundations?’ They said, ‘O Rasool-Allah-saww! How excellent it is, and how strong is it’s ability!’
قَالَ كَيْفَ تَرَوْنَ بَوَاسِقَهَا قَالُوا يَا رَسُولَ اللَّهِ مَا أَحْسَنَهَا وَ أَشَدَّ تَرَاكُمَهَا قَالَ كَيْفَ تَرَوْنَ جَوْنَهَا قَالُوا يَا رَسُولَ اللَّهِ مَا أَحْسَنَهُ وَ أَشَدَّ سَوَادَهُ
How do you view it’s watering?’ They said, ‘O Rasool-Allah-saww! How excellent it is, and how strong it its accumulation!’ He-saww said: ‘How do you view its brightness?’ They said, ‘O Rasool-Allah-saww! How excellent it is and how strong is it’s blackness!’
قَالَ كَيْفَ تَرَوْنَ رَحَاهَا قَالُوا يَا رَسُولَ اللَّهِ مَا أَحْسَنَهَا وَ أَشَدَّ اسْتِدَارَتَهَا قَالَ فَكَيْفَ تَرَوْنَ بَرْقَهَا أَ خَفْواً أَمْ وَمِيضاً أَمْ يَشُقُّ شَقّاً قَالُوا يَا رَسُولَ اللَّهِ بَلْ يَشُقُّ شَقّاً
He-saww said: ‘How do you view it’s going?’ They said, ‘O Rasool-Allah-saww! How excellent it is, and how strong it its turning!’ He-saww said: ‘How do you view it’s lightning? hidden, or little shine, or piercing, elongated?’ They said, ‘O Rasool-Allah-saww! But piercing, elongated’.
قَالَ رَسُولُ اللَّهِ ص الْحَيَا فَقَالُوا يَا رَسُولَ اللَّهِ مَا أَفْصَحَكَ وَ مَا رَأَيْنَا الَّذِي هُوَ أَفْصَحُ مِنْكَ فَقَالَ وَ مَا يَمْنَعُنِي مِنْ ذَلِكَ وَ بِلِسَانِي نَزَلَ الْقُرْآنُ بِلِسانٍ عَرَبِيٍّ مُبِينٍ.
Rasool-Allah-saww said: ‘Al-Haya! (the rain)’ They said, ‘O Rasool-Allah-saww! How eloquent you-saww are, and we have not seen anyone who is more eloquent than you-saww!’ He-saww said: ‘And what would prevent you from that, and by my-saww tongue the Quran was Revealed: In clear Arabic language [26:195]’’.[35]
وَ قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ قَالَ: الْقَوَاعِدُ هِيَ أُصُولُهَا الْمُعْتَرِضَةُ فِي آفَاقِ السَّمَاءِ وَ أَحْسَبُهَا تُشْبِهُ بِقَوَاعِدِ الْبَيْتِ وَ هِيَ حِيطَانُهُ وَ الْوَاحِدَةُ قَاعِدَةٌ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ إِذْ يَرْفَعُ إِبْراهِيمُ الْقَواعِدَ مِنَ الْبَيْتِ وَ إِسْماعِيلُ
And he said, ‘Muhammad Bin Haroun Al Namjany informed me saying, ‘It is narrated to us by Ali Bin Abdul Aziz, from Abu Ubeyd who said,
‘The bases, these are the origins displayed in the horizons of the sky, and I reckon it resembles with the foundations of the House (Kabah) and these are its walls, and the one is a base. Allah-azwj Mighty and Majestic Said: And when Ibrahim and Ismail raised the foundations of the House (Kabah): [2:127].
وَ أَمَّا الْبَوَاسِقُ فَفُرُوعُهَا الْمُسْتَطِيلَةُ الَّتِي فِ وَسَطِ السَّمَاءِ إِلَى الْأُفُقِ الْآخَرِ وَ كَذَلِكَ كُلُّ طَوِيلٍ فَهُوَ بَاسِقٌ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ النَّخْلَ باسِقاتٍ لَها طَلْعٌ نَضِيدٌ
And as for the tall ones, it’s branches are elongated in the middle of the sky up to the other horizon, and like that is every long one, so it is a tall one. Allah-azwj Mighty and Majestic Said: And the tall palm trees having bunched clusters [50:10].
وَ الْجَوْنُ هُوَ الْأَسْوَدُ الْيَحْمُومِيُّ وَ جَمْعُهُ جُونٌ وَ أَمَّا قَوْلُهُ فَكَيْفَ تَرَوْنَ رَحَاهَا فَإِنَّ رَحَاهَا اسْتِدَارَةُ السَّحَابَةِ فِي السَّمَاءِ وَ لِهَذَا قِيلَ رَحَى الْحَرْبِ وَ هُوَ الْمَوْضِعُ الَّذِي يُسْتَدَارُ فِيهِ لَهَا وَ الْخَفْوُ الِاعْتِرَاضُ مِنَ الْبَرْقِ فِي نَوَاحِي الْغَيْمِ
And the ‘Jawn’ it is the raging blackness, and its plural is ‘Jown’. And as for his-saww words: ‘How do you view its going?’ It’s going, is rotation of the clouds in the sky, and for it, it is said, ‘Raha’ is the fleeing, and it is the place which it rotates in, and the hiding is the display from the lightning in an area of the cloud.
وَ فِيهِ لُغَتَانِ يُقَالُ خَفَا الْبَرْقُ يَخْفُو خَفْواً وَ يَخْفَى خَفْياً وَ الْوَمِيضُ أَنْ يَلْمَعَ قَلِيلًا ثُمَّ يَسْكُنَ وَ لَيْسَ لَهُ اعْتِرَاضٌ وَ أَمَّا الَّذِي شَقَ شَقّاً فَاسْتِطَالَتُهُ فِي الْجَوِّ إِلَى وَسَطِ السَّمَاءِ مِنْ غَيْرِ أَنْ يَأْخُذَ يَمِيناً وَ لَا شِمَالًا قَالَ الصَّدُوقُ الْحَيَا الْمَطَرُ.
And regarding it there are two speeches. It is said, ‘The lightning is hidden’, (the words) ‘Khafwan’, and ‘Yakhfa’, and ‘Khafyan’. And the ‘Wameez’ is a little shiny, then it settles, and there is no display for it. And as for that which is grievously difficult, so it’s elongation in the atmosphere to the middle of the sky from without taking to the right and the left. Al-Sadouq said, ‘The (word) ‘Haya’, is the rain’’.[36]
7- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الصَّاعِقَةُ لَا تُصِيبُ الْمُؤْمِنَ فَقَالَ لَهُ رَجُلٌ فَإِنَّا قَدْ رَأَيْنَا فُلَاناً يُصَلِّي فِي الْمَسْجِدِ الْحَرَامِ فَأَصَابَتْهُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّهُ كَانَ يَرْمِي حَمَامَ الْحَرَمِ.
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The thunderbolt does not strike a Momin’. A man said to him-asws, ‘We have seen so and so praying Salat in the Sacred Masjid, and it hit him!’ Abu Abdullah‑asws said: ‘He used to pelt the pigeons of the Sanctuary’’.[37]
8- وَ بِهَذَا الْإِسْنَادِ قَالَ: الصَّاعِقَةُ تُصِيبُ الْمُؤْمِنَ وَ الْكَافِرَ وَ لَا تُصِيبُ ذَاكِراً.
And by this chain, he-asws said: ‘The thunderbolt hits the Momin, and the Kafir, and does not hit a Zakir’’.[38]
9- التَّفْسِيرُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي خَبَرِ الْمِعْرَاجِ قَالَ قَالَ رَسُولُ اللَّهِ ص فَصَعِدَ جَبْرَئِيلُ وَ صَعِدْتُ مَعَهُ إِلَى السَّمَاءِ الدُّنْيَا وَ عَلَيْهَا مَلَكٌ يُقَالُ لَهُ إِسْمَاعِيلُ وَ هُوَ صَاحِبُ الْخَطْفَةِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهابٌ ثاقِبٌ وَ تَحْتَهُ سَبْعُونَ أَلْفَ مَلَكٍ تَحْتَ كُلِّ مَلَكٍ سَبْعُونَ أَلْفَ مَلَكٍ الْخَبَرَ.
The Tafseer (Al Qummi) – From his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws in a Hadeeth of Al-Mi’raj, said, ‘Rasool-Allah-saww said: ‘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 master of the recording Angels which Allah-azwj Mighty and Majestic Said: Except (for the) one who violates the caution, so there pursues him a shooting star [37:10], and under him there were seventy thousand Angels, under every Angel being seventy thousand Angels’’.[39]
10- وَ مِنْهُ وَ حِفْظاً مِنْ كُلِّ شَيْطانٍ مارِدٍ قَالَ الْمَارِدُ الْخَبِيثُ لا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلى وَ يُقْذَفُونَ مِنْ كُلِّ جانِبٍ دُحُوراً يَعْنِي الْكَوَاكِبَ الَّتِي يُرْمَوْنَ بِهَا وَ لَهُمْ عَذابٌ واصِبٌ أَيْ وَاجِبٌ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ يَعْنِي يَسْمَعُونَ الْكَلِمَةَ فَيَحْفَظُونَهَا فَأَتْبَعَهُ شِهابٌ ثاقِبٌ وَ هُوَ مَا يُرْمَوْنَ بِهِ فَيُحْرَقُونَ.
And from him (Ali Bin Ibrahim) –
And a protection from every rebellious Satan [37:7] – he said, ‘’Marid’ is the wicked. They cannot listen to the exalted assembly, and they are being pelted at from every side [37:8] – meaning the celestial bodies which they-la are being pelted with – and for them is an eternal Punishment [37:9] – i.e. obligatory – Except (for the) one who violates the caution, – meaning, they are hearing the talk and memorising it – so there pursues him a shooting star [37:10] – and it is what they-la are being pelted with, so they-la are burned’’.[40]
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: عَذابٌ واصِبٌ أَيْ دَائِمٌ وَجِعٌ قَدْ خَلَصَ إِلَى قُلُوبِهِمْ وَ قَوْلُهُ شِهابٌ ثاقِبٌ مُضِىٌّ إِذَا أَصَابَهُمْ بِقُوَّةٍ.
And in a report of Abu Al Jaroud –
‘From Abu Ja’far-asws having said: ‘eternal Punishment [37:9] – i.e. permanent pain reaching their hearts. And His-azwj Words: a shooting star [37:10] – when it hits them with strength’’.[41]
11- الْعُيُونُ، وَ مَعَانِي الْأَخْبَارِ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الطَّالَقَانِيِّ عَنْ أَبِي عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ قَالَ الرِّضَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً قَالَ خَوْفٌ لِلْمُسَافِرِ وَ طَمَعٌ لِلْمُقِيمِ.
(The books) ‘Al Uyoun’, and ‘Ma’any Al Akhbar’ – From Muhammad Bin Ibrahim Al Talaqany, from Abu Uqdah, from Ali Bin Al-Hassan Bin Fazzal, from his father who said,
‘Al-Reza-asws said regarding Words of Allah-azwj Mighty and Majestic: He Shows you the lightning for fear and for hope [30:24]. He-asws said: ‘Fear for the traveller and hope for the one staying’’.[42]
12- الْإِحْتِجَاجُ، وَ الْخِصَالُ، فِي مَا أَجَابَ الْحَسَنُ بْنُ عَلِيٍّ ع مِنْ أَسْئِلَةِ مَلِكِ الرُّومِ وَ قَالَ السَّائِلُ مَا قَوْسُ قُزَحَ قَالَ وَيْحَكَ لَا تَقُلْ قَوْسَ قُزَحَ فَإِنَّ قُزَحَ اسْمُ شَيْطَانٍ وَ هُوَ قَوْسُ اللَّهِ وَ عَلَامَةُ الْخِصْبِ وَ أَمَانٌ لِأَهْلِ الْأَرْضِ مِنَ الْغَرَقِ.
(The books) ‘Al Ihtijaj’, and ‘Al Khisaal’ –
‘Among what Al-Hassan-asws Bin Ali-asws answered from the questions of a king of Rome, and the questioner said, ‘What is the rainbow (Qows Quzh)?’ He-asws said: ‘Woe be to you! Do not say ‘rainbow’ (Quzh), for ‘Quzh’ is a name of Satan-la, and it is a Bow of Allah-azwj and a sign of fertility, and security for people of the earth from the drowning’’.[43]
13- الْإِحْتِجَاجُ، عَنِ الْأَصْبَغِ قَالَ: سَأَلَ ابْنُ الْكَوَّاءِ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنْ قَوْسِ قُزَحَ قَالَ ثَكِلَتْكَ أُمُّكَ يَا ابْنَ الْكَوَّاءِ لَا تَقُلْ قَوْسَ قُزَحَ فَإِنَّ قُزَحَ اسْمُ الشَّيْطَانِ وَ لَكِنْ قُلْ قَوْسُ اللَّهِ إِذَا بَدَتْ يَبْدُو الْخِصْبُ وَ الرِّيفُ.
(The book) ‘Al Ihtijaj’ – from Al Asbagh who said,
‘Ibn Al-Kawa asked Amir Al-Momineen-asws. He said, ‘O Amir Al-Momineen-asws! Inform me about the rainbow (Qows Quzh)’. He-asws said: ‘May your mother be bereft of you, O Ibn Al-Kawa! Do not say ‘Qows Quzh’ (rainbow), for ‘Quzh’ is a name of the Satan-la. But say, ‘Qows Allah-azwj’, (Allah-azwj’s Bow). When it appears, the fertility and the rural greenery appears’’.[44]
14- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ شَاذَانَ بْنِ أَحْمَدَ الْبَرْوَاذِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْحَرْثِ السَّمَرْقَنْدِيِّ عَنْ صَالِحِ بْنِ سَعِيدٍ التِّرْمِذِيِّ عَنْ عَبْدِ الْمُنْعِمِ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: أَهْلُ الْكِتَابَيْنِ يَقُولُونَ لَمَّا هَبَطَ نُوحٌ مِنَ السَّفِينَةِ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا نُوحُ إِنَّنِي خَلَقْتُ خَلْقِي لِعِبَادَتِي وَ أَمَرْتُهُمْ بِطَاعَتِي فَقَدْ عَصَوْنِي وَ عَبَدُوا غَيْرِي وَ اسْتَوْجَبُوا بِذَلِكَ غَضَبِي فَغَرَّقْتُهُمْ
(The book) ‘Al Illal’ – From Muhammad Bin Shazan Bin Ahmad Al Barwazy, from Muhammad Bin Muhammad Bin Al Hars Al Samarqandy, from Salih Bin Saeed Al Tirmizy, from Abdul Mun’im Bin Idrees, from his father, from Wahab Bin Munabbih who said,
‘The people of the two Books are saying, ‘When Noah-as descended from the ship, Allah-azwj Mighty and Majestic Revealed to him-as: “O Noah-as! I-azwj Created My-azwj creatures to worship Me-azwj and Commanded them with obeying Me-azwj, but they disobeyed Me-azwj and worshipped other than Me-azwj, and due to that they have obligated My-azwj Punishment, so I‑azwj shall Drown them!
وَ إِنِّي قَدْ جَعَلْتُ قَوْسِي أَمَاناً لِعِبَادِي وَ بِلَادِي وَ مَوْثِقاً بَيْنِي وَ بَيْنَ خَلْقِي يَأْمَنُونَ بِهِ إِلَى يَوْمِ الْقِيَامَةِ مِنَ الْغَرَقِ وَ مَنْ أَوْفَى بِعَهْدِهِ مِنِّي فَفَرِحَ نُوحٌ ع بِذَلِكَ وَ تَبَاشَرَ
And I-azwj have Made My-azwj Bow (rainbow) as a security for My-azwj servants, and as an agreement between Me-azwj and My-azwj creatures they would be safe by it from the drowning up to the Day of Qiyamah, and the one who fulfill with his covenant from Me-azwj!” Noah-as was happy with that and rejoiced.
وَ كَانَتِ الْقَوْسُ فِيهَا سَهْمٌ وَ وَتَرٌ فَنَزَعَ اللَّهُ عَزَّ وَ جَلَّ السَّهْمَ وَ الْوَتَرَ مِنَ الْقَوْسِ وَ جَعَلَهَا أَمَاناً لِعِبَادِهِ وَ بِلَادِهِ مِنَ الْغَرَقِ.
And the bow was such there was an arrow in it and a string, but Allah-azwj Mighty and Majestic Removed the arrow and the string from the bow and Made it to be a security for His-azwj servants and His-azwj Country from the drowning’’.[45]
15- قِصَصُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ قَوْماً مِنْ بَنِي إِسْرَائِيلَ قَالُوا لِنَبِيٍّ لَهُمُ ادْعُ لَنَا رَبَّكَ يُمْطِرْ عَلَيْنَا السَّمَاءَ إِذَا أَرَدْنَا
(The book) ‘Qisas’ of Al Rawandy – By his chain to Al Sadouq, from his father, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws: ‘A group from the children of Israel say to a Prophet-as of theirs, ‘Supplicate to your-as Lord-azwj for us for the sky to rain upon us whenever we want!’
فَسَأَلَ رَبَّهُ ذَلِكَ فَوَعَدَهُ أَنْ يَفْعَلَ فَأَمْطَرَ السَّمَاءَ عَلَيْهِمْ كُلَّمَا أَرَادُوا فَزَرَعُوا فَنَمَتْ زُرُوعُهُمْ وَ حَسُنَتْ فَلَمَّا حَصَدُوا لَمْ يَجِدُوا شَيْئاً فَقَالُوا إِنَّمَا سَأَلْنَا الْمَطَرَ لِلْمَنْفَعَةِ
He-as asked his-as Lord-azwj of that. He-azwj Promised him-as that He-azwj would Do so. So the sky rained upon them every time they wanted. They cultivated, and their plantations grew and were excellent. When they came to harvest, they did not find anything. They said, ‘But rather we had asked for the rain for the benefits!’
فَأَوْحَى اللَّهُ تَعَالَى أَنَّهُمْ لَمْ يَرْضَوْا بِتَدْبِيرِي لَهُمْ أَوْ نَحْوَ هَذَا.
Allah-azwj the Exalted Revealed: “They were not pleased with My-azwj Management for them!” – or approximate to this’’.[46]
16- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ الْأَحْمَرِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ لَا أَنَّ اللَّهَ حَبَسَ الرِّيحَ عَلَى أَهْلِ الدُّنْيَا لَأَخْوَتِ الْأَرْضُ وَ لَوْ لَا السَّحَابُ لَخَرِبَتِ الْأَرْضُ فَمَا أَنْبَتَتْ شَيْئاً وَ لَكِنَّ اللَّهَ يَأْمُرُ السَّحَابَ فَيُغَرْبِلُ الْمَاءَ فَيُنْزِلُ قَطْراً وَ إِنَّهُ أُرْسِلَ عَلَى قَوْمِ نُوحٍ بِغَيْرِ حِسَابٍ.
(The book) ‘Al Mahasin’ – From his father, from Ali Bin Al Hakam, from Al Washa, from Aban Al Ahmar, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘If Allah-azwj had not Withheld the wind upon people of the world, the earth would have been empty (of people), and were it not for the clouds, the earth would have been ruined. Nothing would have grown. But Allah-azwj Commands the clouds, so it sieves the water, and the drops descend, and He-azwj had Sent upon the people of Noah-as, without a measure’’.[47]
17- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا أَنْزَلَتِ السَّمَاءُ قَطْرَةً مِنْ مَاءٍ مُنْذُ حَبَسَهُ اللَّهُ عَزَّ وَ جَلَّ وَ لَوْ قَدْ قَامَ قَائِمُنَا لَأَنْزَلَتِ السَّمَاءُ قَطْرَهَا وَ لَأَخْرَجَتِ الْأَرْضُ نَبَاتَهَا.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Abu Baseer and Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The sky has not sent down a drop of water since Allah-azwj Mighty and Majestic Withheld it, and if our-asws Qaim-ajfj were to stand, the sky would send down it’s drops, and the earth would bring forth it’s vegetation’’.[48]
18- تَفْسِيرُ الْإِمَامِ، فِي قَوْلِهِ تَعَالَى وَ أَنْزَلَ مِنَ السَّماءِ ماءً يَعْنِي الْمَطَرَ يُنْزِلُ مَعَ كُلِّ قَطْرَةٍ مَلَكاً يَضَعُهَا فِي مَوْضِعِهَا الَّذِي يَأْمُرُهُ بِهِ رَبُّهُ عَزَّ وَ جَلَّ.
Tafseer Imam (Hassan Al-Askari-asws) – Regarding Words of the Exalted: and (Who) Sends down water from the sky [2:22]: ‘Meaning the rain descending. With every drop there is an Angel placing it in it’s place which his Lord-azwj, Mighty and Majestic, had Commanded him with’’.[49]
19- الْعَيَّاشِيُّ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّ دَاوُدَ قَالَ: كُنَّا عِنْدَهُ فَارْتَعَدَتِ السَّمَاءُ فَقَالَ سُبْحَانَ مَنْ يُسَبِّحُ لَهُ الرَّعْدُ بِحَمْدِهِ وَ الْمَلائِكَةُ مِنْ خِيفَتِهِ فَقَالَ لَهُ أَبُو بَصِيرٍ جُعِلْتُ فِدَاكَ إِنَّ لِلرَّعْدِ كَلَاماً فَقَالَ يَا أَبَا مُحَمَّدٍ سَلْ عَمَّا يَعْنِيكَ وَ دَعْ مَا لَا يَعْنِيكَ.
Al Ayyashi – From Yunus Bin Abdul Rahman,
‘Dawood said, ‘We were in his-asws presence and the sky underwent thunder. He-asws said: ‘Glorious is the One-azwj, the thunder Glorifies with His Praise, and (so do) the Angels from His Awe, [13:13]’. Abu Baseer said to him-asws, ‘May I be sacrificed for you-asws! There is a speech for the thunder?’ He-asws said: ‘O Abu Muhammad! As about what concerns you and leave what does not concern you!’’[50]
20- الْعَيَّاشِيُّ، عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّعْدِ أَيَّ شَيْءٍ يَقُولُ قَالَ إِنَّهُ بِمَنْزِلَةِ الرَّجُلِ يَكُونُ فِي الْإِبِلِ فَيَزْجُرُهَا هَايْ هَايْ كَهَيْئَةِ ذَلِكَ
Al Ayyashi, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the thunder, which thing does he-asws say about it. He-asws said: ‘It is as the status of the man being among camels, so he-asws rebukes (ushers) them (saying), ‘Haay! Haay!’, it is like that’.
قُلْتُ فَمَا الْبَرْقُ قَالَ لِي تِلْكَ مَخَارِيقُ الْمَلَائِكَةِ تَضْرِبُ السَّحَابَ فَتَسُوقُهُ إِلَى الْمَوْضِعِ الَّذِي قَضَى اللَّهُ فِيهِ الْمَطَرَ.
I said, ‘So what is the lightning?’ He-asws said to me: ‘Piercers of the Angels striking the clouds, so they usher it to the place which Allah-azwj has Decreed the rain to be in it’’.[51]
21- قَالَ وَ رُوِيَ أَنَّ الرَّعْدَ صَوْتُ مَلَكٍ أَكْبَرَ مِنَ الذُّبَابِ وَ أَصْغَرَ مِنَ الزُّنْبُورِ.
He said, ‘And it is reported: ‘The thunder is a voice of an Angel larger than the fly and smaller than the wasp’’.[52]
22- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ إِلَّا الصَّاعِقَةَ لَا تَأْخُذُهُ وَ هُوَ يَذْكُرُ اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Bazie, from Muhammad Bin Al Fuzeyl, from Al Kinany,
‘From Abu Abdullah-asws having said: ‘The Momin dies with every death except the thunderbolt. It will not seize him while he is mentioning (doing Zikr of) Alah-azwj Mighty and Majestic’’.[53]
23- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الصَّاعِقَةَ لَا تُصِيبُ ذَاكِراً.
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Bureyd who said,
‘The thunderbolt does not hit a Zakir (doing Zikr of Allah-azwj)’’.[54]
24- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ عَلِيٌّ ع يَقُومُ فِي الْمَطَرِ أَوَّلَ مَا يُمْطَرُ حَتَّى يَبْتَلَّ رَأْسُهُ وَ لِحْيَتُهُ وَ ثِيَابُهُ فَقِيلَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ الْكِنَّ الْكِنَّ فَقَالَ إِنَّ هَذَا مَاءٌ قَرِيبُ الْعَهْدِ بِالْعَرْشِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘Ali-asws was standing in the rain, the beginning of when it rained, until his-asws head, and his-asws beard, and his-asws clothes were wet. It was said to him-asws, ‘O Amir Al-Momineen-asws! Shelter, shelter!’ He-asws said: ‘This was near to the time with the Throne’.
ثُمَّ أَنْشَأَ يُحَدِّثُ فَقَالَ إِنَّ تَحْتَ الْعَرْشِ بَحْراً فِيهِ مَاءٌ يُنْبِتُ أَرْزَاقَ الْحَيَوَانَاتِ فَإِذَا أَرَادَ اللَّهُ عَزَّ ذِكْرُهُ أَنْ يُنْبِتَ بِهِ مَا يَشَاءُ لَهُمْ رَحْمَةً مِنْهُ لَهُمْ أَوْحَى اللَّهُ إِلَيْهِ فَمَطَرَ مَا شَاءَ مِنْ سَمَاءٍ إِلَى سَمَاءٍ حَتَّى يَصِيرَ إِلَى سَمَاءِ الدُّنْيَا فِيمَا أَظُنُّ فَيُلْقِيَهُ إِلَى السَّحَابِ وَ السَّحَابُ بِمَنْزِلَةِ الْغِرْبَالِ
Then he-asws started narrating. He-asws said: ‘Beneath the Throne there is an ocean wherein is water (to) grow the sustenance of the animals. When Allah-azwj, Mighty is His-azwj Mention Wants to Grow with it whatever He-azwj so Desires for them as a Mercy from Him-azwj, Allah‑azwj Reveals to it, so it rains for as long as He-azwj so Desires, from a sky to a sky, until it comes to a sky of the world, in what I-asws think He-azwj Casts it to the cloud. And the cloud is at the status of the sieve.
ثُمَّ يُوحِي إِلَى الرِّيحِ أَنِ اطْحَنِيهِ وَ أَذِيبِيهِ ذَوَبَانَ الْمَاءِ ثُمَّ انْطَلِقِي بِهِ إِلَى مَوْضِعِ كَذَا وَ كَذَا فَامْطُرِي عَلَيْهِمْ فَيَكُونَ كَذَا وَ كَذَا عُبَاباً وَ غَيْرَ ذَلِكَ فَتَقْطُرُ عَلَيْهِمْ عَلَى النَّحْوِ الَّذِي يَأْمُرُهَا بِهِ
Then He-azwj Reveals to the wind to grind it and dissolve it, the dissolving (of the salt in) the water. Then it goes with it to such and such place and rains upon them. So that would be such and such surging, and without that. So it drops upon the area which it had been Commanded with.
فَلَيْسَ مِنْ قَطْرَةٍ تَقْطُرُ إِلَّا وَ مَعَهَا مَلَكٌ حَتَّى يَضَعَهَا مَوْضِعَهَا وَ لَمْ يَنْزِلْ مِنَ السَّمَاءِ قَطْرَةٌ مِنْ مَطَرٍ إِلَّا بِعَدَدٍ مَعْدُودٍ وَ وَزْنٍ مَعْلُومٍ إِلَّا مَا كَانَ مِنْ يَوْمِ الطُّوفَانِ عَلَى عَهْدِ نُوحٍ ع فَإِنَّهُ نَزَلَ [من] مَاءٌ مُنْهَمِرٌ بِلَا وَزْنٍ وَ لَا عَدَدٍ.
There isn’t any drop except and there is an Angel with it until he places it in its place, and no drop of rain falls from the sky except with a counted number and known weight, except what had happened from the day of the flood in the era of Noah-as, for water had descended in a downpour without (limited) weight nor (limited) number’’.[55]
25- قَالَ وَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ ع قَالَ قَالَ لِي أَبِي ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ السَّحَابَ غَرَابِيلَ لِلْمَطَرِ هِيَ تُذِيبُ الْبَرَدَ حَتَّى يَصِيرَ مَاءً لِكَيْ لَا يَضُرَّ شَيْئاً يُصِيبُهُ وَ الَّذِي تَرَوْنَ فِيهِ مِنَ الْبَرَدِ وَ الصَّوَاعِقِ نَقِمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ يُصِيبُ بِهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ
He said,
‘And it is narrated to me by Abu Abdullah-asws having said: ‘My-asws father-asws said to me-asws: ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Made the clouds as sieves for the rain. These dissolve the cold until it becomes water, so it does not harm anything it hits, and that which you are seeing from it of the cold and the thunderbolts is a Vengeance from Allah-azwj Mighty and Majestic. He-azwj Afflicted by these the one from His-azwj servants He-azwj so Desires to.
ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُشِيرُوا إِلَى الْمَطَرِ وَ لَا إِلَى الْهِلَالِ فَإِنَّ اللَّهَ يَكْرَهُ ذَلِكَ.
Then he-asws said: ‘Rasool-Allah-saww said: ‘Do not point (indicate by finger) to the rain nor to the crescent, for Allah-azwj Dislikes that’’.[56]
الْعِلَلُ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ هَارُونَ بْنِ مُسْلِمٍ مِثْلَهُ إِلَى قَوْلِهِ فَإِنَّهُ نَزَلَ مِنْهَا مَاءٌ مُنْهَمِرٌ بِلَا عَدَدٍ وَ لَا وَزْنٍ.
(The book) ‘Al Illal’ – From his father, from Abdullah Bin Ja’far Al Himeyri, from Haroun Bin Muslim –
‘Similar to it up to his-saww words: ‘There had descended from it a downpour of water without (a limited) number nor (a limited) weight’’.[57]
عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِذَا رَأَيْتَ هِلَالَ شَهْرِ رَمَضَانَ فَلَا تُشِرْ إِلَيْهِ وَ لَكِنِ اسْتَقْبِلِ الْقِبْلَةَ وَ ارْفَعْ يَدَيْكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ خَاطِبِ الْهِلَالَ الْخَبَرَ.
From Al-Sadiq-asws having said: ‘When you see the crescent of a month of Ramazan, so do not point (indicate by finger) to it but face the Qiblah and raise your hands to Allah-azwj Mighty and Majestic and address the crescent’ – the Hadeeth’’.[58]
26- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ الْعَرْزَمِيِّ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ سُئِلَ عَنِ السَّحَابِ أَيْنَ تَكُونُ قَالَ تَكُونُ عَلَى شَجَرٍ عَلَى كَثِيبٍ عَلَى شَاطِئِ الْبَحْرِ يَأْوِي إِلَيْهِ فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُرْسِلَهُ أَرْسَلَ رِيحاً فَأَثَارَتْهُ وَ وَكَّلَ بِهِ مَلَائِكَةً يَضْرِبُونَهُ بِالْمَخَارِيقِ وَ هُوَ الْبَرْقُ فَيَرْتَفِعُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Al Husayn Bin Saeed, from Ibn Al Azramy, raising it, said,
‘Amir Al-Momineen-asws said, and he-asws had been asked about the cloud, ‘Whey does it happen to be?’ He-asws said: ‘It happens to be upon a tree, upon a dune at a coast of the sea, sheltering to it. When Allah-azwj Mighty and Majestic Wants to Send it, Sends a wind, so it stirs it; and He-azwj has Allocated Angels with it Striking it with the piercers, and it is the lightning, so it rises’.
ثُمَّ قَرَأَ هَذِهِ الْآيَةَ وَ اللَّهُ الَّذِي أَرْسَلَ الرِّياحَ فَتُثِيرُ سَحاباً فَسُقْناهُ إِلى بَلَدٍ مَيِّتٍ الْآيَةَ وَ الْمَلَكُ اسْمُهُ الرَّعْدُ.
Then he-asws recited this Verse: And Allah is the One Who Sends the winds, so the clouds are stirred, and We Drive it to a dead land, and We Revive the ground by it after its death. [35:9] – the Verse – ‘And the Angel, his name is ‘Al-Ra’ad’’.[59]
تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ الْعَرْزَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ الْأَعْوَرِ عَنْهُ ع مِثْلَهُ إِلَى قَوْلِهِ فَيَرْتَفِعُ.
Tafseer Ali Bin Ibrahim – From his father, from Al Azramy, from his father, from Abu Is’haq, from Al Haris Al Awr,
‘From him-asws – similar to it up to his-asws words: ‘So it rises’’.[60]
27- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع الْمَطَرُ الَّذِي مِنْهُ أَرْزَاقُ الْحَيَوَانِ مِنْ بَحْرٍ تَحْتَ الْعَرْشِ فَمِنْ ثَمَّ كَانَ رَسُولُ اللَّهِ ص يَسْتَمْطِرُ أَوَّلَ مَطَرٍ وَ يَقُومُ حَتَّى يَبْتَلَّ رَأْسُهُ وَ لِحْيَتُهُ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘Then rain from which are sustenance(s) of the animals, is from an ocean beneath the Throne. From then (that reason), Rasool-Allah-saww would be in the rain, the first rain, and he-saww would stand until his-saww head and his-saww beard would be wet.
ثُمَّ يَقُولُ إِنَّ هَذَا مَاءٌ قَرِيبُ عَهْدٍ بِالْعَرْشِ وَ إِذَا أَرَادَ اللَّهُ تَعَالَى أَنْ يُمْطِرَ أَنْزَلَهُ مِنْ ذَلِكَ إِلَى سَمَاءٍ بَعْدَ سَمَاءٍ حَتَّى يَقَعَ عَلَى الْأَرْضِ وَ يُقَالُ الْمُزْنُ ذَلِكَ الْبَحْرُ وَ تَهُبُّ رِيحٌ مِنْ تَحْتِ سَاقِ عَرْشِ اللَّهِ تَعَالَى تَلْقَحُ السَّحَابَ ثُمَّ يَنْزِلُ مِنَ الْمُزْنِ الْمَاءُ وَ مَعَ كُلِّ قَطْرَةٍ مَلَكٌ حَتَّى تَقَعَ عَلَى الْأَرْضِ فِي مَوْضِعِهَا.
Then he-saww said: ‘This is water nearby to the time with the Throne. And when Allah-azwj the Exalted Wants to rain, He-azwj Sends it down from that to a sky after a sky until it falls upon the earth. And that ocean is called ‘Al-Muzn’, and a wind descends from beneath a base of the Throne of Allah-azwj the Exalted, injecting the clouds. Then the water descend from ‘Al-Muzn’, and with every drop is an Angel, until it falls upon the earth in its place’’.[61]
28- مَجَالِسُ الشَّيْخِ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْغَضَائِرِيِّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ عَبْدِ اللَّهِ الْحِمْيَرِيِّ عَنِ الطَّيَالِسِيِّ عَنْ زُرَيْقٍ الْخُلْقَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا بَرَقَتْ قَطُّ فِي ظُلْمَةِ لَيْلٍ وَ لَا ضَوْءِ نَهَارٍ إِلَّا وَ هِيَ مَاطِرَةٌ.
(The book) ‘Majaalis’ of the Sheykh – From Al Husayn Bin Ubeydullah Al Gazairy, from Al Talukbari, from Muhammad Bin Hammam, from Abdullah Al Himeyri, from Al Tayalisi, from Zureyq Al Khulqany,
‘From Abu Abdullah-asws having said: ‘There is no lightning during darkness of a night nor brightness of a day, except and it (brings) rain’’.[62]
29- دَعَوَاتُ الرَّاوَنْدِيِّ، كَانَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا أَصَابَهُ الْمَطَرُ مَسَحَ بِهِ صُلْعَتَهُ وَ قَالَ بَرَكَةٌ مِنَ السَّمَاءِ لَمْ يُصِبْهَا يَدٌ وَ لَا سِقَاءٌ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Amir Al-Momineen-asws, when the rain hit him-asws, would wipe his-asws short hair with it, and said: ‘A Blessing from the sky untouched by hand nor a watering can’’.[63]
30- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ الثَّقَفِيِّ بِإِسْنَادِهِ قَالَ: سَأَلَ ابْنُ الْكَوَّاءِ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ قَوْلِهِ تَعَالَى وَ الذَّارِياتِ ذَرْواً قَالَ الرِّيَاحُ وَيْلَكَ قَالَ فَمَا الْحَامِلَاتُ وِقْراً قَالَ السَّحَابُ وَيْلَكَ
‘Kitab Al Gharaat’ of Ibrahim Al Saqafy – By his chain, said,
‘Ibn Al-Kawa asked Amir Al-Momineen-asws about Words of the Exalted: By the (winds) scattering far [51:1]. He-asws said: ‘The winds, woe be unto you!’ He said, ‘So what are the (clouds) bearing load [51:2]?’ He-asws said: ‘The clouds, woe be unto you!’
قَالَ فَمَا الْجَارِيَاتُ يُسْراً قَالَ السُّفُنُ وَيْلَكَ قَالَ فَمَا الْمُقَسِّمَاتُ أَمْراً قَالَ الْمَلَائِكَةُ وَيْلَكَ
He said, ‘So what are Then the (ships) flowing easily [51:3]?’ He-asws said: ‘The ships, woe be to you!’ He said, ‘So what are the (Angels) distributing matters [51:4]?’ He-asws said: ‘The Angels, woe be to you!’
قَالَ فَمَا قَوْسُ قُزَحَ قَالَ وَيْلَكَ لَا تَقُلْ قَوْسَ قُزَحَ فَإِنَّ قزحا [قُزَحَ] الشَّيْطَانُ وَ لَكِنَّهَا الْقَوْسُ وَ أَمَانُ أَهْلِ الْأَرْضِ فَلَا غَرَقَ بَعْدَ قَوْمِ نُوحٍ.
He said, ‘So what is ‘Qows Quzah’ (rainbow)?’ He-asws said: ‘Woe be to you! Do not say ‘Qows Quzah’, for ‘Quzah’ is the Satan-la, but it is the bow (rainbow), and a security for people of the earth, so there will not be a drowning after people of Noah-as’’.[64]
31- كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الصَّاعِقَةَ لَا تُصِيبُ ذَاكِراً لِلَّهِ تَعَالَى.
The book of Ja’far Bin Muhammad Bin Shureyh, from Abdullah Bin Talha,
‘From Abu Abdullah-asws having said: ‘The thunderbolt does not hit a Zakir (one doing Zikr) of Allah-azwj the Exalted’’.[65]
32- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ فَهِيَ الْأَنْهَارُ وَ الْعُيُونُ وَ الْآبَارُ.
Tafseer Ali Bin Ibrahim – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And We send down water from the sky by a measurement, so We Settle it in the earth, [23:18]: ‘These are the river, and the springs, and the wells’’.[66]
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ أَ لَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحاباً أَيْ يُثِيرُهُ مِنَ الْأَرْضِ ثُمَّ يُؤَلِّفُ بَيْنَهُ فَإِذَا غَلُظَ بَعَثَ اللَّهُ رِيَاحاً فَتَعْصِرُهُ فَيَنْزِلُ مِنْهُ الْمَاءُ وَ هُوَ قَوْلُهُ فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلالِهِ أَيِ الْمَطَرَ.
And Ali Bin Ibrahim said,
‘Regarding His-azwj Words: : Do you not see that Allah Drives the clouds? – i.e. stir it from the earth – Then He Composes between it, – so when it thickens, Allah-azwj Sends a wind to squeeze it, so the water descends from it. And it is His-azwj Words: so you see the rain coming out from its midst [24:43] – i.e. the rain’’.[67] (Not a Hadeeth)
33- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ إِلَّا الصَّاعِقَةَ لَا تَأْخُذُهُ وَ هُوَ يَذْكُرُ اللَّهَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah Al Kinany,
‘From Abu Abdullah-asws having said: ‘The Momin will be dying with every death except the thunderbolt. It will not seize him while he is mentioning (doing Zikr of) Allah-azwj’’.[68]
34- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الصَّوَاعِقَ لَا تُصِيبُ ذَاكِراً قُلْتُ وَ مَا الذَّاكِرُ قَالَ مَنْ قَرَأَ مِائَةَ آيَةٍ.
And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Bureyd Al Ijaly who said,
‘Abu Abdullah-asws said: ‘The thunderbolt will not hit a Zakir (doing Zikr of Allah-azwj)’. I said, ‘And what is the Zakr?’ He said, ‘One who recites one hundred Verses’’.[69]
35- وَ مِنْهُ، عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وَهْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ مِيتَةِ الْمُؤْمِنِ قَالَ يَمُوتُ الْمُؤْمِنُ بِكُلِّ مِيتَةٍ يَمُوتُ غَرَقاً وَ يَمُوتُ بِالْهَدْمِ وَ يُبْتَلَى بِالسَّبُعِ وَ يَمُوتُ بِالصَّاعِقَةِ وَ لَا تُصِيبُ ذَاكِراً لِلَّهِ عَزَّ وَ جَلَ.
And from him, from Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Bin Sama’at, from Wahb Bin Hafs, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about death of the Momin. He-asws said: ‘The Momin would be dying with every death. He would be dying by drowning and dying with the demolishing (building falling upon him), and afflicted by the wild animals, and dying with the thunderbolt (which) will not be hitting a Zakir of Allah-azwj Mighty and Majestic’’.[70]
36- تَوْحِيدُ الْمُفَضَّلِ، قَالَ قَالَ الصَّادِقُ ع فَكِّرْ يَا مُفَضَّلُ فِي الصَّحْوِ وَ الْمَطَرِ كَيْفَ يَعْتَقِبَانِ عَلَى هَذَا الْعَالَمِ لِمَا فِيهِ صَلَاحُهُ وَ لَوْ دَامَ وَاحِدٌ مِنْهُمَا عَلَيْهِ كَانَ فِي ذَلِكَ فَسَادُهُ أَ لَا تَرَى أَنَّ الْأَمْطَارَ إِذَا تَوَالَتْ عَفِنَتِ الْبُقُولُ وَ الْخُضَرُ وَ اسْتَرْخَتْ أَبْدَانُ الْحَيَوَانِ وَ خَصِرَ الْهَوَاءُ فَأَحْدَثَ ضُرُوباً مِنَ الْأَمْرَاضِ وَ فَسَدَتِ الطُّرُقُ وَ الْمَسَالِكُ
(The book) ‘Tawheed’ of Al Mufazzal who said,
‘Al-Sadiq-asws said: ‘Think, O Mufazzal, regarding the clear sky and the rain, how they follow each other upon this world to what therein is its interest, and if one of them lasted upon it, in that would have been its spoiling. Do you not see that the rains, when they are prolonged, the vegetables and the greenery rots away, and the bodies of the animals relax, and the air chills? New varieties of diseases occur, and the roads and the pathways are spoilt.
وَ إِنَّ الصَّحْوَ إِذَا دَامَ جَفَّتِ الْأَرْضُ وَ احْتَرَقَ النَّبَاتُ وَ غِيضَ مَاءُ الْعُيُونِ وَ الْأَوْدِيَةِ فَأَضَرَّ ذَلِكَ بِالنَّاسِ وَ غَلَبَ الْيُبْسُ عَلَى الْهَوَاءِ فَأَحْدَثَ ضُرُوباً أُخْرَى مِنَ الْأَمْرَاضِ فَإِذَا تَعَاقَبَا عَلَى الْعَالَمِ هَذَا التَّعَاقُبَ اعْتَدَلَ الْهَوَاءُ وَ دَفَعَ كُلُّ وَاحِدٍ مِنْهُمَا عَادِيَةَ الْأُخْرَى فَصَلَحَتِ الْأَشْيَاءُ وَ اسْتَقَامَتْ
And that the clear sky, if it was perpetual, the earth would dry up, and the water of the rivers and valleys would deplete, and that would be harmful with the people, and the dryness would overcome upon the air, and another variety of the disease would be created. So, when there is a follow upon the world of this follow up, the air would be moderate, and each one of the two would moderate the other, and the things would be correct and straightened.
فَإِنْ قَالَ قَائِلٌ وَ لِمَ لَا يَكُونُ فِي شَيْءٍ مِنْ ذَلِكَ مَضَرَّةٌ الْبَتَّةَ قِيلَ لَهُ لِيَمُضَّ ذَلِكَ الْإِنْسَانَ وَ يُؤْلِمَهُ بَعْضَ الْأَلَمِ فَيَرْعَوِيَ عَنِ الْمَعَاصِي فَكَمَا أَنَّ الْإِنْسَانَ إِذَا سَقُمَ بَدَنُهُ احْتَاجَ إِلَى الْأَدْوِيَةِ الْمُرَّةِ الْبَشِعَةِ لِيَقُومَ طِبَاعُهُ وَ يَصْلُحَ مَا فَسَدَ مِنْهُ كَذَلِكَ إِذَا طَغَى وَ أَشِرَ احْتَاجَ إِلَى مَا يَعَضُّهُ وَ يُؤْلِمُهُ لِيَرْعَوِيَ وَ يَقْصُرَ عَنْ مَسَاوِيهِ وَ يَتَنَبَّهَ عَلَى مَا فِيهِ حَظُّهُ وَ رُشْدُهُ
If a speaker was to say, ‘And why does there no happen to be any harm in that anyhow?’ It would be said to him: ‘To run that human being and pain him with some of the pains, so he would be cautious of the acts of disobedience, just as the human being, when his body is sick, he is needy to the horrible bitter medicines so establish his health and correct whatever had spoilt from him, similar to that, when he is obedient and cheerful, he is need to what bites him and pains him to him to be cautious and fall short from his evil deeds and affirm him upon what therein is his share and his rightful guidance.
وَ لَوْ أَنَّ مَلِكاً مِنَ الْمُلُوكِ قَسَمَ فِي أَهْلِ مَمْلَكَتِهِ قَنَاطِيرَ مِنْ ذَهَبٍ وَ فِضَّةٍ أَ لَمْ يَكُنْ سَيَعْظُمُ عِنْدَهُمْ وَ يَذْهَبُ لَهُ بِهِ الصَّوْتُ فَأَيْنَ هَذَا مِنْ مَطْرَةٍ رَوَاءٍ إِذْ يُعْمَرُ بِهِ الْبِلَادُ وَ يَزِيدُ فِي الْغَلَّاتِ أَكْثَرَ مِنْ قَنَاطِيرِ الذَّهَبِ وَ الْفِضَّةِ فِي أَقَالِيمِ الْأَرْضِ كُلِّهَا
And if a king from the kings was to distribute among the people of his kingdom containers of gold and silver, would he not be magnified in their presence and the voice would go for him due to it? So, where is this from abundant rains, when the cities are built and there is an increase in the yields, more than would be from container of the gold and the silver in all the regions of the earth?
أَ فَلَا تَرَى الْمَطْرَةَ الْوَاحِدَةَ مَا أَكْبَرَ قَدْرَهَا وَ أَعْظَمَ النِّعْمَةَ عَلَى النَّاسِ فِيهَا وَ هُمْ عَنْهَا سَاهُونَ وَ رُبَّمَا عَاقَتْ عَنْ أَحَدِهِمْ حَاجَةٌ لَا قَدْرَ لَهَا فَيَذْمُرُ وَ يَسْخَطُ إِيثَاراً لِلْخَسِيسِ قَدْرُهُ عَلَى الْعَظِيمِ نَفْعُهُ جَهْلًا بِمَحْمُودِ الْعَاقِبَةِ وَ قِلَّةَ مَعْرِفَةٍ لِعَظِيمِ الْغَنَاءِ وَ الْمَنْفَعَةِ فِيهَا
Do you not see the single rainfall, how great its measurement is and the great bounty upon the people in it, and they are heedless from it! And sometimes, one of them is in need, and there is no Ordainment for it, so he murmurs and is angered at the effects of the despicability of his Ordainment upon the great benefits of it he is ignorant of the consequences of Praised Oneazwj, and scarcity of his understanding of the great yields and the benefits therein.
تَأَمَّلْ نُزُولَهُ عَلَى الْأَرْضِ وَ تَدَبَّرْ فِي ذَلِكَ فَإِنَّهُ جُعِلَ يَنْحَدِرُ عَلَيْهَا مِنْ عُلْوٍ لِيَغْشَى مَا غَلُظَ وَ ارْتَفَعَ مِنْهَا فَيُرْوِيَهُ وَ لَوْ كَانَ إِنَّمَا يَأْتِيهَا مِنْ بَعْضِ نَوَاحِيهَا لَمَا عَلَا الْمَوْضِعَ الْمُشْرِفَةَ مِنْهَا وَ لَقَلَّ مَا يُزْرَعُ فِي الْأَرْضِ
Contemplate its descent upon the earth and the arrangement in that, for Heazwj Made the descent upon it from the high parts to spread out whatever has thickened and raise from it so it would be irrigated. And if it had rather come to it from some of its sides, it would not have risen upon the places higher than it, and the cultivation would have been little in the earth.
أَ لَا تَرَى أَنَّ الَّذِي يُزْرَعُ سَيْحاً أَقَلُّ مِنْ ذَلِكَ فَالْأَمْطَارُ هِيَ الَّتِي تُطْبِقُ الْأَرْضَ وَ رُبَّمَا تُزْرَعُ هَذِهِ الْبَرَارِي الْوَاسِعَةُ وَ سُفُوحُ الْجِبَالِ وَ ذُرَاهَا فَتُغِلُّ الْغَلَّةَ الْكَثِيرَةَ وَ بِهَا يَسْقُطُ عَنِ النَّاسِ فِي كَثِيرٍ مِنَ الْبُلْدَانِ مَئُونَةُ سِيَاقِ الْمَاءِ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ وَ مَا يَجْرِي فِي ذَلِكَ بَيْنَهُمْ مِنَ التَّشَاجُرِ وَ التَّظَالُمِ حَتَّى يَسْتَأْثِرَ بِالْمَاءِ ذُو الْعِزَّةِ وَ الْقُوَّةِ وَ يَحْرِمَهُ الضُّعَفَاءَ
Do you not see that which is cultivated by the flow of water is less than that, for the rains, these are which stratify the ground (make rivers to flow), and sometimes these vast prairies are cultivated, and the mountains and its soils, so it produces a lot of yield, and by it hoard falls from the people in most of the cities by the quenching of the water from place to place; and whatever flows in that between them from the quarrels and grievances until they seize the water to be with the honour and the strength, and deprive the weak ones.
ثُمَّ إِنَّهُ حِينَ قَدَّرَ أَنْ يَنْحَدِرَ عَلَى الْأَرْضِ انْحِدَاراً جَعَلَ ذَلِكَ قَطْراً شَبِيهاً بِالرَّشِّ لِيَغُورَ فِي قَعْرِ الْأَرْضِ فَيُرْوِيَهَا وَ لَوْ كَانَ يَسْكُبُهُ انْسِكَاباً كَانَ يَنْزِلُ عَلَى وَجْهِ الْأَرْضِ فَلَا يَغُورُ فِيهَا ثُمَّ كَانَ يَحْطِمُ الزَّرْعَ الْقَائِمَةَ إِذَا انْدَفَقَ عَلَيْهَا فَصَارَ يَنْزِلُ نُزُولًا رَقِيقاً فَيُنْبِتُ الْحَبَّ وَ الْمَزْرُوعَ وَ يُحْيِي الْأَرْضَ وَ الزَّرْعَ الْقَائِمَ
Then, when it was Ordained that it descend upon the earth with a descending, that drop was Made to resemble with a sprinkle in order to sing the drop in the earth and irrigate it. And if it had pouring with a pouring, it would have descended upon the surface of the earth, and would not have sunk in it, then it would have destroyed the existing plants when it had surged towards it. Thus, the descent became a thin descent so the sowed seeds would grow, and the ground would be revived, and the plantations would stand.
وَ فِي نُزُولِهِ أَيْضاً مَصَالِحُ أُخْرَى فَإِنَّهُ يُلَيِّنُ الْأَبْدَانَ وَ يَجْلُو كَدَرَ الْهَوَاءِ فَيَرْتَفِعُ الْوَبَاءُ الْحَادِثُ مِنْ ذَلِكَ وَ يَغْسِلُ مَا يَسْقُطُ عَلَى الشَّجَرِ وَ الزَّرْعِ مِنَ الدَّاءِ الْمُسَمَّى الْيَرَقَانَ إِلَى أَشْبَاهِ هَذَا مِنَ الْمَنَافِعِ
And it its descent as well, there are other interest, for it softens the cities, and freshen and chill the air, and lifts (eliminate) the plague to occur from that and washed whatever drops off from the tree and the plants, from the illnesses named as jaundice, to the likes of this from the benefits.
فَإِنْ قَالَ قَائِلٌ أَ وَ لَيْسَ قَدْ يَكُونُ مِنْهُ فِي بَعْضِ السِّنِينَ الضَّرَرُ الْعَظِيمُ الْكَثِيرُ لِشِدَّةِ مَا يَقَعُ مِنْهُ أَوْ بَرَدٍ يَكُونُ فِيهِ تَحَطُّمُ الْغَلَّاتِ وَ بَخُورَةٍ يُحْدِثُهَا فِي الْهَوَاءِ فَيَتَوَلَّدُ كَثِيرٌ مِنَ الْأَمْرَاضِ فِي الْأَبْدَانِ وَ الْآفَاتِ فِي الْغَلَّاتِ قِيلَ بَلَى قَدْ يَكُونُ ذَلِكَ الْفَرْطُ لِمَا فِيهِ مِنْ صَلَاحِ الْإِنْسَانِ وَ كَفِّهِ عَنْ رُكُوبِ الْمَعَاصِي وَ التَّمَادِي فِيهَا فَيَكُونُ الْمَنْفَعَةُ فِيهَا يُصْلِحُ لَهُ مِنْ دِينِهِ أَرْجَحَ مِمَّا عَسَى أَنْ يُرْزَأَ فِي مَالِهِ.
If a speaker says, ‘Or hasn’t it happened from it in some of the years, a lot of great harm due to the intensity of what occurs from it, or a cold in which the yields happen to be destroyed, or a vapour occurring in the air giving birth to a lot of diseases in the bodies and the affliction in the fields?’ it would be said: ‘Yes, that excess has happened to what is therein from the interest of the human beings, and restrain him from indulging in the acts of disobedience and the persisting in these. Therefore, the benefits happen to be in what is correct for him from his Religion, possibly from the difficulties in his wealth’’.[71]
37- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: السَّحَابُ الْأَسْوَدُ فِيهِ الْمَطَرُ وَ الْأَبْيَضُ فِيهِ النَّدَى وَ هُوَ الَّذِي يُنْضِجُ الثِّمَارَ.
(The book) ‘Al Durr Al Mansour’ – From Ibn Abbas who said,
‘The black cloud, in it is the rain, and the white (cloud), in it is the dew, and it is which ripens the fruits’’.[72] (Not a Hadeeth + non-Shia source)
38- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا مِنْ عَامٍ بِأَقَلَّ مَطَراً مِنْ عَامٍ وَ لَكِنَّ اللَّهَ يَصْرِفُهُ حَيْثُ يَشَاءُ ثُمَّ قَرَأَ هَذِهِ الْآيَةَ وَ لَقَدْ صَرَّفْناهُ بَيْنَهُمْ لِيَذَّكَّرُوا الْآيَةَ.
And from Ibn Abbas having said,
‘There is none from a year with less rain than a year, but Allah-azwj Turns it to wherever He‑azwj so Desires’. Then He-azwj recited this Verse: And We have Explained it between them for them to be mindful (of the Zikr), [25:50] – the Verse’’.[73] (Not a Hadeeth + non-Shia source)
39- وَ عَنْ عُمَرَ مَوْلَى عُفْرَةَ قَالَ: سَأَلَ النَّبِيُّ ص جَبْرَئِيلَ فَقَالَ إِنِّي أُحِبُّ أَنْ أَعْلَمَ أَمْرَ السَّحَابِ فَقَالَ جَبْرَئِيلُ هَذَا مَلَكُ السَّحَابِ فَاسْأَلْهُ فَقَالَ تَأْتِينَا صِكَاكٌ مُخَتَّمَةٌ اسْقِ بِلَادَ كَذَا وَ كَذَا كَذَا وَ كَذَا قَطْرَةً.
And from Umar, a slave of Ufrah who said,
‘The Prophet-saww asked Jibraeel-as. He-saww said: ‘I would love to know the matter of the cloud!’ Jibraeel-as said: ‘This is an Angel of the cloud, so ask him’. He said, ‘Sealed notes come to us: ‘Usher to such and such city and such a such drop’’.[74] (non-Shia source)
40- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِذَا رُمِيَ الشِّهَابُ لَمْ يُخْطِ مَنْ رُمِيَ بِهِ وَ تَلَا فَأَتْبَعَهُ شِهابٌ ثاقِبٌ.
And from Ibn Abbas who said,
‘When the meteor is shot, the one who shoots will does not err’. And he recited: so there pursues him a shooting star [37:10]’’.[75] (Not a Hadeeth + non-Shia source)
41- وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ قَالَ: لَا يُقْتَلُونَ بِالشِّهَابِ وَ لَا يَمُوتُونَ وَ لَكِنَّهَا تَخْرِقُ وَ تَخْرُجُ مِنْ غَيْرِ قَتْلٍ.
And in another report from him, he said,
‘They (Satans-la are neither being killed by the meteors, nor dying, but these pierce and exit from without killing’’.[76] (Not a Hadeeth + non-Shia source)
42- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا أَرْسَلَ اللَّهُ شَيْئاً مِنْ رِيحٍ أَوْ مَاءٍ إِلَّا بِمِكْيَالٍ إِلَّا يَوْمَ نُوحٍ وَ يَوْمَ عَادٍ فَأَمَّا يَوْمُ نُوحٍ فَإِنَّ الْمَاءَ طَغَى عَلَى خُزَّانِهِ فَلَمْ يَكُنْ لَهُمْ عَلَيْهِ سَبِيلٌ ثُمَّ قَرَأَ إِنَّا لَمَّا طَغَى الْماءُ وَ أَمَّا يَوْمُ عَادٍ فَإِنَّ الرِّيحَ عَتَتْ عَلَى خُزَّانِهَا فَلَمْ يَكُنْ لَهُمْ عَلَيْهَا سَبِيلٌ ثُمَّ قَرَأَ بِرِيحٍ صَرْصَرٍ عاتِيَةٍ.
And from Ibn Abbas who said,
‘Allah-azwj has not Sent anything, from a wind, or water except with a measure except on the day of Noah-as and day of (people of) Aad. As for the day of Noha, the water overwhelmed upon its treasurer, so there was no way for them against it’. Then he recited: Surely, when the water overflowed, [69:11]. And as for the day of Aad, the wind came upon its treasurers, for there was not way for them against it’. Then he recited: by the Sar Sar wind which came to them [69:6]’’.[77] (Not a Hadeeth + non-Shia source)
وَ عَنْ عَلِيٍّ ع مِثْلَهُ إِلَّا أَنَّهُ قَالَ لَمْ تَنْزِلْ قَطْرَةٌ مِنْ مَاءٍ إِلَّا بِمِكْيَالٍ عَلَى يَدِ مَلَكٍ.
And from Ali-asws – similar to it, except that he-asws said: ‘No drop of water descends from the sky except with a (known) measure upon the hand of an Angel’’.[78] (Non-Shia source)
43- وَ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ ص جَالِساً فِي نَفَرٍ مِنْ أَصْحَابِهِ فَرُمِيَ بِنَجْمِ فَاسْتَنَارَ قَالَ مَا كُنْتُمْ تَقُولُونَ إِذَا كَانَ هَذَا فِي الْجَاهِلِيَّةِ
And from Al Zuhra,
‘From Ali-asws Bin Al-Husayn-asws, from Ibn Abbas who said, ‘Rasool-Allah-saww was seated among a number of his-saww companions and a star shot by, so it irradiated. He-saww said: ‘What are you saying when this used to happen during the pre-Islamic period?’
قَالُوا كُنَّا نَقُولُ يُولَدُ عَظِيمٌ أَوْ يَمُوتُ عَظِيمٌ قَالَ فَإِنَّهَا لَا يُرْمَى بِهَا لِمَوْتِ أَحَدٍ وَ لَا لِحَيَاتِهِ وَ لَكِنْ رَبُّنَا إِذَا قَضَى أَمْراً سَبَّحَ حَمَلَةُ الْعَرْشِ ثُمَّ يُسَبِّحُ أَهْلُ السَّمَاءِ الَّذِينَ يَلُونَ حَمَلَةَ الْعَرْشِ فَيَقُولُ الَّذِينَ يَلُونَ حَمَلَةَ الْعَرْشِ لِحَمَلَةِ الْعَرْشِ مَا ذَا قَالَ رَبُّكُمْ
They said, ‘We were saying, either a mighty one has been born or a mighty one has died!’ He-saww said: ‘It is not shot with for the death of anyone nor for his life, but our Lord-azwj, whenever He-azwj Decrees a matter, the bearers of the Throne glorify, then the people of the sky glorify, those who are following bearers of the Throne. Thos who follow bearers of the Throne say, ‘What is that which your Lord-azwj has Said?’
فَيُخْبِرُ أَهْلَ كُلِّ سَمَاءٍ سَمَاءٍ حَتَّى يَنْتَهِيَ الْخَبَرُ إِلَى أَهْلِ هَذِهِ السَّمَاءِ وَ تَخْطَفُ الْجِنُّ السَّمْعَ فَيُرْمَوْنَ فَمَا جَاءُوا بِهِ عَلَى وَجْهِهِ فَهُوَ حَقٌّ وَ لَكِنَّهُمْ يُحَرِّفُونَهُ وَ يَزِيدُونَ فِيهِ
So the people of every sky by sky are informed until the news ended to the people of this sky, and the Jinn steal the hearing, so they are being pelted with. Whatever they come with to its surface, it is true, but they are altering it and making additions in it’.
قَالَ مَعْمَرٌ قُلْتُ لِلزُّهْرِيِّ أَ كَانَ يُرْمَى بِهَا فِي الْجَاهِلِيَّةِ قَالَ نَعَمْ قَالَ أَ رَأَيْتَ أَنَّا كُنَّا نَقْعُدُ مِنْها مَقاعِدَ لِلسَّمْعِ فَمَنْ يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهاباً رَصَداً قَالَ غَلُظَتْ وَ شُدِّدَ أَمْرُهَا حِينَ بُعِثَ رَسُولُ اللَّهِ ص.
Ma’mmar said, ‘I said to Al-Zuhry, ‘Were they being pelted with these during the pre-Islamic period?’ He said, ‘Yes’. He said, ‘Have you seen (the Verse): And we used to sit in (some of the) sittings from it. But, one who tries to listen in now, would find meteors waiting for him [72:9]’. He said, ‘Their affair was harsher and more difficult when Rasool-Allah-saww was Sent’’.[79] (Non-Shia source with incorrectly recorded attribution)
رَوَاهُ شَيْخُنَا الْبَهَائِيُّ قَدَّسَ اللَّهُ رُوحَهُ فِي كِتَابِ مِفْتَاحِ الْفَلَاحِ حَيْثُ قَالَ نَقَلَ الْخَاصُّ وَ الْعَامُ أَنَّ الْمَأْمُونَ رَكِبَ يَوْماً لِلصَّيْدِ فَمَرَّ بِبَعْضِ أَزِقَّةِ بَغْدَادَ عَلَى جَمَاعَةٍ مِنَ الْأَطْفَالِ فَخَافُوا وَ هَرَبُوا وَ تَفَرَّقُوا وَ بَقِيَ وَاحِدٌ مِنْهُمْ فِي مَكَانِهِ
Our Sheykh Al-Bahaie, may Allah-azwj Sanctify his soul, has reported in the book ‘Miftah Al-Falah’. He said, ‘The special one (Shias) and the general Muslims have transmitted that one-day Al Mamoun rode for the hunt. He passed by one of the alleyways of Baghdad, a group of children. They feared and fled and dispersed, and one of them remained in his place.
فَتَقَدَّمَ إِلَيْهِ الْمَأْمُونُ وَ قَالَ لَهُ كَيْفَ لَمْ تَهْرُبْ كَمَا هَرَبَ أَصْحَابُكَ
Al-Mamoun proceeded to him and said to him, ‘How come you did not flee just as your companions have fled?’
فَقَالَ لِأَنَّ الطَّرِيقَ لَيْسَ ضَيِّقاً فَيَتَّسِعَ بِذَهَابِي وَ لَا بِي عِنْدَكَ ذَنْبٌ فَأَخَافَكَ لِأَجْلِهِ فَلِأَيِّ شَيْءٍ أَهْرُبُ
He said, ‘Because the road isn’t narrow so it would be capacious due to my going away, nor is there any sing (wrong doing) with me in your presence, so I should be fearing you for its reason, so upon which thing should I flee?’
فَأَعْجَبَ كَلَامُهُ الْمَأْمُونَ فَلَمَّا خَرَجَ إِلَى خَارِجِ بَغْدَادَ أَرْسَلَ صَقْرَهُ فَارْتَفَعَ فِي الْهَوَاءِ وَ لَمْ يَسْقُطْ عَلَى وَجْهِ الْأَرْضِ حَتَّى رَجَعَ وَ فِي مِنْقَارِهِ سَمَكَةٌ صَغِيرَةٌ فَتَعَجَّبَ الْمَأْمُونُ مِنْ ذَلِكَ
His talk astonished Al-Mamoun. When he went out to outside Baghdad, he sent an eagle. It rose in the air and did not fall to the surface of the earth until it returned, and in its beak was a small fish. Al-Mamoun was surprised from that.
فَلَمَّا رَجَعَ تَفَرَّقَ الْأَطْفَالُ وَ هَرَبُوا إِلَّا ذَلِكَ الطِّفْلَ فَإِنَّهُ بَقِيَ فِي مَكَانِهِ كَمَا فِي الْمَرَّةِ الْأُولَى فَتَقَدَّمَ إِلَيْهِ الْمَأْمُونُ وَ هُوَ ضَامٌّ كَفَّهُ عَلَى السَّمَكَةِ وَ قَالَ لَهُ قُلْ أَيُّ شَيْءٍ فِي يَدِي
When he returned, the children dispersed and fled except that child, for he remained in his place just as he had in the first time. Al-Mamoun went to him, and he was gripping his palm upon the fish (hiding it), and he said to him, ‘Say, which thing is in my hands?’
فَقَالَ إِنَّ الْغَيْمَ حِينَ أَخَذَ مِنْ مَاءِ الْبَحْرِ تَدَاخَلَهُ سَمَكٌ صِغَارٌ فَتَسْقُطُ مِنْهُ فَيَصْطَادُهَا الْمُلُوكُ فَيَمْتَحِنُونَ بِهَا سُلَالَةَ النُّبُوَّةِ
He said, ‘The cloud, when it takes from water of the sea, small fishes enter it, so these fall from it. The kings tend to hunt it, and they test the offspring of the Prophet-hood by it!’
فَأَدْهَشَ ذَلِكَ الْمَأْمُونَ فَقَالَ لَهُ مَنْ أَنْتَ قَالَ أَنَا مُحَمَّدُ بْنُ عَلِيٍّ الرِّضَا
That amazed Al-Mamoun, so he said to him, ‘Who are you?’ He said: ‘I-asws am Muhammad‑asws Bin Ali Al-Reza-asws’.
وَ كَانَ ذَلِكَ بَعْدَ وَاقِعَةِ الرِّضَا ع وَ كَانَ عُمُرُهُ ع فِي ذَلِكَ الْوَقْتِ إِحْدَى عَشْرَةَ وَ قِيلَ عَشْرَ سَنَةٍ فَنَزَلَ الْمَأْمُونُ عَنْ فَرَسِهِ وَ قَبَّلَ رَأْسَهُ وَ تَذَلَّلَ لَهُ ثُمَّ زَوَّجَهُ ابْنَتَهُ.
And that happened after the expiry of Al Reza-asws, and his-asws age at that time was eleven (years). And it is said, ten years. Al-Mamoun descended from his horse and kissed his-asws head and humbled to him-asws, then got him-asws married to his daughter’’.[80]
[1] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 1
[2] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 2
[3] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 3 a
[4] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 3 b
[5] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 3 c
[6] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 3 d
[7] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 4
[8] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 5
[9] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 6
[10] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 7
[11] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 8
[12] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 9
[13] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 10
[14] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 11
[15] Bihar Al-Anwaar – V 56 The book of creation – Ch 25 H 12
[16] Bihar Al-Anwaar – V 56 The book of creation – Ch 26 H 1
[17] Bihar Al-Anwaar – V 56 The book of creation – Ch 26 H 2
[18] Bihar Al-Anwaar – V 56 The book of creation – Ch 26 H 3
[19] Bihar Al-Anwaar – V 56 The book of creation – Ch 26 H 4
[20] Bihar Al-Anwaar – V 56 The book of creation – Ch 27 H 1
[21] Bihar Al-Anwaar – V 56 The book of creation – Ch 27 H 2
[22] Bihar Al-Anwaar – V 56 The book of creation – Ch 27 H 3
[23] Bihar Al-Anwaar – V 56 The book of creation – Ch 27 H 4
[24] Bihar Al-Anwaar – V 56 The book of creation – Ch 27 H 5
[25] Bihar Al-Anwaar – V 56 The book of creation – Ch 27 H 6
[26] Bihar Al-Anwaar – V 56 The book of creation – Ch 27 H 7
[27] Bihar Al-Anwaar – V 56 The book of creation – Ch 27 H 8
[28] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 1
[29] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 2
[30] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 3 a
[31] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 3 b
[32] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 4
[33] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 5
[34] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 6 a
[35] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 6 b
[36] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 6 c
[37] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 7
[38] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 8
[39] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 9
[40] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 10 a
[41] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 10 b
[42] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 11
[43] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 12
[44] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 13
[45] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 14
[46] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 15
[47] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 16
[48] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 17
[49] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 18
[50] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 19
[51] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 20
[52] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 21
[53] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 22
[54] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 23
[55] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 24
[56] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 25
[57] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 26 a
[58] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 26 b
[59] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 26 c
[60] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 26 d
[61] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 27
[62] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 28
[63] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 29
[64] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 30
[65] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 31
[66] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 32 a
[67] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 32 b
[68] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 33
[69] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 34
[70] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 35
[71] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 36
[72] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 37
[73] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 38
[74] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 39
[75] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 40
[76] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 41
[77] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 42 a
[78] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 42 b
[79] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 43 a
[80] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 43 b