ج 57
Volume 57
Part 1 out of 3
الجزء السابع و الخمسون
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imamsasws
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 29 الرياح و أسبابها و أنواعها
CHAPTER 29 – THE WINDS AND THEIR NAMES AND THEIR TYPES
الآيات
The Verses –
البقرة وَ تَصْرِيفِ الرِّياحِ
(Surah) Al Baqarah: and the changing of the winds, [2:164].
الأعراف وَ هُوَ الَّذِي يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ
(Surah) Al A’raaf: And He is the One Who Sends the winds bearing glad tidings before His Mercy, [7:57].
الحجر وَ أَرْسَلْنَا الرِّياحَ لَواقِحَ
(Surah) Al Hijr: And We Send the winds for fertilisation [15:22].
الإسراء فَيُرْسِلَ عَلَيْكُمْ قاصِفاً مِنَ الرِّيحِ فَيُغْرِقَكُمْ بِما كَفَرْتُمْ
(Surah) Al Asra: so He would Send upon you a hurricane from the wind, so He would Drown you all due to your ungratefulness. [17:69].
الأنبياء وَ لِسُلَيْمانَ الرِّيحَ عاصِفَةً تَجْرِي بِأَمْرِهِ إِلى الْأَرْضِ الَّتِي بارَكْنا فِيها
(Surah) ‘Al Anbiya: And for Suleyman, the raging wind flowing by his orders to the land wherein We had Blessed, and We were the Knowers of all things [21:81].
الفرقان وَ هُوَ الَّذِي أَرْسَلَ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ
(Surah) Al Furqan: And He is the One Who Sends the winds as glad tidings before His Mercy. [25:48].
النمل وَ مَنْ يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ
(Surah) Al Naml: and One Who Sends the winds as glad tidings before His Mercy. [27:63].
الروم وَ مِنْ آياتِهِ أَنْ يُرْسِلَ الرِّياحَ مُبَشِّراتٍ وَ لِيُذِيقَكُمْ مِنْ رَحْمَتِهِ وَ لِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Roum – And from His Signs is that He Sends the winds as glad tidings for Him to Make you taste His Mercy, and for you to sail the ships by His Command, and for you to seek from His Grace, and perhaps you would be thankful [30:46].
و قال تعالى وَ لَئِنْ أَرْسَلْنا رِيحاً فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ
And the Exalted Said: And if We were to Send a wind and they see it as yellow, they would stray from after it, committing Kufr [30:51].
الذاريات وَ الذَّارِياتِ ذَرْواً
(Surah) Al Zariyaat: By the (winds) scattering far [51:1].
و قال سبحانه وَ فِي عادٍ إِذْ أَرْسَلْنا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ
And the Glorious Said: And among (the people of) Aad, when We Sent upon them the destructive (Al-Aqeem) wind [51:41].
القمر إِنَّا أَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ
(Surah) Al Qamar: We Sent upon them a wind (called) Sarsar, during a Day of continuous bad luck [54:19].
المرسلات وَ الْمُرْسَلاتِ عُرْفاً فَالْعاصِفاتِ عَصْفاً وَ النَّاشِراتِ نَشْراً
(Surah) Al Mursalaat: (I Swear) by the emissaries (messengers) Sent consecutively [77:1] And the stormers storming [77:2] And the promoters scattering [77:3].
تفسير
(Forbidden) Tafseer (opinionated):
وَ هُوَ الَّذِي أَرْسَلَ الرِّياحَ بُشْراً قال الرازي حدّ الريح أنه هواء متحرّك فنقول كون هذا الهواء متحركا ليس لذاته و لا للوازم ذاته و إلا لدامت الحركة بدوام ذاته
And He is the One Who Sends the winds as glad tidings. [25:48] – Al-Razi said, ‘A definition of the wind is that it is moving air, so we say the being of this air moving isn’t for itself nor is it a requisite for itself, or else it would be constantly moving due to the permanence of itself.
فلا بد و أن يكون بتحريك الفاعل المختار و هو الله جل جلاله قالت الفلاسفة هاهنا سبب آخر و هو أنه يرتفع من الأرض أجزاء أرضية لطيفة مسخنة تسخينا قويا شديدا فبسبب تلك السخونة الشديدة ترتفع و تتصاعد
So there is no escape for it being moving by the Choosing Doer, and He-azwj is Allah-azwj, Majestic is His-azwj Majesty. The Philosophers said, ‘Over here there is another cause, and it is that very light earthly particles rise from the ground, heating up with strong heat, intense. So by the cause of that intense heat, they rise and ascend.
فإذا وصلت إلى القرب من الفلك كان الهواء الملتصق بمقعّر الفلك متحركا على استدارة الفلك بالحركة المستديرة التي حصلت لتلك الطبقة من الهواء فهي تمنع هذه الأدخنة من الصعود بل تردّها عن سمت حركتها فحينئذ ترجع تلك الأدخنة و تتفرق في الجوانب و بسبب ذلك التفرق تحصل الرياح
When it reaches the proximity of the planet, the air attached to the concave of the planet will move according to the rotation of the planet with the circular motion that occurs for that layer of air.It prevents these vapours from ascending, but rather repels them from the peak of their movement, then those vapours return and disperse to the sides, and because of that separation, winds occur.
ثم كلما كانت تلك الأدخنة أكثر و كان صعودها أقوى كان رجوعها أيضا أشد حركة فكانت الرياح أشد و أقوى هذا حاصل ما ذكروه و هو باطل و يدل على بطلانه وجوه
Then, the more those vapours were to be, and the stronger their rise would be, the more violent their return would be, and the winds become more intense and stronger. This is a result of what they are mentioning, and it is false and (various) aspects evidence upon it’s falsity.
الأول أن صعود الأجزاء الأرضية إنما يكون لشدة تسخّنها و لا شكّ أن ذلك التسخّن عرضيّ لأن الأرض باردة يابسة بالطبع فإذا كانت تلك الأجزاء الأرضية متصغرة جدا كانت سريعة الانفعال
The first is that the rise of the terrestrial parts is due to their intense heating, and there is no doubt that this heating is earthly, because the earth is naturally cold and dry. So when these earthly particles were to be very small, they would be quick of the movement.
فإذا تصاعدت و وصلت إلى الطبقة الباردة من الهواء امتنع بقاء الحرارة فيها بل تبرّده جدا و إذا بردت امتنع بلوغها في الصعود إلى الطبقة الهوائية المتحرّكة بحركة الفلك فبطل ما ذكروه.
So, when these have ascended and arrive to the cold layer from the air, it prevents the heat to last therein, but it becomes very cold. And when it cools, it would be prevented in its reach to ascend to the airy layer, the movement of the planetary movement. So, it invalidates when they mentioned.
الثاني هب أن تلك الأجزاء الدخانية صعدت إلى الطبقة الهوائية المتحركة بحركة الفلك لكنها لما رجعت وجب أن تنزل على الاستقامة لأن الأرض جسم ثقيل و الثقيل إنما يتحرك بالاستقامة و الرياح ليست كذلك فإنها تتحرك يمنة و يسرة.
The second supposition is that those smoky parts ascended to the airy layer moving with the movement of the planet, but when they came back, they had to descend on the straight line, because the earth is a heavy body and the heavy one moves straight and the wind is not like that, as it moves right and left.
الثالث أن حركة تلك الأجزاء الأرضية النازلة لا تكون حركة قاهرة فإن الرياح إذا أحضرت الغبار الكثير ثم عاد ذلك الغبار و نزل على السطوح لم يحس أحد بنزولها و ترى هذه الرياح تقلع الأشجار و تهدم الجبال و تموّج البحار.
The third is that the movement of those particles of the earth that descend is not a forced movement, for if the wind brings up a lot of dust, then that dust returns and descends on the surfaces, no one feels its descending. And you will see these winds uprooting the trees and demolishing the mountains and creating waves in the sea.
الرابع أنه لو كان الأمر على ما قالوه لكانت الرياح كلما كانت أشد وجب أن يكون حصول الأجزاء الغبارية الأرضية أكثر لكنه ليس الأمر كذلك لأن الرياح قد يعظم عصوفها و هبوبها في وجه البحر مع أن الحس يشهد بأنه ليس في ذلك الهواء المتحرك العاصف شيء من الغبار و الكدرة فبطل ما قالوه.
The fourth is that, if the matter was upon what they are saying, every time the winds would be more intense, it would obligate that the dusty earthly particles would result in being more. But, the matter isn’t like that, because the winds are of mighty storm and in their blowing(s) in the surface of the sea, along with that the senses testify that there isn’t any dust and dirt in that stormy moving air, so it invalidates what they are saying.
و قال المنجّمون إن قوى الكواكب هي التي تحرك هذه الرياح و توجب هبوبها
And the astrologers said that it is the force of the planets which move these winds and obligate their blowing(s).
و ذلك أيضا بعيد لأن الموجب لهبوب الرياح إن كان طبيعة الكواكب وجب دوام الرياح بدوام تلك الطبيعة و إن كان الموجب هو طبيعة الكواكب بشرط حصوله في البرج المعين و الدرجة المعينة وجب أن يتحرك هواء كل العالم و ليس كذلك
And that as well is far-fetched, because, because the cause of the blowing winds, if it is the nature of the planets, then it would obligate perpetual winds with the perpetuation of that nature, and if the cause is the nature of the planets by a condition of it being in the specific constellation and the specific rank, it would obligate that the air moves in the whole world, and it isn’t like that.
و أيضا قد بينا أن الأجسام متماثلة فاختصاص الكوكب المعين و البرج المعين و الطبيعة التي لأجلها اقتضت ذلك الأثر الخاص لا بد و أن يكون بتخصيص الفاعل المختار
And as well, we have explained that the bodies are identical, so the specialisation of the specific planet, and the specific constellation, and the nature for which reason that specific impact takes place, there is no escape from it being the specialisation by a Choosing Doer.
فثبت أن محرّك الرياح هو الله سبحانه و ثبت بالدليل العقلي أيضا صحة قوله وَ هُوَ الَّذِي يُرْسِلُ الرِّياحَ
It proves that the Mover of the winds, He-azwj is Allah-azwj the Glorious, and it proves by the intellectual evidence as well the correctness of His-azwj Words: And He is the One Who Sends the winds [7:57].
قوله نشرا أي منتشرة متفرقة فجزء من أجزاء الريح يذهب يمنة و جزء آخر يذهب يسرة و كذا القول في سائر الأجزاء فإن كل واحد منها يذهب إلى جانب آخر فنقول لا شك أن طبيعة الهواء طبيعة واحدة و نسبة الأفلاك و الأنجم و الطبائع إلى كل واحد من الأجزاء من ذلك الريح نسبة واحدة
His-azwj Word: scattering [77:3] – i.e., scattered, dispersed. So a part from parts of the wind goes right, and another part goes left. And like that is the word regarding rest of the parts. So if each one of these were to go to another side, we say that there is no doubt that the nature of the air is one nature, and the attribution of the planets, and the stars and the natures to every one of the parts from that wind is one attribution.
فاختصاص بعض أجزاء الريح بالذهاب يمنة و الجزء الآخر بالذهاب يسرة وجب أن لا يكون ذلك إلا بتخصيص الفاعل المختار.
The specialisation of some of the parts of the wind with going right, and another part with going left, obligated that it cannot happen except by a specialisation by the Choosing Doer.
بَيْنَ يَدَيْ رَحْمَتِهِ أي بين يدي المطر الذي هو رحمته فإن قيل فقد نجد المطر و لا تتقدمه الرياح قلنا ليس في الآية أن هذا التقدم حاصل في كل الأحوال فلم يتوجه السؤال و أيضا فيجوز أن تتقدمه هذه الرياح و إن كنا لا نشعر بها
before His Mercy, [7:57] – i.e., before the rain which is His-azwj Mercy. If it is said that we find the rain and the winds have not preceded it, we say, this precedence is not resultant in the Verse in all situations. So the question was not directed. And as well, it is allowed that these winds precede it, and even though we may not be aware of it.
و عن ابن عمر الرياح ثمان أربع منها عذاب و هو القاصف و العاصف و الصرصر و العقيم و أربع منها رحمة الناشرات و المبشرات و المرسلات و الذاريات
And from Ibn Aamir, ‘The winds are eight – four of these are a Punishment, and it is Al-Qasif, and Al-Asif, and Al-Sar Sar, and Al-Aqeem; and four of these are a Mercy – Al-Nashiraat, and Al-Mubasshiraat, and Al Mursalaat, and Al Zariyaat’.
وَ عَنِ النَّبِيِّ ص نُصِرْتُ بِالصَّبَا وَ أُهْلِكَ عَادٌ بِالدَّبُورِ وَ الْجَنُوبُ مِنْ رِيحِ الْجَنَّةِ.
And from the Prophet-saww: ‘We are Helped with Al-Saba, and (people of) Aad were destroyed by Al-Dabour, and Al-Janoub is from the winds of Paradise’.
و عن كعب لو حبس الله الريح عن عباده ثلاثة أيام لأنتن أكثر الأرض.
And from Ka’ab, ‘If Allah-azwj were to Withhold the wind from His-azwj servants for three days, most of the earth would stink’.
فَيُرْسِلَ عَلَيْكُمْ قاصِفاً مِنَ الرِّيحِ قال الطبرسي ره أي فإذا ركبتم البحر أرسل عليكم ريحا شديدة كاسرة للسفينة و قيل الحاصب الريح المهلكة في البر و القاصف المهلكة في البحر فَيُغْرِقَكُمْ بِما كَفَرْتُمْ من نعم الله.
so He would Send upon you a hurricane from the wind, [17:69] – Al-Tabarsi said, ‘I.e., when you sail the sea, a severe wind is Sent upon you breaking the ship’. And it is said, ‘Al-Hasib’ (Hurricane) is the destructive wind in the land and ‘Al-Qasif’ is the (hurricane) destructive in the sea – so He would Drown you all due to your ungratefulness. [17:69] of the Bounties of Allah-azwj.
أَنْ يُرْسِلَ الرِّياحَ قال البيضاوي أي الشمال و الصبا و الجنوب فإنها رياح الرحمة و أما الدبور فريح العذاب و منه قوله ص اللَّهُمَّ اجْعَلْهَا رِيَاحاً وَ لَا تَجْعَلْهَا رِيحاً.
that He Sends the winds [30:46] – Al-Bayzawi said, ‘I.e., Al-Shimal, and Al-Saba, and Al-Janoub, for these are winds of Mercy, and as for Al-Dabour, it is a wind of Punishment. And from it are his-saww words: ‘O Allah-azwj! Make it to be a wind (of Mercy) and do not Make it to be a wind (of Punishment)’.
و قرأ ابن كثير و الحمزة و الكسائي الريح على إرادة الجنس مُبَشِّراتٍ بالمطر وَ لِيُذِيقَكُمْ مِنْ رَحْمَتِهِ يعني المنافع التابعة لها
And Ibn Kaseer, and Al-Hamza, and Al-Kasaie read ‘Al Reeh’ (the wind) upon an intention of the species – as glad tidings – with the rain – for Him to Make you taste His Mercy, – meaning the benefits pursuant to it.
و قيل الخصب التابع لنزول المطر المسبّب عنها أو الروح الذي هو مع هبوبها و العطف على علة محذوفة دل عليها مُبَشِّراتٍ أو عليها باعتبار المعنى أو على يُرْسِلَ بإضمار فعل معلّل دل عليه وَ لِتَبْتَغُوا مِنْ فَضْلِهِ يعني تجارة البحر.
And it is said, the fertility follows the descent of the rain, as an effect of it, or the Spirit which he is with it’s coming down, and the inclining is based upon a reason of its omission evidencing upon it – glad tidings – or upon it with consideration of the meaning, or upon – He Sends – with the indifference of the additional verb denoting upon it – and for you to seek from His Grace, [30:46] – meaning the trade (by way) of the sea.
فَرَأَوْهُ مُصْفَرًّا أي فرأوا الأثر و الزرع فإنه مدلول عليه بما تقدم و قيل السحاب لأنه إذا كان مصفرا لم يمطر و اللام موطّئة للقسم دخلت على حرف الشرط
they see it as yellow, [30:51] – i.e. they see the impact and the crops, for it is pointed upon with what has preceded. And it is the, the clouds, because when these are yellow, it does not rain, and the (letter) ‘Al-Laam’ is placed for the swear, entered upon a conditional letter.
و قوله لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ جواب سدّ مسدّ الجزاء و لذلك فسر بالاستقبال و هذه الآية ناعية على الكفار بقلّة تثبّتهم و عدم تدبّرهم و سرعة تزلزلهم لعدم تفكرهم و سوء رأيهم
And His-azwj Words: they would stray from after it, committing Kufr [30:51] – Answer, is blocking the Recompense, and for that reason it is interpreted with the welcoming. And this Verse is an obituary upon the Kafirs due to the scarcity of their proofs, and they lack of pondering, and quickness of their shakiness due to their not thinking, and their evil view.
فإن النظر السوي يقتضي أن يتوكلوا على الله و يلجئوا إليه بالاستغفار إذا احتبس القطر عنهم و لم ييأسوا من رحمته و أن يبادروا إلى الشكر و الاستدامة بالطاعة إذا أصابهم برحمته و لم يفرطوا في الاستبشار و أن يصبروا على بلائه إذا ضرب زروعهم بالاصفرار و لم يكفروا نعمه.
The even consideration demands that they rely upon Allah-azwj and seek Shelter to Him-azwj with seeking the Forgiveness when the drops are Withheld from them, and they should not despair from His-azwj Mercy, and they should be rushing to thank, and be constantly with the obedience when they attain His-azwj Mercy, and they should not be excessive in the joy, and they should be patient upon His-azwj Afflictions when it strikes their cultivation is afflicted with the yellowness, and they should not be in denial of His-azwj Bounties’.
و قال الطبرسي ره الرِّيحَ الْعَقِيمَ هي التي عقمت عن أن تأتي بخير و من تنشئة سحاب أو تلقيح شجر أو تذرية طعام أو نفع حيوان فهي كالمرأة الممنوعة عن الولادة إذ هي ريح الإهلاك
And Al-Tabarsi said: ‘the Al-Aqeem wind [51:41], it is which is destructive from coming with goodness, and from raising the clouds, or pollinating the trees, or scattering the feed, or benefitting the animals, so it is like the woman prevented from giving birth, when it is the destructive (wind)’.
و قال في قوله تعالى رِيحاً صَرْصَراً أي شديدة الهبوب و قيل باردة من الصرّ و هو البرد فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ أي دائم الشؤم استمر عليهم بنحوسته سَبْعَ لَيالٍ وَ ثَمانِيَةَ أَيَّامٍ حتى أتت عليهم
And he said regarding Words of the Exalted: a wind (called) Sarsar, [54:19] – i.e. of severe blowing(s). And it is said, colder than the frosty wind, and it is the cold, during a Day of continuous bad luck [54:19] – i.e. constantly inauspicious, continuously upon them with its inauspiciousness for seven nights and eight days, until it came upon them.
و قيل إنه كان يوم الأربعاء آخر الشهر لا يدور رواه العياشي بالإسناد عن أبي جعفر عليه السلام.
And it is said, ‘It was the day of the last Wednesday of the month, not rotating’. It is reported by Al Ayyashi by the chain from Abu Ja’far-asws, may the greetings be upon him-asws’.
1- الْفَقِيهُ، قَالَ عَلِيٌّ ع لِلرِّيحِ رَأْسٌ وَ جَنَاحَانِ.
(The book) ‘Al Faqeeh’ –
‘Ali-asws said: ‘For the wind there is a head and two wings’’.[1]
بيان لعل الكلام مبنيّ على الاستعارة أي يشبه الطائر في أنها تطير إلى كل جانب و في أنها في بدء حدوثها قليلة ثم تنتشر كالطائر الذي بسط جناحه و الله يعلم.
Explanation: Perhaps the speech is built upon the metaphor, i.e. resembling the bird, i.e. it flies to every wind, and regarding that it is little in the beginning of it’s occurrence, then it scatters like the bird which extends its winds, and Allah-azwj Knows.
2- الْفَقِيهُ، عَنْ كَامِلٍ قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍ ع بِالْعُرَيْضِ فَهَبَّتْ رِيحٌ شَدِيدَةٌ فَجَعَلَ أَبُو جَعْفَرٍ ع يُكَبِّرُ ثُمَّ قَالَ إِنَّ التَّكْبِيرَ يَرُدُّ الرِّيحَ
(The book) ‘Al Faqeeh’ – From Kamil who said,
‘I was with Abu Ja’far-asws at Al-Ureyz, and a severe wind descended. Abu Ja’far-asws went on to exclaim Takbeer, then said: ‘The Takbeer repels the wind’.
وَ قَالَ ع مَا بَعَثَ اللَّهُ رِيحاً إِلَّا رَحْمَةً أَوْ عَذَاباً فَإِذَا رَأَيْتُمُوهَا فَقُولُوا اللَّهُمَّ إِنَّا نَسْأَلُكَ خَيْرَهَا وَ خَيْرَ مَا أُرْسِلَتْ لَهُ وَ نَعُوذُ بِكَ مِنْ شَرِّهَا وَ شَرِّ مَا أُرْسِلَتْ لَهُ وَ كَبِّرُوا وَ ارْفَعُوا أَصْوَاتَكُمْ بِالتَّكْبِيرِ فَإِنَّهُ يَكْسِرُهَا.
And he-asws said: ‘Allah-azwj did not send any wind except either as a Mercy or a Punishment. So when you see it, then be saying, ‘O Allah-azwj! We ask You-azwj it’s good and good of what You-azwj have Sent it for, and we seek Refuge with You-azwj from its evil and evil of what You‑azwj have Sent it for’, and exclaim Takbeer, and raise your voices with the Takbeer, for it would break it’’.[2]
3- وَ قَالَ رَسُولُ اللَّهِ ص مَا خَرَجَتْ رِيحٌ قَطُّ إِلَّا بِمِكْيَالٍ إِلَّا زَمَنَ عَادٍ فَإِنَّهَا عَتَتْ عَلَى خُزَّانِهَا فَخَرَجَتْ فِي مِثْلِ خَرْقِ الْإِبْرَةِ فَأَهْلَكَتْ قَوْمَ عَادٍ.
And Rasool-Allah-saww said: ‘No wind has emerged at all except by a measure except the era of (people of) Aad, for it came to its keepers, and it came out in the like of a hole (eye) of the needle, and it destroyed the people of Aad’’.[3]
4- وَ قَالَ الصَّادِقُ ع نِعْمَ الرِّيحُ الْجَنُوبُ تَكْسِرُ الْبَرْدَ عَنِ الْمَسَاكِينِ وَ تُلْقِحُ الشَّجَرَ وَ تُسِيلُ الْأَوْدِيَةَ.
And Al-Sadiq-asws said: ‘Best of the winds is Al-Janoub breaking the cold from the dwellings, and pollinating the trees, and flood the valleys’’.[4]
5- وَ قَالَ عَلِيٌّ ع الرِّيَاحُ خَمْسَةٌ مِنْهَا الْعَقِيمُ فَنَعُوذُ بِاللَّهِ مِنْ شَرِّهَا وَ كَانَ النَّبِيُّ ص إِذَا هَبَّتْ رِيحٌ صَفْرَاءُ أَوْ حَمْرَاءُ أَوْ سَوْدَاءُ تَغَيَّرَ وَجْهُهُ وَ اصْفَرَّ وَ كَانَ كَالْخَائِفِ الْوَجِلِ حَتَّى يَنْزِلَ مِنَ السَّمَاءِ قَطْرَةٌ مِنْ مَطَرٍ فَيَرْجِعُ إِلَيْهِ لَوْنُهُ وَ يَقُولُ جَاءَتْكُمْ بِالرَّحْمَةِ.
And Ali-asws said: ‘The winds are five. From these is Al Aqeem, and we seek Refuge with Allah‑azwj from its evil, and the Prophet-saww was so, whenever a yellow wind descended, or red, or black, his-saww face changed, and paled, and he-saww was like the fearing, the dreading, until drops of rain descended from the sky, so his-saww colour would return to him-saww and he-saww would say: ‘It has come to you with the Mercy’’.[5]
6- تَوْحِيدُ الْمُفَضَّلِ، قَالَ قَالَ الصَّادِقُ ع أُنَبِّهُكَ يَا مُفَضَّلُ عَلَى الرِّيحِ وَ مَا فِيهَا أَ لَسْتَ تَرَى رُكُودَهَا إِذَا رَكَدَتْ كَيْفَ يُحْدِثُ الْكَرْبَ الَّذِي يَكَادُ يَأْتِي عَلَى النُّفُوسِ وَ يُحْرِضُ الْأَصِحَّاءَ وَ يَنْهَكُ الْمَرْضَى وَ يُفْسِدُ الثِّمَارَ وَ يُعَفِّنُ الْبُقُولَ وَ يُعْقِبُ الْوَبَاءَ فِي الْأَبْدَانِ وَ الْآفَةَ فِي الْغَلَّاتِ فَفِي هَذَا بَيَانُ أَنَّ هُبُوبَ الرِّيحِ مِنْ تَدْبِيرِ الْحَكِيمِ فِي صَلَاحِ الْخَلْقِ
(The book) ‘Tawheed’ of Al Mufazzal who said,
‘Al-Sadiq-asws said: ‘I-asws alert you, O Mufazzal, upon the wind and what is in it. Don’t you see its stagnation when it does stagnate, how the distress occurs which almost comes upon the breathing, and incites the healthy and weakens the sick, and spoils the fruits, and decays the vegetables, and followed by the plague in the bodies, and the pests in the harvests? In this, there is an explanation that the blowing of the wind is from an arrangement of the Wise One-azwj in the interests of the people.
وَ أُنَبِّئُكَ عَنِ الْهَوَاءِ بِخَلَّةٍ أُخْرَى فَإِنَّ الصَّوْتَ أَثَرٌ يُؤَثِّرُهُ اصْطِكَاكُ الْأَجْسَامِ فِي الْهَوَاءِ وَ الْهَوَاءُ يُؤَدِّيهِ إِلَى الْمَسَامِعِ وَ النَّاسُ يَتَكَلَّمُونَ فِي حَوَائِجِهِمْ وَ مُعَامَلَاتِهِمْ طُولَ نَهَارِهِمْ وَ بَعْضَ لَيْلِهِمْ فَلَوْ كَانَ أَثَرُ هَذَا الْكَلَامِ يَبْقَى فِي الْهَوَاءِ كَمَا يَبْقَى الْكِتَابُ فِي الْقِرْطَاسِ لَامْتَلَأَ الْعَالَمُ مِنْهُ فَكَانَ يَكْرُبُهُمْ وَ يَفْدَحُهُمْ وَ كَانُوا يَحْتَاجُونَ فِي تَجْدِيدِهِ وَ الِاسْتِبْدَالِ بِهِ أَكْثَرَ مِمَّا يُحْتَاجُ إِلَيْهِ فِي تَجْدِيدِ الْقَرَاطِيسِ لِأَنَّ مَا يُلْقَى مِنَ الْكَلَامِ أَكْثَرُ مِمَّا يُكْتَبُ
And I-asws shall inform you about the air in another manner, for the sound is an effect, impacted by the friction of the bodies in the air, and the air delivers it to the ears, and the people are talking regarding their needs and their affairs the (entire) length of their day and some of their night. If the effect of this speech was to remain in the air just as the writing remain in the paper, the world would be filled from it, and it would have disturbed them and scared them, and they would have been needy to renewing it and the replacement with it to more than what it needed to in renewing the papers, because whatever one faces from the speech is more than what is written.
فَجَعَلَ الْخَلَّاقُ الْحَكِيمُ جَلَّ قُدْسُهُ هَذَا الْهَوَاءَ قِرْطَاساً خَفِيفاً يَحْمِلُ الْكَلَامَ رَيْثَمَا يَبْلُغُ الْعَالَمُ حَاجَتَهُمْ ثُمَّ يُمْحَى فَيَعُودُ جَدِيداً نَقِيّاً وَ يَحْمِلُ مَا حَمَلَ أَبَداً بِلَا انْقِطَاعٍ وَ حَسْبُكَ بِهَذَا النَّسِيمِ الْمُسَمَّى هَوَاءً عِبْرَةً وَ مَا فِيهِ مِنَ الْمَصَالِحِ فَإِنَّهُ حَيَاةُ هَذِهِ الْأَبْدَانِ وَ الْمُمْسِكُ لَهَا مِنْ دَاخِلٍ بِمَا يَسْتَنْشِقُ مِنْهُ وَ مِنْ خَارِجٍ بِمَا تُبَاشِرُ مِنْ رَوْحِهِ وَ فِيهِ تَطَّرِدُ هَذِهِ الْأَصْوَاتُ فَيُؤَدِّي بِهَا مِنَ الْبَعِيدِ وَ هُوَ الْحَامِلُ لِهَذِهِ الأَرَايِيحِ يَنْقُلُهَا مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ
So, the Wise Creator, Majestic is His-azwj Holiness, Made this air as a hidden paper carrying the speech, awaiting delivery to the world of their needs, and it gets deleted and returns to be as new, clean, and it carries what it carries for ever without termination, and it should suffice you with this gentle breeze, the name ‘Hawa’ (air), as a lesson and what is therein from the interests, for the life of these bodies and the holder for these is from inside with what it inhales from it, and from outside with what it faces from its wind, and in which these voices are expelled and it (air) deposits these from the far distances, and it is the carrier of these smells, transferring it from a place to a place.
أَ لَا تَرَى كَيْفَ تَأْتِيكَ الرَّائِحَةُ مِنْ حَيْثُ تَهُبُّ الرِّيحُ فَكَذَلِكَ الصَّوْتُ وَ هُوَ الْقَابِلُ لِهَذَا الْحَرِّ وَ الْبَرْدِ اللَّذَيْنِ يَعْتَقِبَانِ عَلَى الْعَالَمِ لِصَلَاحِهِ وَ مِنْهُ هَذِهِ الرِّيحُ الْهَابَّةُ فَالرِّيحُ تَرُوحُ عَنِ الْأَجْسَامِ وَ تُزْجِي السَّحَابَ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ لِيَعُمَّ نَفْعُهُ حَتَّى يَسْتَكْثِفَ فَيَمْطُرَ وَ تَفُضُّهُ حَتَّى يَسْتَخِفَّ فَيَتَفَشَّى وَ تُلْقِحُ الشَّجَرَ وَ تُسِيرُ السُّفُنَ وَ تُرْخِي الْأَطْعِمَةَ وَ تُبَرِّدُ الْمَاءَ وَ تَشُبُّ النَّارَ وَ تُجَفِّفُ الْأَشْيَاءَ النَّدِيَّةَ وَ بِالْجُمْلَةِ إِنَّهَا تُحْيِي كُلَّ مَا فِي الْأَرْضِ فَلَوْ لَا الرِّيحُ لَذَوَى النَّبَاتُ وَ مَاتَ الْحَيَوَانُ وَ حُمَّتِ الْأَشْيَاءُ وَ فَسَدَتْ.
Do you not see how the smell comes to you from where the wind blows? Similar to that is the sound, and it is the acceptor of this heat and the cold, those which are alternating upon the world for its interest, and from it is the blowing of the wind. The wind blows away from the objects and evoke the cloud from a place to a place to benefit it, until it condenses and it rains, and it unfolds until it lightens and spreads, and trees fertilise, and the ships sail, and it releases the food, and the waters cool, and the fires are ignited, and the moist things dry up, and in summary, it revives all what is in the earth. Had it not been for the wind, the vegetation would wilt and the animals would die, and the things would decompose and spoil’’.[6]
7- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ التَّاجِرِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنِ الْعَرْزَمِيِّ قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع جَالِساً فِي الْحِجْرِ تَحْتَ الْمِيزَابِ وَ رَجُلٌ يُخَاصِمُ رَجُلًا وَ أَحَدُهُمَا يَقُولُ لِصَاحِبِهِ وَ اللَّهِ مَا تَدْرِي مِنْ أَيْنَ تَهُبُّ الرِّيحُ فَلَمَّا أَكْثَرَ عَلَيْهِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ هَلْ تَدْرِي أَنْتَ مِنْ أَيْنَ تَهُبُّ الرِّيحُ
(The book) ‘Al Ilal’ – From his father, from Muhammad Bin Yahya, from Al Husayn Bin Is’haq Al Tajir, from Ali Bin Mahziyar, from Al Hassan Bin Al Husayn, from Muhammad Bin Fuzeyl, from Al Arzamy who said,
‘I was seated with Abu Abdullah-asws by the Black Stone beneath the spout (of the Kaaba), and a man was disputing a man, and one of them said to his companion, ‘By Allah-azwj! You don’t know then the wind blows!’ When he frequented upon him, Abu Abdullah-asws, may the greetings be upon him-asws, said: ‘Do you know from where the wind blows?’
فَقَالَ لَا وَ لَكِنِّي أَسْمَعُ النَّاسَ يَقُولُونَ فَقُلْتُ أَنَا لِأَبِي عَبْدِ اللَّهِ ع مِنْ أَيْنَ تَهُبُّ الرِّيحُ
He said, ‘No! But I heard the people saying’. I said, ‘I am for Abu Abdullah-asws. From where does the wind blow?’
فَقَالَ إِنَّ الرِّيحَ مَسْجُونَةٌ تَحْتَ الرُّكْنِ الشَّامِيِّ فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُرْسِلَ مِنْهَا شَيْئاً أَخْرَجَهُ إِمَّا جُنُوباً فَجَنُوبٌ وَ إِمَّا شِمَالًا فَشَمَالٌ وَ إِمَّا صَبَاءً فَصَبَاءٌ وَ إِمَّا دَبُوراً فَدَبُورٌ
He-asws said: ‘The wind is imprisoned beneath the (this) Syrian corner. So when Allah-azwj Mighty and Majestic Wants to Send anything from it, He-azwj extracts it. As for Janoub, so Janoub, and as for Shimal, so Shimal, and as for Saba’a so Saba’a, and as for Dabour, so Dabour (names of winds)’.
ثُمَّ قَالَ آيَةُ ذَلِكَ إِنَّكَ تَرَى هَذَا الرُّكْنَ مُتَحَرِّكاً أَبَداً فِي الصَّيْفِ وَ الشِّتَاءِ وَ اللَّيْلِ وَ النَّهَارِ.
Then he-asws said: ‘A sign of that is you see this corner moving for ever, in the summer and the winter, and the night and the day’’.[7]
8 الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَسُبُّوا الرِّيَاحَ فَإِنَّهَا مَأْمُورَةٌ وَ لَا تَسُبُّوا الْجِبَالَ وَ لَا السَّاعَاتِ وَ لَا الْأَيَّامَ وَ لَا اللَّيَالِيَ فَتَأْثَمُوا وَ تَرْجِعَ عَلَيْكُمْ.
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Al Nowfali, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Rasool-Allah-saww said: ‘Do not be reviling the winds for these are Commanded, nor revile the mountains, nor the hours, nor the days, nor the nights, for you will be sinning and it return upon you’’.[8]
9 تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، وَ فِي عادٍ إِذْ أَرْسَلْنا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ الَّتِي لَا تُلْقِحُ الشَّجَرَ وَ لَا تُنْبِتُ النَّبَاتَ
Tafseer Ali Bin Ibrahim –
‘And among (the people of) Aad, when We Sent upon them the destructive (Al-Aqeem) wind [51:41] which neither pollinates the trees nor grows the vegetation’. (This paragraph is an opinion)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ فَأَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً وَ الصَّرْصَرُ الْبَارِدَةُ فِي أَيَّامٍ نَحِساتٍ أَيَّامٍ مَيَاشِيمَ.
And in a report of Abu Al-Jaroud, from Abu Ja’far-asws regarding His-azwj Words: We Sent upon them a wind (called) Sarsar, – and Al-Sar Sar is the cold (wind) – during Days of continuous bad luck [54:19] – day of evil omens’’.[9]
10- وَ مِنْهُ، وَ أَرْسَلْنَا الرِّياحَ لَواقِحَ قَالَ الَّتِي تُلْقِحُ الْأَشْجَارَ.
And from him – And We Send the winds for fertilisation [15:22]. He said, ‘Which pollinates the trees’.[10]
11- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ لِمَ سُمِّيَتْ رِيحَ الشَّمَالِ قَالَ لِأَنَّهَا تَأْتِي مِنْ شِمَالِ الْعَرْشِ.
(The book) ‘Al Illal’ – From his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad, from Al Sayyari, raising it to,
‘Aby Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Why was ‘Al-Shimal’ named as such?’ He-asws said: ‘Because it come from the north (Shimal) of the Throne’’.[11]
مَا رَوَاهُ الصَّدُوقُ أَيْضاً فِي الْعِلَلِ، بِإِسْنَادِهِ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ كَيْفَ صَارَ النَّاسُ يَسْتَلِمُونَ الْحَجَرَ وَ الرُّكْنَ الْيَمَانِيَّ وَ لَا يَسْتَلِمُونَ الرُّكْنَيْنِ الْآخَرَيْنِ
What is reported by Al Sadouq as well in (the book) ‘Al Illal’, by his chain from Bureyd Al Ijaly who said,
‘I said to Abu Abdullah-asws, ‘How did the people become kissing the (Black) Stone, and the Yemeni corner, and they are not kissing the other corners?’
قَالَ إِنَّ الْحَجَرَ الْأَسْوَدَ وَ الرُّكْنَ الْيَمَانِيَّ عَنْ يَمِينِ الْعَرْشِ وَ إِنَّمَا أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى أَنْ يُسْتَلَمَ مَا عَنْ يَمِينِ عَرْشِهِ
He-asws said: ‘The Black Stone and the Yemeni corner are from the right of the Throne, and rather Allah-azwj Blessed and Exalted Commanded to kiss what is on the right of the Throne’.
قُلْتُ فَكَيْفَ صَارَ مَقَامُ إِبْرَاهِيمَ عَنْ يَسَارِهِ
I said, ‘So how did the standing place of Ibrahim-as came to be on it’s left?’
قَالَ لِأَنَّ لِإِبْرَاهِيمَ مَقَاماً فِي الْقِيَامَةِ وَ لِمُحَمَّدٍ ص مَقَاماً فَمَقَامُ مُحَمَّدٍ ص عَنْ يَمِينِ عَرْشِ رَبِّنَا عَزَّ وَ جَلَّ وَ مَقَامُ إِبْرَاهِيمَ ع عَنْ شِمَالِ عَرْشِهِ فَمَقَامُ إِبْرَاهِيمَ فِي مَقَامِهِ يَوْمَ الْقِيَامَةِ وَ عَرْشُ رَبِّنَا مُقْبِلٌ غَيْرُ مُدْبِرٍ.
He-asws said: ‘Because for Ibrahim-as there is a position during the Qiyamah, and for Muhammad-saww there is a position. The position of Muhammad-saww would be on the right of the Throne our Lord-azwj Mighty and Majestic, and the position of Ibrahim-as would be on the left of His-azwj Throne. The position of Ibrahim would be in its place and the Throne of our Lord-azwj would be facing forward, nor backwards’’.[12]
12- الْعِلَلُ، بِالْإِسْنَادِ إِلَى وَهْبٍ قَالَ: إِنَ الرِّيحَ الْعَقِيمَ تَحْتَ هَذِهِ الْأَرْضِ الَّتِي نَحْنُ عَلَيْهَا قَدْ زُمَّتْ بِسَبْعِينَ أَلْفَ زِمَامٍ مِنْ حَدِيدٍ قَدْ وُكِّلَ بِكُلِّ زِمَامٍ سَبْعُونَ أَلْفَ مَلَكٍ فَلَمَّا سَلَّطَهَا اللَّهُ عَزَّ وَ جَلَّ عَلَى عَادٍ اسْتَأْذَنَتْ خَزَنَةُ الرِّيحِ رَبَّهَا عَزَّ وَ جَلَّ أَنْ تَخْرُجَ مِنْهَا فِي مِثْلِ مَنْخِرِ الثَّوْرِ
(The book) ‘Al Illal’ – By the chain to Wahb who said,
‘The Al-Aqeem wind [51:41] is beneath this ground which we are upon. It has been reined with seventy thousand reins of iron. Seventy thousand Angels have been Allocated with each rein. When Allah-azwj Mighty and Majestic Caused it to overcome upon (people of) Aad, the keepers of the wind sought Permission of its Lord-azwj Mighty and Majestic to bring out from it with the like of a nostril of the bull.
وَ لَوْ أَذِنَ اللَّهُ عَزَّ وَ جَلَّ لَهَا مَا تَرَكَتْ شَيْئاً عَلَى ظَهْرِ الْأَرْضِ إِلَّا أَحْرَقَتْهُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى خَزَنَةِ الرِّيحِ أَنْ أَخْرِجُوا مِنْهَا فِي مِثْلِ ثَقْبِ الْخَاتَمِ فَأُهْلِكُوا بِهَا
And had Allah-azwj Mighty and Majestic Permitted for it, it would not have left anything upon the surface of the earth except it would have incinerated it. So Allah-azwj Mighty and Majestic Revealed to the wind: “Emerge from it with the like of a hole of the ring, so destroy by it!”
وَ بِهَا يَنْسِفُ اللَّهُ عَزَّ وَ جَلَّ الْجِبَالَ نَسْفاً وَ التِّلَالَ وَ الْآكَامَ وَ الْمَدَائِنَ وَ الْقُصُورَ يَوْمَ الْقِيَامَةِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ يَسْئَلُونَكَ عَنِ الْجِبالِ فَقُلْ يَنْسِفُها رَبِّي نَسْفاً فَيَذَرُها قاعاً صَفْصَفاً لا تَرى فِيها عِوَجاً وَ لا أَمْتاً
And by it Allah-azwj Mighty and Majestic will uproot the mountains with an uprooting, and the hills, and the regions, and the cities, and the castles on the Day of Qiyamah, and that is the Words of Mighty and Majestic: And they are asking you about the mountains. So say: ‘My Lord will Uproot these with an Uprooting [20:105] So He would Leave it as a plain, smooth [20:106] Neither will you see any crookedness in it nor unevenness [20:107].
وَ الْقَاعُ الَّذِي لَا نَبَاتَ فِيهِ وَ الصَّفْصَفُ الَّذِي لَا عِوَجَ فِيهِ وَ الْأَمْتُ الْمُرْتَفِعُ وَ إِنَّمَا سُمِّيَتِ الْعَقِيمَ لِأَنَّهَا تَلَقَّحَتْ بِالْعَذَابِ وَ تَعَقَّمَتْ عَنِ الرَّحْمَةِ كَتَعَقُّمِ الرَّجُلِ إِذَا كَانَ عَقِيماً لَا يُولَدَ لَهُ الْخَبَرَ.
And the (word) ‘Al Qa’a’ is which there is no vegetation in it, and the (word) ‘Al-Safsaf’ is what which there is no crookedness in it, and the (word) ‘Al Amt’ is the elevated. And rather it is named as ‘Al-Aqeem’ because it carried the Punishment and is devoid from the Mercy just as the man would be when he was sterile, there being no child for him’ – the Hadeeth’’.[13]
13- قِصَصُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا هَاجَتِ الرِّيَاحُ فَجَاءَتْ بِالسَّافِي الْأَبْيَضِ وَ الْأَسْوَدِ وَ الْأَصْفَرِ فَإِنَّهُ رَمِيمُ قَوْمِ عَادٍ.
(The book) ‘Qisas’ of Al Rawandy – By his chain to Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Ali Bin Al Hakam, from Zur’ah, from Sama’at,
‘From Abu Abdullah-asws having said: ‘When the wind rages, it comes with the clear white, and the black, and the yellow, and it shredded the people of Aad’’.[14]
14- الْعَيَّاشِيُّ، عَنِ ابْنِ وَكِيعٍ عَنْ رَجُلٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ لَا تَسُبُّوا الرِّيحَ فَإِنَّهَا بُشْرٌ وَ إِنَّهَا نُذُرٌ وَ إِنَّهَا لَوَاقِحُ فَاسْأَلُوا اللَّهَ مِنْ خَيْرِهَا وَ تَعَوَّذُوا بِهِ مِنْ شَرِّهَا.
Al Ayyashi – From Ibn Wakie, from a man,
‘From Amir Al-Momineen-asws having said; ‘Rasool-Allah-saww said: ‘Do not revile the wind, for it is a glad tiding, and it is a warning, and it is fertiliser. So ask Allah-azwj of its goodness and seek Refuge with Him-azwj from it’s evil’’.[15]
15- الْعَيَّاشِيُّ، عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لِلَّهِ رِيَاحُ رَحْمَةٍ لَوَاقِحُ يَنْشُرُهَا بَيْنَ يَدَيْ رَحْمَتِهِ.
Al Ayyashi – From Abu Baseer,
‘From Abu Ja’far-asws having said: ‘For Allah-azwj there are winds for fertilisation. He-azwj Scatters these in front of (preceding) His-azwj Mercy’’.[16]
16- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ رِئَابٍ وَ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرِّيَاحِ الْأَرْبَعِ الشَّمَالِ وَ الْجَنُوبِ وَ الصَّبَا وَ الدَّبُورِ وَ قُلْتُ لَهُ إِنَّ النَّاسَ يَذْكُرُونَ أَنَّ الشَّمَالَ مِنَ الْجَنَّةِ وَ الْجَنُوبَ مِنَ النَّارِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muhammad Bin Riab, and Hisham Bin Salim, from Abu Baseer who said,
‘I asked Abu Ja’far-asws about the four winds – Al Shimal, and Al Janoub, and Al-Saba, and Al Dabour, and I said to him-asws, ‘They people are mentioned that Al Shimal is from the Paradise, and the Janoub is from the Fire’.
فَقَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ جُنُوداً مِنْ رِيَاحٍ يُعَذِّبُ بِهَا مَنْ يَشَاءُ مِمَّنْ عَصَاهُ فَلِكُلِّ رِيحٍ مِنْهَا مَلَكٌ مُوَكَّلٌ بِهَا
He-asws said: ‘For Allah-azwj Mighty and Majestic there are armies of winds He-azwj Punishes by these the one He-azwj so Desires to, from the ones who disobey Him-azwj. For every wind from these there is an Angel Allocated with it.
فَإِذَا أَرَادَ اللَّهُ عَزَّ ذِكْرُهُ أَنْ يُعَذِّبَ قَوْماً بِنَوْعٍ مِنَ الْعَذَابِ أَوْحَى إِلَى الْمَلَكِ الْمُوَكَّلِ بِذَلِكَ النَّوْعِ مِنَ الرِّيحِ الَّتِي يُرِيدُ أَنْ يُعَذِّبَهُمْ بِهَا
When Allah-azwj, Mighty is His-azwj Mention, Wants to Punish a people with a type of the Punishment, He-azwj Reveals to the Angel Allocated with that type of wind which He-azwj Wants to Punish them with’.
قَالَ فَيَأْمُرُهَا الْمَلِكُ فَتَهِيجُ كَمَا يَهِيجُ الْأَسَدُ الْمُغْضَبُ
He-asws said: ‘He-azwj Commands the Angel, so it rages like the angry lion’.
وَ قَالَ وَ لِكُلِّ رِيحٍ مِنْهُنَّ اسْمٌ أَ مَا تَسْمَعُ قَوْلَهُ عَزَّ وَ جَلَ كَذَّبَتْ عادٌ فَكَيْفَ كانَ عَذابِي وَ نُذُرِ إِنَّا أَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ
And he-asws said: ‘And for every wind from these there is a name. Have you not heard Words of the Mighty and Majestic: (People of) Ad belied, so how was My Punishment and Warning? [54:18] We Sent upon them a wind (called) Sarsar, during a Day of continuous bad luck [54:19].
وَ قَالَ الرِّيحَ الْعَقِيمَ وَ قَالَ رِيحٌ فِيها عَذابٌ أَلِيمٌ وَ قَالَ فَأَصابَها إِعْصارٌ فِيهِ نارٌ فَاحْتَرَقَتْ وَ مَا ذَكَرَ مِنَ الرِّيَاحِ الَّتِي يُعَذِّبُ اللَّهُ بِهَا مَنْ عَصَاهُ
And Said: the Al-Aqeem wind [51:41]. And Said: a (blast of) wind wherein is a painful Punishment [46:24]. And Said: Then a tornado in which is fire, hits it, so it gets incinerated [2:266]. And (others) from winds which have not been Mentioned by which Allah-azwj Punishes the ones who disobey Him-azwj’.
وَ قَالَ وَ لِلَّهِ عَزَّ ذِكْرُهُ رِيَاحُ رَحْمَةٍ لَوَاقِحُ وَ غَيْرُ ذَلِكَ يَنْشُرُهَا بَيْنَ يَدَيْ رَحْمَتِهِ مِنْهَا مَا يُهَيِّجُ السَّحَابَ لِلْمَطَرِ وَ مِنْهَا رِيَاحٌ تَحْبِسُ السَّحَابَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ رِيَاحٌ تَعْصِرُ السَّحَابَ فَتَمْطُرُ بِإِذْنِ اللَّهِ وَ مِنْهَا رِيَاحٌ تُفَرِّقُ السَّحَابَ وَ مِنْهَا رِيَاحٌ مِمَّا عَدَّدَ اللَّهُ فِي الْكِتَابِ
He–asws said: ‘And Allah–azwj Mighty is His–azwj mention has winds of Mercy which occur, and others besides that which He–azwj Displays His–azwj Mercy. From these is that which incites clouds for the rain, and from these is a wind which holds up the clouds in between the sky and the earth, and the winds which squeeze the clouds so they make rain by the Permission of Allah–azwj, and from these are winds which Allah–azwj has Counted in His–azwj Book.
فَأَمَّا الرِّيَاحُ الْأَرْبَعُ الشَّمَالُ وَ الْجَنُوبُ وَ الصَّبَا وَ الدَّبُورُ فَإِنَّمَا هِيَ أَسْمَاءُ الْمَلَائِكَةِ الْمُوَكَّلِينَ بِهَا فَإِذَا أَرَادَ اللَّهُ أَنْ يُهِبَّ شَمَالًا أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الشَّمَالُ فَيَهْبِطُ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الشَّمَالِ حَيْثُ يُرِيدُ اللَّهُ مِنَ الْبَرِّ وَ الْبَحْرِ
As for the four winds – the North, and the South, and Al-Saba, and Al-Dabour, so these are the names of the Angels who have been allocated to these. If Allah-azwj Intends the North wind to blow, He-azwj Commands the Angel whose name is the North (Al-Shamal), so he descends upon the Sacred House (Al-Bayt Al-Haram), stands upon the Al-Shamy corner of it and flaps his wings. So the North wind disperses in the land and the sea.
فَإِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ جَنُوباً أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الْجَنُوبُ فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الْجَنُوبِ فِي الْبَرِّ وَ الْبَحْرِ حَيْثُ يُرِيدُ اللَّهُ
And if Allah-azwj Intends to Send the South winds, He-azwj Commands the Angel whose name is the South (Al-Janoub), so he descends upon the Sacred House (Al-Bayt Al-Haram), stands upon the Al-Shamy corner of it and flaps his wings. So the South wind disperses in the land and the sea wherever Allah-azwj Wants it to.
وَ إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ الصَّبَا أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الصَّبَا فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الصَّبَا حَيْثُ يُرِيدُ اللَّهُ عَزَّ وَ جَلَّ فِي الْبَرِّ وَ الْبَحْرِ
And if Allah-azwj Intends to Send Al-Saba wind, He-azwj Commands the Angel whose name is Al-Saba, so he descends upon the Sacred House, stands upon the Al-Shamy corner of it and flaps his wings. So the Al-Saba wind disperses in the land and the sea wherever Allah-azwj Desires it to.
وَ إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ دَبُوراً أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الدَّبُورُ فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الدَّبُورِ حَيْثُ يُرِيدُ اللَّهُ مِنَ الْبَرِّ وَ الْبَحْرِ
And if Allah-azwj Intends to Send Daboura, He-azwj Commands the Angel whose name is Al-Dabour, so he descends upon the Sacred House, stands upon the Al-Shamy corner of it and flaps his wings. Al-Dabour wind disperses in the land and the sea’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ السَّلَامُ أَ مَا تَسْمَعُ لِقَوْلِهِ رِيحُ الشَّمَالِ وَ رِيحُ الْجَنُوبِ وَ رِيحُ الصَّبَا وَ رِيحُ الدَّبُورِ إِنَّمَا تُضَافُ إِلَى الْمَلَائِكَةِ الْمُوَكَّلِينَ بِهَا.
Then Abu Ja’far-asws said: ‘As for your hearing their words – the North wind, and the South wind, and Al-Dabour wind, and Al-Saba wind, but rather these are the Angels who have been Allocated with these’’.[17]
الْخِصَالُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ ابْنِ مَحْبُوبٍ مِثْلَهُ إِلَى قَوْلِهِ فَكَيْفَ كانَ عَذابِي وَ نُذُرِ وَ ذَكَرَ رِيَاحاً فِي الْعَذَابِ ثُمَّ قَالَ فَرِيحُ الشَّمَالِ وَ رِيحُ الصَّبَا وَ رِيحُ الْجَنُوبِ وَ رِيحُ الدَّبُورِ أَيْضاً تُضَافُ إِلَى الْمَلَائِكَةِ الْمُوَكَّلِينَ بِهَا.
(The book) ‘Al Khisaal’ – From Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ibn Mahboub –
‘Similar to it up to His-azwj Words: so how was My Punishment and Warning? [54:18], and he-asws mentioned the winds regarding the Punishment, then said: ‘The Al-Shamal wind, and Al-Saba wind, and Al-Janoub wind, and Al-Dabour wind as well are added to the Angels Allocated with it’’.[18]
17- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى رِيحاً يُقَالُ لَهَا الْأَزْيَبُ لَوْ أَرْسَلَ مِنْهَا مِقْدَارَ مَنْخِرِ الثَّوْرِ لَأَثَارَتْ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ هِيَ الْجَنُوبُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,
‘From Abu Abdullah-asws having said: ‘For Allah-azwj Blessed and Exalted there is a wind called Al-Azeyb. If He-azwj were to Send from it a measurement of a nostril of the bull, it would impact (stir) whatever is between the sky and the earth, and it is Al-Janoub (wind)’’.[19]
18- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نُصِرْتُ بِالصَّبَا وَ أُهْلِكَتْ عَادٌ بِالدَّبُورِ وَ مَا هَاجَتِ الْجَنُوبُ إِلَّا سَقَى اللَّهُ بِهَا غَيْثاً وَ أَسَالَ بِهَا وَادِياً.
(The book) ‘Nawadir’ of Al Rawandy’ – By his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘We-asws are Helped by Al-Saba (wind), and (people of) Aad were destroyed by Al-Dabour (wind), and Al-Janoub (wind) does not rage except Allah-azwj Quenches the rain with it and the valleys flow by it’’.[20]
19- الِاحْتِجَاجُ، قَالَ الصَّادِقُ ع لِلزِّنْدِيقِ الَّذِي سَأَلَهُ مَسَائِلَ الرِّيحُ لَوْ حُبِسَتْ أَيَّاماً لَفَسَدَتِ الْأَشْيَاءُ جَمِيعاً وَ تَغَيَّرَتْ وَ سَأَلَهُ عَنْ جَوْهَرِ الرِّيحِ
(The book) ‘Al Ihtijaj’ –
‘Al-Sadiq-asws said to the atheist who had asked him-asws questions about the wind, ‘If it were to be Withheld for days, entirety of the things would be spoilt and altered’. And he asked about the essence of the winds.
فَقَالَ الرِّيحُ هَوَاءٌ إِذَا تَحَرَّكَ سُمِّيَ رِيحاً فَإِذَا سَكَنَ سُمِّيَ هَوَاءً وَ بِهِ قِوَامُ الدُّنْيَا وَ لَوْ كُفَّتِ الرِّيحُ ثَلَاثَةَ أَيَّامٍ لَفَسَدَ كُلُّ شَيْءٍ عَلَى وَجْهِ الْأَرْضِ وَ نَتُنَ وَ ذَلِكَ أَنَّ الرِّيحَ بِمَنْزِلَةِ الْمِرْوَحَةِ تَذُبُّ وَ تَدْفَعُ الْفَسَادَ عَنْ كُلِّ شَيْءٍ وَ تُطَيِّبُهُ فَهِيَ بِمَنْزِلَةِ الرُّوحِ إِذَا خَرَجَ عَنِ الْبَدَنِ نَتُنَ الْبَدَنُ وَ تَغَيَّرَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ.
He-asws said: ‘The wind is air. When it moves, it is named as wind, and when it is still, it is named as air, and by it stands the world, and if the wind were to be Restrained for three days, all things upon the surface of the earth would be spoilt, and stink, and that is because the wind is at the status of the fan, dissolving and repelling the spooling form all things and freshening it. Thus is it as the status of the soul. When it exits from the body, the body stinks and alters: So Blessed is Allah, the best of the creators [23:14]’’.[21]
20- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ رِيَاحَ رحمته [رَحْمَةٍ] وَ رِيَاحَ عَذَابٍ فَإِنْ شَاءَ اللَّهُ أَنْ يَجْعَلَ الرِّيَاحَ مِنَ الْعَذَابِ رَحْمَةً فَعَلَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Marouf Bin Kharbouz,
‘From Abu Ja’far-asws having said: ‘For Allah-azwj Mighty and Majestic, there are winds of Mercy and winds of Punishment. If Allah-azwj so Desires to Make the winds of Punishment to be Mercy, He-azwj Does so’.
قَالَ وَ لَنْ يَجْعَلَ اللَّهُ الرَّحْمَةَ مِنَ الرِّيحِ عَذَاباً
He-asws said: ‘And Allah-azwj will Never Make the Mercy to be from the wind of Punishment’.
قَالَ وَ ذَلِكَ أَنَّهُ لَمْ يَرْحَمْ قَوْماً قَطُّ أَطَاعُوهُ وَ كَانَتْ طَاعَتُهُمْ إِيَّاهُ وَبَالًا عَلَيْهِمْ إِلَّا مِنْ بَعْدِ تَحَوُّلِهِمْ عَنْ طَاعَتِهِ
He-asws said: ‘And that is because He-azwj Does Mercy a people all obeying Him-azwj and their obedience to Him-azwj would be a calamity upon them, except from after their transferring away from obeying Him-azwj’.
قَالَ وَ كَذَلِكَ فَعَلَ بِقَوْمِ يُونُسَ لَمَّا آمَنُوا رَحِمَهُمُ اللَّهُ بَعْدَ مَا كَانَ قَدَّرَ عَلَيْهِمُ الْعَذَابَ وَ قَضَاهُ ثُمَّ تَدَارَكَهُمْ بِرَحْمَتِهِ فَجَعَلَ الْعَذَابَ الْمُقَدَّرَ عَلَيْهِمْ رَحْمَةً فَصَرَفَهُ عَنْهُمْ وَ قَدْ أَنْزَلَهُ عَلَيْهِمْ وَ غَشِيَهُمْ وَ ذَلِكَ لَمَّا آمَنُوا بِهِ وَ تَضَرَّعُوا إِلَيْهِ
He-asws said: ‘And like He-azwj Dealt with the people of Yunus-as. When they believed, He-azwj Mercied them after having Determines the Punishment to be upon them and Decreed it. Then He-azwj Made them realise His-azwj Mercy, so He-azwj Made the Punishment Determined upon them to be a Mercy, so He-azwj Turned it away from them, and it was descending upon them and had overwhelmed them, and that was when they had believed in Him-azwj and had beseeched to Him-azwj’.
قَالَ وَ أَمَّا الرِّيحُ الْعَقِيمُ فَإِنَّهَا رِيحُ عَذَابٍ لَا تُلْقِحُ شَيْئاً مِنَ الْأَرْحَامِ وَ لَا شَيْئاً مِنَ النَّبَاتِ وَ هِيَ رِيحٌ تَخْرُجُ مِنْ تَحْتِ الْأَرَضِينَ السَّبْعِ وَ مَا خَرَجَتْ مِنْهَا رِيحٌ قَطُّ إِلَّا عَلَى قَوْمِ عَادٍ حِينَ غَضِبَ اللَّهُ عَلَيْهِمْ فَأَمَرَ الْخُزَّانَ أَنْ يُخْرِجُوا مِنْهَا عَلَى مِقْدَارِ سَعَةِ الْخَاتَمِ
He-asws said: ‘And as for the Al Aqeem wind, it is a wind of Punishment. It neither impregnate anything from the wombs nor (pollinate) anything from the vegetation, and it is a wind emerging from beneath the seven earths (layers), and no wind has emerged from it at all except upon the people of Aad when Allah-azwj was Wrathful upon them. So He-azwj Commanded the keepers to extract from it a measurement of a hole of a ring’.
قَالَ فَعَتَتْ عَلَى الْخُزَّانِ فَخَرَجَ مِنْهَا عَلَى مِقْدَارِ مَنْخِرِ الثَّوْرِ تَغَيُّضاً مِنْهَا عَلَى قَوْمِ عَادٍ
He-asws said: ‘It came to the keepers, and a measurement of a nostril of a bull emerged from it upon the people of Aad’.
قَالَ فَضَجَّ الْخُزَّانُ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ ذَلِكَ فَقَالُوا رَبَّنَا إِنَّهَا قَدْ عَتَتْ عَنْ أَمْرِنَا إِنَّا نَخَافُ أَنْ تُهْلِكَ مَنْ لَمْ يَعْصِكَ مِنْ خَلْقِكَ وَ عُمَّارِ بِلَادِكَ
The keepers clamoured to Allah-azwj Mighty and Majestic, from that. They said, ‘Our Lord-azwj! It has exceeded from our instructions. We fear that it would destroy the ones from Your-azwj creatures who did not disobey You-azwj and the buildings of Your-azwj city!’’
قَالَ فَبَعَثَ اللَّهُ إِلَيْهَا جَبْرَئِيلَ فَاسْتَقْبَلَهَا بِجَنَاحِهِ فَرَدَّهَا إِلَى مَوْضِعِهَا وَ قَالَ لَهَا اخْرُجِي عَلَى مَا أُمِرْتِ بِهِ
He-asws said: ‘Allah-azwj Sent Jibraeel-as to it, and he-as met it with his-as winds and returned it to its place, and said to it: ‘Come out what you have been Commanded with!’
قَالَ فَخَرَجَتْ عَلَى مَا أُمِرَتْ بِهِ وَ أَهْلَكَتْ قَوْمَ عَادٍ وَ مَنْ كَانَ بِحَضْرَتِهِمْ.
He-asws said: ‘It emerged what it had been Commanded with and destroyed the people of Aad and the ones who were in their presence’’.[22]
21- الشِّهَابُ، عَنِ النَّبِيِّ ص قَالَ: نُصِرْتُ بِالصَّبَا وَ أُهْلِكَتْ عَادٌ بِالدَّبُورِ.
(The book) ‘Al Shihaab’ –
‘From the Prophet-saww having said: ‘We-saww have been Helped with Al-Saba (wind), and (people of) Aad were destroyed by Al-Dabour (wind)’’.[23]
22- وَ عَنِ ابْنِ عُمَرَ الرِّيَاحُ ثَمَانِيَةٌ أَرْبَعٌ مِنْهَا رَحْمَةٌ وَ أَرْبَعٌ عَذَابٌ فَأَمَّا الرَّحْمَةُ فَالنَّاشِرَاتُ وَ الْمُبَشِّرَاتُ وَ الْمُرْسَلَاتُ وَ الذَّارِيَاتُ وَ أَمَّا الْعَذَابُ فَالْعَقِيمُ وَ الصَّرْصَرُ وَ هُمَا فِي الْبَرِّ وَ الْعَاصِفُ وَ الْقَاصِفُ فِي الْبَحْرِ.
And from Ibn Umar –
‘The winds are eight, four of these are a Mercy and four are a Punishment. As for the Mercy – Al-Nashiraat, and Al-Mubashiraat, and Al-Mursalaat, and Al-Zariyaat; and as for the Punishment – Al-Aqeem, and Al-Sar Sar, and these two are in the land, and Al-Aasif, and Al-Qasif in the sea’’.[24]
23- وَ رُوِيَ أَنَّهُ فُتِحَ عَلَى عَادٍ مِنَ الرِّيحِ الَّتِي أَهْلَكَتْهُمْ مِثْلَ حَلْقَةِ الْخَاتَمِ.
And it is reported that it had been opened upon (people) of Aad, from the wind which destroyed them, like a circle of a ring’’.[25] (Not a Hadeeth)
24- وَ عَنْ مُجَاهِدٍ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ رِيحاً إِلَّا بِمِكْيَالٍ إِلَّا يَوْمَ عَادٍ فَإِنَّهَا عَتَتْ عَلَى الْخَزَنَةِ فَلَمْ يَدْرِ مَا مِقْدَارُهَا.
And from Mujahid – ‘Allah-azwj Mighty and Majestic did not Send any wind except by a (limited) measure, except on the day of (destruction of people of) Aad, for it had exceeded upon the keeper, so he did not know what it’s measurement was’’.[26] (Not a Hadeeth + from a non-Shia source)
25- وَ فِي الْحَدِيثِ أَنَّ اللَّهَ تَعَالَى خَلَقَ فِي الْجَنَّةِ رِيحاً وَ أَنَّ مِنْ دُونِهَا بَاباً مُغْلَقاً وَ لَوْ فُتِحَ ذَلِكَ الْبَابُ لَأَذَرَّتْ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ هِيَ الْأَزْيَبُ وَ هِيَ عِنْدَكُمُ الْجَنُوبُ.
And in the Hadeeth –
‘Allah-azwj the Exalted Created a wind in the Paradise, and from below it is a closed door, and if that door were to be opened, it would scatter whatever is between the sky and the earth, and it is Al-Azeyb, and it with you all it is Al-Janoub’’.[27]
26- وَ عَنِ الْعَوَّامِ بْنِ حَوْشَبٍ أَنَّهُ قَالَ: تَخْرُجُ الْجَنُوبُ مِنَ الْجَنَّةِ فَتَمُرُّ عَلَى جَهَنَّمَ فَغَمُّهَا مِنْهُ وَ بَرَكَتُهَا مِنَ الْجَنَّةِ وَ تَخْرُجُ الشَّمَالُ مِنْ جَهَنَّمَ فَتَمُرُّ عَلَى الْجَنَّةِ فَرَوْحُهَا مِنَ الْجَنَّةِ وَ شَرُّهَا مِنَ النَّارِ
And from Al Awwam Bin Hawshab having said,
‘Al-Janoub (wind) emerges from the Paradise, and it passes over Hell. So it’s sorrows are from it and its blessings are from the Paradise. And Al-Shamal (wind) emerges from Hell, and it passed over the Paradise. So it’s air is from the Paradise and it’s evil is from the Fire’.
قُلْتُ وَ قَدْ سَمِعْتُ أَنَّ السَّمُومَ لَا تَكُونُ إِلَّا الشَّمَالَ تَهُبُّ عَلَى الرِّمَالِ الْمُضْطَرَمَةِ وَ الْأَرَضِينَ الْمُتَوَجِّهَةِ فَتَكْتَسِي لِلِطَافَتِهَا وَ رِقَّتِهَا مِنْهَا زِيَادَةَ الْحَرَارَةِ فَتَهُبُّ نَاراً مُلْتَهِبَةً فَتَقْتُلُ وَ تُسَوِّدُ الْجُلُودَ.
I said, ‘And I have heard that the poisonous cannot be except Al Shamal (wind) blowing upon the sand ferociously, and oriented lands, so it overcoats for the subtleness, and delicateness from it, increasing the heat, so it blows a blazing fire killing darkening the skins’’.[28] (Not a Hadeeth +from a non-Shia source)
27- وَ قَالَ كَعْبٌ لَوْ حَبَسَ اللَّهُ الرِّيحَ مِنَ الْأَرْضِ ثَلَاثَةَ أَيَّامٍ لَأَنْتَنَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
And Ka’ab said, ‘If Allah-azwj were to Withhold the wind from the earth for three days, whatever is between the sky and the earth would stink’’.[29]
28- وَ كَانَ النَّبِيُّ ص إِذَا رَأَى الرِّيحَ قَدْ هَاجَتْ يَقُولُ اللَّهُمَّ اجْعَلْهَا رِيَاحاً وَ لَا تَجْعَلْهَا رِيحاً.
And the Prophet-saww, whenever he-saww saw the wind to be fierce, said: ‘O Allah-azwj! Make it winds (of Mercy) and do not Make it a wind (of Punishment)’’.[30] (non-Siha source)
29- الدُّرُّ الْمَنْثُورُ، عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: كُلُّ شَيْءٍ فِي الْقُرْآنِ مِنَ الرِّيَاحِ فَهِيَ رَحْمَةٌ وَ كُلُّ شَيْءٍ فِي الْقُرْآنِ مِنَ الرِّيحِ فَهُوَ عَذَابٌ.
(The book) ‘Al Durr Al Mansour’ – From Ubey Bin Ka’ab having said,
‘All things in the Quran, from the winds, so that are a Mercy, and all things in the Quran, from the wind, so it is a Punishment’’.[31] (Not a Hadeeth + from a non-Shia source)
30- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: الْمَاءُ وَ الرِّيحُ جُنْدَانِ مِنْ جُنُودِ اللَّهِ وَ الرِّيحُ جُنْدُ اللَّهِ الْأَعْظَمُ.
And from Ibn Abbas who said,
‘The water and the wind are two armies from the armies of Allah-azwj, and the wind is the mightiest army of Allah-azwj’’.[32] (Not a Hadeeth + from a non-Shia source)
31- وَ عَنِ ابْنِ عَبَّاسٍ وَ عَنِ ابْنِ عُمَرَ قَالا الرِّيحُ ثَمَانٌ أَرْبَعٌ مِنْهَا رَحْمَةٌ وَ أَرْبَعٌ مِنْهَا عَذَابٌ فَأَمَّا الرَّحْمَةُ فَالنَّاشِرَاتُ وَ الْمُبَشِّرَاتُ وَ الْمُرْسَلَاتُ وَ الذَّارِيَاتُ وَ أَمَّا الْعَذَابُ فَالْعَقِيمُ وَ الصَّرْصَرُ وَ هُمَا فِي الْبَرِّ وَ الْعَاصِفُ وَ الْقَاصِفُ وَ هُمَا فِي الْبَحْرِ
And from Ibn Abbas, and from Ibn Umar, both said,
‘The winds are eight – four of these are a Mercy and four of these are a Punishment. As for the Mercy – Al Nashiraat, and Al Mubashiraat, and Al Mursalaat, and Al Zariyaat; and as for the Punishment – Al Aqeem, and Al Sar Sar, and these two are in the land, and Al Aasif and Al Qasif, and these two are in the sea’. (Not a Hadeeth + from a non-Shia source)
وَ فِي رِوَايَةِ ابْنِ عَبَّاسٍ مَكَانَ الذَّارِيَاتِ الرَّخَاءُ.
And in a report of Ibn Abbas, ‘Al Zariyaat was not the gentle (soft wind)’’.[33] (Not a Hadeeth + from a non-Shia source)
32- وَ فِي رِوَايَةٍ أُخْرَى الرِّيَاحُ سَبْعٌ الصَّبَا وَ الدَّبُورُ وَ الْجَنُوبُ وَ الشَّمَالُ وَ الْحَزُوقُ وَ النَّكْبَاءُ وَ رِيحُ الْقَائِمِ
And in another report –
‘The winds are seven – Al-Saba, and Al Dabour, and Al-Janoub, and Al-Shamal’, and Al-Hazouq, and Al-Nukba’a, and Al-Aqeem wind.
فَأَمَّا الصَّبَا فَتَجِيءُ مِنَ الْمَشْرِقِ وَ أَمَّا الدَّبُورُ فَتَجِيءُ مِنَ الْمَغْرِبِ وَ أَمَّا الْجَنُوبُ فَتَجِيءُ عَنْ يَسَارِ الْقِبْلَةِ وَ الشَّمَالُ عَنْ يَمِينِ الْقِبْلَةِ وَ أَمَّا النَّكْبَاءُ فَبَيْنَ الصَّبَا وَ الْجَنُوبِ وَ أَمَّا الْحَزُوقُ فَبَيْنَ الشَّمَالِ وَ الدَّبُورِ وَ أَمَّا رِيَاحُ الْقَائِمِ فَأَنْفَاسُ الْخَلْقِ.
As for Al-Saba, it comes from the east, and as for Al Dabour, it comes from the west, and as for Al-Janoub, it comes from left of the Qiblah, and Al-Shimal (comes from) right of the Qiblah, and as for Al-Nukba’a, it is between Al-Saba and Al-Janoub, and as for Al-Hazouq, it is between Al-Shamal and Al-Dabour, and as for the Al-Aqeem wind, it is breathing of the creatures’’.[34] (Not a Hadeeth + from a non-Shia source)
33- وَ عَنِ الْحَسَنِ قَالَ: جُعِلَتِ الرِّيَاحُ عَلَى الْكَعْبَةِ فَإِذَا أَرَدْتَ أَنْ تَعْلَمَ ذَلِكَ فَأَسْنِدْ ظَهْرَكَ إِلَى بَابِ الْكَعْبَةِ فَإِنَّ الشَّمَالَ عَنْ شِمَالِكَ وَ هِيَ مِمَّا يَلِي الْحِجْرَ وَ الْجَنُوبَ عَنْ يَمِينِكَ وَ هِيَ مِمَّا يَلِي الْحَجَرَ الْأَسْوَدَ وَ الصَّبَا عَنْ مُقَابِلِكَ وَ هِيَ مُسْتَقْبِلَ بَابِ الْكَعْبَةِ وَ الدَّبُورَ مِنْ دَبْرِ الْكَعْبَةِ.
And from Al Hassan who said,
‘The winds have been Made to be upon the Kaaba. When you want to know that, then lean your back to the door of the Kaaba. Al Shamal would be on your north, and it is from what follows the chamber, and Al Janoub would be on your right, and it is from what follows the Black Stone, and Al-Saba would be facing you, and it faces the door of the Kaaba, and Al Dabour is from behind the Kabah’’.[35] (Not a Hadeeth + from a non-Shia source)
34- وَ عَنْ حَسَنِ بْنِ عَلِيٍّ الْجُعْفِيِّ قَالَ: سَأَلْتُ إِسْرَائِيلَ بْنَ يُونُسَ عَلَى أَيِّ شَيْءٍ سُمِّيَتِ الرِّيحَ قَالَ عَلَى الْقِبْلَةِ شِمَالُهُ الشَّمَالُ وَ جُنُوبُهُ الْجَنُوبُ وَ الصَّبَا مَا جَاءَ مِنْ قِبَلِ وَجْهِهَا وَ الدَّبُورُ مَا جَاءَ مِنْ خَلْفِهَا.
Al Hassan Bin Ali Al Jufy said,
‘I asked Israel Bin Yunus, ‘Upon which thing was the wind (Al Reeh) named as such?’ He said, ‘Based upon the Qiblah. It’s north is Al Shamal, and it’s south is Al Janoub, and Al-Saba is what comes from its front, and Al Dabour is what come from behind it’’.[36] (Not a Hadeeth + from a non-Shia source)
35- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: الشَّمَالُ مَا بَيْنَ الْجَدْيِ وَ مَطْلَعِ الشَّمْسِ وَ الْجَنُوبُ مَا بَيْنَ مَطْلَعِ الشَّمْسِ وَ سُهَيْلٍ وَ الصَّبَا مَا بَيْنَ مَغْرِبِ الشَّمْسِ إِلَى الْجَدْيِ وَ الدَّبُورُ مَا بَيْنَ مَغْرِبِ الشَّمْسِ إِلَى سُهَيْلٍ.
And from Ibn Abbas who said,
‘Al-Shamal is what is between the Capricorn and rising of the sun, and Al-Janoub is what is between the rising of the sun and Canopus (a star), and Al-Saba is what is between west of the sun up to the Capricorn, and Al Dabour is what is between west of the sun to Canopus’’.[37] (Not a Hadeeth + from a non-Shia source)
36- وَ عَنْ كَعْبٍ لَوِ احْتُبِسَتِ الرِّيحُ عَنِ النَّاسِ ثَلَاثَةَ أَيَّامٍ لَأَنْتَنَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
And from Ka’ab –
‘If the wind were to be Withheld from the people for three days, whatever is between the sky and the earth would stink’’.[38] (Not a Hadeeth + from a non-Shia source)
37- وَ عَنْ صَفْوَانَ بْنِ سُلَيْمٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَسُبُّوا الرِّيحَ وَ عَوِّذُوا بِاللَّهِ مِنْ شَرِّهَا.
And from Safwan Bin Suleym who said,
‘Rasool-Allah-saww said: ‘Do not revile the wind and seek Refuge with Allah-azwj from it’s evil’’.[39] (From a non-Shia source)
38- وَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَجُلًا لَعَنَ الرِّيحَ فَقَالَ لَهُ النَّبِيُّ ص لَا تَلْعَنِ الرِّيحَ فَإِنَّهَا مَأْمُورَةٌ فَإِنَّهُ مَنْ لَعَنَ شَيْئاً لَيْسَ لَهُ بِأَهْلٍ رَجَعَتِ اللَّعْنَةُ عَلَيْهِ.
And from Ibn Abbas –
‘A man cursed the wind. The Prophet-saww said to him: ‘Do not curse the wind, for it is Commanded. The one who curses something which isn’t deserving of it, the curse would return to him’’.[40] (From a non-Shia source)
39- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا هَبَّتْ رِيحٌ قَطُّ إِلَّا جَثَا النَّبِيُّ ص عَلَى رُكْبَتَيْهِ وَ قَالَ اللَّهُمَّ اجْعَلْهَا رَحْمَةً وَ لَا تَجْعَلْهَا عَذَاباً اللَّهُمَّ اجْعَلْهَا رِيَاحاً وَ لَا تَجْعَلْهَا رِيحاً
And from Ibn Abbas who said,
‘No fierce wind blew at all except the Prophet-saww knelt upon his-saww knees and said: ‘O Allah-azwj! Make it to be a Mercy and do not Make it to be a Punishment! O Allah-azwj! Make it to be winds (of Mercy) and do not Make it to be a wind (of Punishment)!’’ (From a non-Shia source)
قَالَ ابْنُ عَبَّاسٍ تَفْسِيرُ ذَلِكَ فِي كِتَابِ اللَّهِ أَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً إِذْ أَرْسَلْنا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ وَ قَالَ وَ أَرْسَلْنَا الرِّياحَ لَواقِحَ أَنْ يُرْسِلَ الرِّياحَ مُبَشِّراتٍ.
Ibn Abbas said, ‘The interpretation of that is in the Book of Allah-azwj: We Sent upon them a wind (called) Sarsar, [54:19]. when We Sent upon them the destructive (Al-Aqeem) wind [51:41]. And Said: And We Send the winds for fertilisation [15:22]. He Sends the winds as glad tidings [30:46]’’.[41] (Not a Hadeeth + from a non-Shia source)
40- وَ عَنْ مُجَاهِدٍ قَالَ: هَاجَتْ رِيحٌ فَسَبُّوهَا فَقَالَ ابْنُ عَبَّاسٍ لَا تَسُبُّوهَا فَإِنَّهَا تَجِيءُ بِالرَّحْمَةِ وَ تَجِيءُ بِالْعَذَابِ وَ لَكِنْ قُولُوا اللَّهُمَّ اجْعَلْهَا رَحْمَةً وَ لَا تَجْعَلْهَا عَذَاباً.
And from Mujahid who said,
‘A fierce wind blew, so they reviled it. Ibn Abbas said, ‘Do not revile it, for it comes with the Mercy and it comes with the Punishment, but say, ‘O Allah-azwj! Make it to be a Mercy and do not Make it to be a Punishment’’.[42] (Not a Hadeeth + from a non-Shia source)
41- وَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَسُبُّوا اللَّيْلَ وَ النَّهَارَ وَ لَا الشَّمْسَ وَ لَا الْقَمَرَ وَ لَا الرِّيحَ فَإِنَّهَا تَبْعَثُ عَذَاباً عَلَى قَوْمٍ وَ رَحْمَةً عَلَى آخَرِينَ.
And from Abdul Rahman Bin Abu Layli who said,
‘Rasool-Allah-saww said: ‘Neither revile the night and the day, nor the sun and the moon, nor the winds, for these bring Punishment upon a people and Mercy upon others’’.[43] (From a non-Shia source)
42- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: الرِّيحَ الْعَقِيمَ الشَّدِيدُ الَّتِي لَا تُلْقِحُ الشَّجَرَ وَ لَا تُثِيرُ السَّحَابَ وَ لَا بَرَكَةَ فِيهَا وَ لَا مَنْفَعَةَ وَ لَا يَنْزِلُ مِنْهَا غَيْثٌ وَ لَا يُلْقَحُ بِهَا شَجَرٌ.
And from Ibn Abbas who said,
‘The Al-Aqeem wind [51:41] is the severe which neither pollinates the trees, nor raises the (rain bearing) clouds, nor are there any Blessings in it, nor benefits, nor does rain descend from it, nor are the trees being pollinated by it’’.[44] (Not a Hadeeth + from a non-Shia source)
43- وَ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص الرِّيحُ مُسْجَنَةٌ فِي الْأَرْضِ الثَّانِيَةِ فَلَمَّا أَرَادَ اللَّهُ أَنْ يُهْلِكَ عَاداً أَمَرَ خَازِنَ الرِّيحِ أَنْ يُرْسِلَ عَلَيْهِمْ رِيحاً تُهْلِكُ عَاداً قَالَ أَيْ رَبِّ أَرْسِلُ عَلَيْهِمْ مِنَ الرِّيحِ قَدْرَ مَنْخِرِ الثَّوْرِ
And from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘The wind is imprisoned in the second earth (layer). When Allah-azwj Wanted to Destroy (people of) Aad, He-azwj Commanded the keeper to send a wind upon them to destroy (people of) Aad. He said, ‘Yes, Lord-azwj! I shall send upon them from the wind, a measurement of a nostril of a bull’.
قَالَ لَهُ الْجِبَالُ لَا إِذًا تَكَفَّأَ الْأَرْضُ وَ مَنْ عَلَيْهَا وَ لَكِنْ أَرْسِلْ عَلَيْهِمْ بِقَدْرِ خَاتَمٍ فَهِيَ الَّتِي قَالَ اللَّهُ ما تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ.
The mountain said to him, ‘No! Then it would suffice the (whole) earth and the ones upon it! But, send upon them a measurement of a ring’. So this is which Allah-azwj Said: ‘It did not leave anything it came upon except it made it to be like dust [51:42]’’.[45] (From a non-Shia source)
44- وَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: هِيَ الْجَنُوبُ.
And from Saeed Bin Al-Musayyab who said, ‘It is Al-Janoub’’.[46](Not a Hadeeth + from a non-Shia source)
45- وَ عَنْ عَلِيٍّ ع قَالَ: لَمْ تَنْزِلْ قَطْرَةٌ مِنْ مَاءٍ إِلَّا بِمِكْيَالٍ عَلَى يَدِ مَلَكٍ إِلَّا يَوْمَ الطُّوفَانِ فَإِنَّهُ أُذِنَ لَهَا دُونَ الْخُزَّانِ فَخَرَجَتْ وَ ذَلِكَ قَوْلُهُ إِنَّا لَمَّا طَغَى الْماءُ
And from Ali-asws having said: ‘No drop of water descends except with a (limited) measure upon the hand of an Angel, except on the day of the flood (of Noah-as), for there was permission for it without the keepers, so it emerged. And that is His-azwj Word: Surely, when the water overflowed, [69:11].
وَ لَمْ يَنْزِلْ شَيْءٌ مِنَ الرِّيحِ إِلَّا بِمِكْيَالٍ عَلَى يَدِ مَلَكٍ إِلَّا يَوْمَ عَادٍ فَإِنَّهُ أُذِنَ لَهَا دُونَ الْخُزَّانِ فَخَرَجَتْ فَذَلِكَ قَوْلُهُ بِرِيحٍ صَرْصَرٍ عاتِيَةٍ عَتَتْ عَلَى الْخُزَّانِ.
And nothing from the wind descends except with a (limited) measure upon the hand of an Angels, except on the day of (destruction of people of) Aad, for there was permission for it besides the keeper, so it came out. That is His-azwj Word: by the Sar Sar wind which exceeded [69:6] – exceeded upon the keepers’’.[47] (From a non-Shia source)
46- وَ عَنْهُ عَنِ النَّبِيِّ ص قَالَ: نُصِرْتُ بِالصَّبَا وَ أُهْلِكَتْ عَادٌ بِالدَّبُورِ
And from him-asws from the Prophet-saww having said: ‘I-saww was Helped by Al-Saba (wind), and (people of) Aad were destroyed by Al-Dabour’.
وَ قَالَ مَا أُمِرَ الْخُزَّانُ أَنْ يُرْسِلُوا عَلَى عَادٍ إِلَّا مِثْلَ مَوْضِعِ الْخَاتَمِ مِنَ الرِّيحِ فَعَتَتْ عَلَى الْخُزَّانِ فَخَرَجَتْ مِنْ نَوَاحِي الْأَبْوَابِ فَذَلِكَ قَوْلُ اللَّهِ بِرِيحٍ صَرْصَرٍ عاتِيَةٍ
And he-saww said: ‘The keepers were not Commanded to send upon (people of) Aad except the like of a place of the ring, from the wind. It exceeded upon the keepers. It emerged from areas of the doors. That is the Word of Allah-azwj: by the Sar Sar wind which exceeded [69:6]’.
قَالَ عُتُوُّهَا عَتَتْ عَلَى الْخُزَّانِ فَبَدَأَتْ بِأَهْلِ الْبَادِيَةِ مِنْهُمْ فَحَمَلَتْهُمْ بِمَوَاشِيهِمْ وَ بُيُوتِهِمْ فَأَقْبَلَتْ بِهِمْ إِلَى الْحَاضِرَةِ فَلَمَّا رَأَوْهَا قالُوا هذا عارِضٌ مُمْطِرُنا
He-asws said: ‘It’s excessing is excessing upon the keepers. It began with the people of the valleys from them. It carried them along with their livestock and their houses, and overturned with them to the city. When they saw it, they said, ‘This cloud will give us rain’. [46:24].
فَلَمَّا دَنَتِ الرِّيحُ أَظِلَّتَهُمْ اسْتَبَقُوا النَّاسُ وَ الْمَوَاشِي فِيهَا فَأَلْقَتِ الْبَادِيَةَ عَلَى أَهْلِ الْحَاضِرَةِ فَقَصَفَتْهُمْ فَهَلَكُوا جَمِيعاً.
When the wind came closer, it overshadowed them, preceding with the people and the livestock in it, and it threw the (people of) the valleys upon the people of the city and fragmented them. They were destroyed, in their entirety’’.[48] (From a non-Shia source)
47- وَ عَنْ قَبِيصَةَ بْنِ ذُؤَيْبٍ قَالَ: مَا يَخْرُجُ مِنَ الرِّيحِ شَيْءٌ إِلَّا عَلَيْهَا خُزَّانٌ يَعْلَمُونَ قَدْرَهَا وَ عَدَدَهَا وَ وَزْنَهَا وَ كَيْلَهَا حَتَّى كَانَتِ الرِّيحُ الَّتِي أُرْسِلَتْ إِلَى عَادٍ فَانْدَفَقَ مِنْهَا شَيْءٌ لَا يَعْلَمُونَ قَدْرَهُ وَ لَا وَزْنَهُ وَ لَا كَيْلَهُ غَضَباً لِلَّهِ وَ لِذَلِكَ سُمِّيَتْ عَاتِيَةً
And from Qabeysa Bin Zuweyb who said,
‘Nothing from the wing emerges except there are keepers upon it knowing it’s amount, and it’s number, and it’s weight, and it’s measure, until it was the wind which was Sent to (people of) Aad. Something from it spurted out, neither was it’s amount known, nor its weight, nor its measurement, being a Wrath of Allah-azwj, and for that reason it was named as ‘excessive’.
وَ الْمَاءُ كَذَلِكَ حَتَّى كَانَ أَمْرُ نُوحٍ ع وَ لِذَلِكَ سُمِّيَ طَاغِيَةً.
And the water is like that, until it was the matter of Noah-as, and for that it was named as ‘overwhelming’’.[49] (Not a Hadeeth + from a non-Shia source)
48- وَ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص الرِّيَاحُ ثَمَانٌ أَرْبَعٌ مِنْهَا عَذَابٌ وَ أَرْبَعٌ مِنْهَا رَحْمَةٌ فَالْعَذَابُ مِنْهَا الْعَاصِفُ وَ الصَّرْصَرُ وَ الْعَقِيمُ وَ الْقَاصِفُ وَ الرَّحْمَةُ مِنْهَا النَّاشِرَاتُ وَ الْمُبَشِّرَاتُ وَ الْمُرْسَلَاتُ وَ الذَّارِيَاتُ
And from Amro Bin Shueyb, from his father, from his grandfather who said,
‘Rasool-Allah-saww said: ‘The winds are eight, four of these are a Punishment, and four of these are a Mercy. The Punishment from these are – Al Aasif, and Al-Sar Sar, and Al-Aqeem, and Al-Qasif; and the Mercy from these are Al-Nashiraat, and the Mubashiraat, and Al-Mursalaat, and Al-Zariyaat.
فَيُرْسِلُ اللَّهُ الْمُرْسَلَاتِ فَتُثِيرُ السَّحَابَ ثُمَّ يُرْسِلُ الْمُبَشِّرَاتِ فَتُلْقِحُ السَّحَابَ ثُمَّ يُرْسِلُ الذَّارِيَاتِ فَتَحْمِلُ السَّحَابَ فَتَدِرُّ كَمَا تَدِرُّ اللَّقْحَةُ ثُمَّ تَمْطُرُ وَ هُنَّ اللَّوَاقِحُ ثُمَّ يُرْسِلُ النَّاشِرَاتِ فَتَنْشُرُ مَا أَرَادَ.
Allah-azwj Sends Al Mursalaat, so it raises the clouds. Then He-azwj Sends Al Mubashiraat, it impregnates the clouds (with water). Then He-azwj Sends Al Zariyaat, so it carries the clouds. It rotates just as the egg rotates, then it rains; and these are the fertiliser. Then He-azwj Sends Al Nashiraat, and it scatters whatever He-azwj Wants’’.[50] (Not a Hadeeth + from a non-Shia source)
49- وَ عَنْ خَالِدِ بْنِ عَرْعَرَةَ قَالَ: قَامَ رَجُلٌ إِلَى عَلِيٍّ فَقَالَ مَا الْعَاصِفَاتُ عَصْفاً قَالَ الرِّيَاحُ.
And from Khalid Bin Ararah who said,
‘A man stood up to Ali-asws. He said, ‘And the stormers storming [77:2]’. He-asws said: ‘The winds’’.[51] (From a non-Shia source)
باب 30 الماء و أنواعه و البحار و غرائبها و ما ينعقد فيها و علة المدّ و الجزر و الممدوح من الأنهار و المذموم منها
CHAPTER 30 – THE WATER AND IT’S TYPES, AND THE OCEANS AND THEIR STRANGENESS AND WHAT IS HELD IN THESE, AND THE CAUSE OF THE FLOW (HIGH TIDE) AND THE (EBB) LOW TIDES, AND THE PRAISED ONES FROM THE RIVERS AND THE CONDEMNED FROM THESE
الآيات
The Verses
إبراهيم وَ سَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَ سَخَّرَ لَكُمُ الْأَنْهارَ
(Surah) Ibrahim-as: And He Subdued for you the ships to flow in the sea by His Command and Subdued the rivers for you [14:32].
النحل وَ هُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَها وَ تَرَى الْفُلْكَ مَواخِرَ فِيهِ وَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ وَ أَلْقى فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِكُمْ وَ أَنْهاراً
(Surah) Al Nahl: And He is the One Who Made the sea subservient for you to be eating fresh flesh from it, and (for) you to extract ornaments from it to wear, and you see the ships cleaving in it, and for you to seek His Grace, and perhaps you would be grateful [16:14] And He Cast firm mountains in the earth lest it shakes with you, and rivers and roads, perhaps you may go aright [16:15].
الفرقان وَ هُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هذا عَذْبٌ فُراتٌ وَ هذا مِلْحٌ أُجاجٌ وَ جَعَلَ بَيْنَهُما بَرْزَخاً وَ حِجْراً مَحْجُوراً
(Surah) ‘Al Furqan: And He is the One Who Released the two oceans – this one fresh, sweet, and this one salty, bitter; and We Made to be between the two, a barrier and a partition of quarantine [25:53].
النمل وَ جَعَلَ خِلالَها أَنْهاراً وَ جَعَلَ لَها رَواسِيَ وَ جَعَلَ بَيْنَ الْبَحْرَيْنِ حاجِزاً
(Surah) Al Naml: Or, One Who Made the earth to be a resting place, and Made rivers in the midst of it, and Made mountains for it, and Made a barrier to be between the two seas? [27:61].
فاطر وَ ما يَسْتَوِي الْبَحْرانِ هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَ هذا مِلْحٌ أُجاجٌ وَ مِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَها وَ تَرَى الْفُلْكَ فِيهِ مَواخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Fatir: And the two seas are not alike – this one pleasant, sweet, palatable to drink, and this one salty, bitter. And from each you are eating fresh meat and are extracting ornament (for) you to wear, and you see the ships cleaving therein in order to seek from His Grace, and perhaps you would be thankful [35:12].
حمعسق وَ مِنْ آياتِهِ الْجَوارِ فِي الْبَحْرِ كَالْأَعْلامِ إِنْ يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَواكِدَ عَلى ظَهْرِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ أَوْ يُوبِقْهُنَّ بِما كَسَبُوا وَ يَعْفُ عَنْ كَثِيرٍ وَ يَعْلَمَ الَّذِينَ يُجادِلُونَ فِي آياتِنا ما لَهُمْ مِنْ مَحِيصٍ
(Surah) Al Shura: And from His Signs are the ships in the sea like the banners [42:32] If He so Desires, He could Calm the winds, so it would be motionless upon its back. Surely, there are Signs in that for every patient, grateful one [42:33] Or He could Destroy these due to what they earned, and He Pardons a lot [42:34] And those who are disputing regarding Our Signs may know there is no way out for them [42:35].
الجاثية اللَّهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Jasiya: Allah is the One Who Subdued for you the sea in order for the ships to sail in it by His Command, and for you to seek from His Grace, and perhaps you would be grateful [45:12].
الطور وَ الْبَحْرِ الْمَسْجُورِ
(Surah) Al Tour: And the swelling sea [52:6].
الرحمن مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ بَيْنَهُما بَرْزَخٌ لا يَبْغِيانِ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ وَ لَهُ الْجَوارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلامِ
(Surah) Al Rahman: He Let loose the two seas to meet [55:19] Between them is a barrier which they do not violate [55:20] There come forth from them the pearls and the rubies [55:22] And for Him are the facilities flowing in the sea, like the banners [55:24].
الملك قُلْ أَ رَأَيْتُمْ إِنْ أَصْبَحَ ماؤُكُمْ غَوْراً فَمَنْ يَأْتِيكُمْ بِماءٍ مَعِينٍ
(Surah) Al Mulk: Say: ‘Have you considered if your water were to become sunken, so who can come to you with flowing water?’ [67:30].
المرسلات وَ أَسْقَيْناكُمْ ماءً فُراتاً
(Surah) Al Mursalaat: And made therein lofty peaks, and Quench you fresh water? [77:27].
تفسير
(Forbidden) Tafseer (opinionated)
وَ سَخَّرَ لَكُمُ الْفُلْكَ إنما نسب إليه سبحانه مع أنه من أعمال العباد لأنه لو لا أنه تعالى خلق الأشجار الصلبة التي منها يمكن تركيب السفن و لو لا خلقة الحديد و سائر الآلات و لو لا تعريفه العباد كيف يتخذونها و لو لا أنه تعالى خلق الماء على صفة السلاسة التي باعتبارها يصح جري السفينة فيه و لو لا خلقه تعالى الرياح و خلق الحركات القوية فيها و لو لا أنه وسع الأنهار و جعل لها من العمق ما يجوز جري السفن فيها لما وقع الانتفاع بالسفن
And He Subdued for you the ships [14:32] – Bur rather, the Glorious Attributed to it along with that it is from the works of the servants because if the Exalted had not Created the trees as slabs from which is possible to construct the ship, and if He-azwj had not Created the iron and rest of the tools, and had He-azwj not Introduced to the servant how they should be taking it, and had it not been that the Exalted Created the water upon a description of the smoothness which, by its reliance it was correct for the ship to flow (sail) in it, and had the Exalted no Created the winds and Created the strong movement in it, and had He-azwj not Made the rivers capacious and Made the depth for it, the flow of the ship in it would not have been allowed (possible), the benefits with the ships would not have occurred.
فصار لأجل أنه تعالى هو الخالق لهذه الأحوال و هو المدبّر لهذه الأمور و المسخر لها حسنت إضافته إليه
So the reason becomes that the Exalted, He-azwj is the Creator of these situation, and He-azwj is the Manager of these affairs, and the Subduer of these, it’s addition to Him-azwj is excellent.
و قيل لما كان يجري على وجه الماء كما يشتهيه الملاح صار كأنه حيوان مسخر له بِأَمْرِهِ أي بقدرته و إرادته.
And it is said, when it was flowing upon the surface of the water just as the captain desires, it became like an animal subdued to him by his orders, i.e. by his power and his will.
سَخَّرَ لَكُمُ الْأَنْهارَ لما كان ماء البحر قلما ينتفع به في الزراعات لا جرم ذكر تعالى إنعامه على الخلق بتفجير الأنهار و العيون حتى ينبعث الماء منها إلى مواضع الزروع و النبات و أيضا ماء البحر لا يصلح للشرب و الصالح لهذا مياه الأنهار.
and Subdued the rivers for you [14:32] when water of the sea is rarely benefited within the agriculture, there is no doubt the Exalted Mentioned His-azwj Favours upon the creatures by Bursting the rivers and the springs until He-azwj Dispatches the water from these to the places of the cultivation and the vegetation; and as well, the water of the sea is not correct for the drinking, and the correct for it are waters of the river.
وَ هُوَ الَّذِي سَخَّرَ الْبَحْرَ أي جعلها بحيث يتمكّنون من الانتفاع به بالركوب و الاصطياد و الغوص لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا هو السمك و وصفه بالطراوة لأنه أرطب اللحوم فيسرع إليه الفساد فيسارع إلى أكله و لإظهار قدرته في خلقه عذبا طريا في ماء زعاق
And He is the One Who Made the sea subservient for you [16:14] – i.e. Made whereby it is possible to be benefitting with the sailing and the fishing and the diving – to be eating fresh flesh from it, – it is the fish, and He-azwj Described it with the ‘fresh’ because it is wet of the flesh, and the spoiling is quick to it, so he has to be quick to eating it, and for Manifest His-azwj Power in His-azwj creatures, sweet, fresh, in salty water.
حِلْيَةً تَلْبَسُونَها كاللؤلؤ و المرجان وَ تَرَى الْفُلْكَ أي السفن مَواخِرَ فِيهِ أي جواري فيه يشقه بخرومها من المخر و هو شقّ الماء و قيل صوت جري الفلك وَ لِتَبْتَغُوا مِنْ فَضْلِهِ أي من سعة رزقه بركوبها للتجارة وَ لَعَلَّكُمْ تَشْكُرُونَ أي تعرفون نعم الله فتقومون بحقها.
ornaments from it to wear, – like the pearls and the coral – and you see the ships – i.e., the boats – cleaving in it,– i.e. flowing in it, splitting it with it with its bow, and it cleaves the water. And it is said the ship flows – and for you to seek His Grace, – i.e. from the extensiveness of His-azwj Grace by sailing it for the trading – and perhaps you would be grateful [16:14] – i.e. recognising the Bounty of Allah-azwj so you will be standing with its rights.
وَ هُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ قال البيضاوي خلاهما متجاورين متلاصقين بحيث لا يتمازجان من مرج دابّته إذا خلاها هذا عَذْبٌ فُراتٌ قامع للعطش من فرط عذوبته وَ هذا مِلْحٌ أُجاجٌ بليغ الملاحة وَ جَعَلَ بَيْنَهُما بَرْزَخاً حاجزا من قدرته وَ حِجْراً مَحْجُوراً و تنافرا بليغا
And He is the One Who Released the two oceans [25:53] – Al-Bayzawi said, ‘He-azwj Left them both next to each other whereby they are not mixing, of the meadow of his animal when he leaves it: this one fresh, sweet, – suppressor of the thirst from it’s excessive sweetness – and this one salty, bitter; – at the peak of saltiness – and We Made to be between the two, a barrier – a barrier of His-azwj Power – and a partition of quarantine [25:53] – of extreme dissonance.
كأن كلًّا منهما يقول للآخر ما يقوله المتعوّذ عليه و قيل حدّا محدودا و ذلك كدجلة يدخل البحر فيشقّه فيجري في خلاله فراسخ لا يتغيّر طعمهما و قيل المراد بالبحر العذب النهر العظيم مثل النيل و بالبحر الملح البحر الكبير و بالبرزخ ما يحول بينهما من الأرض
It is as if both of them, saying for the other what He-azwj Said to the one seeking refuge to. And it is said, a limited limit, and that is like (river) Tigris entering the sea, so it splits it and flows in it’s midst for Farsakhs (miles), it’s taste not changing. And it is said the intent with the sea is the sweet river, the large, like the Nile, and the sea is salt of the great sea, and the barrier is what is a barrier between the two from the earth.
فتكون القدرة في الفصل و اختلاف الصفة مع أن مقتضى طبيعة أجزاء كل عنصر أن تضامّت و تلاصقت و تشابهت في الكيفية انتهى
So, the power happens to be in the separation and the difference of the description, along with that the contradictory nature of the parts of each element is that it combines and adhering, and resemble in the qualitative state (taste)’ – end.
و يقال إن نهر آمل تدخل بحر الخزر و يبقى على عذوبته و لا يختلط بالمالح و يأخذون منه الماء العذب في وسط البحر فيمكن على تقدير صحته أن يكون داخلا تحت الآية أيضا.
And it is said that river Amat enters the Caspian Sea and remains upon its sweetness and does not mingle with the salty, and fresh water is taken from it in the middle of the sea. So it is possible, upon the correctness of its assessment, that it happens to be included under the Verse as well.
وَ ما يَسْتَوِي الْبَحْرانِ ضرب مثل للمؤمن و الكافر و الفرات الذي يكسر العطش و السائغ الذي يسهل انحداره و الأجاج الذي يحرق بملوحته
And the two seas are not alike – is an example struck for the Momin and the Kafir, and the fresh is that which breaks the thirst, and the flowing is that which is easy in its rolling doors, and the salty is that which burns with its saltiness.
وَ مِنْ كُلٍّ تَأْكُلُونَ استطراد في صفة البحرين و ما فيهما أو تمام التمثيل و المعنى كما أنهما و إن اشتركا في بعض الفوائد لا يتساويان من حيث إنهما لا يتساويان في ما هو المقصود بالذات من الماء فإنه خالط أحدهما ما أفسده و غيره عن كمال فطرته
And from each you are eating – a digression regarding the description of the two seas and what is in them, or the complete example. And the meaning is, just as they are both participants in some of the benefits, they are not the same, from whereby they are not camel is what is intended with the pleasure from the water. So is one of them were to mingle, it would not be spoilt and changed for the perfection of the nature.
لا يساوي المؤمن و الكافر و إن اتفق اشتراكهما في بعض الصفات كالشجاعة و السخاوة لاختلافهما في ما هو الخاصية العظمى و بقاء أحدهما على الفطرة الأصلية دون الآخر أو تفضيل للأجاج على الكافر بما يشارك العذب من المنافع و المراد بالحلية اللآلي و اليواقيت.
The Momin and the Kafir are not the same, and even if they are coincidental in their participation in some of the attributes like the bravery, and the generosity. There is no differing in what is the mighty specifics, and lasting of the one them upon the original nature besides the other, or the preference of the saltiness over the Kafir with what the sweetness participate of the benefits; and the intent with the ornaments are the pearls and rubies.
مِنْ آياتِهِ الْجَوارِ فِي الْبَحْرِ قرأ نافع و أبو عمرو الجواري بياء في الوصل و الوقف و الباقون بحذفها على التخفيف كَالْأَعْلامِ أي كالجبال فهذه السفن العظيمة التي تكون كأنها الجبال تجري على وجه الماء عند هبوب الرياح على أسرع الوجوه و عند سكونها تقف
And from His Signs are the ships in the sea – Nafie, and Abu Amro Al-Jawary recited with (the letter) ‘Ya’ in the ‘Wasl’ and ‘Waqf’, and the rest with its omission upon the lightening – like the banners [42:32] – i.e., the mountains. So these are the mighty ships which happen to be as if they are the mountains flowing upon the surface of the water at the blowing of the winds upon the quickness of its direction, and during its stillness, it pauses.
ففيه دلالة على وجود الصانع المسبب لتلك الأسباب و قدرته الكاملة و حكمته التامة لأنه تعالى خص كل جانب من جوانب الأرض بنوع من الأمتعة و إذا نقل متاع هذا الجانب إلى ذلك الجانب في السفن و بالعكس حصلت المنافع العظيمة في التجارة
In it is an indication of the existence of the Creator who caused those causes, his complete power and complete wisdom, because the Almighty has singled out every aspect of the earth with a kind of baggage. And if the goods of this side are transferred to that side in ships and vice versa, great benefits are obtained in trade.
فَيَظْلَلْنَ رَواكِدَ أي فيبقين ثوابت عَلى ظَهْرِهِ أي ظهر البحر لِكُلِّ صَبَّارٍ أي لكل من وكل همته و حبس نفسه على النظر في آيات الله و التفكر في آلائه أو لكل مؤمن كامل فإنه روي أن الإيمان نصفان نصف صبر و نصف شكر.
He could Calm the winds, so it would be motionless upon its back. – back (surface) of the sea. for every patient [42:33] – for everyone who has allocated his concern and withholds himself upon the consideration regarding Verses of Allah-azwj and the pondering in His-azwj Signs, or for every complete Momin, for it is reported that the Eman are of two halves, half is patience and half is gratefulness.
أَوْ يُوبِقْهُنَ أي يهلكهن بإرسال الريح العاصفة المغرفة و المراد إهلاك أهلها لقوله بِما كَسَبُوا و أصله أو يرسلها فيوبقهن لأنه قسيم يُسْكِنِ الرِّيحَ فاقتصر فيه على المقصود كما في قوله وَ يَعْفُ عَنْ كَثِيرٍ إذ المعنى أو يرسلها عاصفة فيوبق ناسا بذنوبهم و ينجي ناسا على العفو منهم و قرئ يعفوا على الاستئناف.
Or He could Destroy – i.e., Destroy them by Sending the scooping stormy wind, and the intent with ‘destruction’ is for His-azwj Words – due to what they earned, – and He-azwj Originates it, or Sends it, so He-azwj Destroys them, because He-azwj is a Distributor, He could Calm the winds – so it would be shortened in it upon the purpose, like what is in His-azwj Words: and He Pardons a lot [42:34], when the Meaning is, or He-azwj could Send a storm and Destroy a people due to their sins and Save a people upon Pardon from them. And the (word) ‘Pardon’ is read based upon the appeal.
وَ يَعْلَمَ الَّذِينَ يُجادِلُونَ فِي آياتِنا عطف على علة مقدرة مثل لينتقم منهم و يعلم أو على الجزاء و نصب نصب الواقع جوابا للأشياء الستة لأنه أيضا غير واجب
And they may know, those who are disputing regarding Our Signs – Inclining upon a reason upon a capability, like He-azwj would Ange from them, and He-azwj Knows, or upon the Recompense and set-up the occurring setup for the six things as well, is not obligated.
و قرأ نافع و ابن عامر بالرفع على الاستئناف و قرئ بالجزم عطفا على يَعْفُ فيكون المعنى أو يجمع بين إهلاك و إنجاء قوم و تحذير آخرين ما لَهُمْ مِنْ مَحِيصٍ من محيد من العذاب.
And Nafie, and Ibn Aamir recited with the raising upon the appeal, and it is read with ‘Al-Jazm’ as an inclination upon (the word) ‘Pardon’. So, the meaning would be, or He-azwj Gather between the destruction and the rescue of a people and warn others – there is no way out for them [42:35] – from being free from the Punishment.
اللَّهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ بأن جعله أملس السطح يطفو عليه ما يتخلخل كالأخشاب و لا يمنع الغوص فيه لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ أي بتسخيره و أنتم راكبوها وَ لِتَبْتَغُوا مِنْ فَضْلِهِ بالتجارة و الغوص و الصيد و غيرها وَ لَعَلَّكُمْ تَشْكُرُونَ هذه النعم.
Allah is the One Who Subdued for you the sea – by Making it a smooth surface for the likes of wood to float in it nor preventing the diving into it – in order for the ships to sail in it by His Command, – i.e., by Subduing it and you can be sailing – and for you to seek from His Grace, – from the trading, and the diving, and the fishing and other such – and perhaps you would be grateful [45:12] – of these Bounties.
وَ الْبَحْرِ الْمَسْجُورِ أي المملو و هو المحيط أو الموقد من قوله وَ إِذَا الْبِحارُ سُجِّرَتْ كما روي أن الله تعالى يجعل يوم القيامة البحار نارا يسجر بها جهنم. أو المختلط من السجير و هو الخليط و قيل هو بحر معروف في السماء يسمى بحر الحيوان.
And the swelling sea [52:6] – i.e. the filled, and it is the encompassing, or the igniting, from His-azwj Words: And when the oceans overflow [81:6] – just as is reported that Allah-azwj the Exalted, on the Day of Qiyamah, will Make oceans as fire, the Hell would be overflowing with it, or the mingled from the overflowing, and it is the mingled one. And it is said, it is an ocean well-known in the sky, named as Al-Haywan sea.
مَرَجَ الْبَحْرَيْنِ أي أرسلهما و المعنى أرسل البحر الملح و البحر العذب يَلْتَقِيانِ أي يتجاوران و تتماس سطوحهما أو بحري فارس و الروم يلتقيان في المحيط لأنهما خليجان يتشعبان منه بَيْنَهُما بَرْزَخٌ أي حاجز من قدرة الله تعالى أو من الأرض لا يَبْغِيانِ أي لا يبغي أحدهما على الآخر بالممازجة و إبطال الخاصية أو لا يتجاوزان حديهما أو بإغراق ما بينهما
He Let loose the two seas – i.e., Sent it, and the meaning is, He-azwj Sent the salty sea and the sweet sea – to meet [55:19] – i.e., be in the vicinity of each other and their surfaces to touch each other, or the two seas of Persia and Rome meeting in the ocean, because these two are gulfs branching out from it – Between them is a barrier – a barrier from Power of Allah-azwj the Exalted, or from the earth – which they do not violate [55:20] – i.e., one of them does not cross over upon the other and invalidate the specifics, or their boundaries are close together, or by the drowning of what is between the two.
و قال الطبرسي ره قيل المراد بالبحرين بحر السماء و بحر الأرض فإن في السماء بحرا يمسكه الله بقدرته ينزل منه المطر فيلتقيان في كل سنة و بينهما حاجز يمنع بحر السماء من النزول و بحر الأرض من الصعود عن ابن عباس و غيره
And Al-Tabarsi said, ‘It is said the intent with the ‘two seas’ is sea of the sky and sea of the earth, for there is a sea in the sky, Allah-azwj is Withholding it by His-azwj Power, He-azwj Sends down the rain from it. So they meet during each year, and between the two there is a barrier preventing the sea of the sky from descending, and sea of the earth from ascending – from Ibn Abbas and others.
و قيل إنهما بحر فارس و بحر الروم فإن آخر طرف هذا يتصل بآخر طرف ذلك و البرزخ بينهما الجزائر و قيل مَرَجَ الْبَحْرَيْنِ خلط طرفيهما عند التقائهما من غير أن يختلط جملتهما لا يَبْغِيانِ أي لا يطلبان أن يختلطا.
And it is said these two are the Persian sea and the Roman sea, for the last side of this connects with the last side of that, and the barrier between the two is the gulf. And it is said – He Let loose the two seas – both their ends mingle at their meeting from without mingling of their whole – they do not violate [55:20] – i.e., they are not seeking to mingle.
يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ أي كبار الدرّ و صغاره و قيل المرجان الخرر الأحمر و إن صح أن الدرّ يخرج من المالح فعلى الأول إنما قال منهما لأنه يخرج من مجتمع المالح و العذب أو لأنهما لما اجتمعا صارا كالشيء الواحد و كان المخرج من أحدهما كالمخرج منها ذكره البيضاوي
There come forth from them the pearls and the rubies [55:22] – i.e., the large gems and their small ones. And it is said, the red coral, and if it is true that the pearl comes out of the salty, then according to the first, he only said of them because it comes out of the combination of salty and sweet, or because when they came together, they became like one thing, and the exit from one of them was like the exit from it. Al-Bayzawi said.
و قال الرازي اللؤلؤ لا يخرج إلا من المالح فكيف قال منهما نقول
And Al-Razi said, ‘The pearls do not emerge except from the salty (sea), so how come He-azwj Said: ‘From them’?
الجواب عنه من وجوه الأول ظاهر كلام الله أولى بالاعتبار من كلام بعض الناس الذي لا يوثق بقوله و من علم أن اللؤلؤ لا يخرج من الماء العذب غاية علمكم أن الغواصين ما أخرجوه إلا من المالح و لكن لم قلتم إن الصدف لا يخرج اللؤلؤ بأمر الله من الماء العذب إلى الماء المالح
The answer about it is from aspects. The first is the apparent Speech of Allah-azwj is foremost with the reliance than talk of some of the people who cannot be relied upon with his words, and the one who knows that the pearls do not emerge from the sweet water, the peak of his knowledge is that the divers are not extracting these except from the salty (water), but why are you saying that the oyster is not bring forth the pear by the Command of Allah-azwj, from the sweet water to the salty water?
و كيف يمكن الجزم به و الأمور الأرضية الظاهرة خفيت عن التجار الذين قطعوا المفاوز و داروا البلاد فكيف لا يخفى عليهم ما في قعور البحور
And how can we be certain and the apparent earthly matters are hidden from the trader, those who are being cut off from the highways and are roaming the country? So how can it not be hidden unto them what is in the bottom of the oceans?
الثاني أن نقول إن صح قولهم إنه لا يخرج إلا من الماء المالح فنقول فيه وجوه أحدها أن الصدف لا يتولد فيه اللؤلؤ إلا من ماء المطر و هو بحر السماء
The second is that, we are saying that their words that (pearls) do not emerge except from the salty water, are correct, we say there are aspects regarding it. One of these is that the oyster is such, the pearl is not produced in it except from the rain water, and it is an ocean of the sky.
ثانيها أنه يتولد في ملتقاهما ثم يدخل الصدف في البحر المالح عند انعقاد الدر فيه لحال الملوحة كالمتوخمة التي تشتهي في أوائل الحمل فتثقل هناك فلا يمكنه الدخول في العذب ثم ذكر بعض الوجوه المتقدمة.
It’s second is that it is being produced during both their meeting, then the oyster enters into the salty sea at the gem being held in it in a salty state like the stinging that is craved during the beginning of the pregnancy, so it becomes heavier other there. Thus the entry is not possible in the fresh (sweet water)’. Then he mentioned the aforementioned aspects.
و قال الطبرسي ره قيل يخرج منهما أي من ماء السماء و ماء البحر فإن القطر إذا جاء من السماء تفتّحت الأصداف فكان من ذلك القطر اللؤلؤ عن ابن عباس و لذلك حمل البحرين على بحر السماء و بحر الأرض
And Al-Tabarsi said, ‘He-azwj Said: There come forth from them [55:22] – i.e., from the water of the sky and water of the sea, for the drop, when it comes from the sky, opens up the oysters, so the pearls become from that drop – from Ibn Abbas, and for that reason, the (words) ‘two seas’ are carried upon as being sea of the sky and sea of the earth.
و قيل إن العذب و الملح يلتقيان فيكون العذب كاللقاح للملح و لا يخرج اللؤلؤ إلا من الموضع الذي يلتقي فيه العذب و الملح و ذلك معروف عند الملاحين انتهى.
And it is said that the sweet and the salty both meet, so the sweet becomes like the fertiliser of the salty, and the pearl does not emerge except from the very place which the sweet and the salty had met, and that is well-known with the divers’. – end.
أقول وَ لَهُ الْجَوارِ أي السفن جمع جارية الْمُنْشَآتُ أي المرفوعات الشرّع أو المصنوعات و قرأ حمزة و أبو بكر بكسر الشين أي الرافعات الشرّع أو اللاتي ينشئن الأمواج أو السير كَالْأَعْلامِ جمع علم و هو الجبل الطويل
And for Him are the facilities – the ships are a plural of ‘Jariya’ – flowing in the sea, – raised of the beginning, or the manufactured. And Hamza, and Abu Bakr recited with the broken (letter) ‘Al Sheen’, i.e. raised at the start, or those which the waves raise, or the travel – like the banners [55:24] – a plural of ‘banner’, and it is the tall mountain.
فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ من خلق مواد السفن و الإرشاد إلى أخذها و كيفية تركيبها و إجرائها في البحر بأسباب لا يقدر على خلقها و جمعها غيره تعالى.
So which of the Favours of your Lord with you two belie? [55:13] – from the creation of the material of the ships, and the guidance to taking it, and how to make it and sail it in the sea, by cause no one is able upon creating these and gathering these apart from Him-azwj the Exalted.
إِنْ أَصْبَحَ ماؤُكُمْ غَوْراً أي غائرا في الأرض بحيث لا تناله الدلاء مصدر وصف به بِماءٍ مَعِينٍ أي جار أو ظاهر سهل المأخذ
if your water were to become sunken, – i.e. sink in the ground whereby the bucket cannot attain its source. A description with – flowing water?’ [67:30] – i.e., flowing, or apparently easily moving.
وَ أَسْقَيْناكُمْ ماءً فُراتاً بخلق الأنهار و المنافع فيها.
And Quench you fresh water? [77:27] – by Creating the rivers and the benefits therein.
1- الْعِلَلُ، وَ الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلِيٍّ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْوَاعِظِ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ الطَّائِيِّ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سَأَلَ رَجُلٌ مِنْ أَهْلِ الشَّامِ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الْمَدِّ وَ الْجَزْرِ مَا هُمَا
(The books) ‘Al Illal’ and ‘Al Uyoun’ – `From Muhammad Bin Amro Bin Ali Al Basry, from Muhammad Bin Abdullah Bin Ahmad Al Waiz, from Abdullah Bin Ahmad Bin Aamir Al Taie, from his father,
‘Abu Al-Hassan Al-Reza-asws, from his-asws forefathers-asws having said: ‘A man from the people of Syria asked Amir Al-Momineen-asws about the high tides and the low tides, and what they both were.
فَقَالَ مَلَكٌ مُوَكَّلٌ بِالْبِحَارِ يُقَالُ لَهُ رُومَانُ فَإِذَا وَضَعَ قَدَمَيْهِ فِي الْبَحْرِ فَاضَ وَ إِذَا أَخْرَجَهُمَا غَاضَ.
He-asws said: ‘There is an Angel called Rowman Allocated with the oceans. When he places his feet in the sea, it overflows, and when he extracts them, it lowers’’.[52]
2- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ عَنْ عَبَايَةَ بْنِ رِبْعِيٍّ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سُئِلَ عَنِ الْمَدِّ وَ الْجَزْرِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَكَّلَ مَلَكاً بِقَامُوسِ الْبَحْرِ فَإِذَا وضح [وَضَعَ] رِجْلَيْهِ فِيهِ فَاضَ وَ إِذَا أَخْرَجَهُمَا غَاضَ.
(The book) ‘Al Illal’ – From Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abdu Abdullah Al Barqy, from his father, from Khalaf Bin Hammad, from Abu Al-Hassan Al Abdy, from Suleyman Bin Mihran, from Abaya Bin Rabie, from Ibn Abbas,
‘He (Ibn Abbas) was asked about the high tide and the low tide. He said, ‘Allah-azwj has Allocated an Angel with middle of the sea. When he places his legs in it, it rises, and when he extracts these, it lowers’’.[53] (Not a Hadeeth)
و أقول اختلف الحكماء في سبب المدّ و الجزر على أقوال شتى و ليس شيء منها مما يسمن أو يغني من جوع أو يروي من عطش و ما ذكر في الخبر أظهرها و أصحها عقلا أيضا
Note: And I (Majlisi) am saying, ‘The wise ones have differed regarding the cause of the flow and the ebb (high tide and low tide) based upon various words, and there isn’t anything from these from what could fatten, or satisfy from hunger or saturate from thirst, and what has appeared in the Ahadeeth is their most clear and intellectuals hold it correct as well.
و قد سمعت من بعض الثقات أنه قال إني رأيت شيئا عظيما يمتد من الجو إلى البحر فيمتد ماؤه ثم إذا ذهب ذلك شرع في الجزر و أما ما ذكره الحكماء في ذلك ففي رسائل إخوان الصفا
And I heard from one of the trustworthy having said, ‘I saw something mighty extending from the atmosphere to the sea, and its waters extended. Then when it was gone, it began the low tide. And as for what the wise ones have mentioned regarding that, it is in the corresponds of the brothers of Al-Safa.
أما علة هيجان البحار و ارتفاع مياهها و مدودها على سواحلها و شدة تلاطم أمواجها و هبوب الرياح في وقت هيجانها إلى الجهات في أوقات مختلفة من الشتاء و الصيف و الربيع و الخريف و أوائل الشهور و أواخرها و ساعات الليل و النهار فهي من أجل أن مياهها إذا حميت من قرارها و سكنت و لطفت و تخلخلت و طلبت مكانا أوسع مما كان فيه فتدافعت بعض أجزائها بعضا إلى الجهات الخمس فوقا و شرقا و غربا و جنوبا و شمالا للاتساع فيكون في الوقت الواحد على سواحلها أمواج مختلفة في جهات مختلفة
As for the cause of the turbulence of the seas, the height of their waters and their extensions on their coasts, the intensity of their waves crashing, and the gusts of winds at the time of their raging to the directions at different times of winter, summer, spring, autumn, early and late months, and the hours of night and day, so it is from the reason that its waters, when they are prevented from settling, and calming, and being gentle, and they toss and seek its place wider that what is was in, so part of it pushes part to the five directions – above it, and east of it, and its west, and its south, so these would be upon its coast during one time, different waves in different directions.
و أما علة هيجانها في وقت دون وقت فهو بحسب تشكل الفلك و الكواكب و مطارح شعاعاتها على سطوح تلك البحار في الآفاق و الأوتاد الأربعة و اتصالات القمر بها عند حلوله في منازله الثمانية و العشرين كما هو المذكور في كتب أحكام النجوم
As for the reason for its raging at a time besides a (another) time, it is according to the position of the orbits and the planets and the shedding of their rays on the surfaces of those seas in the horizons, and the four pegs, and the connections of the moon with them when it moves into its twenty-eight places, as mentioned in the books of rulings on the stars.
و أما علة مدود بعض البحار في وقت طلوعات القمر و مغيبه دون غيرها من البحار فهو من أجل أن تلك البحار في قرارها صخور صلبة و أحجار صلدة فإذا أشرق القمر على سطح ذلك البحر وصلت مطارح شعاعاته إلى تلك الصخور و الأحجار التي في قرارها
As for the reason for the elongation of some seas at the time of the rising and setting of the moon, and not for other seas, it is because those seas have solid rocks and hard stones in their midst. If the moon shines on the surface of that sea, its rays reach those rocks and stones that are in its bottom.
ثم انعكست من هناك راجعة فسخنت تلك المياه و حمت و لطفت و طلبت مكانا أوسع و ارتفع إلى فوق و دفع بعضها بعضا إلى فوق و تموجت إلى سواحلها و فاضت على سطوحها و رجعت مياه تلك الأنهار التي كانت تنصب إليها إلى خلف راجعة
Then it reversed from there and returned, and those waters heated up, and were hot, softened, demanded a wider place, and rose up and pushed each other to the above, and rippled to their coasts and overflowed on their surfaces, and the waters of those rivers that poured into them returned back.
فلا يزال ذلك دأبها ما دام القمر مرتفعا إلى وتد سمائه فإذا انتهى إلى هناك و أخذ ينحط سكن عند ذلك غليان تلك المياه و بردت و انضمت تلك الأجزاء و غلظت فرجعت إلى قرارها و جرت الأنهار على عادتها
This remains its norm as long as the moon rises to the peg of its sky, and if it ends there and begins to decline, then the boiling of those waters will settle and cool down, and those parts would join and thicken, so they would come back to their decision and the rivers would flow as they used to.
فلا يزال ذلك دأبها إلى أن يبلغ القمر إلى الأفق الغربي من تلك البحار ثم يبتدئ المد على عادته و هو في الأفق الشرقي فلا يزال ذلك دأبه حتى يبلغ القمر إلى وتد الأرض فينتهي المد من الرأس ثم إذا زال القمر من وتد الأرض أخذ المد راجعا إلى أن يبلغ القمر إلى أفقه الشرقي من الرأس
So does not cease to be its norm until the moon reaches the horizon west of those seas. Then the tide begins, as usual, while it is on the eastern horizon, so this continues its norm until the moon reaches the top of the earth, and the tide ends at the head.The seas then begin the tide as usual while it is on the eastern horizon, so this remains its norm until the moon reaches the peg of the earth, then the tide ends from the top of the head.
فإن قيل لم لا يكون المد و الجزر عند طلوعات الشمس و إشرافاتها على سطح هذه البحار فقد بينا علل ذلك في رسالة العلل و المعلولات انتهى.
If it is said why doesn’t the high tide and the low tide occur at the rising of the sun and it’s shining upon the surface of this sea? So we have explained the reason of that in the treatise ‘Al Illal Wa Al Ma’ulaat’’ – end.
و قال المسعودي في مروج الذهب المدّ هو مضي الماء بسجيته و سنن جريه و الجزر هو رجوع الماء على ضد سنن مضيه و انعكاس ما يمضي عليه في نهجه و هما يكونان في البحر الحبشي الذي هو الصيني و الهندي و بحر البصرة و فارس
And Al-Masoudy said in (the book) ‘Murouj Al-Zahab’, ‘The tide is the flow of water with its pace and the rules of its flow, and the tide is the return of the water against the rules of its flow and the reflection of what it goes on in its path, and they are in the Abyssinian sea, which is the Chinese and the Indian, and the sea of Basra and Persia.
و ذلك أن البحار على ثلاثة أصناف منها ما يأتي فيه الجزر و المد و يظهر ظهورا بينا و منها ما لا يتبين فيه الجزر و المد و يكون خفيا مستترا و منها ما لا يجزر و لا يمد
And that is because the oceans are upon three types. From these is what the ebb and the flow come in it, and they appear in clear appearance; and from these are what the ebb and the low does not appear, it they happen to be hidden, concealed; and from these is what neither has any ebb nor any flow.
و قد تنازع الناس في علتهما فمنهم من ذهب إلى أن علة ذلك القمر لأنه مجانس للماء و هو يسخنه فيبسط و شبهوا ذلك بالنار إذا سخنت ما في القدر و أغلته و إن الماء يكون فيها على قدر النصف أو الثلثين
And the people have disputed regarding their reasons. From them is one who goes to, that the reason of that is the moon, because it is similar to the water, and it heats it, so it extends, and they have likened that with the fire when it heats whatever is in the pot and boils it, and the water happens to be in it upon a measurement of the half or the two-thirds.
فإذا غلى الماء انبسط في القدر و ارتفع و تدافع حتى يفور فتتضاعف كميته في الحس لأن من شرط الحرارة أن تبسط الأجسام و من شرط البرودة أن تضغطها
So when the water boils, it expands in the pot and rises and scrambles until it evaporates, so its quantity doubles in the senses, because one of the conditions of heat is to expand the bodies, and one of the conditions of coldness is to compress them.
و ذلك أن قعور البحار تحمى فتتولد في أرضها عذوبة و تستحيل و تحمى كما يعرض ذلك في البلاليع و الآبار فإذا حمى ذلك الماء انبسط و إذا انبسط زاد و إذا زاد دفع كل جزء منه صاحبه فطفر عن سطحه و بان عن قعره و احتاج إلى أكثر من وهدته و إن القمر إذا امتلأ أحمى الجو حميا شديدا فظهر زيادة الماء فسمي ذلك المد الشهري
And that is because the bottoms of the oceans heat up so the sweetness is produced in its ground, and it is transformed and heated just as that is displayed in the sewers and the wells. When that water heats up, it expands, and when it expands, it increases, and when it increases, it pushes it’s companion every side from it, so it bursts out from its top and from its bottom, and is needy to more than it has; and the moon, when it is full, it heats the atmosphere with severe heat, and the increase of the water appears. That is named as the monthly tide.
و قالت طائفة أخرى لو كان الجزر و المد بمنزلة النار إذا أسخنت الماء الذي في القدر و بسطته فيطلب أوسع منه فيفيض حتى إذا خلا قعره من الماء طلب الماء بعد خروجه منه عمق الأرض بطبعه فيرجع اضطرارا بمنزلة رجوع ما يغلي من الماء في المرجل و القمقم إذا فاض لكان بالشمس أشد سخونة
And another party said, ‘If the ebb and the flow were at the status of the fire, when it heats up the water which is in the pot and expands it, it would seek (a space) wider than it, so it would overflow until when it’s bottom is empty from the water. The water would seek, after it’s coming out from the depths of the earth, due it’s nature, so it would return desperately being at the status of the returning what had boiled from the water in the boiler and the bottle when it overflows, it’s being heated by the sun would be more intense (than with the moon).
و لو كانت الشمس علة مده لكان بدؤه مع بدء طلوع الشمس و الجزر عند غيبوبتها و زعم هؤلاء أن علة المد و الجزر الأبخرة التي تتولد في بطن الأرض فإنها لا تزال تتولد و تكثف و تكثر فتدفع حينئذ ماء هذا البحر لكثافتها
And if the sun was a reason for its high tide, it’s high tide would have been with the rising of the sun, and the ebb would be at it’s setting. And they are claiming that the reason for the flow and the ebb are the particles which are produced in the belly of the earth, so these do not cease to reproduce, and multiply and intensify, so at that time the water of this sea pushed due to its multiplication.
فلا تزال على ذلك حتى تنقص موادها من أسفل فإذا انقطعت موادها من أسفل تراجع الماء حينئذ إلى قعور البحر و كان الجزر من أجل ذلك و المد ليلا و نهارا و شتاء و صيفا و في غيبوبة القمر و طلوعه و في غيبوبة الشمس و طلوعها
It does not cease to be upon that until its materials decrease from the bottom. If its materials are cut off from the bottom, the water then retreats to the bottom of the sea, and the ebb is due to that, and the flow is night and day, winter and summer, and during the disappearance of the moon and its rising, and in the darkness and rising of the sun.
قالوا و هذا يدرك بحس البصر لأنه ليس يستكمل الجزر آخره حتى يبدو أول المد و لا يفنى آخر المد حتى يبدو أول الجزر لأنه لا يفتر تولد تلك البخارات حتى إذا خرجت تولد مكانها غيرها
They said, ‘And this one perceives with the sense of sight, because it does not complete the ebb at the end of it until the beginning of the tide appears, and the end of the tide does not expire until the beginning of the tide appears, because it does not stop generating those vapours even if they come out, they generate others in their place.
و ذلك أن البحر إذا غارت مياهه و رجعت إلى قعره تولدت تلك الأبخرة لمكان ما يتصل منها من الأرض بمائه فكلما عاد تولدت و كلما فاض تنفست
And that is because the sea, when it’s water sink and return to its bottom, those particles are produced what connects its waters from the ground. Every time it returns, it is reproduced, and every time it overflows, it takes a breathers.
و ذهب آخرون من أهل الديانات أن كل ما لا يعلم له في الطبيعة مجرى و لا يوجد له فيها قياس فله فعل إلهي يدل على توحيد الله عز و جل و حكمته و ليس للمدّ و الجزر علة في الطبيعة البتة و لا قياس
And others from the people of religions held that all what is not known, there is a flow for it in the nature, and a comparison cannot be found for it. For it is a Divine Act evidencing upon the Oneness of Allah-azwj Mighty and Majestic and His-azwj Wisdom, and there isn’t any reason whatsoever for the flow and the ebb in the nature, nor any comparison’.
و قال آخرون ما هيجان ماء البحر إلا كهيجان بعض الطبائع فإنك ترى صاحب الصفراء و صاحب الدم و غيرهما تهتاج طبيعته و تسكن و لذلك موادّ تمدّها حالا بعد حال فإذا قويت هاجت ثم تسكن قليلا قليلا حتى تعود
And others said, ‘The turmoil of the water of the sea isn’t except like turmoil of some of the natures, for you will see the owner (one afflicted with) the jaundice and the blood, and other such, his nature is agitated and calms down, and due to that is the material of its flow, state after state. So when it is strong, it agitates, then calms down little by little until it returns and goes away’.
و ذهب طائفة إلى إبطال سائر ما وصفنا من القول و زعموا أن الهواء المطل على البحر يستحيل دائما فإذا استحال عظم ماء البحر و فار عند ذلك فإذا فار فاض و إذا فاض فهو المد فعند ذلك يستحيل ماؤه و يتفشّى و استحال هواء فعاد إلى ما كان عليه و هو الجزر و هو دائم لا يفتر متصل مترادف متعاقب لأن الماء يستحيل هواء و الهواء يستحيل ماء
And a party went to invalidate rest of what we have described from the word, and they claimed that the air is overlooking upon the sea, constantly transforming. So when it transforms, water of the sea becomes larger and bursts out during that. When it bursts out, it overflows, and when it overflows, so it is the high tide. During that, it’s water is transformed and circulates and transforms the air, it returns to what it had been upon, and it is the ebb, and it (process) is constant and there is no break, connected, continuously resuming, because the water transforms air, and the air transforms water.
و قد يجوز أن يكون ذلك عند امتلاء القمر أكثر لأن القمر إذا امتلأ استحال ماء أكثر مما كان يستحيل قبل ذلك و إنما القمر علة لكثرة المد لا للمد نفسه لأنه قد يكون و القمر في محاقه و المد و الجزر في بحر فارس يكون على مطالع الفجر في أغلب الأوقات و قد ذهب أكثر من أرباب السفن ممن يقطع هذا البحر و يختلف إلى جزائره
And it is allowed that would happen more during the full moon, because the moon, when it is full, transforms the water more than what it had been transformed before that. And rather, the moon is a reason for most of the high tides nor for the high tide itself, because it does hand while the moon is in the end of the month, while the flow and the ebb of Persian happens to be upon the rising of the dawn in most of the times, and a lot of the owners of the ships, from the ones who cut across this sea and interchanging to its gulf would have gone.
أن المد و الجزر لا يكون في معظم هذا البحر إلا مرتين في السنة مرة يمد في شهور الصيف شرقا بالشمال ستة أشهر فإذا كان ذلك طما الماء في مشارق البحر و الصين و ما والى ذلك الصقع و مرة يمد في شهور الشتاء غربا بالجنوب ستة أشهر و إذا كان ذلك طما الماء في مغارب البحر و الجزر بالصين و قد يتحرك البحر بتحريك الرياح
The ebb and the flow do not happen in most of this sea except twice during the year. Sometimes there would be high tides during the months of summer, east with the north for six months. When that happens, the water would drain in the east of the sea and China, and what follows that territory. And sometimes the high tide would be in the winter months, west with the south for six months. And when that happens, the water drains in the west of the sea and the low-tide would be at China, and the sea would have moved by the movement of the winds.
فإن الشمس إذا كانت في الجهة الشمالية تحرك الهواء إلى الجهة الجنوبية فلذلك تكون البحار في جهة الجنوب في الصيف لهبوب الشمال طامية عالية و تقل المياه في جهة البحور الشمالية
If the sun, when it would be in the northern side, the air moves to the southern side. For that reason, the oceans happen to be in the southern side during the summer due to the blowing of the northern high winds, and the waters would be lees in the side of the northern seas.
و كذلك إذا كانت الشمس في الجنوب و سار الهواء من الجنوب إلى جهة الشمال فسأل معه ماء البحر من الجهة الجنوبية إلى الجهة الشمالية قلت المياه في الجهة الجنوبية
And like that, when the sun would be in the south and the air travels from the south to the northern side, the ocean flows with it from the southern side to the northern side. The water would be less in the southern side.
و تنقل ماء البحر في هذين الميلين أعني في جهة الشمال و الجنوب يسمى جزرا و مدا و ذلك أن مد الجنوب جزر الشمال و مد الشمال جزر الجنوب
And transfer of water of the sea in these two inclines, I mean in the norther side and the southern, is named as ebb and flow, and that is because the high tide of the south is low tide of the north, and high tide of the north is low tide of the south.
فإن وافق القمر بعض الكواكب السيارة في أحد الميلين تزايد الفعلان و قوي الحر و اشتد لذلك انقلاب ماء البحر إلى الجهة المخالفة للجهة التي فيها الشمس و هذا رأي الكندي و أحمد بن الخصيب السرخسي في ما حكي عنهما أن البحر يتحرك بتحرك الرياح انتهى.
If the moon coincides with some of the moving planers in one of the two inclines, it would increase the actions and strengthen the heat, and due to that it would intensify the turning of water of the sea to the directions opposite to the side which the sun is in. And this is the view of Al-Kindy, and Ahmad Bin Al-Khaseyb Al-Sarkhasy regarding what is narrated from them both that the sea move by the movement of the winds’ – end.
و جملة القول فيه أن نهر البصرة و الأنهار المقاربة له يمد في كل يوم و ليلة مرتين و يدور ذلك في اليوم و الليلة و لا يخص وقتا كطلوع الشمس و غروبها و ارتفاعها و انخفاضها و يسمى ذلك بالمد اليومي و يكون المد عند زيادة نور القمر أشد و يسمى ذلك بالمد الشهري
And a summary of the word regarding it is that the rive of Al-Basra and the approaching river, there is a high tide for it during every day and night, twice, and that rotates during the day and the night, and there is no specific timing like rising of the sun and its setting, and its ascending and its lowering. And that is named at the daily high tide, and the high tide would be more intense during the increased light of the moon. And that is named at the monthly high tide.
و هذا المد يمكن استناده إلى القمر لكونه تابعا له في الغالب بمعنى أنه يحصل في أيام زيادة نور القمر لكن الظاهر أنه لو كانت العلة زيادة نوره لكان هذا المد مقارنا لها أو بعدها بزمان يتم فيه فعل القمر و تأثيره في البحر
And this high tide, it is possible to attribute it to the moon due to it being a pursuant to it, in the meaning that it would receding during the day of more light of the moon, but the apparent is that if the reason was the increase of its light, this high tide would be paired to it, or after it by a period, completing in it the action of the moon and its impact in the sea.
و الظاهر أنه ليس تابعا له بهذا المعنى و على تقدير صحة استناده إليه فلا ريب في بطلان ما جعله القائل الأول مناطا له من سخونة البحر بنور القمر لأنه مجانس للماء
And the apparent is the it isn’t pursuant to it in this meaning, and based upon the assumption of the correctness of its reliability to it, there is no doubt in the invalidity of what the speaker has made it be entrusted to him, of the heating of the sea by the light of the moon, because it is similar to the water.
و كذا سخونة الجو به بل ربما يدعى أن نور القمر يبرد الجو و الأجسام كما هو المجرب نعم ربما يجوز العقل تأثير القمر في المد لنوع من المناسبة و الارتباط بين نوره و بين الماء و إن لم نعلمها بخصوصها لكن يقدح فيه ما ذكرناه من عدم انضباط المقارنة و التأخر على الوجه المذكور
And like that is heating of the atmosphere by it. But perhaps it can be claimed that the light of the moon cools the atmosphere and the bodies, just as it is the experience. Yes, perhaps the intellects allows the impact of the moon in the high tide due to a variety of attributions and connections between its light and the water, and even if we do not know of its specifics, but what we have mentioned of the lack of discipline regarding it in comparison, and the delay upon the mentioned aspect.
و أما المد اليومي فبطلان استناده إلى القمر واضح و استناده إلى الكواكب على انفرادها أو بمشاركة القمر بعيد غاية البعد و كون الكواكب عللا له من حيث الحرارة ظاهر الفساد
And as for the daily high tide, it’s invalidity of being attributed to the moon, is clear, and its attributed to the planets is based upon their individuality, or by the participation of the moon, is far-fetched to the peak of remoteness, and the planets being a reason for it from whereby is the heat, is apparently corrupt.
و ما ذكره الطائفة الثانية من أنه للأبخرة الحادثة في باطن الأرض فيرد عليه أن الأبخرة الكثيرة الكثيفة التي تفور البحر مع عظمته لخروجها لو اجتمعت و احتبست في باطن الأرض ثم خرجت دفعة كما هو الظاهر من كلامه لزم انشقاق الأرض منها انشقاقا فاحشا
And what the second group mentioned is that it is for vapours that fall into the ground, and it is replied to him that the many dense vapours that evaporate the sea with its greatness, they would have come out if they gathered and were trapped in the underground and then came out all at once, as is apparent from his words, the earth would have to split open from it.
ثم التئامها في كل يوم و ليلة لعله مما لا يرتاب أحد في أنه خلاف الواقع و لا يظهر للعقل سبب لالتئام الأرض بعد الانشقاق و كون كل التئام مستندا إلى انشقاق حادث في موضع آخر من الأرض قريب من موضع الأول في غاية البعد و لو خرجت تدريجا لاستلزمت غليانا و فورانا في البحر دائما لا هذا النوع من الحركة و الامتلاء و هو واضح
Then it combines during every day and night. Perhaps it is something that no one doubts is that it is contrary to reality, and the reason for the earth’s combination after the split does not appear to the intellect, and that all combinations are based on a splitting that occurred in another place on the earth close to the place of the first, is at the peak of far-fetched-ness. And if it came out gradually, it would necessitate boiling and steaming in the sea constantly. This type is not from the movement and the fullness, and it is clear.
و ما ذكره الطائفة الثالثة من أنه كهيجان الطبائع فيرد عليه أنه لو كان المراد أنه و الطبائع تهيج بلا سبب فباطل و لو قيل بأن ذلك مقتضى الطبيعة فذلك مما لم يقل به أحد و لو أريد أنه بسبب و لو لم يكن معلوما لنا فذلك مما لا ثمرة له إذ الكلام في خصوص السبب
And what the third group mentioned it is from that it is like the natural stirring. It can be responded against that if it was the intend, and the nature stirs without a reason, so it is false. And if it is said that is contrary to the nature, so that is from what no one spoken with it. And if I want it to be a cause, even if it is not known to us, then that is something that has no fruit, as the discussion is about the specific cause.
و ما ذكره الطائفة الرابعة من أنه للانقلاب فلا يظهر له وجه و لا ينطبق على تلك الخصوصيات فالأوجه أن يقال إنها بقدرة الله و تدبيره و حكمته إما بتوسط الملك إن صح الخبر أو بما رأى المصلحة فيه من العلل و الأسباب فإنه تعالى المسبب لها و المقدر لأوقاتها
And what the fourth group mentioned that it is a revolution, so it does not appear to him and does not apply to these particularities. So the aspects are that it would be said these are by the Power of Allah-azwj and His-azwj Management and His-azwj Wisdom, either by a medium of the Angel, if the Hadeeth is correct, or due to what He-azwj Sees the betterment to be, from the reasons and the causes, for the Exalted is the Causer of it, and the Determiner of its timings.
و لم نكلف بالخوض في عللها و إن أمكنت مدخلية بعض تلك الوجوه التي تقدم ذكرها و العالم بها هو المدبر لها و يكفينا ما ظهر لنا من منافعها و فوائدها.
And we were not encumbered with delving into its reasons, and even if it were possible to enter some of those aspects, the mention of which has preceded, and the Knower of it, He‑azwj is the Manager of it, and He-azwj Suffices of what appears to us from its advantages and its benefits’.
3- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةُ أَنْهَارٍ مِنَ الْجَنَّةِ الْفُرَاتُ وَ النِّيلُ وَ سَيْحَانُ وَ جَيْحَانُ فَالْفُرَاتُ الْمَاءُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ النِّيلُ الْعَسَلُ وَ سَيْحَانُ الْخَمْرُ وَ جَيْحَانُ اللَّبَنُ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Hilal, from Isa Bin Abdullah Al Hashimy, from his father, from his forefathers who said,
‘Rasool-Allah-saww said: ‘Four rivers are from the Paradise – the Euphrates, and the Nile, and Sayhan and Jayhan. The Euphrates is the water in the world and the Hereafter, and the Nile is the honey, and Sayhan is the wine, and Jayhan is the milk’’.[54]
أحمد بن هلال أبو جعفر العبرتائى ضعيف جدا، قال الشيخ في التهذيب: ان أحمد بن هلال مشهور باللعنة و الغلوّ و روى الكشّيّ عن ابى الحسن العسكريّ عليه السلام رواية تشتمل على لعنه و التبرى منه كقوله عليه السلام« و نحن نبرأ إلى اللّه من ابن هلال لا رحمه اللّه و من لا يبرأ منه».
Note: Ahmad Bin Bilal Abu Ja’far Al-Abartaie, is very weak (narrator). The Sheykh said in ‘Al Tahzeeb’, ‘Ahmad Bin Hilal is notorious with the cursing and the exaggeration’. And Al Kashy reported from Abu Al-Hassan Al Askari-asws a report inclusive upon curing him and disavowing from him, like his-asws words: ‘And we-asws disavow to Allah-azwj from Ibn Hilal. May Allah-azwj not have Mercy on him and the one who does not disavow from him’.
بيان الفرات أفضل الأنهار بحسب الأخبار و قد أوردتها في كتاب المزار و النيل بمصر معروف و سيحان و جيحان قال في النهاية هما نهران بالعواصم عند المصيصة و الطرسوس
Explanation: The Euphrates is the most superior of the rivers in accordance to the Ahadeeth, and it has been referred to in the book ‘Al Mazar’. And the Nile in Egypt, is famous; and Sayhan and Jayhan, he said in ‘Al Nihaya’, ‘These are two rivers in the capital by Al-Maseesa and Al-Tarsous’.
و في القاموس سيحان نهر بالشام و آخر بالبصرة و سيحون نهر بما وراء النهر و نهر بالهند و قال جيحون نهر خوارزم و جيحان نهر بالشام و الروم معرب جهان انتهى
And in ‘Al-Qamous’ (the lexicon), Sayhan is a river in Syrian, and the other one is in Al-Basra, and Sayhoun is river with what is behind the river, and a river in India. And he said, ‘Jayhoun is river Khawarizm, and Jayhan is a river in Syria and Rome ‘Marab Jahan’ – end.
و ذكر المولى عبد العلي البرجندي في بعض رسائله أن نهر الفرات يخرج من جبال أرزن الروم ثم يسيل نحو المشرق إلى ملطية ثم إلى سميساط حتى ينتهي إلى الكوفة ثم تمر حتى ينصب في البطائح
And Al-Mowla Abdul Ala Al-Barjandy mentioned in one of his correspondence that the river Euphrates from mount Arzan of Rome. Then it flowed towards the east to Maltiya, then to Sameesat until it ends to Al Kufa. Then it passes on until it stall in Al-Bataih’.
و قال النيل أفضل الأنهار لبعد منبعه و مروره على الأحجار و الحصيات و ليس فيه وحل و لا يخضر الحجر فيه كغيره و يمر من الجنوب إلى الشمال و هو سريع الجري و زيادته في أيام نقص سائر المياه و منبعه مواضع غير معمورة في جنوب خط الإستواء و لذا لم يعلم منبعه على التحقيق
And the Nile is the most superior of the rivers due to the remoteness of its source, and its passed upon the stones and the pebbles, and there isn’t any mud in it and the stones do not turn green in it like in others, and passes from the south to the north, and it is of quick flow, and it’s increase is in the day of reduction of rest of the waters, and its source is a place other than inhabited places in the south of the line of equator, and due to that, its source is not known upon the investigation.
و نقل عن بعض حكماء اليونان أن ماءه يجتمع من عشرة أنهار بين كل نهرين منها اثنان و عشرون فرسخا فتنصب تلك الأنهار في بحيرة ثم منها يخرج نهر مصر متوجها إلى الشمال حتى ينتهي إلى مصر فإذا جازها و بلغ شنطوف انقسم قسمين ينصبان في البحر
And it is transmitted from one of the wise ones of Greece that its waters collects from ten rivers. Between every two rivers from these there (is a distance of) twenty-four Farsakhs. These rivers pour into a lake, then from it flow a river of Egypt heading to the north until it ends up to Egypt. So when it crosses it and reaches Shantuf, it divides into two pouring into the sea’.
و قال سيحان منبعه من موضع طوله ثمان و خمسون درجة و عرضه أربع و أربعون درجة و يمر في بلاد الروم من الشمال إلى الجنوب إلى بلاد أرمن ثم إلى قرب مصيصة ثم يجتمع مع جيحان و ينصبان في بحر الروم فيما بين أياس و طرسوس
And he said, ‘Sayhan, its source is from a place, its length is fifty-eight cubits, and its width is forty-four cubits in grades, and it passes by in a city of Rome from the north to the south, to a city of Armenia, then to near Maseysa, then it collects with Jayhan and these two pour in a sea of Rome, in what is between Ayaas and Tarsus.
و نهر جيحان منبعه من موضع طوله ثمان و خمسون درجة و عرضه ست و أربعون درجة و هو قريب من نهر الفرات في العظمة و يمر من الشمال إلى الجنوب بين جبال في حدود الروم إلى أن يمر إلى شمال مصيصة و ينصب في البحر انتهى.
And river Jayhan, its source is from a place, its length is fifty-eight grades, and its width is forty-six grades, and it is nearby from river Euphrates in the size, and it passes from the north to the south between mountain in the boundaries of Rome, until it passes to north of Maseysa and pours into the sea’ – end.
ثم اعلم أن هذه الرواية مروية في طرق المخالفين أيضا إلا أنه ليس فيها فالفرات إلى آخر الخبر و اختلفوا في تأويله
Then know that this report is reported in the ways of the adversaries as well, except the Euphrates isn’t in it, up to the end of the report, and they are differing regarding its interpretation.
قال الطيبي في شرح المشكاة في شرح هذا الخبر سيحان و جيحان غير سيحون و جيحون و هما نهران عظيمان جدا و خص الأربعة لعذوبة مائها و كثرة منافعها كأنها من أنهار الجنة أو يراد أنها أربعة أنهار هي أصول أنهار الجنة سماها بأسامي الأنهار العظام من أعذب أنهار الدنيا
Al-Tabie said in commentary ‘Al Mishkat’ in a commentary of this Hadeeth, Sayhan and Jayhan are other than Sayhoun and Jayhoun, and these two are very large rivers, and especially the four due to the freshness of their waters and large number of its benefits. It is as if these are from the rivers of Paradise, or it is intended these four rivers, these are origins of the rivers of Paradise, named with the mighty river from the sweet rivers of the world.
و أفيدها على التشبيه فإن ما في الدنيا من المنافع فنموذات لما في الآخرة و كذا مضارها
And its usage is upon the resemblance, for whatever are its benefits in the words, these are models for what is in the Hereafter, and like that are its harms.
و قال القاضي معنى كونها من أنهار الجنة أن الإيمان يعم بلادها و أن شاربيها صائرة إليها و الأصح أنه على ظاهرها و أن لها مادة من الجنة و في معالم التنزيل أنزلها الله تعالى من الجنة و استودعها الجبال لقوله تعالى فَأَسْكَنَّاهُ
And Al-Qazy said, ‘The meaning of these being from the rivers of Paradise is that the Eman precedes its lands, and its drinker would come to it. And the most corrects is what is upon its apparent, and that there is a material for it from the Paradise. And in the known Revelation, Allah-azwj the Exalted Sent these down from the Paradise and Entrusted these to the mountain due to Words of the Exalted: so We Settle it [23:18]’.
أقول المشبه في الوجه الأول أنهار الدنيا و وجه الشبه العذوبة و الهضم و البركة و في الثاني أنهار الجنة و وجهه الشهرة و الفائدة و العذوبة و في الثالث وجهه المجاورة و الانتفاع انتهى
I (Majlisi) am saying, ‘The resemblance in the first aspect of the rivers of the world, and aspects of the resemblances are the sweetness, and the digestion and the Blessing. And in the second, the rivers of Paradise, and its aspects are the fame, and the benefits, and the sweetness. And in the third are aspects of the flow and the advantages’ – end.
و أقول ظاهر الخبر مع التتمة التي في الخصال اشتراك الاسم و إنما سميت بأسماء أنهار الجنة لفضلها و بركتها و كثرة الانتفاع بها
And I (Majlisi) am saying, ‘The Hadeeth is with the characteristic of sharing the name, and rather, these have been named with names of the rivers of Paradise due to their merits and the Blessings and numerousness of the benefits with these.
و يحتمل أن يكون المعنى أن أصل هذه الأنهار و مادتها من الجنة فلما صارت في الدنيا انقلبت ماء و لا ينافي ذلك معلومية منابعها إذ يمكن أن يكون أول حدوثها بسبب ماء الجنة أو يصب فيها بحيث لا نعلم أو يكون المراد بالجنة جنة الدنيا كما مر في كتاب المعاد و تجري من تحت الأرض إلى تلك المنابع ثم يظهر منها
And it is possible that the meaning would be, origin of these rivers, and it’s substance is from the Paradise. When these came to be in the world, it turned into water, and it does not negate that being the source of these springs when it is possible that its first occurrence would be due to a cause of the water of Paradise, it poured into it whereby we don’t know, or the intent with the Paradise would be a garden of the world, just as has passed in ‘Kitab Al-Ma’ad’, and it flows from beneath the ground to those springs, then it appears from these.
و يؤيد تلك الوجوه في الجملة مَا رَوَاهُ الْكُلَيْنِيُّ بِسَنَدٍ كَالْمُوَثَّقِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُدْفَقُ فِي الْفُرَاتِ فِي كُلِّ يَوْمٍ دُفُقَاتٌ مِنَ الْجَنَّةِ.
And all of the aspects are supported by what is reported by Al-Kulayni, by a chain like the trusted, from Abu Abdullah-asws having said: ‘There pours into the Euphrates during every day, pouring from the Paradise’’.
وَ بِسَنَدٍ آخَرَ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: نَهَرُكُمْ هَذَا يَعْنِي مَاءَ الْفُرَاتِ يُصَبُّ فِيهِ مِيزَابَانِ مِنْ مَيَازِيبِ الْجَنَّةِ.
And by another chain raising it to Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘This river of yours, meaning water of the Euphrates, two spouts from the spouts of Paradise pour into it’’.
وَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ: إِنَّ مَلَكاً يَهْبِطُ مِنَ السَّمَاءِ فِي كُلِّ لَيْلَةٍ مَعَهُ ثَلَاثَةُ مَثَاقِيلِ مِسْكٍ مِنْ مِسْكِ الْجَنَّةِ فَيَطْرَحُهَا فِي الْفُرَاتِ وَ مَا مِنْ نَهَرٍ فِي شَرْقِ الْأَرْضِ وَ لَا غَرْبِهَا أَعْظَمَ بَرَكَةً مِنْهُ.
And from Ali Bin Al-Husayn-asws, may the Salawaat of Allah-azwj be upon them-asws both, said: ‘An Angel comes down from the sky during every night. With him there are three ounces of Musk from the Musk of Paradise. He drops it into the Euphrates. And there is neither any river in the east of the earth nor in its west, of mightier Blessings than it’’.
و أما التأويل بكون أهلها و شاربيها صائرين إلى الجنة فهو في خصوص الفرات ظاهر إذ أكثر القرى و البلاد الواقعة عليه و بقربه من الإمامية و المحبين لأهل البيت ع كما تشهد به التجربة
And as for the interpretation with its people and its drinkers coming to the Paradise, it is specific to the Euphrates apparently, when most the towns and the cities are located by it, and nearby from the Imamites and the lovers of People-asws of the Household, just as it testified by the experience.
وَ قَدْ رَوَى الْكُلَيْنِيُّ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا إِخَالُ أَحَداً يُحَنَّكُ بِمَاءِ الْفُرَاتِ إِلَّا أَحَبَّنَا أَهْلَ الْبَيْتِ.
And it is reported by Al-Kulayni, by his chain from Abu Abdullah-asws having said: ‘No one will wipe his under chin with water of Euphrates except he would love us-asws, People-asws of the Household’’.
وَ قَالَ ع مَا سُقِيَ أَهْلُ الْكُوفَةِ مَاءَ الْفُرَاتِ إِلَّا لِأَمْرٍ مَا وَ قَالَ يُصَبُّ فِيهِ مِيزَابَانِ مِنَ الْجَنَّةِ.
And he-asws said: ‘The people of Al-Kufa will not quench from the Euphrates except for the matters what (would immerse the Wilayah of People-asws of Household in the hearts of its people)’. And he-asws said: ‘Two spouts from the Paradise pour into it’’.
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: أَمَا إِنَّ أَهْلَ الْكُوفَةِ لَوْ حَنَّكُوا أَوْلَادَهُمْ بِمَاءِ الْفُرَاتِ لَكَانُوا لَنَا شِيعَةً.
And from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘As for the people of Al-Kufa, if they were to wipe the under-chins of their children with the water of Euphrates, they would be Shias of ours-asws’’.
و أما الأنهار الثلاثة الأخرى فلم أر لها في غير هذا الخبر فضلا بل رَوَى الْكُلَيْنِيُّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: مَاءُ نِيلِ مِصْرَ يُمِيتُ الْقَلْبَ.
And as for the other three rivers, I (Majlisi) did not see any merits other than in this report, but it is reported by Al-Kulayni, from Amir Al-Momineen-asws having said: ‘The water of Nile of Egypt, kills the heart’’.
4- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: أَنْزَلَ اللَّهُ مِنَ الْجَنَّةِ إِلَى الْأَرْضِ خَمْسَةَ أَنْهَارٍ سَيْحُونَ وَ هُوَ نَهَرُ الْهِنْدِ وَ جَيْحُونَ وَ هُوَ نَهَرُ بَلْخَ وَ دِجْلَةَ وَ الْفُرَاتَ وَ هُمَا نَهْرَا الْعِرَاقِ وَ النِّيلَ وَ هُوَ نَهَرُ مِصْرَ
(The non-Shia book) ‘Al Durr Al Mansour’ – From Ibn Abbas,
‘From the Prophet-saww having said: ‘Allah-azwj Sent down five rivers from the Paradise to the earth – Sayhoun, and it is a river of India, and Jayhoun, and it is a river of Balkh, and Tigris and Euphrates, and these two are rivers of Al-Iraq, and the Nile, and it is a river of Egypt.
أَنْزَلَهَا اللَّهُ مِنْ عَيْنٍ وَاحِدَةٍ مِنْ عُيُونِ الْجَنَّةِ مِنْ أَسْفَلِ دَرَجَةٍ مِنْ دَرَجَاتِهَا عَلَى جَنَاحَيْ جَبْرَائِيلَ فَاسْتَوْدَعَهَا الْجِبَالَ وَ أَجْرَاهَا فِي الْأَرْضِ وَ جَعَلَهَا مَنَافِعَ لِلنَّاسِ فِي أَصْنَافِ مَعَايِشِهِمْ فَذَلِكَ قَوْلُهُ وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ
Allah-azwj Sent these down from one spring from the springs of Paradise, from the lowest lever from its level, upon the two wings of Jibraeel-as. He-as entrusted these to the mountain and flowed these in the earth and made these to be benefits for the people in a variety of the livelihoods. That is (in) His-azwj Word: And We send down water from the sky by a measurement, so We Settle it in the earth, [23:18].
فَإِذَا كَانَ عِنْدَ خُرُوجِ يَأْجُوجَ وَ مَأْجُوجَ أَرْسَلَ اللَّهُ جَبْرَئِيلَ فَرُفِعَ مِنَ الْأَرْضِ الْقُرْآنُ وَ الْعِلْمُ كُلُّهُ وَ الْحَجَرُ مِنْ رُكْنِ الْبَيْتِ وَ مَقَامُ إِبْرَاهِيمَ وَ تَابُوتُ مُوسَى بِمَا فِيهِ وَ هَذِهِ الْأَنْهَارُ الْخَمْسَةُ فَيُرْفَعُ كُلُّ ذَلِكَ إِلَى السَّمَاءِ فَذَلِكَ قَوْلُهُ تَعَالَى وَ إِنَّا عَلى ذَهابٍ بِهِ لَقادِرُونَ
So, when it would be at the emergence of Yajouj and Majouj (Gog and Magog), Allah-azwj would Send Jibraeel-as. He-as will raise the Quran and the knowledge, all of it, away from the earth, and the (Black) Stone from a corner of the House (Kabah), and Maqam (standing place) of Ibrahim-as, and the ark of Musa-as with whatever is in it, and these fiver rivers. He-as would raise all of that to the sky. That is the Word of the Exalted: and We are Able upon Doing away with it [23:18].
فَإِذَا رُفِعَتْ هَذِهِ الْأَشْيَاءُ مِنَ الْأَرْضِ فَقَدَ أَهْلُهَا خَيْرَ الدُّنْيَا وَ الْآخِرَةِ.
So when these things are raised away from the earth, its people would lose goodness of the world and the Hereafter’’.[55]
5- شَرْحُ النَّهْجِ، نهج البلاغة لِابْنِ مِيثَمٍ قَالَ لَمَّا فَرَغَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ حَرْبِ الْجَمَلِ خَطَبَ النَّاسَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص وَ اسْتَغْفَرَ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ الْمُسْلِمِينَ وَ الْمُسْلِمَاتِ ثُمَّ
Commentary of ‘Al Nahj’, Nahj Al Balagah of Ibn Meysam –
He said, ‘When Amir Al-Momineen-asws was free from the battle of Al-Jamal, he-asws addressed the people. He-asws praised Allah-azwj and extolled upon Him-azwj, and send Salawaat upon the Prophet-saww, and sought Forgiveness for the believing men and the believing women, and the Muslim men and the Muslim women.
قَالَ يَا أَهْلَ الْبَصْرَةِ يَا أَهْلَ الْمُؤْتَفِكَةِ ائْتَفَكَتْ بِأَهْلِهَا ثَلَاثاً وَ عَلَى اللَّهِ تَمَامُ الرَّابِعَةِ وَ سَاقَ الْخُطْبَةَ كَمَا مَرَّ فِي كِتَابِ الْفِتَنِ وَ سَيَأْتِي إِلَى قَوْلِهِ عَلَيْهِ السَّلَامُ سَخَّرَ لَكُمُ الْمَاءَ يَغْدُو عَلَيْكُمْ وَ يَرُوحُ صَلَاحاً لِمَعَاشِكُمْ وَ الْبَحْرَ سَبَباً لِكَثْرَةِ أَمْوَالِكُمْ.
He-asws said: ‘O people of Al-Basra! O people of the sinful city destroyed due to the sins of the people thrice, and upon Allah-azwj is to complete the fourth!’ – and he-asws continued the sermon just as has passed in the ‘Book of ordeals’, and I (Majlisi) will be coming with it, up to his-asws words: ‘The water has been Subdued for you all, coming to you and going, as a betterment for your livelihoods, and the seas as a means of multiplying your wealth!’’[56]
6- إِعْلَامُ الْوَرَى، بِإِسْنَادِهِ عَنِ الْكُلَيْنِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ حَيَّانَ السَّرَّاجِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ الْكِسَائِيِ عَنْ أَبِي الطُّفَيْلِ قَالَ: سَأَلَ فِي أَوَّلِ خِلَافَةِ عُمَرَ يَهُودِيٌّ مِنْ أَوْلَادِ هَارُونَ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ أَوَّلِ قَطْرَةٍ قَطَرَتْ عَلَى وَجْهِ الْأَرْضِ وَ أَوَّلِ عَيْنٍ فَاضَتْ عَلَى وَجْهِ الْأَرْضِ وَ أَوَّلِ شَجَرٍ اهْتَزَّ عَلَى وَجْهِ الْأَرْضِ
(The book) ‘I’lam Al Wara’ – By his chain, from a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Al Qasim, from Hayyan Al Sarraj, from Dawood Bin Suleyman Al Kisaie, from Abu Al Tufeyls who said,
‘During the beginning of the caliphate of Umar, a Jew from the children of Haroun-as asked Amir Al-Momineen-asws about the first drop (of blood) to have dropped upon the surface of the earth, and the first spring to have flowed upon the surface of the earth, and the first tree to has shaken upon the surface of the water.
فَقَالَ ع يَا هَارُونِيُّ أَمَّا أَنْتُمْ فَتَقُولُونَ أَوَّلُ قَطْرَةٍ قَطَرَتْ عَلَى وَجْهِ الْأَرْضِ حَيْثُ قَتَلَ أَحَدُ ابْنَيْ آدَمَ صَاحِبَهُ وَ لَيْسَ كَذَلِكَ وَ لَكِنَّهُ حَيْثُ طَمِثَتْ حَوَّاءُ وَ ذَلِكَ قَبْلَ أَنْ تَلِدَ ابْنَيْهَا
He-asws said: ‘O Harouny (son of Haroun-as)! As for you (Jews), you are saying that the first drop to have dropped upon the surface of the earth was when one of the two sons of Adam‑as killed his companion, and it isn’t like that, but it was when Hawwa-as menstruated, and that was before she-as gave birth to her-as two sons.
وَ أَمَّا أَنْتُمْ فَتَقُولُونَ أَوَّلُ عَيْنٍ فَاضَتْ عَلَى وَجْهِ الْأَرْضِ الْعَيْنُ الَّتِي بِ بَيْتِ الْمَقْدِسِ وَ لَيْسَ هُوَ كَذَلِكَ وَ لَكِنَّهَا عَيْنُ الْحَيَاةِ الَّتِي وَقَفَ عَلَيْهَا مُوسَى وَ فَتَاهُ وَ مَعَهُمَا النُّونُ الْمَالِحُ فَسَقَطَ فِيهَا فَحَيِيَ وَ هَذَا الْمَاءُ لَا يُصِيبُ مَيِّتاً إِلَّا حَيِيَ
And as for you (Jews), you are saying that the first spring to have flowed upon the surface of the earth was the spring which is by Bayt Al-Maqdis, and it isn’t like that, but it is the spring of life which Musa-as and his-as youth had paused at, and with them was the salted fish. It fell into it, and it was revived. And this is that water, no deceased would attain except he would live.
وَ أَمَّا أَنْتُمْ فَتَقُولُونَ أَوَّلُ شَجَرٍ اهْتَزَّ عَلَى وَجْهِ الْأَرْضِ الشَّجَرَةُ الَّتِي كَانَتْ مِنْهَا سَفِينَةُ نُوحٍ وَ لَيْسَ كَذَلِكَ وَ لَكِنَّهَا النَّخْلَةُ الَّتِي هَبَطَتْ مِنَ الْجَنَّةِ وَ هِيَ الْعَجْوَةُ وَ مِنْهَا تَفَرَّعَ كُلُّ مَا تَرَى مِنْ أَنْوَاعِ النَّخْلِ
As for you (Jews), you are saying that the first tree to have shaken upon the surface of the earth was the tree from which was the ship of Noah-as, and it isn’t like that. But, it was the palm tree which came down from the Paradise, and it is the ‘Ajwa’ (date), and from it branched out all what you see from the types of palm trees’.
فَقَالَ صَدَقْتَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ إِنِّي لَأَجِدُ هَذَا فِي كُتُبِ أَبِي هَارُونَ ع كِتَابَةَ يَدِهِ وَ إِمْلَاءَ عَمِّي مُوسَى ع.
He said, ‘You-asws speak the truth! By Allah-azwj, there is no god except He-azwj, I do find this in the Books of my father-as Haroun-as, hand written by his-as hand and dictated from my uncle‑as Musa-as’’.[57]
7- إِكْمَالُ الدِّينِ، عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ وَ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ جَمِيعاً عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ وَ يَعْقُوبَ بْنِ يَزِيدَ وَ إِبْرَاهِيمَ بْنِ هَاشِمٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى الْمَدَنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ إِلَّا أَنَّهُ قَالَ قَالَ الْيَهُودِيُّ أَخْبِرْنِي عَنْ أَوَّلِ شَجَرَةٍ نَبَتَتْ عَلَى وَجْهِ الْأَرْضِ وَ عَنْ أَوَّلِ عَيْنٍ نَبَعَتْ عَلَى وَجْهِ الْأَرْضِ وَ عَنْ أَوَّلِ حَجَرٍ وُضِعَ عَلَى وَجْهِ الْأَرْضِ
(The book) ‘Ikmal Al Deen’ – From his father and Muhammad Bin Al-Hassan, from Saad Bin Abdullah, and Muhammad Bin Yahya Al Attar, and Ahmad Bin Idrees, altogether from Ahmad Bin Abu Abdullah Al Barqy, and Yaqoub Bin Yazeed, and Ibrahim Bin Hashim, altogether from Al-Hassan Bin Ali Bin Fazzal, from Ayman Bin Muhriz, from Muhammad Bin Sama’at, from Ibrahim Bin Abu Yahya Al Madany,
‘From Abu Abdullah-asws – similar to it, except he-asws said: ‘The Jew said, ‘Inform me about the first tree to have been planted upon the surface of the earth, and about the first spring to have sprung upon the surface of the earth, and about the first stone to have been placed upon the surface of the earth’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَّا أَوَّلُ شَجَرَةٍ نَبَتَتْ عَلَى وَجْهِ الْأَرْضِ فَإِنَّ الْيَهُودَ يَزْعُمُونَ أَنَّهَا الزَّيْتُونَةُ وَ كَذَبُوا وَ إِنَّمَا هِيَ النَّخْلَةُ مِنَ الْعَجْوَةِ هَبَطَ بِهَا آدَمُ ع مَعَهُ مِنَ الْجَنَّةِ فَغَرَسَهَا وَ أَصْلُ النَّخْلَةِ كُلِّهِ مِنْهَا
Amir Al-Momineen-asws said: ‘As for the first tree to have been planted upon the surface of the earth, the Jews are alleging that it is the olive, and they are lying, and rather it is the palm tree from Al-Ajwa (dates). Adam-as had brought it down with him-as from the Paradise. He-as planted it, and the origin of the palm trees, all of these after from it.
وَ أَمَّا أَوَّلُ عَيْنٍ نَبَعَتْ عَلَى وَجْهِ الْأَرْضِ فَإِنَّ الْيَهُودَ يَزْعُمُونَ أَنَّهَا الْعَيْنُ الَّتِي بِ بَيْتِ الْمَقْدِسِ وَ تَحْتَ الْحَجَرِ وَ كَذَبُوا هِيَ عَيْنُ الْحَيَاةِ الَّتِي مَا انْتَهَى إِلَيْهَا أَحَدٌ إِلَّا حَيِيَ وَ كَانَ الْخَضِرُ عَلَى مُقَدِّمَةِ ذِي الْقَرْنَيْنِ فَطَلَبَ عَيْنَ الْحَيَاةِ فَوَجَدَهَا الْخَضِرُ ع وَ شَرِبَ مِنْهَا وَ لَمْ يَجِدْهَا ذُو الْقَرْنَيْنِ
And as for the first spring to have sprung upon the surface of the earth, the Jews are alleging that it is the spring which is at Bayt Al-Maqdis, and beneath the rock, and they are lying! It is the spring of life which no one ends up to it except he would live; and Al Khizr-as was at the forefront of Zulqarnayn-as. He-as sought the spring of life. Al-Khizr-as found it and drank from it, and Zulqarnayn-as could not find it.
وَ أَمَّا أَوَّلُ حَجَرٍ وُضِعَ عَلَى وَجْهِ الْأَرْضِ فَإِنَّ الْيَهُودَ يَزْعُمُونَ أَنَّهُ الْجَحَرُ الَّذِي بِ بَيْتِ الْمَقْدِسِ وَ كَذَبُوا إِنَّمَا هُوَ الْحَجَرُ الْأَسْوَدُ هَبَطَ بِهِ آدَمُ ع مَعَهُ مِنَ الْجَنَّةِ فَوَضَعَهُ فِي الرُّكْنِ وَ النَّاسُ يَسْتَلِمُونَهُ وَ كَانَ أَشَدَّ بَيَاضاً مِنَ الثَّلْجِ فَاسْوَدَّ مِنْ خَطَايَا بَنِي آدَمَ.
And as for the first stone to have been placed upon the surface of the earth, the Jews are alleging it is the rock which is at Bayt Al-Maqdis, and they are lying! But rather, it is the Black Stone which Adam-as had brought it down with him-as from the Paradise. He-as placed it in the corner, and the people are kissing it, and it used to be intensely whiter than the snow, but it blackened from the sins of the children of Adam-as’’.[58]
أقول: الخبران طويلان أوردتهما بأسانيدهما في باب نص أمير المؤمنين ع على الاثني عشر ع في المجلد التاسع.
Note: I (Majlisi) am saying, ‘The two lengthy Ahadeeth, I have referred these two with their chains in the chapter on the text upon Amir Al-Momineen-asws upon the twelve (Imams-asws), in the ninth volume.
كتاب الأقاليم و البلدان و الأنهار للفرات فضائل كثيرة.
The book ‘The regions, and the cities and the rivers of Euphrates, there are many merits.
8- رُوِيَ أَنَّ أَرْبَعَةً مِنْ أَنْهَارِ الْجَنَّةِ سَيْحُونُ وَ جَيْحُونُ وَ النِّيلُ وَ الْفُرَاتُ.
It is reported, ‘Four are the rivers of Paradise – Sayhoun, and Jayhoun, and the Nile, and the Euphrates’.[59]
9- وَ عَنْ عَلِيٍّ ع قَالَ: يَا أَهْلَ الْكُوفَةِ نَهَرُكُمْ هَذَا يَنْصَبُّ إِلَيْهِ مِيزَابَانِ مِنَ الْجَنَّةِ.
And from Ali-asws having said: ‘O people of Al-Kufa! This river of yours, two spouts from the spouts of Paradise pour into it!’’[60]
10- وَ رُوِيَ عَنْ جَعْفَرٍ الصَّادِقِ ع أَنَّهُ شَرِبَ مِنْ مَاءِ الْفُرَاتِ ثُمَّ اسْتَزَادَ وَ حَمِدَ اللَّهَ تَعَالَى قَالَ مَا أَعْظَمَ بَرَكَتَهُ لَوْ عَلِمَ النَّاسُ مَا فِيهِ مِنَ الْبَرَكَةِ لَضَرَبُوا عَلَى حَافَتَيْهِ الْقِبَابَ مَا انْغَمَسَ فِيهِ ذُو عَاهَةٍ إِلَّا بَرِئَ.
And it is reported from Ja’far Al-Sadiq-asws that he-asws drank from the water of Euphrates, then provided (took some home), and Praised Allah-azwj the Exalted. He-asws said: ‘How mighty are its Blessings! If the people knew what Blessings are in it, they would strike the domes (tents) by its banks. No one with a disability would immerse in it, except he would be cured!’’[61]
وَ عَنِ السُّدِّيِ أَنَّ الْفُرَاتَ مَدَّ فِي زَمَنِ عُمَرَ فَأَلْقَى رُمَّانَةً عَظِيمَةً مِنْهَا كَرُمَّانِ الْحَبِّ فَأَمَرَ الْمُسْلِمِينَ أَنْ يَقْسِمُوهَا بَيْنَهُمْ فَكَانُوا يَزْعُمُونَ أَنَّهَا مِنَ الْجَنَّةِ.
And from Al Sudy,
‘The Euphrates had high tide in the era of Umar. It threw out a large pomegranate from it like ‘Al-Habb’ pomegranate. He ordered the Muslims to divide it between them. They were claiming that it was from the Paradise’’.[62] (Not a Hadeeth + non-Shia source)
11- وَ قَالَ قَالَ رَسُولُ اللَّهِ ص النِّيلُ يَخْرُجُ مِنَ الْجَنَّةِ وَ لَوِ الْتَمَسْتُمْ فِيهِ حِينَ يَخْرُجُ لَوَجَدْتُمْ مِنْ وَرَقِهَا.
And he (Al-Sudy) said,
‘Rasool-Allah-saww said: ‘The Nile emerges from the Paradise, and if you had sought in it when it emerged, you would find from its leaves’’.[63] (Non-Shia source)
وَ قَالَ فِي وَصْفِ بَعْضِ الْبِحَارِ نَقْلًا عَنْ صَاحِبِ كِتَابِ عَجَائِبِ الْأَخْبَارِ هَذَا الْبَحْرُ فِيهِ طَائِرٌ مُكْرَمٌ لِأَبَوَيْهِ فَإِنَّهُمَا إِذَا كَبِرَا وَ عَجَزَا عَنِ الْقِيَامِ بِأَمْرِ أَنْفُسِهِمَا يَجْتَمِعُ عَلَيْهِمَا فَرْخَانِ مِنْ فِرَاخِهِمَا فَيَحْمِلَانِهِمَا عَلَى ظُهُورِهِمَا إِلَى مَكَانٍ حَصِينٍ وَ يَبْنِيَانِ لَهُمَا عُشّاً وَ يَتَعَاهَدَانِهِمَا الزَّادُ وَ الْمَاءُ إِلَى أَنْ يَمُوتَا فَإِنْ مَاتَ الْفَرْخَانِ قَبْلَهُمَا يَأْتِي إِلَيْهِمَا فَرْخَانِ آخَرَانِ مِنْ فِرَاخِهِمَا وَ يَفْعَلَانِ بِهِمَا كَمَا فَعَلَ الْفَرْخَانِ الْأَوَّلَانِ وَ هَلُمَّ جَرّاً وَ هَذَا دَأْبُهُمَا.
And he (Al-Sudy) said in describing one of the oceans, transmitting from the author of ‘Kitab Ajaib Al-Akhbaar’
‘This ocean, in it there are birds honourable to its parents, for they both, when they are old and are unable from the standing with a matter for themselves, two chicks from their chicks gather to them. They carry them upon their back to a fortified place and build a nest for them and bring food and water to them until they die. If the two chicks were to die before them, two other chicks from their chicks come to them and deal with them just as the first two chicks had dealt with them, and so on, and this is their norm’’.[64] (Not a Hadeeth + non-Shia source)
12- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ قَالَ مِنْ مَاءِ السَّمَاءِ وَ مِنْ مَاءِ الْبَحْرِ فَإِذَا أُمْطِرَتْ فَفَتَحَتِ الْأَصْدَافُ أَفْوَاهَهَا فِي الْبَحْرِ فَيَقَعُ فِيهَا مِنْ مَاءِ الْمَطَرِ فَتُخْلَقُ اللُّؤْلُؤَةُ الصَّغِيرَةُ مِنَ الْقَطْرَةِ الصَّغِيرَةِ وَ اللُّؤْلُؤَةُ الْكَبِيرَةُ مِنَ الْقَطْرَةِ الْكَبِيرَةِ.
(The book) ‘Qurb Al Asnaad’ – From Al Sindy Bin Muhammad, from Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws having said: ‘There come forth from them the pearls and the rubies [55:22]. He-asws said: ‘From water of the sky, and from water of the sea. When it rains, the oysters in the sea open their mouths, so there falls into these (drops) from the rain water, and the small pearls are created from the small drops, and the large pearls from the large drops’’.[65]
13- كَامِلُ الزِّيَارَةِ، عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَتِّيلٍ عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَهْرَانِ مُؤْمِنَانِ وَ نَهْرَانِ كَافِرَانِ نَهْرَانِ كَافِرَانِ نَهَرُ بَلْخَ وَ دِجْلَةَ وَ الْمُؤْمِنَانِ نِيلُ مِصْرَ وَ الْفُرَاتُ فَحَنِّكُوا أَوْلَادَكُمْ بِمَاءِ الْفُرَاتِ.
(The book) ‘Kamil Al Ziyaraat’ – From his father, from Al-Hassan Bin Mateel, from Imran Bin Musa, from Al Jamourany, from Al-Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Two rivers are Momin and two rivers are Kafir. The Kafir rivers are the river Balkh and Tigris, and the Momin rivers are Nile of Egypt and the Euphrates. So wipe the under-chins of your children with the water of Euphrates’’.[66]
بيان قال الجزري في النهاية فيه نهران مؤمنان و نهران كافران أما المؤمنان فالنيل و الفرات و أما الكافران فدجلة و نهر بلخ جعلهما مؤمنين على التشبيه لأنهما يفيضان على الأرض فيسقيان الحرث بلا مئونة و جعل الآخرين كافرين لأنهما لا يسقيان و لا ينتفع بهما إلا بمئونة و كلفة فهذان في الخير و النفع كالمؤمنين و هذان في قلة النفع كالكافرين انتهى
Explanation: Al-Jazry said in ‘Al-Nihaya’ regarding the two Momin rivers and two Kafir rivers, ‘As for the two Momin (rivers), it is the Nile and the Euphrates, and as for the two Kafir (rivers), it is the Tigris and river Balkh. He-asws made them to be Momin upon the resemblance of them both pouring upon the earth, quenching the cultivation without any equipment, and the other two have been made to be Kafirs due to them not quenching nor benefitted with except by equipment and effort. So these two are in the Hadeeth, and the benefit is the Momineen, and these two are of little benefit like the two Kafirs’ – end.
و أقول ربما يومئ التفريع بقوله فحنكوا إلى أن المراد أن للأولين مدخلا في الإيمان و للآخرين في الكفر و هو في الفرات ظاهر كما عرفت و أما في النيل فلعل شقاوة أهله لسوء تربة مصر كما ورد في الأخبار فلو جرى في غيره لم يكن كذلك و نهر بلخ هو نهر جيحون
And I (Majlisi) am saying, ‘Perhaps he-asws gestured by his-asws words: ‘So wipe the under-chins’ to intend that the first two enter into the Eman, and the other two into the Kufr, and regarding the Euphrates, it is apparent like what is known. And as for the Nile, perhaps the wretchedness of its people due to the evilness of the soil of Egypt, just as has been referred to in the Ahadeeth. If it had flown among others, that would not have happened. And the river Balkh, it is Jayhoun.
و قال البرجندي و يخرج عموده من حدود بدخشان من موضع طوله أربع و تسعون درجة و عرضه سبع و ثلاثون درجة ثم يجتمع معه أنهار كثيرة و يذهب إلى جهة المغرب و الشمال إلى حدود بلخ ثم يجاوزه إلى ترمد ثم يذهب إلى المغرب و الجنوب إلى ولاية زم و طوله تسع و ثمانون درجة و عرضه سبع و ثلاثون ثم يمر إلى المغرب و الشمال إلى موضع طوله ثمان و ثمانون درجة و عرضه تسع و ثلاثون ثم يمر إلى أن ينصب في بحيرة خوارزم
And Al-Barjandy said, ‘And its pillar emerged from the boundaries of Badakhshan, from a place its length is ninety-four grades, and its width is thirty-seven grades. Then, a lot of rivers gather with it and go to the direction of the west and the north, to the boundaries of Balkh. Then, they cross it to Tarmad, then go to the west and the south up to the state of Zamm, and its length is of eighty-nine grades, and its width is of thirty-seven grades. Then it passes to the west and the north up to a place its length is eighty-eight grades, and its width is thirty-nine grades. Then it passes until it pours into Khawarizm sea.
و نهر دجلة مشهور و يخرج من بلاد الروم من شمال ميارقين من تحت حصار ذي القرنين و يذهب من جهة الشمال و المغرب إلى جهة الجنوب و المشرق و يمر بمدينة آمد و الموصل و سرمنرأى و بغداد ثم إلى واسط ثم ينصب في بحر فارس.
And river Tigris is famous, and emerges from a city of Rome from north of Miyarqeen, from beneath a siege of Zulqarnayn-as, and it goes from the direction of the north and the west to the direction of the south and the east, and it passed by the cities of Aamad, and Mosul, and Surmanray, and Baghdad, then to Waasit, then it pours into the Persian sea.
14- الْعَيَّاشِيُّ، عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْعَلَاءِ عَنْ غَيْرِ وَاحِدٍ عَنْ أَحَدِهِمَا ع قَالَ: لَمَّا قَالَ اللَّهُ يا أَرْضُ ابْلَعِي ماءَكِ وَ يا سَماءُ أَقْلِعِي قَالَتِ الْأَرْضُ إِنَّمَا أُمِرْتُ أَنْ أَبْلَعَ مَائِي أَنَا فَقَطْ وَ لَمْ أُومَرْ أَنْ أَبْلَعَ مَاءَ السَّمَاءِ
Al Ayyashi – From Ibrahim Bin Abu Al A’ala, from someone else,
‘From one of the two (5th or the Imam-asws) having said: ‘When Allah-azwj Said: “O earth, swallow down your water, and O sky, clear away!” [11:44], the earth said, ‘But rather I have been Commanded to swallow my water only, and I have not been to swallow water of the sky!’
قَالَ فَبَلَعَتِ الْأَرْضُ مَاءَهَا وَ بَقِيَ مَاءُ السَّمَاءِ فَصُيِّرَ بَحْراً حَوْلَ الدُّنْيَا.
He-asws said: ‘The earth swallowed its waters, and there remained water of the sky, so it became an ocean around the world’’.[67]
15- الْكَافِي، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ جَبْرَئِيلَ ع كَرَى بِرِجْلِهِ خَمْسَةَ أَنْهَارٍ وَ لِسَانُ الْمَاءِ يَتْبَعُهُ الْفُرَاتَ وَ دِجْلَةَ وَ نِيلَ مِصْرَ وَ مِهْرَانَ وَ نَهْرَ بَلْخَ فَمَا سَقَتْ أَوْ سُقِيَ مِنْهَا فَلِلْإِمَامِ وَ الْبَحْرُ الْمُطِيفُ بِالدُّنْيَا.
(The book) ‘Al Kafi’ – From Muhammad Bin Ismail, from Al Fazl Bin Shazan, and Ali Bin Ibrahim, from his father, altogether from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Abu Abdullah-asws having said: ‘Jibraeel-as furrowed five rivers by his-as leg, and the strip of water followed it – the Euphrates, and Tigris, and Nile of Egypt, and Mihran, a river of Balkh. So whatever quenches or drawn from it (to quench others), it is for the Imam-asws, and (so are) the oceans circling the world’’.[68]
بيان قال البرجندي نهر مهران هو نهر السند يمر أولا في ناحية ملتان ثم يميل إلى الجنوب و يمر بالمنصورة ثم يمر حتى ينصب في بحر ديبل من جانب المشرق و هو نهر عظيم و ماؤه في غاية العذوبة و شبيه بنيل مصر و يكون فيه التمساح كالنيل
Explanation: Al-Barjandy said, ‘River Mihran, it is a river of Al-Sind, passing first in an area of Multan, the it inclines to the sought and passes by Al-Mansourah, then passes on until it pours into Deybal sea from the eastern side, and it is a large river, and its water are in the peak of sweetness, and it resembles with the Nile of Egypt, and there happen to be the crocodiles in it like the Nile.
و قيل إذا وصل إلى موضع طوله مائة و سبع درجات و عرضه ثلاث و عشرون درجة ينقسم إلى شعبتين ينصب إحداهما في بحر الهند و الأخرى تمر و تنصب فيه بعد مسافة أيضا
And it is said, ‘When it arrives to a place, its length it one hundred and seven grades, and its width is twenty-three grades, it divides into two branches. One of these pours into the Indian ocean and the other passes on and pours into it after some distance as well.
16- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص شَرُّ الْيَهُودِ يَهُودُ بَيْسَانَ وَ شَرُّ النَّصَارَى نَصَارَى نَجْرَانَ وَ خَيْرُ مَاءٍ نَبَعَ عَلَى وَجْهِ الْأَرْضِ مَاءُ زَمْزَمَ وَ شَرُّ مَاءٍ نَبَعَ عَلَى وَجْهِ الْأَرْضِ مَاءُ بَرَهُوتَ وَادٍ بِحَضْرَمَوْتَ يَرِدُ عَلَيْهِ هَامُ الْكُفَّارِ وَ صَدَاهُمْ.
(The book) ‘Nawadir’ of Al Rawandy – By chain,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The evilest of the Jews are the Jews of Baysan, and evils of the Christians are the Christians of Najran, and best water bursting upon the surface of the water is the water of Zamzam, and evilest water to burst upon the surface of the earth is water of Barhout, a valley at Hazramaut (in Yemen). The skulls (souls) of the Kafirs and their bodies return to it’’.[69]
17- كِتَابُ الْغَارَاتِ لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ رَفَعَهُ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ أَوَّلِ شَيْءٍ ضَجَّ عَلَى الْأَرْضِ قَالَ وَادٍ بِالْيَمَنِ هُوَ أَوَّلُ وَادٍ فَارَ مِنْهُ الْمَاءُ.
‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, raising it from Al Asbagh Bin Nubata who said,
‘Amir Al-Momineen-asws was asked about the first thing on earth to have clamoured. He-asws said: ‘A valley at Al-Yemen. It is the first valley the water had overflowed from it’’.[70]
18- كِتَابُ النَّوَادِرِ، لِعَلِيِّ بْنِ أَسْبَاطٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ ع لَوْ عُدِلَ فِي الْفُرَاتِ لَسَقَى مَا عَلَى الْأَرْضِ كُلَّهُ.
‘Kitab Al Nawadir’ of Ali Bin Asbaat, from Isa Bin Abdullah, from his father, from his grandfather who said,
‘He-asws said: ‘If there was an amendment in the Euphrates, it would quench whatever was upon the earth, all of it’’.[71]
19- الدُّرُّ الْمَنْثُورُ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَاءُ زَمْزَمَ لِمَا شُرِبَ لَهُ مِنْ شَرْبَةٍ لِمَرَضٍ شَفَاهُ اللَّهُ أَوْ لِجُوعٍ أَشْبَعَهُ اللَّهُ أَوْ لِحَاجَةٍ قَضَاهَا اللَّهُ.
(The non-Shia book) ‘Al Durr Al Mansour’ – From Jabir Bin Abdullah who said,
‘I heard Rasool-Allah-saww saying: ‘When the water of Zamzam is drunk by the one who drinks it for an illness, Allah-azwj would Heal him, or for hunger, Allah-azwj would Satiate him, or for a need, Allah-azwj would Fulfil it’’.[72] (non-Shia source)
قال الحكيم الترمذي و حدّثني أبي قال دخلت الطواف في ليلة ظلماء فأخذني من البول ما شغلني فجعلت أعتصر حتى آذاني و خفت إن خرجت من المسجد أن أطأ بعض تلك الأقذار و ذلك أيام الحاج فذكرت هذا الحديث فدخلت زمزم فتبلّعت منه فذهب عني إلى الصباح.
Al-Tirmizi the wise said, ‘And my father narrated to me. He said, ‘I entered the Tawaaf during a dark night. I was seized by the urge to urinate which pre-occupied me. I went on to squeeze (myself) until it hurt me, and I feared to exit from the Masjid that I might tread on some of that filth. And that was during the day of the Hajj. I remembered this Hadeeth, so I entered Zamzam and I swallowed from it. It went away from me up to the morning’.[73] (Not a Hadeeth + non-Shia source)
20- وَ مِنْهُ، عَنِ ابْنِ عَبَّاسٍ مَرَجَ الْبَحْرَيْنِ قَالَ أَرْسَلَ الْبَحْرَيْنِ بَيْنَهُما بَرْزَخٌ قَالَ حَاجِزٌ لا يَبْغِيانِ قَالَ لَا يَخْتَلِطَانِ.
And from him, from Ibn Abbas –
‘He Let loose the two seas [55:19] – He said, ‘Sent the two seas’. Between them is a barrier – he said, ‘A guard’ – which they do not violate [55:20], he said, ‘Do not mingle’’.[74] (Not a Hadeeth + non-Shia source)
وَ رُوِيَ أَيْضاً عَنْهُ قَالَ: بَحْرُ السَّمَاءِ وَ بَحْرُ الْأَرْضِ يَلْتَقِيَانِ كُلَّ عَامٍ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ قَالَ إِذَا مَطَرَتِ السَّمَاءُ فَتَحَتِ الْأَصْدَافُ فِي الْبَحْرِ أَفْوَاهَهَا فَمَا وَقَعَ فِيهَا مِنْ قَطْرِ السَّمَاءِ فَهُوَ اللُّؤْلُؤُ.
And it is reported from him as well, he said, ‘Sea of the sky and sea of the earth, they both meet every year’. There come forth from them the pearls and the rubies [55:22]. He said, ‘When the sky rains, the oysters in the sea open their mouths. So whatever falls into it from the drops of the sky, it would be the pearl’’.[75] (Not a Hadeeth + non-Shia source)
21- وَ عَنِ ابْنِ جُبَيْرٍ قَالَ: إِذَا نَزَلَ الْقَطْرُ مِنَ السَّمَاءِ تَفَتَّحَتْ لَهُ الْأَصْدَافُ فَكَانَ لُؤْلُؤاً.
And from Ibn Jubeyr who said,
‘When the drop falls from the sky, the oyster opens up for it, so it would become a pearl’’.[76] (Not a Hadeeth + non-Shia source)
22- وَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ: الْمَرْجَانُ عِظَامُ اللُّؤْلُؤِ.
And from Ali Bin Abu Talib-asws having said: ‘The ‘Marjan’ (coral) are bones of the pearl’’.[77] (Non-Shia source)
23- وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ الْمَرْجَانُ اللُّؤْلُؤُ الصِّغَارُ.
And in another report from him-asws: ‘The ‘Marjan’ (coral) are small pearls’’.[78] (Non-Shia source)
24- وَ عَنِ ابْنِ مَسْعُودٍ الْمَرْجَانُ الْخَرَزُ الْأَحْمَرُ.
And from Ibn Masoud – ‘Al Marjan (coral) are the red beads’’.[79] (Not a Hadeeth + non-Shia source)
25- وَ عَنْ عُمَيْرِ بْنِ سَعْدٍ قَالَ: كُنَّا مَعَ عَلِيٍّ عَلَى شَطِّ الْفُرَاتِ فَمَرَّتْ سَفِينَةٌ فَقَرَأَ هَذِهِ الْآيَةَ وَ لَهُ الْجَوارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلامِ.
And from Umeyr Bin Sa’ad who said,
‘We were with Ali-asws at the coast of the Euphrates, and a ship passed by. He-asws read this Verse: [55:22] And for Him are the facilities flowing in the sea, like the banners [55:24]’’.[80]
26- مَجْمَعُ الْبَيَانِ، رَوَى مُقَاتِلٌ عَنْ عِكْرِمَةَ وَ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: إِنَّ اللَّهَ تَعَالَى أَنْزَلَ مِنَ الْجَنَّةِ خَمْسَةَ أَنْهَارٍ سَيْحُونَ وَ هُوَ نَهَرُ الْهِنْدِ وَ جَيْحُونَ وَ هُوَ نَهَرُ بَلْخَ وَ دِجْلَةَ وَ الْفُرَاتَ وَ هُمَا نَهْرَا الْعِرَاقِ وَ النِّيلَ وَ هُوَ نَهَرُ مِصْرَ
(The book) ‘Majma Al Bayan’ – It is reported by Muwatil, from Ikrimah (Bin Abu Jahl-la), from Ibn Abbas,
‘From the Prophet-saww having said: ‘Allah-azwj the Exalted Sent down fiver rivers from the Paradise – Sayhoun, and it is a river of India, and Jayhoun, and it is a river of Balkh, and Tigris and the Euphrates, and these two are rivers of Al Iraq, and the Nile, and it is a river of Egypt.
أَنْزَلَهَا اللَّهُ تَعَالَى مِنْ عَيْنٍ وَاحِدَةٍ وَ أَجْرَاهَا فِي الْأَرْضِ وَ جَعَلَ فِيهَا مَنَافِعَ لِلنَّاسِ فِي أَصْنَافِ مَعَايِشِهِمْ وَ ذَلِكَ قَوْلُهُ وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ وَ إِنَّا عَلى ذَهابٍ بِهِ لَقادِرُونَ.
Allah-azwj the Exalted Sent these from one spring and Flowed these in the earth, and Made to be in these benefits for the people in a variety of their livelihoods, and that is His-azwj Word: 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]’’.[81]
27- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ أَبَانِ بْنِ مُصْعَبٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ أَوِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا لَكُمْ مِنْ هَذِهِ الْأَنْهَارِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Abdullah Bin Ahmad, from Ali Bin Al Numan, from Salih Bin Hamza, from Aban Bin Mus’ab, from Yunus Bin Zabyan, or Al Moalla Bin Khuneys who said,
‘I said to Abu Abdullah-asws, ‘What is the matter with you-asws all and these rivers?’
فَتَبَسَّمَ وَ قَالَ إِنَّ اللَّهَ تَعَالَى بَعَثَ جَبْرَئِيلَ وَ أَمَرَهُ أَنْ يَخْرِقَ بِإِبْهَامِهِ ثَمَانِيَةَ أَنْهَارٍ فِي الْأَرْضِ مِنْهَا سَيْحَانُ وَ جَيْحَانُ وَ هُوَ نَهَرُ بَلْخَ وَ الْخشوعُ وَ هُوَ نَهَرُ الشَّاشِ وَ مِهْرَانُ وَ هُوَ نَهَرُ الْهِنْدِ وَ نِيلُ مِصْرَ وَ دِجْلَةُ وَ الْفُرَاتُ
He-asws smiled and said: ‘Allah-azwj the Exalted Sent Jibraeel-as and Commanded him-as to furrow eight rivers by his-as toe. From these are – Sayhan and Jayhan, and it is a river of Balkh, and Al Khashou, and it is river Al Shaash, and Mihran, and it is a river of India, and Nile of Egypt, and Tigris and Euphrates.
فَمَا سَقَتْ أَوِ اسْتَقَتْ فَهُوَ لَنَا وَ مَا كَانَ لَنَا فَهُوَ لِشِيعَتِنَا وَ لَيْسَ لِعَدُوِّنَا مِنْهُ شَيْءٌ إِلَّا مَا غَصَبَ عَلَيْهِ وَ إِنَّ وَلِيَّنَا لَفِي أَوْسَعَ مِمَّا بَيْنَ ذِهْ إِلَى ذِهْ يَعْنِي بَيْنَ السَّمَاءِ وَ الْأَرْضِ
So whatever is quenched or drawn to be quenched, so it is for us-asws, and whatever was for us-asws so it is for our-asws Shias, and there isn’t anything from it for our-asws enemies except what they have usurped upon, and that our-asws friend would be in a vastness of what is between this and that!’ – meaning by it the sky and the earth.
ثُمَّ تَلَا هَذِهِ الْآيَةَ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا الْمَغْصُوبِينَ عَلَيْهَا خالِصَةً لَهُمْ يَوْمَ الْقِيامَةِ بِلَا غَصْبٍ.
Then he-asws recited this Verse: Say: ‘These would be for those who believe sincerely in the life of the world, – the ones usurped upon it – purely for them – on the Day of Judgment. [7:32] – without usurpation’’.[82]
باب 31 الأرض و كيفيتها و ما أعدّ الله للناس فيها و جوامع أحوال العناصر و ما تحت الأرضين
CHAPTER 31 – THE EARTH AND ITS QUALITATIVE STATE (HOWNESS) AND WHAT ALLAH-azwj HAS PREPARTED FOR THE PEOPLE IN IT, AND A SUMMARY OF THE STATES OF THE ELEMENTS, AND WHAT IS BENEATH THE GROUNDS
الآيات
The Verses –
البقرة يا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَ الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
(Surah) Al Baqarah: O you people! Worship your Lord Who Created you and those from before you that you may be fearing [2:21].
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
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].
الرعد وَ هُوَ الَّذِي مَدَّ الْأَرْضَ وَ جَعَلَ فِيها رَواسِيَ وَ أَنْهاراً وَ مِنْ كُلِّ الثَّمَراتِ جَعَلَ فِيها زَوْجَيْنِ اثْنَيْنِ يُغْشِي اللَّيْلَ النَّهارَ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ
(Surah) Al Ra’ad: And He is the One Who Extended the earth and Made therein mountains and rivers. And from each of the fruits He Made two pairs in these. He Makes the night to cover the day. Surely in that are Signs for a people who ponder [13:3].
وَ فِي الْأَرْضِ قِطَعٌ مُتَجاوِراتٌ وَ جَنَّاتٌ مِنْ أَعْنابٍ وَ زَرْعٌ وَ نَخِيلٌ صِنْوانٌ وَ غَيْرُ صِنْوانٍ يُسْقى بِماءٍ واحِدٍ وَ نُفَضِّلُ بَعْضَها عَلى بَعْضٍ فِي الْأُكُلِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
And in the earth there are neighbouring tracts and gardens of grapes cultivated, and single-rooted palm trees other than single-rooted, being irrigated by one water source, and We Prefer some of it upon the others regarding the eating. Surely, in that there are Signs for a people using their intellects [13:4].
إبراهيم اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ وَ سَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَ سَخَّرَ لَكُمُ الْأَنْهارَ
(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. And He Subdued for you the ships to flow in the sea by His Command, and Subdued the rivers for you [14:32].
وَ سَخَّرَ لَكُمُ الشَّمْسَ وَ الْقَمَرَ دائِبَيْنِ وَ سَخَّرَ لَكُمُ اللَّيْلَ وَ النَّهارَ
And He Subdued for you the sun and the moon constantly pursuing their courses, and Subdued for you the night and the day [14:33].
وَ آتاكُمْ مِنْ كُلِّ ما سَأَلْتُمُوهُ وَ إِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لا تُحْصُوها إِنَّ الْإِنْسانَ لَظَلُومٌ كَفَّارٌ
And He Gives you from all that you ask Him for, and if you were to count the Favours of Allah, you would not (be able to) number these. Surely the human being is unjust, ungrateful [14:34].
الحجر وَ الْأَرْضَ مَدَدْناها وَ أَلْقَيْنا فِيها رَواسِيَ وَ أَنْبَتْنا فِيها مِنْ كُلِّ شَيْءٍ مَوْزُونٍ
(Surah) Al Hijr: And the earth – We Extended it and Cast mountains to be therein and Grew therein from every suitable thing [15:19].
وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ وَ مَنْ لَسْتُمْ لَهُ بِرازِقِينَ
And We Made livelihood to be in it for you and ones you are not the sustainers for [15:20].
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].
يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ وَ الزَّيْتُونَ وَ النَّخِيلَ وَ الْأَعْنابَ وَ مِنْ كُلِّ الثَّمَراتِ إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ
With it He Grows for you the crops, and the olives, and the palm trees, and the grapes, and from all fruits. Surely in that is a Sign for a people who ponder [16:11].
وَ سَخَّرَ لَكُمُ اللَّيْلَ وَ النَّهارَ وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومُ مُسَخَّراتٌ بِأَمْرِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
And He Made subservient for you the night, and the day, and the sun, and the moon; and the stars are made subservient by His Command. Surely there are signs in this for a people who use their intellects [16:12].
وَ ما ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفاً أَلْوانُهُ إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ
And what He has Multiplied for you in the earth of various types. Surely in that is a Sign for a people who are mindful [16:13].
وَ هُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَها وَ تَرَى الْفُلْكَ مَواخِرَ فِيهِ وَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ
And He is the One Who Made the sea subservient for you to be eating fresh flesh from it, and (for) you to extract ornaments from it to wear, and you see the ships cleaving in it, and for you to seek His Grace, and perhaps you would be grateful [16:14].
وَ أَلْقى فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِكُمْ وَ أَنْهاراً وَ سُبُلًا لَعَلَّكُمْ تَهْتَدُونَ
And He Cast firm mountains in the earth lest it shakes with you, and rivers and roads, perhaps you may go aright [16:15].
وَ عَلاماتٍ وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ
And directional signs, and by the star they are being guided [16:16].
إلى قوله تعالى وَ إِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوها إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ
Up to His-azwj Words: And if you were to count the Favours of Allah, you would not be (able to) count these. Surely, Allah is Forgiving, Merciful [16:18].
الكهف إِنَّا جَعَلْنا ما عَلَى الْأَرْضِ زِينَةً لَها لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا
(Surah) Al Kahf: Surely, We Made whatever is upon the earth as an adornment for it, so We may Try them (as to) which of them is best in deeds [18:7].
طه لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى
(Surah) Ta Ha: For Him is whatever is in the skies and whatever is in the earth and whatever is between the two and whatever is beneath the soil [20:6].
و قال تعالى الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْداً وَ سَلَكَ لَكُمْ فِيها سُبُلًا وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجْنا بِهِ أَزْواجاً مِنْ نَباتٍ شَتَّى
And the Exalted Said: He Who Made the earth an expanse for you and Made pathways for you therein, and Sent down water from the sky, so He Extracts by it pairs from species of vegetation [20:53].
كُلُوا وَ ارْعَوْا أَنْعامَكُمْ إِنَّ فِي ذلِكَ لَآياتٍ لِأُولِي النُّهى
Eat and pasture your cattle. Surely in that are Signs for the possessors of intellect [20:54].
مِنْها خَلَقْناكُمْ وَ فِيها نُعِيدُكُمْ وَ مِنْها نُخْرِجُكُمْ تارَةً أُخْرى
From it We Created you and into it We will Return you, and from it We will Extract you once again [20:55].
الأنبياء وَ جَعَلْنا فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِهِمْ وَ جَعَلْنا فِيها فِجاجاً سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ
(Surah) Al Anbiya: And We Made stable mountains in the earth lest it might shake with them, and We have made therein wide ways perhaps they would be guided [21:31].
الشعراء أَ وَ لَمْ يَرَوْا إِلَى الْأَرْضِ كَمْ أَنْبَتْنا فِيها مِنْ كُلِّ زَوْجٍ كَرِيمٍ
(Surah) Al Shoara: Or do they not look at the earth, how many of every noble kind of pairs We have Grown therein? [26:7].
إِنَّ فِي ذلِكَ لَآيَةً وَ ما كانَ أَكْثَرُهُمْ مُؤْمِنِينَ
Surely, there is a Sign in that, but most of them are not Momineen [26:8].
و قال تعالى أَ تُتْرَكُونَ فِي ما هاهُنا آمِنِينَ
And the Exalted Said: Will you be left secure in what is over here? [26:146].
فِي جَنَّاتٍ وَ عُيُونٍ وَ زُرُوعٍ
In gardens and springs [26:147].
وَ نَخْلٍ طَلْعُها هَضِيمٌ
And plantations and heavy laden palm-trees? [26:148].
وَ تَنْحِتُونَ مِنَ الْجِبالِ بُيُوتاً فارِهِينَ
And you are carving out houses out of the mountains, skilfully [26:149].
النمل أَمَّنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ أَنْزَلَ لَكُمْ مِنَ السَّماءِ ماءً فَأَنْبَتْنا بِهِ حَدائِقَ ذاتَ بَهْجَةٍ ما كانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَها أَ إِلهٌ مَعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ
(Surah) Al Naml: Or, One Who Created the skies and the earth, 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? But they are a people equating (others with Allah) [27:60].
أَمَّنْ جَعَلَ الْأَرْضَ قَراراً وَ جَعَلَ خِلالَها أَنْهاراً وَ جَعَلَ لَها رَواسِيَ وَ جَعَلَ بَيْنَ الْبَحْرَيْنِ حاجِزاً أَ إِلهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ
Or, One Who Made the earth to be a resting place, and Made rivers in the midst of it, and Made mountains for it, and Made a barrier to be between the two seas? Is there a god along with Allah? But, most of them do not know [27:61].
لقمان خَلَقَ السَّماواتِ بِغَيْرِ عَمَدٍ تَرَوْنَها وَ أَلْقى فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِكُمْ وَ بَثَّ فِيها مِنْ كُلِّ دابَّةٍ وَ أَنْزَلْنا مِنَ السَّماءِ ماءً فَأَنْبَتْنا فِيها مِنْ كُلِّ زَوْجٍ كَرِيمٍ
(Surah) Luqman: He Created the skies without pillars you can see, and Cast mountains in the earth lest it shakes with you all, and Sent therein every (kind of) animal; and We Send down water from the sky, so We Grow therein from every noble pair [31:10].
هذا خَلْقُ اللَّهِ فَأَرُونِي ما ذا خَلَقَ الَّذِينَ مِنْ دُونِهِ بَلِ الظَّالِمُونَ فِي ضَلالٍ مُبِينٍ
‘This is Allah’s creation, so show me what those besides Him have created’. But, the unjust are in manifest error [31:11].
فاطر أَ لَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجْنا بِهِ ثَمَراتٍ مُخْتَلِفاً أَلْوانُها وَ مِنَ الْجِبالِ جُدَدٌ بِيضٌ وَ حُمْرٌ مُخْتَلِفٌ أَلْوانُها وَ غَرابِيبُ سُودٌ
(Surah) Fatir: Do you not see that Allah Sends down water from the sky, then We Bring out by it fruits of different colours, and from the mountain tracts – white, and red, of various colours, and shades of black? [35:27].
وَ مِنَ النَّاسِ وَ الدَّوَابِّ وَ الْأَنْعامِ مُخْتَلِفٌ أَلْوانُهُ كَذلِكَ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ
And from the people, and beasts and cattle are various species of it, similar to that. But rather, Allah is feared by those from His knowledgeable servants. Surely, Allah is Mighty, Forgiving [35:28].
يس وَ آيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْناها وَ أَخْرَجْنا مِنْها حَبًّا فَمِنْهُ يَأْكُلُونَ
(Surah) Yaseen: And a Sign for them is the dead ground. We Revive it and Extract seeds from it, so they are eating from it [36:33].
وَ جَعَلْنا فِيها جَنَّاتٍ مِنْ نَخِيلٍ وَ أَعْنابٍ وَ فَجَّرْنا فِيها مِنَ الْعُيُونِ
And We Make therein gardens of palms and grapevines, and We Make springs to gush forth in it [36:34].
لِيَأْكُلُوا مِنْ ثَمَرِهِ وَ ما عَمِلَتْهُ أَيْدِيهِمْ أَ فَلا يَشْكُرُونَ
For them to eat from its fruits, and what their hands had not worked for. So will they not be thankful? [36:35].
سُبْحانَ الَّذِي خَلَقَ الْأَزْواجَ كُلَّها مِمَّا تُنْبِتُ الْأَرْضُ وَ مِنْ أَنْفُسِهِمْ وَ مِمَّا لا يَعْلَمُونَ
Glory be to Him Who Created the pairs of all things, from what the earth grows, and from their own selves, and from what they do not know [36:36].
المؤمن اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَراراً وَ السَّماءَ بِناءً
(Surah) Al Momin: Allah is the One Who Made the earth for you for settlement, and the sky as a canopy, [40:64].
السجدة وَ مِنْ آياتِهِ أَنَّكَ تَرَى الْأَرْضَ خاشِعَةً فَإِذا أَنْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ إِنَّ الَّذِي أَحْياها لَمُحْيِ الْمَوْتى إِنَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ
(Surah) Al Sajdah (Fussilat): And from His Signs is, you see the land as barren, so when We Send the water upon it, it stirs and gets nourished. Surely the One Who Revives it would Revive the dead. He is Able upon all things [41:39].
حمعسق وَ مِنْ آياتِهِ خَلْقُ السَّماواتِ وَ الْأَرْضِ وَ ما بَثَّ فِيهِما مِنْ دابَّةٍ وَ هُوَ عَلى جَمْعِهِمْ إِذا يَشاءُ قَدِيرٌ
(Surah) Ha Meem Ayn Seen Qaf (Al Shura): And from His Signs is the Creation of the skies and the earth and whatever from the animals Allah Spreads therein, and He is Able upon the entirety of them, when He so Desires [42:29].
الزخرف الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْداً وَ جَعَلَ لَكُمْ فِيها سُبُلًا لَعَلَّكُمْ تَهْتَدُونَ
(Surah) Al Zukhruf: The One Who Made the earth as a resting-place for you, and Made therein ways for you, perhaps you would be Guided [43:10].
الجاثية وَ سَخَّرَ لَكُمْ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ جَمِيعاً مِنْهُ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ
(Surah) Al Jasiyah: And He Subdued for you whatever is in the skies and whatever is in the earth altogether from it. Surely, in that are Signs for a people who think [45:13].
ق وَ الْأَرْضَ مَدَدْناها وَ أَلْقَيْنا فِيها رَواسِيَ وَ أَنْبَتْنا فِيها مِنْ كُلِّ زَوْجٍ بَهِيجٍ
(Surah) Qaf: And the earth, We Extended it and Cast mountains it, and Grew every beautiful pair therein? [50:7].
تَبْصِرَةً وَ ذِكْرى لِكُلِّ عَبْدٍ مُنِيبٍ
An insight and a Zikr for every penitent (repentant) servant [50:8].
الذاريات وَ الْأَرْضَ فَرَشْناها فَنِعْمَ الْماهِدُونَ
(Surah) Al Zariyaat: And the earth, We Spread it out, so how excellent are the spreaders [51:48]
وَ مِنْ كُلِّ شَيْءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
And from all things, We Created pairs, perhaps you would take heed [51:49].
الرحمن وَ الْأَرْضَ وَضَعَها لِلْأَنامِ
(Surah) Al Rahman: And the earth, He Placed it for the creatures [55:10].
فِيها فاكِهَةٌ وَ النَّخْلُ ذاتُ الْأَكْمامِ
Therein are fruits, and the palm trees with the sheathed clusters [55:11].
وَ الْحَبُّ ذُو الْعَصْفِ وَ الرَّيْحانُ
And the grain with the husk and the basil [55:12].
فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ
So which of the Favours of your Lord with you two belie? [55:13].
الحديد اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها قَدْ بَيَّنَّا لَكُمُ الْآياتِ لَعَلَّكُمْ تَعْقِلُونَ
(Surah) Al Hadeed: Know that Allah Revives the earth after its death. We Clarified the Signs for you, perhaps you would be using your intellects [57:17].
الطلاق اللَّهُ الَّذِي خَلَقَ سَبْعَ سَماواتٍ وَ مِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ وَ أَنَّ اللَّهَ قَدْ أَحاطَ بِكُلِّ شَيْءٍ عِلْماً
(Surah) Al Talaaq: Allah is the One Who Created the seven skies, and from the earth similar to these. The Command descends between these for you to know that Allah is Able upon all things, and that Allah has Encompassed with all things in Knowledge [65:12].
الملك هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَناكِبِها وَ كُلُوا مِنْ رِزْقِهِ وَ إِلَيْهِ النُّشُورُ
(Surah) Al Mulk: He is the One Who Made the earth smooth for you, therefore walk in its paths and eat from its sustenance, and to Him is the Resurrection [67:15].
نوح وَ اللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِساطاً
(Surah) Nuh-as: And Allah Made the earth a wide expanse for you [71:19].
لِتَسْلُكُوا مِنْها سُبُلًا فِجاجاً
For you to travel from its wide passages [71:20].
المرسلات أَ لَمْ نَجْعَلِ الْأَرْضَ كِفاتاً
(Surah) Al Mursalaat: Did We not Make the earth like a receptacle [77:25].
أَحْياءً وَ أَمْواتاً
(For) the living and the dead? [77:26].
وَ جَعَلْنا فِيها رَواسِيَ شامِخاتٍ وَ أَسْقَيْناكُمْ ماءً فُراتاً
And made therein lofty peaks, and Quench you fresh water? [77:27].
وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ
Woe on that Day is for the beliers [77:28].
النبأ أَ لَمْ نَجْعَلِ الْأَرْضَ مِهاداً
(Surah) Al Naba: Have We not made the earth a cradle? [78:6].
وَ الْجِبالَ أَوْتاداً
And the mountains as pegs? [78:7].
وَ خَلَقْناكُمْ أَزْواجاً
And We Created you as pairs [78:8].
وَ جَعَلْنا نَوْمَكُمْ سُباتاً
And We Made your sleep to be rest [78:9].
وَ جَعَلْنَا اللَّيْلَ لِباساً
And We Made the night a covering [78:10].
وَ جَعَلْنَا النَّهارَ مَعاشاً
And We Made the day for livelihood [78:11].
وَ بَنَيْنا فَوْقَكُمْ سَبْعاً شِداداً
And We Built seven strong (skies) above you [78:12].
وَ جَعَلْنا سِراجاً وَهَّاجاً
And We Made a burning lamp [78:13].
وَ أَنْزَلْنا مِنَ الْمُعْصِراتِ ماءً ثَجَّاجاً
And We Send down from the clouds abundant water [78:14].
لِنُخْرِجَ بِهِ حَبًّا وَ نَباتاً
To Bring forth thereby corn and vegetation [78:15].
وَ جَنَّاتٍ أَلْفافاً
And the gardens thick foliaged gardens [78:16].
الطارق وَ الْأَرْضِ ذاتِ الصَّدْعِ
(Surah) Al Tariq: And the earth with the crevices (cracks) [86:12].
الغاشية أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ
(Surah) Al Ghashiya: So why are they not looking at the camel, how it is Created, [88:17].
وَ إِلَى السَّماءِ كَيْفَ رُفِعَتْ
And at the sky, how it is raised, [88:18].
وَ إِلَى الْجِبالِ كَيْفَ نُصِبَتْ
And at the mountains, how they are established, [88:19].
وَ إِلَى الْأَرْضِ كَيْفَ سُطِحَتْ
And at the earth, how it is spread out? [88:20].
الشمس وَ الْأَرْضِ وَ ما طَحاها
(Surah) Al Shams: And the earth and what He Spread [91:6].
تفسير
(Forbidden) Tafseer (opinionated)
الَّذِي خَلَقَكُمْ قيل إنه تعالى عدّد في هذا المقام عليهم خمسة دلائل اثنين من الأنفس و هما خلقهم و خلق أصولهم و ثلاثة من الآفاق بجعل الأرض فراشا و السماء بناء و الأمور الحاصلة من مجموعهما و هي إنزال الماء من السماء و إخراج الثمرات بسببه و سبب هذا الترتيب ظاهر لأن أقرب الأشياء إلى الإنسان نفسه ثم مأمنه و منشؤه و أصله
Who Created you [2:21] – It is said, He-azwj has Counted five evidence(s) upon them, two from their own selves, and these two are their creation and creation of their origins, and three from the horizon by making the earth as a bed (resting place), and the sky as a construction (canopy), and the affairs result from their getting together, and it is descent of the water from the sky, and extraction by its cause and cause of this arrangement is apparent, because the closest of the things to the human being himself, then with his security and his growth and his origin.
ثم الأرض التي هي مكانه و مستقرّه يقعدون عليها و ينامون و يتقلّبون كما يتقلّب أحدهم على فراشه ثم السماء التي كالقبّة المضروبة و الخيمة المبنية على هذا القرار
Then the earth which is his place and his settlement. They are sitting upon it, and sleeping, and turning over just as one of them turn upon his bed. Then the sky which is like the dome having been struck, and the built tent upon this settlement.
ثم ما يحصل من شبه الازدواج بين المقلّة و المظلّة من إنزال الماء عليها و الإخراج به من بطنها أشباه النسل من الحيوان ألوان الغذاء و أنواع الثمار رزقا لبني آدم و أيضا خلق المكلفين أحياء قادرين أصل لجميع النعم
Then what results from resembling the pairing between the eye and the shade, from the descent of the water upon it and the extraction by it from its belly, like the offspring from the animal types from the provisions and a variety of fruits as a sustenance of the children of Adam-as, and as well creation of the workers, alive, able, for entirety of the bounties.
و أما خلق الأرض و السماء فذلك إنما ينتفع به بشرط حصول الخلق و الحياة و القدرة و الشهوة و ذكر الأصول مقدّم على ذكر الفروع و أيضا كل ما كان في السماء و الأرض من الدلائل على وجود الصانع فهو حاصل في الإنسان بزيادة الحياة و القدرة و الشهوة و العقل و لما كانت وجوه الدلالة فيه أتم كان تقديمه في الذكر أهم.
And as for creation of the earth and the sky, so that rather is benefitted with by a condition the creation is achieved, and the life, and the power, and the desire; and Mention of the principles is precedent over Mention of the branches. And as well, whatever was in the sky and the earth, from the evidence upon existence of the Maker, so it is resultant in the human being by additional life, and the power, and the desire, and the intellect, and when its aspect of the evidence in it was more complete, its precedence in the Mention is more important.
و الفراش اسم لما يفرش كالبساط لما يبسط و ليس من ضرورات الافتراش أن يكون سطحا مستويا كالفراش على ما ظنّ فسواء كانت كذلك و على شكل الكرة فالافتراش غير مستنكر و لا مدفوع لعظم جرمها و تباعد أطرافها و لكنه لا يتم الافتراش عليها ما لم تكن ساكنة في حيزها الطبيعي و هو وسط الأفلاك
And the ‘bed’ is a name when it is spread out like the carpet when it is spread, and it isn’t from the necessities the spreading that it becomes flat, even like the mattress, based upon what is thought. So whether it is like that or in the shape of a ball, then bedding is not objectionable and is not driven by the greatness of its body and the spacing of its edges, but it is not to be spread over it unless it is stationary in its natural space, which is in the midst of the orbits.
لأن الأثقال بالطبع تميل إلى تحت كما أن الخفاف بالطبع تميل إلى فوق و الفوق من جميع الجوانب ما يلي السماء و التحت ما يلي المركز فكما أنه يستبعد حركة الأرض في ما يلينا إلى جهة السماء
(This is) because the weights, by the nature, incline to the bottom just as the lightweights, by the nature, incline towards the above, from entirety of the sides what follows the sky, and the bottom what follows the centre. It is as if he distances movement of the earth in what follows us to the direction of the sky.
فكذلك يستبعد هبوطها في مقابلة ذلك لأن ذلك الهبوط صعود أيضا إلى السماء فإذن لا حاجة في سكون الأرض و قرارها في حيزها إلى علاقة من فوقها و لا إلى دعامة من تحتها بل يكفي في ذلك ما أعطاها خالقها و ركز فيها من الميل الطبيعي إلى الوسط الحقيقي بقدرته و اختياره
Likewise, it distances its descent in contrast to that, because that descent is also an ascent to the sky, so there is no need in the stillness of the earth and its resolution in its space for a relationship from above it or for a pillar from under it, rather it suffices in that what the Creator gave it and focused in it from the natural inclination to the true medium with His-azwj Power and His-azwj Choice.
إِنَّ اللَّهَ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا وَ لَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ و مما من الله على عباده في خلق الأرض أن لم تجعل في غاية الصلابة كالحجر و لا في غاية اللين و الانغمار كالماء ليسهل النوم و المشي عليها و أمكنت الزراعة و اتخاذ الأبنية منها و يتأتى حفر الآبار و إجراء الأنهار
Surely, Allah Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. [35:41], and from what Allah-azwj has Conferred upon His-azwj servants among creatures of the earth that He-azwj did not Make it to be at the peak of the hardness like the stone, nor in the peak of the softness and the immersion like the water in order to ease the sleep and the walking upon it, and enable the cultivation and taking the building from it, and drilling the digs of the wells, and flowing the rivers.
و منها أن لم تخلق في نهاية اللطافة و الشفيف لتستقر الأنوار عليها و تتسخن منها فيمكن جوازها.
And from it is that He-azwj did not Create in the peak of the delicateness and the transparent for the rays of lights to settle upon it and heat up from it. Thus its allowance is possible.
و منها أن جعلت بارزة بعضها من الماء مع أن طبعها الغوص فيها لتصلح لتعيش الحيوانات البرية عليها و سبب انكشاف ما برز منها و هو قريب من ربعها إن لم تخلق صحيحة الاستدارة بل خلقت هي و الماء بمنزلة كرة واحدة يدل على ذلك في ما بين الخافقين تقدم طلوع الكواكب و غروبها للمشرقيين على طلوعها و غروبها للمغربيين
And from it is that part of it is Made to be from the water along with its nature of the immersion in it, in order for the betterment of the lives of the land animals upon it, and a reason for the uncovering of what emerges from it, and it is nearly a quarter of it, if it had not been Created of the correct rotation. But it and the water have been Created at the status of one turn. That is evidenced upon by what is between the two sides. The rising of the planets and their setting precedes to the easts upon its emergence, and its wests for the wests.
و في ما بين الشمال و الجنوب ازدياد ارتفاع القطب الظاهر و انحطاط الخفي للواغلين في الشمال و بالعكس للواغلين في الجنوب
And in what is between the north and the south, there increased ascendancy of the apparent poles, and the hidden drops for the occupants in the north, and vice versa for the occupants in the south.
و تركب الاختلافين لمن يسير على سمت بين السمتين إلى غير ذلك من الأعراض الخاصة بالاستدارة يستوي في ذلك راكب البر و راكب البحر و هذه الجبال و إن شمخت لا تخرجها عن أصل الاستدارة لأنها بمنزلة الخشونة القادحة في ملاسة الكرة لا في استدارتها.
The two differences are compounded by the one who travels on a zenith between the two features and other symptoms specific to turning. The land rider and the sea rider are equal in that.And these mountains, even if they are tall, do not deviate them from the principle of roundness, because they are like roughness that affects the smoothness of the ball, not its roundness.
و منها الأشياء المتولدة فيها من المعادن و النبات و الحيوان و الآثار العلوية و السفلية و لا يعلم تفاصيلها إلا موجدها
And from these are things being produced in it, from the minerals, and the vegetation, and the animals, and the higher and the lower impacts, and no one knows its detains except its Creator.
و منها اختلاف بقاعها في الرخاوة و الصلابة و الدماثة و الوعورة بحسب اختلاف الحاجات و الأغراض وَ فِي الْأَرْضِ قِطَعٌ مُتَجاوِراتٌ
And among them are the different parts of it in softness, hardness, gentleness and ruggedness, according to the different needs and purposes: And in the earth there are neighbouring tracts [13:4].
و منها اختلاف ألوانها وَ مِنَ الْجِبالِ جُدَدٌ بِيضٌ وَ حُمْرٌ مُخْتَلِفٌ أَلْوانُها وَ غَرابِيبُ سُودٌ
And from it as its different colours: and from the mountain tracts – white, and red, of various colours, and shades of black?.
و منها انصداعها بالنبات وَ الْأَرْضِ ذاتِ الصَّدْعِ
And from it are its cracks with the plants: And the earth with the crevices (cracks) [86:12].
و منها جذبها للماء المنزل من السماء وَ أَنْزَلْنا مِنَ السَّماءِ ماءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ
And from it is its pull to the water descending from the sky: And We send down water from the sky by a measurement, so We Settle it in the earth, [23:18].
و منها العيون و الأنهار العظام التي فيها وَ الْأَرْضَ مَدَدْناها
And from it are the springs and the mighty rivers which are in it: And the earth, We Extended it [50:7].
و منها أن لها طبع الكرم و السماحة تأخذ واحدة و ترد سبعمائة كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ
And from it is that there is a benevolent nature and tolerance. It takes one and returns seven hundred: like the example of a grain growing seven ears, in every ear being a hundred grains; [2:261].
و منها حياتها و موتها وَ آيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْناها
And from it is its life and its death: And a Sign for them is the dead ground. We Revive it [36:33].
و منها الدواب المختلفة وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ
And from it are the different animals: and Sent therein every (kind of) animal; [31:10].
و منها النباتات المتنوعة وَ أَنْبَتْنا فِيها مِنْ كُلِّ زَوْجٍ بَهِيجٍ فاختلاف ألوانها دلالة و اختلاف طعومها دلالة و اختلاف روائحها دلالة
And from it are the inclusive plants: and Grew every beautiful pair therein? [50:7]. The difference of their colours is evidence, and their difference tastes is evidence, and their different aromas is evidence.
فمنها قوت البشر و منها قوت البهائم كُلُوا وَ ارْعَوْا أَنْعامَكُمْ
From it is subsistence of the human beings, and from it is subsistence of the animals: Eat and pasture your cattle. [20:54].
و منها الطعام و منها الإدام و منها الدواء و منها الفواكه و منها كسوة البشر نباتية كالقطن و الكتان و حيوانية كالشعر و الصوف و الإبريسم و الجلود
And from it is the food, and from it is the sauce, and from it is the medicine, and from it are its fruits, and from it is plant clothing of the humans like the cotton and the linen, and the beastly (clothing) like the hair, and the wool, and the silk, and the leather.
و منها الأحجار المختلفة بعضها للزينة و بعضها للأبنية فانظر إلى الحجر الذي تستخرج منه النار مع كثرته و انظر إلى الياقوت الأحمر مع عزته و انظر إلى كثرة النفع بذلك الحقير و قلة النفع بهذا الخطير
And from it are different stones, some of these for the decor and some of these for the constructions, therefore look at the stone from which the fire emerges along with it’s abundance, and look at the red ruby along with its endearment, and look at the numerous benefits with that despicable, and lack of benefits with this hazardous.
و منها ما أودع الله تعالى فيها من المعادن الشريفة كالذهب و الفضة.
And from it is what Allah-azwj the Exalted has Deposited from the noble minerals like the gold and the silver.
ثم تأمل أن البشر استنبطوا الحرف الدقيقة و الصنائع الجليلة و استخرجوا السمك من قعر البحر و استنزلوا الطير من أوج الهواء و عجزوا عن اتخاذ الذهب و الفضة و السبب فيه أن معظم فائدتهما ترجع إلى الثمنية و هذه الفائدة لا تحصل إلا عند العزة و القدرة على اتخاذهما تبطل هذه الحكمة فلذلك ضرب الله دونهما بابا مسدودا و من هاهنا اشتهر في الألسنة من طلب المال بالكيمياء أفلس.
Then contemplate that the humans devised delicate crafts and noble crafts, and majestic manufacturing, and they extract the fish from bottom of the sea, and they bring down the birds from the height of the air, and they were unable to take the gold and the silver. And the reason regarding it is that most of their (gold & silver) benefits are obtained due to the price, and this benefit cannot be achieved except during endearment, and the ability upon taking them invalidates this wisdom. So, due to that, Allah-azwj has Struck a closed door besides them, and from over here, the most famous during the years of seeking the wealth with the Alchemy, would go bankrupt.
و منها ما يوجد على الجبال و الأراضي من الأشجار الصالحة للبناء و السقف و الحطب و ما اشتد إليه الحاجة في الخبز و الطبخ و لعل ما تركناه من الفوائد أكثر مما عددناه
And from it is what is found upon mountain and the lands of trees correct for the building, and the roof and the firewood, and whatever the need intensifies to regarding the bread and the cooking, and perhaps what we have left from the benefits is more than what we have counted.
فإذا تأمل العاقل في هذه الغرائب و العجائب اعترف بمدبر حكيم و مقدر عليم إن كان ممن يسمع و يبصر و يعتبر.
So when the intellectual contemplates regarding these strangeness and the wonderful, he would acknowledge a Wise Manager and a Knower Determiner, if he was from the ones who hears, and is insightful, and takes lesson.
و أما منافع السماء فإن الله تعالى زينها بمصابيح وَ لَقَدْ زَيَّنَّا السَّماءَ الدُّنْيا بِمَصابِيحَ و بالقمر وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً و بالشمس وَ جَعَلَ الشَّمْسَ سِراجاً و بالعرش رَبُّ الْعَرْشِ الْعَظِيمِ و بالكرسي وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ و باللوح فِي لَوْحٍ مَحْفُوظٍ و بالقلم ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ
And as for benefits of the sky, Allah-azwj the Exalted has Adorned it with lamps: And We have Adorned the sky of the world with lamps, [67:5]; and with the moon: And Made the moon a light therein, [71:16]; and with the sun: and Made the sun a lamp? [71:16]; and with the Throne: He is Lord of the Magnificent Throne [27:26]; and with the Chair: His Chair contains the skies and the earth, and their preservation does not tire Him; and He is the Exalted, the Magnificent [2:255]; and with the (Guarded) Tablet: In a Guarded Tablet [85:22]; and with the Pen: Noon and the Pen, and what they will be writing! [68:1];
و سماها سقفا محفوظا و سبعا طباقا و سبعا شدادا و ذكر أن خلقها مشتمل على حكم بليغة و غايات صحيحة رَبَّنا ما خَلَقْتَ هذا باطِلًا وَ ما خَلَقْنَا السَّماءَ وَ الْأَرْضَ وَ ما بَيْنَهُما باطِلًا ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا
And He-azwj Named these as a guarded canopy, and seven layers, and seven strong ones, and He-azwj Mentioned that He-azwj had Created these inclusive upon a far-reaching wisdom and peak of correctness: ‘Our Lord! You have not Created this in vain! [3:191] And We did not Create the sky and the earth and what is between the two in vain. That is the thinking of those who commit Kufr. [38:27].
و جعلها مصعد الأعمال و مهبط الأنوار و قبلة الدعاء و محل الضياء و الصفاء و جعل لونها أنقع الألوان و هو المستنير و شكلها أفضل الأشكال و هو المستدير و نجومها رجوما للشياطين و علامات يهتدى بها في ظلمات البر و البحر و قيض للشمس طلوعا و سهل معه التقلب لقضاء الأوطار في الأطراف و غروبا
And He-azwj Made it an ascent of the deeds and a descent of the lights, and a direction for the supplications, and the place of illumination, and Made its colour to be purest of the colours, and it is the radiance, and it’s form is best of the forms, and it is the circulate, and its stars as pelters for the Satans-la and signs to be guided by in the darkness of the land and the seas, and a bursting for the sun of its rising, and Eased with it the for fulfilling the events in the horizons and wests.
يصلح معه الهدء و القرار في الأكناف لتحصيل الراحة و انبعاث القوة الهاضمة و تنفيذ الغذاء إلى الأعضاء و أيضا لو لا الطلوع لانجمدت المياه و غلبت البرودة و الكثافة و أفضت إلى جمود الحرارة الغريزية و انكسار سورتها
He-azwj Corrects the guidance with it, and the settlement in the corner to achieve the rest, and emitting the digestive force, and implement the food in the body parts. And as well, had there been no sunrise, the waters would freeze and the coldness and the density would have prevailed, and it would have led to the freezing of the instinctive heat and a break up of its image.
و لو لا الغروب لحميت الأرض حتى يحترق كل من عليها من حيوان و نبات فهي بمنزلة السراج يوضع لأهل بيت بمقدار حاجتهم ثم يرفع عنهم ليستقروا و يستريحوا فصار النور و الظلمة مع تضادهما متظاهرين على ما فيه صلاح قطان الأرض.
And had it not been for the sunset, the earth would have warmed up to the extent that it would have burnt all the ones upon it, from animals and vegetation. It (sun) is as the status of the lamp illuminating people of a household in accordance to their deeds, then it is raised from them for them to calm down and rest. So the light and the darkness, along with their contradictions, became backers of each other upon what there is betterment in it for the environment of the earth.
و أما ارتفاع الشمس و انحطاطها فقد جعله الله تعالى سببا لإقامة الفصول الأربعة ففي الشتاء تغور الحرارة في الشجر و النبات فيتولد منه مواد الثمار و يستكثف الهواء فيكثر السحاب و المطر و تقوى أبدان الحيوانات بسبب احتقان الحرارة الغريزية في البواطن
And as for rising of the sun and its falling, Allah-azwj the Exalted has Made it a cause for the establishment of the four seasons. In the winter, the heat sinks into the trees and the vegetations, so the material of the fruits is produced from it, and the air thickens and the clouds and the rain is abundant, and bodies of the animals are strengthened by the cause of the latent heat in the interior.
و في الربيع تتحرك الطبائع و تظهر المواد المتولدة في الشتاء و ينور الشجر و يهيج الحيوان للسفاد
And in the spring, the natures move and the material produced during the winter, appears and irrigates the tree, and the animals are stirred for the copulation.
و في الصيف يحتدم الهواء فتنضج الثمار و تتحلل فضول الأبدان و يجف وجه الأرض و يتهيأ للعمارة و الزراعة
And in the summer, the air rages and the fruits ripen and the surplus of the bodies decompose, and the surface of the earth dries up and is prepared for the construction and the agriculture.
و في الخريف يظهر البرد و اليبس فتدرك الثمار و تستعد الأبدان قليلا قليلا للشتاء.
And in the autumn, the cold and the dryness appears, and the bodies are prepared, little by little, for the winter.
و أما القمر فهو تلو الشمس و خليفتها و به يعلم عدد السنين و الحساب و تضبط المواقيت الشرعية و منه يحصل النماء و الرواء و قد جعل الله في طلوعه مصلحة و في غيبته مصلحة
And as for the moon, it follows the sun and it it’s caliph, and by it are known the number of years, and the calculations, and the exact timings of the laws are set, and from it results the growth and the saturation, and Allah-azwj has Made betterment to be in its rising and betterment in its setting.
يحكى أن أعرابيا نام عن جمله ليلا ففقده فلما طلع القمر وجده فنظر إلى القمر و قال إن الله صورك و نورك و على البروج دورك فإذا شاء نورك و إذا شاء كورك فلا أعلم مزيدا أسأله لك فإن أهديت إلي سرورا فقد أهدى الله إليك نورا ثم أنشأ في ذلك أبياتا.
It is told that a Bedouin slept upon his camel at night. He lost it. When the moon rose, he found it. So, he looked at the moon and said, ‘Allah-azwj has Imaged you and Irradiated you, and based upon the constellations is your rotation. So, whenever He-azwj so Desires, He-azwj Irradiates you, and when He-azwj so desires, He-azwj Rotates you. So I don’t know whether I should ask Him-azwj for an increase for you, for I am guided to happiness for Allah-azwj has Guided the light to you’. Then he prosed couplets regarding that.
و قال الجاحظ إذا تأملت في هذا العالم وجدته كالبيت المعد فيه كل ما يحتاج إليه فالسماء مرفوعة كالسقف و الأرض ممدودة كالبساط و النجوم منضودة كالمصابيح و الإنسان كما لك البيت المتصرف فيه و ضروب النبات مهيأة لمنافعه و صنوف الحيوان متصرفة في مصالحه
And Al-Jahiz said, ‘When you ponder regarding this world, you will find it being like the prepared house in which is all what is needed to. The sky is raised like the ceiling, and the ground is extended like the carpet, and the stars are laid out like the lamps, and the human being is like what is the house for you, to be utilised in it, and the various types of the vegetation is prepared for his benefits, and various types of animals are utilised regarding his betterment.
فهذه جملة واضحة دالة على أن العالم مخلوق بتدبير كامل و تقدير شامل و حكمة بالغة و قدرة غير متناهية.
So, all this is clear evidence upon that the world is Created by a perfect arrangement, and an all-inclusive determination, and a far-reaching Wisdom, and an infinite Power.
ثم إنهم اختلفوا في أن السماء أفضل أم الأرض قال بعضهم السماء أفضل لأنها معبد الملائكة و ما فيها بقعة عصي الله فيها و لما أتى آدم بالمعصية أهبط من الجنة و قال الله لا يسكن في جواري من عصاني
Then they differed regarding whether the sky is superior or the earth is. Some of them said the sky is superior because the it is a worshipping place of the Angels, and there is no spot in it where Allah-azwj is being disobeyed in, and when Adam-as came with an act of disobedience, He-azwj was Sent down from the Paradise, and Allah-azwj said: “He-azwj shall not dwell in My-azwj vicinity, one who disobeys Me-azwj!”
و قال تعالى وَ جَعَلْنَا السَّماءَ سَقْفاً مَحْفُوظاً و قال تَبارَكَ الَّذِي جَعَلَ فِي السَّماءِ بُرُوجاً و ورد في الأكثر ذكر السماء مقدما على ذكر الأرض و السماوات مؤثرة و الأرضيات متأثرة و المؤثر أشرف من المتأثر.
And Allah-azwj the Exalted Said: And We Made thesky a guarding ceiling, [21:32]. And He-azwj Said: Blessed is He Who Made the constellations in the skies [25:61]. And He-azwj has Referred during many mentioned of the sky preceding upon mention of the earth, and the skies are preferred and the earths are preferred upon, and the preferred is nobler than the preferred.
و قال آخرون بل الأرض أفضل لأنه تعالى وصف بقاعا من الأرض بالبركة إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً و فِي الْبُقْعَةِ الْمُبارَكَةِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بارَكْنا حَوْلَهُ مَشارِقَ الْأَرْضِ وَ مَغارِبَهَا الَّتِي بارَكْنا فِيها يعني أرض الشام و وصف جملة الأرض بالبركة وَ بارَكَ فِيها وَ قَدَّرَ فِيها أَقْواتَها فِي أَرْبَعَةِ أَيَّامٍ
And others said, ‘But, the earth is superior because He-azwj the Exalted has Described spots of the earth as ‘Blessed’: Surely, the first House Placed for the people is the one at Bakka, Blessed, [3:96]. And: in the spot of the Blessed spot [28:30] to Masjid Al-Aqsa Which We have Blessed its precincts, [17:1] the eastern lands and its western ones which We had Blessed in; [7:137] – meaning the land of Syria. And He-azwj Described the whole of the earth as being with the Blessings: and He Blessed therein, and Measured out its livelihoods (to be) in it in four periods, [41:10].
فإن قيل أي بركة في المفاوز المهلكة قلت إنها مساكن الوحوش و مراعيها و مساكن الناس إذا احتاجوا إليها و مساكن خلق لا يعلمهم إلا الله تعالى فلهذه البركات
If it is said, ‘Which Blessings are there in the fatal seizures?’ I say, ‘It is a dwelling of the animals their pastures, and dwelling of the people when they are needy to it, and dwelling of creatures no one knows them except Allah-azwj the Exalted. So for this reason are the Blessings.
قال فِي الْأَرْضِ آياتٌ لِلْمُوقِنِينَ تشريفا لهم لأنهم هم المنتفعون بها كما قال هُدىً لِلْمُتَّقِينَ و خلق الأنبياء منها مِنْها خَلَقْناكُمْ و أودعهم فيها وَ فِيها نُعِيدُكُمْ و أكرم نبيه المصطفى فجعل الأرض كلها له مسجدا و طهورا.
He-azwj Said: ‘And in the earth there are Signs for the convinced ones [51:20], as a nobility for them because they are the one benefitting with it, just as He-azwj Said: Guidance for the pious [2:2]. And He-azwj Created the Prophets from it, From it We Created you – and be returning them in it – and into it We will Return you, [20:55]; and the most honourable of His-azwj Prophets is Al Mustafa-saww, so He-azwj Made the earth, all of it as being a Masjid for him-saww and a cleansing.
و معنى إخراج الثمرات بالماء و إنما خرجت بقدرته و مشيته أنه جعل الماء سببا في خروجها و مادة لها كالنطفة في خلق الولد و هو قادر على إنشاء الأشياء بلا أسباب و مواد كما أنشأ نفوس الأسباب و المواد و لكن له في هذا التدريج و التسبيب حكما يتبصر بها من يستبصر و يتفطن لها من يعتبر
And the meaning of ‘extracting the fruits by the water’ – and rather these emerged by His‑azwj Power and His-azwj Desires, when He-azwj Made the water to be a cause regarding their emergence and as a substance for it, like in the sperm regarding creation of the child, and He-azwj is Able upon Growing the things without causes and substances just as He-azwj Grew the souls as the causes and the substances. But, for Him-azwj, in this gradualness and the causality, there is Wisdom, the one who seeks insight can get insight with it, and the one seeking lesson would be fascinated to it.
وَ هُوَ الَّذِي مَدَّ الْأَرْضَ قال الرازي أي جعل الأرض بذلك المقدار المعين الحاصل لا أزيد و لا أنقص و الدليل عليه هو أن كون الأرض أزيد مقدارا مما هو الآن أو أنقص منه أمر جائز فاختصاصه بذلك المقدار المعين لا بد و أن يكون بتخصيص مخصص و بتقدير مقدر
And He is the One Who Extended the earth [13:3] – Al Razy said, ‘I.e., He-azwj Made the earth with that exact resulting measurement, neither increasing nor decreasing, and the evidence upon it is that if the earth had been of a measurement increased from what it is now, or reduced from it, is an allowed matter. So His-azwj being specific with that exact measurement, there is no escape of it being with a specific allocation and as determined measurement’.
و قال أبو بكر الأصم المد البسط إلى ما يدرك منتهاه أي جعل حجمها عظيما و إلا لما كمل الانتفاع بها و قال قوم كانت الأرض مدورة فمدها و دحاها من مكة من تحت البيت فذهبت كذا و كذا و هذا إنما يتم إذا كانت الأرض مسطحة لا كرة و هو خلاف ما ثبت بالدليل و مد الأرض لا ينافي كونها كرة و لأن الكرة إذا كانت في غاية الكبر كان كل قطعة منها تشاهد كالسطح.
And Abu Bakr Al-Asam said, ‘Extending the carpet to what reaches its limit, i.e., making its size great, otherwise it would not have completed its use. And a people said, “he earth was round, so they stretched it and spread it from Mecca from under the House, so it went like this and that, and this only takes place if the earth is flat and not a sphere, and it is contrary to what has been proven by the evidence’. And the extension of the earth does not negate its being a sphere, and because if the sphere was very large, every piece of it would be seen like a (flat) surface.
وَ جَعَلَ فِيها رَواسِيَ أي جبالا ثابتة باقية في أحيازها غير منتقلة عن أمكنتها و الاستدلال بها على وجود الصانع القادر الحكيم من وجوه الأول أن طبيعة الأرض طبيعة واحدة فحصول الجبل في بعض جوانبها دون البعض لا بد و أن يكون بتخليق القادر الحكيم
And Made therein mountains [13:3] – i.e. affirmed mountains that remain in their territories and do not move from their places, and the evidencing with it upon existence of the Maker, the Able, the Wise, is from various aspects. The first of it is that the nature of the earth is one nature. So the result of the mountain being in one of its sides besides the other, there is no escape that it would be due to the creation of the Able, the Wise.
قال الفلاسفة هذه الجبال إنما تولدت لأن البحار كانت في هذا الجانب من العالم فكان يتولد من البحر طين لزج ثم يقوى تأثير الشمس فيها فينقلب حجرا كما نشاهد في كوز الفقاع ثم إن الماء كان يغور و يقل فيتحجر البقية فلهذا السبب تولدت هذه الجبال
The philosophers said, ‘These mountains were rather produced because the oceans were in this side of the world. So the sticky clay was produced from the sea, then it was hardened by the impact of the sun in it, so it transformed into rocks just as we tend to witness in the (clay) pointed cone. Then the water kept sinking and decreasing, and the spot became segregated. For this cause, these mountains were produced’.
قالوا و إنما كانت البحار حاصلة في هذا الجانب من العالم لأن أوج الشمس و حضيضها متحركان ففي الدهر الأقدم كان حضيض الشمس في جانب الشمال و الشمس متى كانت في حضيضها كانت أقرب إلى الأرض فكان التسخين أقوى و شدة السخونة توجب انجذاب الرطوبات
They said, ‘And rather, the oceans came into existence as a result of this side of the world because the sun’s zenith and its perihelion are both moving. In the ancient times, the perihelion of the sun was in the northern sides, and when the sun was in its perihelion, it was nearest of the earth. So the warming was stronger, and the intensity of the heating required the attraction of the moisture.
فحين كان الحضيض في جانب الشمال كانت البحار في جانب الشمال و الآن لما انتقل الأوج إلى جانب الشمال و الحضيض إلى جانب الجنوب انتقلت البحار إلى جانب الجنوب فبقيت هذه الجبال في الشمال
So when the perihelion was in the north side, the oceans were in the northern side, and now when the zenith has shifted to the north and the perihelion to the southern side, the oceans shifted to the southern side. So these mountains remain in the north’.
هذا حاصل كلام القوم في هذا الباب و هو ضعيف من وجوه الأول أن حصول الطين في البحر أمر عام فلم حصل الجبل في بعض الجوانب دون بعض.
This is resultant of the speech of the people in this subject, and it is weak from the first aspect, that the resultant clay in the sea is a general matter, so it could not have resulted in the mountain being in one of the sides besides the other.
الثاني هو أنا نشاهد في بعض الجبال كأن تلك الأحجار موضوعة سافا فسافا كان البناء بناه من لبنات كثيرة موضوع بعضها على بعض و يبعد حصول مثل هذا التركيب من السبب الذي ذكروه.
The second is that, we can witness in some of the mountains as if those rock had been placed in rows, laid across from it, as if it is a building of many bricks placed on top of each other, and it is far-fetched for the likes of this arrangement resulting from the cause which they have mentioned.
الثالث أن أوج الشمس الآن قريب من أول السرطان فعلى هذا من الوقت الذي انتقل أوج الشمس إلى الجانب الشمالي مضى قريبا من تسعة آلاف سنة و بهذا التقدير إن الجبال كانت في هذه المدة الطويلة في التفتت فوجب أن لا يبقى من الأحجار شيء لكن ليس الأمر كذلك فعلمنا أن السبب الذي ذكروه ضعيف.
The third is that the zenith of the sun now is near to the beginning of the Cancer, so based upon this, from the time which the zenith of the sun shifted to the northern side, near to nine thousand years have passed by, and by this measurement, there mountains were tall during this period during the fragmentation. So it obligates that there should not have remained anything from the rocks. But, the matter isn’t lie that, so we know that the cause which they are mentioning, is weak.
و الوجه الثاني من الاستدلال بأحوال الجبال على وجود الصانع ذي الجلال ما يحصل فيها من معادن الفلزات السبعة و مواضع الجواهر النفيسة و قد يحصل منها معادن الزاجات و الأملاح و قد تحصل معادن النفط و القير و الكبريت
The second aspect of inferring from the conditions of the mountains the existence of the majestic Maker is what occurs in them from the minerals of the seven metals and the locations of the precious gems, and from them the minerals of glass and salts may be obtained, and the minerals of oil, tar and sulphur may be obtained from them.
فكون الأرض واحدة في الطبيعة و كون الجبل واحدا في الطبيعة و كون تأثير الشمس واحدا في الكل يدل دلالة ظاهرة على أن الكل بتقدير قادر قاهر متعال عن مشابهة الممكنات و المحدثات.
The fact that the earth is one in nature, the mountain being one in nature, and the fact that the sun’s impact is one in all, indicates a clear indication that the whole is with the estimation of the All Powerful, the Omnipotent, transcendent of the resemblance to possibilities and newly occurrences.
و الوجه الثالث أن بسببها تتولد الأنهار على وجه الأرض و ذلك لأن الحجر جسم صلب فإذا تصاعدت الأبخرة من قعر الأرض و وصلت إلى الجبل احتبست هناك و لا يزال يتكامل الأمر فيحصل تحت الجبال مياه كثيرة
The third aspect is that, by its cause are produced the rivers upon the surface of the earth, and that is because the rock is a solid body. When the vapours ascend from the bottom of the earth and arrive to the mountain, they get withheld over there, and the does not cease to perfect the matter. So it results in a lot of water at the bottom of the mountain.
ثم إنها لكثرتها و قوتها تنقب و تخرج و تسيل على وجه الأرض فمنفعة الجبال في تولد الأنهار هو من هذا الوجه و لهذا السبب في أكثر الأمر أينما ذكر الله تعالى الجبال قرن بها ذكر الأنهار مثل هذه الآية و مثل قوله وَ جَعَلْنا فِيها رَواسِيَ شامِخاتٍ وَ أَسْقَيْناكُمْ ماءً فُراتاً
Then, due to its abundance and its strength, it permeates and emerges and flows upon surface of the earth. Thus, the benefit of the mountain regarding the production of the rivers, it is from this aspect, and for this reason is most of the affairs, wherever Allah-azwj the Exalted has Mentioned the mountain, He-azwj has Paired the Mention of the rivers along with, like this Verse, and like His-azwj Words: And made therein lofty peaks, and Quench you fresh water? [77:27].
ثم استدل سبحانه بعجائب خلقة النبات بقوله وَ مِنْ كُلِّ الثَّمَراتِ إلخ فإن الحبة إذا وقعت في أرض و أثرت فيها نداوة الأرض ربت و كبرت و بسبب ذلك ينشق أعلاها و أسفلها فيخرج من الشق الأعلى الشجرة الصاعدة و من الشق الأسفل العروق الغائصة في أسفل الأرض
Then He-azwj the Glorious Evidenced with the Wonders of the creation of the vegetation by His-azwj Words: And from each of the fruits [13:3], etc. for the seed, when it occurs in the ground, and the dew of the earth impacts in it, it is nourished and becomes bigger, and by the cause of that it cleaves through its top (layers) and its bottom. The tree emerges ascending from the splitting of the top, and from the bottom split are the veins immersing in the bottom of the ground.
و هذا من العجائب أن طبيعة تلك الحبة واحدة و تأثير الطبائع و الأفلاك و الكواكب فيها واحد ثم إنه خرج من الجانب الأعلى من تلك الحبة جرم صاعد إلى الهواء و من الجانب الأسفل منه جرم غائص في الأرض و من المحال أن يتولد من الطبيعة الواحدة طبيعتان متضادتان فعلمنا أن ذلك كان بسبب تدبير المدبر الحكيم و المقدر القديم لا بسبب الطبع و الخاصية.
And this is from the wonders. The nature of that seed is one, and the impact of the natures of the planets and the stars in it is one. Then there emerges from the top side of that seed, a body climbing to the air, and from the bottom side from it, a body immerses in the ground. And it is from the impossibilities that two ascending natures be produced from the one nature. So we know, that was by the cause of management of the Wise Manager, and the ancient Determiner, not by the cause and the specifics.
ثم إن الشجرة النابتة في تلك الحبة بعضها يكون خشبة و بعضها نورا و بعضها ثمرة ثم إن تلك الثمرة أيضا تحصل فيها أجسام مختلفة الطبائع فالجوز له أربعة أنواع من القشور القشر الأعلى و تحته القشرة الخشبية و تحته القشرة المحيطة باللب و تحت تلك القشرة قشرة أخرى في غاية الرقة تمتاز عما فوقها حال كون الجوز و اللوز رطبا
Then the tree growing in that seed, part of it happens to be dry and part of it light, and part of it, fruit. Then that fruit as well has bodies resulting in it being of different natures. The walnut has four types of crusts (peels) – the top crust, and beneath it is the dry crust, and beneath it is the crust surrounding the pulp, and beneath that crust is another crust being at the people of delicateness, distinct from what is above it, a state of being the walnut and the almonds as moist.
و أيضا فقد تحصل في الثمرة الواحدة الطبائع المختلفة فالأترج قشره حار يابس و لحمه حار رطب و حماضه بارد يابس و بذره حار يابس و كذلك العنب قشره و عجمه باردان يابسان و لحمه و ماؤه حار رطب
And as well, crusts of different natures result in the one fruit. The citron has a hot dry crust, and its flesh is hot, wet, and its sourness is cold, dry, and its seed is hot, dry. And like that is the grape. Its peel and its pipes are both cold, dry, and its flesh and its water is hot, wet.
فتولد هذه الطبائع المختلفة من الحبة الواحدة مع تساوي تأثيرات الطبائع و تأثيرات الأنجم و الأفلاك لا بد و أن يكون لأجل الحكيم القديم.
Thus, these different natures are born from the same seed, with the effects of natures being equal and the influences of the stars and celestials equal, and it must be for the sake of the Ancient Wise One-azwj.
و المراد بزوجين اثنين صنفين اثنين و الاختلاف إما من حيث الطعم كالحلو و الحامض أو الطبيعة كالحار و البارد أو اللون كالأبيض و الأسود و فائدة قوله اثنين بيان أن كل نوع حصل من فردين كالإنسان من آدم و حواء و هكذا.
And the intent with ‘two pairs’, are the two types and the difference. As from whereby is the taste like the sweetness and the sourness, or the natures like the heat and the cold, or the colours like the white and the black. And a benefit of His-azwj words, ‘two’ is that every type is a result from two individuals, like the human being is from Adam-as and Hawwa-as, and like that.
إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ إنما قال ذلك لأن الفلاسفة يسندون الحوادث إلى اختلاف الأشكال الكوكبية فما لم تقم الدلالة على دفع هذا السؤال لا يتم المقصود و دفعه بوجهين
Surely, in that are Signs for a people who think [45:13] – but rather He-azwj Said that because the philosophers are attributing the newly occurring events to the different forms of the celestial bodies. For as long as you do not establish the evidence upon defending (answering) this question, the purpose would not be completed, and its defending is by two aspects.
الأول أنه إن سلمنا جواز ذلك فلا بد من استناد الأفلاك و أوضاعها إلى واجب الوجود بالذات القادر الحكيم
The first is that we do accept the permissibility of that, so there is no escape from attributing the celestial bodies and their placements to an existence necessary by itself, the Able, the Wise.
و الثاني ما يذكر في الآيات الآتية حيث قال وَ فِي الْأَرْضِ قِطَعٌ مُتَجاوِراتٌ الآية
The second is what He-azwj has Mentioned in the following Verses whereby He-azwj Said: And in the earth there are neighbouring tracts [13:4] – the Verse.
و تقريره من وجهين الأول أنه حصل في الأرض قطع مختلفة بالطبيعة و هي مع ذلك متجاورة فبعضها تكون سبخة و بعضها حرة و بعضها صلبة و بعضها حجرية أو رملية و بعضها طينا لزجا ثم إنها متجاورة و تأثير الشمس و سائر الكواكب في تلك القطع على السوية و دل هذا على اختلافها في صفاتها بتقدير المقدر العليم.
And its resolution is from two aspects. The first is that there have been different pieces of land in the nature, and they are nevertheless contiguous, some of them are swampy, some are free, some are solid, some are stony or sandy, and some are sticky mud. Then, these are neighbouring, and impact of the sun and rest of the celestial bodies in that piece is upon the sameness. And this evidence upon their difference in their descriptions by the Determination of the all-Knowing Determiner.
و الثاني أن القطعة الواحدة من الأرض تسقى بماء واحد يكون تأثير الشمس فيها متشابها ثم إن تلك الثمار تجيء مختلفة في الطعم و اللون و الطبيعة و الخاصية حتى إنك قد تأخذ عنقودا من العنب و تكون جميع حباته حلوة نضيجة إلا الحبة الواحدة فإنها بقيت حامضة يابسة
And the second is that the one piece from the earth is irrigated with one water, the impact of the sun in it is similar (same). Then those fruits come up with differences in the taste, and the colour, and the natures, and the specialities to the extent that you might be taking a bunch of grapes and the entirety of its seeds would be sweet, ripe, except for the one seed, for it could have remained sour, dry.
و نحن نعلم بالضرورة أن نسبة الطبائع و الأفلاك إلى الكل على السوية بل نقول هاهنا ما يعد أعجب منه و هو أنه يوجد في بعض أنواع الورد ما يكون أحد وجهيه في غاية الحمرة و الوجه الثاني في غاية السواد مع أن ذلك الورد في غاية الرقة و النعومة
And we know by the necessity that the link of the natures and the celestial bodies to all is upon the sameness. But we are saying over here what returned the strangest from it, and it is that there are some types of roses, one of their facets is at the peak of redness, and the other facet is at the people of blackness, and long with that, the rose is at the peak of delicateness and the softness.
فيستحيل أن يقال وصل تأثير الشمس إلى أحد طرفيه دون الثاني و هذا يدل دلالة قطعية على أن الكل بتقدير الفاعل المختار لا بسبب الاتصالات الفلكية و هو المراد من قوله تعالى يُسْقى بِماءٍ واحِدٍ وَ نُفَضِّلُ بَعْضَها عَلى بَعْضٍ فِي الْأُكُلِ
So it would be permissible to say the impact of the sun has arrived to one of its dies besides the second, and evidences the cutting evidence upon the whole, with the Determination of the Choosing Doer, not by the cause of the connection of the celestial bodies, and it is intended from Words of the Exalted: being irrigated by one water source, and We Prefer some of it upon the others regarding the eating. [13:4].
فبهذا تمت الحجة فإن هذه الحوادث السفلية لا بد لها من مؤثر و بينا أن ذلك المؤثر ليس هو الكواكب و الأفلاك و الطبائع فعند هذا يجب القطع بأنه لا بد من فاعل مختار آخر سوى هذه الأشياء فعند هذا يتم الدليل و لا يبقى بعده للتفكر مقام
So with this completes the argument, for these lowly evens, there is no escape for it from an influencer, and it is clear that influencer, it isn’t the stars and the celestial bodies, and the natures. During this, it obligates the cutting off with that there is no escape from there being another Choosing Doers besides these things. During this, the evidence is complete and there does not remain after it any place for the thinker.
فلهذا قال هاهنا إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ لأنه لا دافع لهذه الحجة إلا أن يقال إنها حدثت لا لمؤثر و لا يقوله عاقل
So, for this (reason), He-azwj Said over here: Surely there are signs in this for a people who use their intellects [16:12], because there is not defence for this argument except that it be said these are occurrences have no influencer, and an intellectual will not say it.
و الجنة البستان الذي يحصل فيه النخل و الكرم و الزرع و الصنوان جمع صنو مثل قنوان و قنو و الصنو أن يكون الأصل واحدا و تنبت منه النخلتان و الثلاثة و أكثر فكل واحد صنو
And the Paradise is an orchard in which result the palm trees, and the vines, and the plants, and the varieties, entirety of the varieties, dates, and its varieties. The origin is one, and two palm trees grow from it, and the three, and more. Each one is a type.
و عن ابن الأعرابي الصنو المثل أي متشابهة و غير متشابهة و عن الزجاج الأكل الثمر الذي يؤكل و عن غيره الأكل المهيأ للأكل.
And from Ibn Al-Araby, ‘The type, is the example, i.e. similar and dissimilar’. And from Al-Zajaj, ‘Eating the fruit which is edible’. And from others, ‘The food prepared for the eating’.
و اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ مبتدأ و خبر وَ سَخَّرَ لَكُمُ الْفُلْكَ امتن على عباده بتسخير الفلك لأن انتفاع العباد يتوقف عليها لأنه تعالى خص كل طرف من أطراف الأرض بنوع آخر من النعمة حتى أن نعمة هذا الطرف إذا نقلت إلى الجانب الآخر من الأرض أو بالعكس كثر الربح في التجارات و لا يمكن هذا إلا بسفن البر و هي الجمال أو بسفن البحر و هي الفلك
Allah is the One Who Created the skies and the earth, [14:32] – initiating, and Informed: And He Subdued for you the ships [14:32] – as a Grant upon His-azwj servants by Subduing the ships, because benefits of the servants are standing upon it, because He-azwj the Exalted has Specialised every side from the sides of the earth by other types of the Favours, to the extent that a Bounty of this side, when it is transferred to the other sides of the earth, or vice versa, the winds become more frequent in the flowing, and this is not possible except by ships of the land, and these are the camels, or by ships of the sea, and these are the ships.
و نسبة التسخير إلى نفسه لأنه سبحانه خلق الأشجار الصلبة التي منها يمكن تركيب السفن و لو لا خلقه الحديد و سائر الآلات و لو لا تعريفه العباد كيف يتخذونه و لو لا أنه تعالى خلق الماء على صفة السلاسة التي باعتبارها يصح جري السفينة و لو لا خلقه تعالى الرياح و خلق الحركات القوية فيها و لو لا أنه وسع الأنهار و جعل لها من العمق ما يجوز جري السفن فيها لما وقع الانتفاع بالسفن
And He-azwj Attributed the subduance to Himself-azwj. The Glorious Created the trees was the solidness from which it was possible to build the ships, and had He-azwj not Created the iron and rest of the tools, and had He-azwj not Introduced it to the servants how to be taking it, and had He-azwj the Exalted not Created the water upon a description of the flowing liquid the reliance upon it is correct to sail the ships, and He-azwj not Created the winds and Created the strong movements in it, and had He-azwj not Expanded the rivers and Made the depth to be for these, it would not have been possible to sail the ships in it when the benefits were to occur with the ships.
فصار لأجل أنه تعالى هو الخالق لهذه الأحوال و هو المدبر لهذه الأمور و المسخر لها حسنت إضافته إليه و أضاف التسخير إلى أمره لأن الملك العظيم قل ما يوصف أنه فعل و إنما يقال فيه إنه أمر بكذا تعظيما لشأنه.
The reason came to be that the Exalted, He-azwj is the Creator of these conditions, and He-azwj is the Arranger of these matters, and the Subduer of it. Excellent is its addition to Him-azwj, and addition of the Subduance to His-azwj Command, because the Mighty King has scarcely Described that He-azwj has Done it, and rather He-azwj Said regarding it that He-azwj had Commanded with such and such, as a reverence to His-azwj Glory.
وَ سَخَّرَ لَكُمُ الْأَنْهارَ لما كان ماء البحر قل ما ينتفع في الزراعات لعمقه و ملوحته ذكر تعالى إنعامه على الخلق بتفجير الأنهار و العيون حتى ينبعث الماء منها إلى مواضع الزروع و النباتات و أيضا ماء البحر لا يصلح للشرب
and Subdued the rivers for you [14:32] – when the sea water is scarcely benefitted in the agriculture due to its depth and its saltiness, the Exalted Mentioned His-azwj Favours upon the creature by cleaving the rivers and the springs until the water is dispatched from these to the places of agriculture and the vegetation, and as well water of the sea is not correct for the drinking.
وَ آتاكُمْ مِنْ كُلِّ ما سَأَلْتُمُوهُ قيل أي بلسان حالكم بحسب استعداداتكم و قابلياتكم وَ إِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لا تُحْصُوها
And He Gives you from all that you ask Him for, – it is said, i.e., by the tongues of your situations, in accordance to your preparations and your capabilities – and if you were to count the Favours of Allah, you would not (be able to) number these. [14:34].
قال الرازي اعلم أن الإنسان إذا أراد أن يعرف أن الوقوف على أقسام نعم الله ممتنع فعليه أن يتأمل في شيء واحد ليعرف عجز نفسه و نحن نذكر منه مثالين
Al-Razi said, ‘Know that when the human being wants to know the standpoint upon types of Conferred Favours of Allah-azwj, it is upon him that he contemplates regarding one this in order to recognise his own frustration, and we mention two examples from it.
المثال الأول أن الأطباء ذكروا أن الأعصاب قسمان منها دماغية و منها نخاعية أما الدماغية فإنها سبعة ثم أتعبوا أنفسهم في معرفة الحكم الناشئة من كل واحد من تلك الأرواح السبعة
The first example is that the physicians are mentioned that the nerves are of two types. From these are cerebral and from these are spinal. As for the cerebral, these are seven. Then these toil themselves in understanding the wisdom arising from each one of those seven souls.
ثم مما لا شك فيه أن كل واحد من تلك الأرواح السبعة تنقسم إلى شعب كثيرة و كل واحد من تلك الشعب أيضا إلى شعب دقيقة أدق من الشعر و لكل واحد منها ممر إلى الأعضاء و لو أن شعبة واحدة اختلت إما بسبب الكمية و الكيفية أو بسبب الوضع لاختلت مصالح البنية
Then, from what there is no doubt in it, each of one these seven souls subdivide into many branches, and each one of these branches as well to delicate branches, more delicate than the hair, and for each one of these, these is a passage to the limbs; and even if one branch were to differ, either by a cause of the quantity and the quality, or by cause of the different placing, the betterment of the structure would be disturbed.
ثم إن تلك الشعب الدقيقة تكون كثيرة العدد جدّا و لكل واحد منها حكمة مخصوصة فإذا نظر الإنسان في هذا المعنى عرف أن لله بحسب كل شظية من تلك الشظايا العصبية على العبد نعمة عظيمة لو فاتت لعظم الضرر عليه
Then these delicate branches happen to be a very large number, and for each one of these, there is specific wisdom. So when the human being looks into this meaning, he would recognise that in accordance to every nerve from those nerves, there is a mighty Blessing upon the servant, even if it be the mighty harm is missed upon him.
و عرف قطعا أنه لا سبيل له إلى الوقوف عليها و الاطلاع على أحوالها و عند هذا يقطع بصحة قوله تعالى وَ إِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لا تُحْصُوها و كما اعتبرت هذا في الشظايا العصبية فاعتبر مثله في الشرايين و الأوردة في كل واحد من الأعضاء البسيطة و المركبة بحسب الكمية و الكيفية و الوضع و الفعل و الانفعال
And he would definitely know that there is no way for him to be standing upon it, and the notification upon its conditions, and during this he would conclude the correctness of Words of the Exalted: and if you were to count the Favours of Allah, you would not (be able to) number these. [14:34], and just as I have considered this regarding the nerve fragment, so I have considered similar to it regarding the arteries and the veins in each one of the complex and simple organs in accordance with the quantity and the quality, and the placing, and the work, and the emotions.
و أقسام هذا الباب بحر لا يساحل و إذا اعتبرت هذا في بدن الإنسان الواحد فاعرف أقسام نعم الله تعالى في نفسه و في روحه فإن عجائب عالم الأرواح أكثر من عجائب عالم الأجساد
And the divisions of this subjects are an ocean having not coast for it. And when one considers this in the body of a human being, the one, he would recognise the types of Favours of Allah-azwj the Exalted within himself and in his soul. The wonders of the world of spirits are more than wonders of the bodies.
ثم لما اعتبرت حال الحيوان الواحد فعند ذلك اعتبر أحوال عالم الأفلاك و الكواكب و طبقات العناصر و عجائب البر و البحر و النبات و الحيوان
Then when you consider the situation of the one animal, during that consider the situation of the world of the celestial bodies and the planets, and the layers of the elements, and wonders of the land and the sea, and the venerations and the animals.
و عند هذا تعرف أن عقول جميع الخلائق لو ركبت و جعلت عقلا واحدا ثم بذلك العقل يتأمل الإنسان في عجائب حكمة الله تعالى في أقل الأشياء لما أدرك منها إلا القليل فسبحانه و تقدس عن أوهام المتوهمين.
And during this, you will recognise that the intellects of entirety of the creatures, if they were to be united and made into one intellect, then with that intellects the human being were to contemplate regarding wonders of the Wisdom of Allah-azwj the Exalted in the lease of things, he would not realise from it except the little. Glorious is He-azwj and Holy, from the imaginations of the imaginers.
المثال الثاني أنه إذا أخذت اللقمة الواحدة لتضعها في الفم فانظر إلى ما قبلها و ما بعدها أما الأمور التي قبلها إن تلك اللقمة من الخبز لا تتم و لا تكمل إلا إذا كان هذا العالم بكليته قائما على الوجه الأصوب لأن الحنطة لا بد منها و إنها لا تنبت إلا بمعونة الفصول الأربعة و تركيب الطبائع و ظهور الأرياح و الأمطار
The second example is that when you take the one morsel and place it in the mouth, then look at what is before it and what is after it. As for the matters which are before it, that morsel is from the bread, neither complete nor perfect, except what this world as a whole was standing upon the aspect of correctness, because the wheat, there is no escape from it, and it does not grow except with assistance of the four seasons, and a sequence of the natures, and appearance of the winds and the rains.
و لا يحصل شيء منها إلا بعد دوران الأفلاك و اتصال بعض الكواكب ببعض على وجوه مخصوصة في الحركات و في كيفيتها في الجهة و في السرعة و البطء ثم بعد تكون الحنطة لا بد من آلات الطحن و الخبز و هي لا تحصل إلا عند تولد الحديد في أرحام الجبال
And nothing is resulted from it except after rotation of the celestial bodies and connection of some of the planets with some upon a specific aspect in the movement, and its quality in the direction, and in the quickness and the delay. Then, after the wheat coming into being, there is no escape from the tools of grinding, and bread-making, and these cannot result except at the production of the iron in the wombs of the mountains.
ثم إن الآلات الحديدية لا يمكن إصلاحها إلا بآلات أخرى حديدية سابقة عليها و لا بد من انتهائها إلى آلة حديدية هي أول هذه الآلات فتأمل أنها كيف تكونت على الأشكال المخصوصة
Then, the iron tools, it is not possible to correct these except by other iron preceding upon it, and there is no escape from ending these to an iron tool which is foremost of these tools. So, ponder, how these have come into being upon specific forms.
ثم إذا حصلت تلك الآلات فانظر أنه لا بد من اجتماع العناصر الأربعة و هي الأرض و الماء و الهواء و النار حتى يمكن طبخ الخبز من ذلك الدقيق فهذا هو النظر في ما تقدم على هذه اللقمة.
Then when these tools are resulted, then look, these is no escape from the gathering of the four elements, and these are the earth, and the water, and the air, and the fire, until it is possible to cook the bread from that flour. So this, it is the consideration into what precedes upon this morsel.
أما النظر في ما بعد حدوثها فتأمل في تركيب بدن الحيوان و هو أنه تعالى كيف خلق هذه الأبدان حتى يمكنها الانتفاع بتلك اللقمة و أنه كيف يتضرر الحيوان في الأكل و في أي الأعضاء تحدث تلك المضار و لا يمكنك أن تعرف القليل من هذه الأشياء إلا بمعرفة علم التشريح و علم الطب بالكلية
As for the consideration into what is after its occurrence, so ponder into the installation of the body of the animals, and it is that He-azwj the Exalted, How He-azwj has Created these bodies until it is possible to benefit with that morsel, and how the animal tends to be harmed during the eating, and in which of the body parts that harm occurs, and it is not for you to now the little from these things except by understanding the knowledge of the anatomy and knowledge of the medicine as a whole.
فظهر بما ذكرنا أن الانتفاع باللقمة الواحدة لا يمكن معرفته إلا بمعرفة جملة هذه الأمور و العقول قاصرة عن إدراك ذرة من هذه المباحث فظهر بالبراهين الباهرة صحة قوله تعالى وَ إِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لا تُحْصُوها انتهى كلامه.
So it is apparent from what we have mentioned that the benefit with the one morsel, it is not possible to understand except by understanding the whole of these matters, and the intellects are deficient from realising the peak of this detection. So it is apparent with the dazzling proofs the correctness of Words of the Exalted: and if you were to count the Favours of Allah, you would not (be able to) number these. [14:34]’ – end of his speech.
و أقول يمكن سلوك طريق آخر في ذلك أدق و أوسع مما ذكره بأن يقال بعد أن عرفت النعم التي على إنسان واحد كزيد مثلا من السماوات و الكواكب و العرش و الكرسي و جميع الأرضيات
And I (Majlisi) am saying: ‘It is possible to travel another path, more delicate and more expansive than what he has mentioned by it being said, after having recognise the Favour which is upon the one human being, like Zayd as an example, from the skies, and the planets, and the Throne and the Chair, and entirety of the lands.
فإن لها جميعا مدخلا في وجوده و بقائه و نموه فنقول جميع هذه النعم متعلقة بعمرو أيضا لمدخليتها في وجوده و بقائه أيضا و كل هذه أيضا نعمة لزيد لتوقف وجود زيد و بقائه على وجود عمرو لكون الإنسان مدنيا بالنوع و كذا بالنسبة إلى بكر و خالد
There is an entrance for all of these into His-azwj Existence and His-azwj Lasting, and His-azwj Given growth. We say, entirety of these Favours are related with Amro as well due to their entrance into His-azwj existence and His-azwj Lasting as well. And all of this as well is a Favour for Zayd in order for the standpoint of the existence of Zayd and his lasting over the existence of Amro, for the human being to be a civilian of a type, and like that is the attribution to Bakr, and Khalid.
و كذا كل نعمة لله على كل حيوان من الحيوانات التي لها مدخل في نظام أحوال الإنسان فهي نعمة على زيد مرة بذاته و مرة باعتبار كونها نعمة على كل واحد واحد من أفراد البشر لمدخلية وجودهم في وجوده و نظام أحواله فيضرب عدد تلك النعم في عدد الأشخاص و الحيوانات مرات لا تتناهى.
Likewise, every Blessing of Allah-azwj for every animal that has an entrance into the system of human conditions, it is a blessing for Zaid once by himself, and once considering that it is a blessing on each and every one of the human beings due to the entry of their existence into his existence and the system of his conditions, so the number of those blessings is multiplied by the number of people and animals, endless times.
ثم لما كان وجود زيد موقوفا على وجود أبويه فكل نعمة على كل من أبويه و على كل من كان في عصر أبويه نعمة عليه و كذا كل نعمة على والدي بكر و خالد نعمة عليه لتوقف وجوده و بقائه و نظام أحواله على وجود بكر و وجوده متوقف على وجود والديه و وجودهما و بقاؤهما و سائر أمورهما متوقفة على جميع النعم على أهل عصرهما
Then, since Zaid’s existence was contingent upon the existence of his parents, then every blessing on each of his parents and on everyone who was in the era of his parents is a blessing on him, and likewise every blessing on the parents of Bakr and Khaled is a blessing on him due to the continuation of his existence and survival and the order of his affairs on the existence of a Bakr and his existence depends on the existence of his parents, their existence, their survival, and all their other matters depend on all the blessings of the people of their era.
فمن هذه الجهة أيضا جميعها نعمة عليه فيضرب جميع هذه الأعداد الغير المتناهية في جميع تلك الأعداد الغير المتناهية مرات غير متناهية ثم ننقل الكلام في كل عصر من الأعصار و آباء كل منهم إلى أن ينتهي إلى آدم و حواء ع
From this aspect as well are entirety of the Favours upon him. So he should multiply entirety of these endless numbers by entirety of those endless numbers by endless times. Then we can transfer in every era from the eras, and father of each of them until it ends to Adam-as and Hawwa-as.
و يضرب كل من تلك المراتب في ما حصل من المراتب السابقة و هذا حساب لا يحيط به علم البشر و لو اجتمع جميع المحاسبين من الثقلين و أرادوا استيفاء حساب مرتبة من هذه المراتب لا يقدرون عليه مع أن كل قطرة من قطرات البحار و كل ذرة من ذرات الجو و الأرض نعمة على كل شخص من الأشخاص
And each of these ranks is multiplied by what happened from the previous ranks, and this is an account that human knowledge does not encompass, even if all the accountants from the two weighty groups (humans and Jinns) gathered and wanted to complete the account of one of these ranks, they would not be able to do it even though every drop of the sea and every particle of the particles of air and the earth are a blessing to every person from the persons.
فسبحان من لا يقدر على إحصاء شعبة واحدة من شعب نعمه الغير المتناهية إلا هو و له الحمد بعدد كل نعمة له علينا و على كل خلق من مخلوقاته.
Glorious is the One-azwj, no one is able upon counting one branch of the branches of endless Favours except He-azwj, and for Him-azwj is the Praise of the number of every Favours of His‑azwj upon us, and upon every creature from His-azwj creatures.
إِنَّ الْإِنْسانَ لَظَلُومٌ يظلم النعمة بإغفال شكرها أو يظلم نفسه بأن يعرضها للحرمان كَفَّارٌ شديد الكفران و قيل ظلوم في الشدة يشكو و يجزع كفار في النعمة يجمع و يمنع.
Surely the human being is unjust, [14:34] – being unjust of the Bounty by being heedless thanking for it, or being unjust to himself by exposing himself to the deprivation – ungrateful [14:34] – severe of the ungratefulness. And it is said, he is unjust during the difficulties, complaining and panicking, ungrateful of the Bounties by amassing and preventing (from others).
مِنْ كُلِّ شَيْءٍ مَوْزُونٍ قيل أي بميزان الحكمة و مقدر بقدر الحاجة و ذلك أن الوزن سبب معرفة المقدار فأطلق اسم السبب على المسبب و قيل أي له وزن و قدر في أبواب النعمة و المنفعة
from every suitable thing [15:19] – It is said, i.e., by the scale of wisdom and a measurement in accordance to the need, and that is because the weight is a cause of understanding the measurement, so the name of the cause is related upon the caused (effect). And it is said, i.e. there is weight for it and a measurement, regarding the subject of the Bounty and the benefit.
و قيل أراد أن مقاديرها من العناصر معلومة و كذا مقدار تأثير الشمس و الكواكب فيها و قيل أي متناسب محكوم عليه عند العقول السليمة بالحسن و اللطافة يقال كلام موزون أي متناسب و فلان موزون الحركات و قيل أراد ما يوزن من نحو الذهب و الفضة و النحاس و غيرها من الموزونات كأكثر الفواكه و النبات.
And it is said, He-azwj Meant their measurement from the known elements, and like that is a measurement of the impact of the sun and the celestial bodies in it. And it is said that the proportion is judged based upon it in the presence of the sound intellect with the goodness and the kindness. It is said the talk is balanced, i.e. proportionate, and so and so is of balanced movement. And it is said He-azwj Intended what can be weighed, like the gold and the silver and the brass and other such from the weighed, like most of the fruits and the plants.
وَ جَعَلْنا لَكُمْ فِيها أي في الأرض أو في الجبال أو في تلك الموزونات مَعايِشَ ما يتوصل به إلى المعيشة وَ مَنْ لَسْتُمْ لَهُ بِرازِقِينَ عطف على محل لكم أو على معايش أي و جعلنا لكم من لستم له برازقين و أراد بهم العيال و المماليك و الخدم الذين رازقهم في الحقيقة هو الله وحده لا الآباء و السادات و المخاديم
And We Made to be in it for you – i.e. in the earth, or in the mountain, or in those weighed things – livelihood – what one can connect with it to the livelihoods – and ones you are not the sustainers for [15:20] – as a kindness upon a place of yours, or upon a livelihood, i.e. and We-azwj have Made for you all, someone whom you are not a sustainer of, and He-azwj Intended the dependants and the slaves and the servants by them, those who sustainers in the reality, He-azwj is Allah-azwj Alone, not the fathers and the chiefs and the masters.
و يدخل فيه بحكم التغليب غير ذوي العقول من الأنعام و الدواب و الوحوش و الطير كقوله وَ ما مِنْ دَابَّةٍ … إِلَّا عَلَى اللَّهِ رِزْقُها
And He-azwj Included in it by the overwhelming Wisdom, ones without intellect from the cattles, and the animals, and the beasts, and the birds, like His-azwj Words: And there is none from an animal in the earth except upon Allah is its sustenance, [11:6].
يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ الذي هو الغذاء الأصلي وَ الزَّيْتُونَ الذي هو فاكهة من وجه و غذاء من وجه لكثرة ما فيه من الدهن وَ النَّخِيلَ وَ الْأَعْنابَ اللتين هما أشرف الفواكه ثم أشار إلى سائر الثمرات بقوله وَ مِنْ كُلِّ الثَّمَراتِ
With it He Grows for you the crops, – which is the original provision – and the olives, – which is a fruit from an aspect and a provision from many aspects of what is therein from the oil – and the palm trees, and the grapes, – these are noblest of the fruits. Then He-azwj Indicated to rest of the fruits by His-azwj Words: and from all fruits. [16:11].
قال الزمخشري إنما لم يقل و كل الثمرات لأن كلها لا تكون إلا في الجنة
Al-Zamakhshari said, ‘But rather, He-azwj did not Say: “All fruits”, because all of these cannot happen to be except in the Paradise’.
و قيل قدم الغذاء الحيواني في قوله سبحانه وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ مِنْها تَأْكُلُونَ على الغذاء النباتي لأن النعمة فيه أعظم لأنه أسرع تشبها ببدن الإنسان و في ذكر الغذاء النباتي قدم غذاء الحيوان و هو الشجر على غذاء الإنسان و هو الزرع و غيره بناء على مكارم الأخلاق و هو أن يكون اهتمام الإنسان بحال من تحت يده أكمل من اهتمامه بحال نفسه.
And it is said, He-azwj Preceded the animal feed in the Words of the Glorious: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5] – upon the vegetative provision, because the Bounty in it is mighty, because it is quick in its resembling with the body of the human being, and in Mentioning the vegetative provision, He-azwj Preceded the animal provision, and it is the tree, over provision of the human being, and it is the plants and other such, built upon the noble mannerisms, and it is that the concern of the human being with the state of the one under his hand is more perfect than his concern with his own state.
وَ ما ذَرَأَ لَكُمْ فِي الْأَرْضِ أي خلق فيها من حيوان و شجر و ثمر و غير ذلك مُخْتَلِفاً أَلْوانُهُ فإن ذرء هذه الأشياء على حاله اختلاف الألوان و الأشكال مع تساوي الكل في الطبيعة الجسمية و في تأثير الفلكيات فيها آية على وجود الصانع تعالى شأنه.
And what He has Multiplied for you in the earth – i.e. Created in it of animals, and trees, and fruits, and other than that – of various types. [16:13], for the variety of these things is based upon its different state of the colours and forms, along with the sameness of all regarding the bodily nature, and in the impact of the celestial bodies in it, there is a sign upon the existence of the Maker, the Exalted of His-azwj Glory.
رَواسِيَ أي جبالا ثوابت أَنْ تَمِيدَ بِكُمْ أي كراهة أن تميد بكم و تضطرب وَ أَنْهاراً أي و جعل فيها أنهارا لأن ألقى فيه معناه وَ سُبُلًا لَعَلَّكُمْ تَهْتَدُونَ لمقاصدكم أو إلى معرفة الله
And He Cast firm mountains in the earth – i.e. affirmed mountains – lest it shakes with you, i.e. Dislikes that it shakes with you all and is restless – and rivers – i.e. and Made rivers to be in it, because it gives it its meaning: and roads, perhaps you may go aright [16:15] – to your purpose, or to recognition of Allah-azwj.
وَ عَلاماتٍ أي معالم تستدل بها السابلة من جبل و منهل و ريح و نحو ذلك وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ بالليل في البراري و البحار
And directional signs, – Markings the ways can be pointed with, from a mountain, or a spring, and winds, and approximate to that – and by the star they are being guided [16:16] – at night in the wilderness and the oceans.
إِنَّ اللَّهَ لَغَفُورٌ حيث يتجاوز عن تقصيركم في أداء شكرها رَحِيمٌ لا يقطعها لتفريطكم فيه و لا يعاجلكم بالعقوبة على كفرانها.
Surely, Allah is Forgiving – whereby you are exceeding from your deficiencies in fulfilling thanking Him-azwj – Merciful [16:18] – not terminating it due to your excesses regarding Him‑azwj, and not Hastening the Punishment with you all based upon your Kufr.
إِنَّا جَعَلْنا ما عَلَى الْأَرْضِ زِينَةً لَها قيل ما على الأرض المواليد الثلاثة المعادن و النباتات و الحيوانات و أشرفها الإنسان
Surely, We Made whatever is upon the earth as an adornment for it, – It is said, whatever is upon the earth of the three productions – the minerals, and the vegetation, and the animals, and its nobles is the human being.
و قيل لا يدخل المكلف فيه لأن ما على الأرض ليس زينة لها على الحقيقة و إنما هو لأهلها لغرض الابتلاء فالذي له الزينة يكون خارجا عن الزينة لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا في تعاطيه و هو من زهد فيه و لم يغتر به و قنع منه بالكفاف.
And it is said, the encumbered is not included in it because whatever is upon the earth isn’t an adornment for it upon the reality, and rather he is its deserving for the purpose of the Trial. So the one it is the adornment for would be outside from the adornment – so We may Try them (as to) which of them is best in deeds [18:7] – in giving it, and he is from the abstainers regarding it, and he is not being deceived by it, and he is content from it with the sufficiency.
لَهُ ما فِي السَّماواتِ قال الرازي مالك لما في السماوات من ملك و نجم و غيرهما و مالك لما في الأرض من المعادن و الفلزات و مالك لما بينهما من الهواء و مالك لما تحت الثرى
For Him is whatever is in the skies [20:6] – Al-Razi said, ‘Owner of whatever is in the skies, from Angels, and stars, and other such, and owner of whatever is in the earth, from the minerals, and the metals, and owner of whatever is between the two, of the air, and owner of what is beneath the soil.
فإن قيل الثرى هو السطح الأخير من العالم فلا يكون تحته شيء فكيف يكون الله تعالى مالكا له
If it is said, ‘The soil is such, it is the last surface of the world, so there cannot happen to be anything under it, so how can Allah-azwj the Exalted be an owner of it?
قلنا الثرى في اللغة هو التراب الندي فيحتمل أن تكون تحته شيء فهو إما الثور أو الحوت أو الصخرة أو البحر أو الهواء على اختلاف الروايات انتهى.
We say that the ‘soil’, in the language, it is the dewy soil, so it is possible that there would be something under it. So, either it is the bull, or the fish, or the rock, or the ocean, or the air, based upon the differing of the reports’ – end.
و قال الطبرسي ره الثرى التراب الندي يعني و ما وارى الثرى من كل شيء و قيل يعني ما في ضمن الأرض من الكنوز و الأموات.
And Al-Tabarsi said, ‘The ‘soil’ is the dewy soil, meaning, and what the soils covers of all things’. And it is said, ‘It means what is included in the earth, from the treasures and the dead’.
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْداً أي كالمهد تتمهدونها وَ سَلَكَ لَكُمْ فِيها سُبُلًا أي و حصل لكم فيها سبلا بين الجبال و الأودية و البراري تسلكونها من أرض إلى أرض لتبلغوا منافعها وَ أَنْزَلَ مِنَ السَّماءِ ماءً أي مطرا
He Who Made the earth an cradle for you – i.e., like the cradle you spread out – and Made pathways for you therein, – i.e. and resulted for you all in it, ways between the mountains and the valleys, and the plains you can be travelling it, from a land to a land, in order to reach its benefits – and Sent down water from the sky, – i.e. rain.
فَأَخْرَجْنا بِهِ قيل عدل من لفظ الغيبة إلى التكلم على الحكاية لكلام الله تعالى تنبيها على ظهور ما فيه من الدلالة على كمال القدرة و الحكمة و إيذانا بأنه مطاع تنقاد الأشياء المختلفة بمشيّته
so He Extracts by it – It is said, He-azwj Changed the absent word to speaking about the narration of the Speech of Allah-azwj the Exalted, as a warning of the manifestation of what is in it of evidence of perfect Power and Wisdom and denoting that it is obedient for the things to be led by His-azwj Desire.
أَزْواجاً أي أصنافا مِنْ نَباتٍ بيان و صفة لأزواجا و كذلك شَتَّى و يحتمل أن يكون صفة للنبات فإنه من حيث إنه مصدر في الأصل يستوي فيه الواحد و الجمع و هو جمع شتيت كمريض و مرضى أي متفرقات في الصور و الأعراض و المنافع يصلح بعضها للناس و بعضها للبهائم
pairs – i.e. types – from species of vegetation [20:53] – Explanation and description of the pairs, and like that is the ‘species’, and it is possible that the description would before the vegetation, for it is from whereby it is a source in the original the single and the plural are same in it, and it is a plural ‘species’, like ‘a sick’ and ‘sickness’, i.e. miscellaneous in the forms, and the symptoms, and the benefits, some of these being correct for the people and some of these for the animals.
فلذلك قال كُلُوا وَ ارْعَوْا أَنْعامَكُمْ و هو حال من ضمير فَأَخْرَجْنا على إرادة القول أي أخرجنا أصناف النبات قائلين كُلُوا وَ ارْعَوْا أَنْعامَكُمْ و المعنى معدّيها لانتفاعكم بالأكل و العلف آذنين فيه لِأُولِي النُّهى أي لذوي العقول الناهية عن اتباع الباطل و ارتكاب القبائح جمع نهية
For that (reason) He-azwj Said: Eat and pasture your cattle. [20:54]– and it is a state of conscience, then We Bring out [35:27] – is based upon intention of the word, i.e. We-azwj Bring out types of vegetation, Saying: Eat and pasture your cattle. [20:54] – and the meaning is that they are prepared for your benefit with the food and the fodder, both permitted in it. for the possessors of intellect [20:54] – i.e. for the ones with intellect preventing from following the falsehood, and indulging in the ugliness, entirety of Prohibitions.
وَ عَنِ الصَّادِقِ عَلَيْهِ السَّلَامُ نَحْنُ أُولُو النُّهَى.
And from Al-Sadiq-asws: ‘We-asws are the possessors of intellect’’.
وَ عَنِ الْبَاقِرِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خِيَارُكُمْ أُولُو النُّهَى قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ أُولُو النُّهَى
And from Al-Baqir-asws having said: ‘Rasool-Allah-saww said: ‘Your best ones are the possessors of intellect!’ It was said, ‘O Rasool-Allah-saww! And who are the possessors of intellect?’
قَالَ هُمْ أُولُو الْأَخْلَاقِ الْحَسَنَةِ وَ الْأَحْلَامِ الرَّزِينَةِ وَ صِلَةِ الْأَرْحَامِ وَ الْبَرَرَةُ بِالْأُمَّهَاتِ وَ الْآبَاءِ وَ الْمُتَعَاهِدُونَ لِلْفُقَرَاءِ وَ الْجِيرَانِ وَ الْيَتَامَى وَ يُطْعِمُونَ الطَّعَامَ وَ يُفْشُونَ السَّلَامَ فِي الْعَالَمِ وَ يُصَلُّونَ وَ النَّاسُ نِيَامٌ غَافِلُونَ.
He-saww said: ‘They are possessors of the excellent mannerisms, and the sober dreams, and connecting the kinship, and the righteousness with the mothers and the fathers, and the pledgers of the poor, and the neighbours, and the orphans, and they are feeding the food, and they initiate the greetings in the world, and are praying Salat while the people are sleeping heedless’’.
مِنْها خَلَقْناكُمْ فإن التراب أصل خلقه أول آبائكم و أول مواد أبدانكم و سيأتي وجه آخر في الخبر إن شاء الله وَ فِيها نُعِيدُكُمْ بالموت و تفكيك الأجزاء وَ مِنْها نُخْرِجُكُمْ تارَةً أُخْرى بتأليف أجزائكم المتفتتة المختلطة بالتراب على الصور السابقة و رد الأرواح فيها.
From it We Created you – for the soil is origin the creation of your first father-as, and the first substance of your bodies. And I (Majlisi) shall be coming with another aspect in the Hadeeth, if Allah-azwj so Desires – and into it We will Return you, [20:55] – with the death and fragment the parts – , and from it We will Extract you once again [20:55] – by composing your body parts, the scattered, mixed with the soil, upon the previous image, and return the souls into these.
وَ جَعَلْنا فِيها أي في الأرض أو في الرواسي فِجاجاً سُبُلًا مسالك واسعة و إنما قدم فِجاجاً و هو وصف له ليصير حالا يدل على أنه حين خلقها كذلك أو ليبدل منها سُبُلًا فيدل ضمنا على أنه خلقها و وسعها للسابلة مع ما يكون فيه من التأكيد لَعَلَّهُمْ يَهْتَدُونَ إلى مصالحهم.
and We have made therein – i.e. in the earth or in the mountains – wide ways – wide pathways, and rather ‘wide ways’ was preceded, and it is a description for it in order to become a condition pointing upon that when He-azwj Created it like that, or in order to replace from it the partway. It implicitly indicates that He-azwj Created it and Expanded it for the travelling, along with what the emphasis happens to be in it – perhaps they would be guided [21:31] – to their betterment.
أَ وَ لَمْ يَرَوْا إِلَى الْأَرْضِ أي أ و لم ينظروا في عجائبها مِنْ كُلِّ زَوْجٍ كَرِيمٍ أي محمود كثير المنفعة و هو صفة لكل ما يحمد و يرضى قيل و هاهنا يحتمل أن تكون مقيدة لما يتضمن الدلالة على القدرة و أن تكون مبينة منبهة على أنه ما من نبت إلا و له فائدة إما وحده أو مع غيره و كل لإحاطة الأزواج و كم لكثرتها
Or do they not look at the earth, – i.e., or are they not looking into its wonders – noble kind of pairs [26:7] – i.e., praise-worthy of numerous benefits, and it is a descript for all what is praised and pleases. It is said, and over here it is possible that it is restricted to what includes indications of ability and that it is clear and alert that there is no plant that does not have a benefit either alone or with others, and each is to surround the pairs and how many of them due to its large numbers.
إِنَّ فِي ذلِكَ أي في إثبات تلك الأصناف أو في كل واحد لَآيَةً على أن منبتها تام القدرة و الحكمة سابغ النعمة و الرحمة.
Surely, there is a Sign in that, [26:8] – i.e., in the proving of those types, or regarding each one, there is a sign based upon that its Originator is of complete Power and Wisdom, Endowing the Bounties and the Mercy.
أَ تُتْرَكُونَ إنكار لأن يتركوا كذلك أو تذكير بالنعمة في تخلية الله إياهم و أسباب تنعمهم آمنين
Will you be left [26:146] – a denial, because they would be left like that, or a reminder with the Bounties in the Allah-azwj Gracing them, and the reasons by they were safe.
ثم فسر بقوله فِي جَنَّاتٍ وَ عُيُونٍ وَ زُرُوعٍ وَ نَخْلٍ طَلْعُها هَضِيمٌ أي لطيف لين للطف التمر أو لأن النخل أنثى و طلع إناث النخل ألطف و هو يطلع منها كنصل السيف في جوفه شماريخ القنو أو متدل منكسر من كثرة الحمل
Then He-azwj Interpreted by His-azwj Words: In gardens and springs [26:147] And plantations and heavy laden palm-trees? [26:148] – i.e. subtle, soft for the subtleness of the dates, or because the palm tree is female, and the female palm tree emerges the subtlest, and it comes out from it like the blade of a sword having the seed in its interior, or hanging, bowing due to the abundance of the load.
فارِهِينَ أي حاذقين أو بطرين
skilfully [26:149] – i.e. clever, or with cleverness.
حَدائِقَ ذاتَ بَهْجَةٍ أي ذات منظر حسن يبتهج به من رآه و لم يقل ذوات بهجة لأنه أراد تأنيث الجماعة و لو أراد تأنيث الأعيان لقال ذوات
Then We Grow by it gardens with delight. [27:60] – i.e. with excellent scenery delighting the one who sees it, and He-azwj did not Say ‘Zawat’ delight because He-azwj Intended the feminine plural, and had He-azwj Intended supporting feminine, He-azwj would have Said: ‘Zawat’.
قَوْمٌ يَعْدِلُونَ أي يشركون بالله غيره
But they are a people equating (others with Allah) [27:60] – i.e., associating someone else with Allah-azwj.
قَراراً أي مستقرا لا تميل و لا تميد بأهلها وَ جَعَلَ خِلالَها أي في وسط الأرض و في مسالكها و نواحيها أَنْهاراً جارية ينبت بها الزرع و يحيي به الخلق وَ جَعَلَ لَها رَواسِيَ أي ثوابت أثبتت بها الأرض وَ جَعَلَ بَيْنَ الْبَحْرَيْنِ حاجِزاً أي مانعا من قدرته بين العذب و المالح فلا يختلط أحدهما بالآخر
a resting place, – stable, neither inclining nor extending with its people – and Made rivers in the midst of it, – i.e. in the middle of the earth and in its pathways and its areas, flowing, the vegetation grows by it reviving the creatures with it – and Made mountains for it, – i.e. affirmed, the earth is stabilised by it – and Made a barrier to be between the two seas? [27:61] – i.e. a preventer, from His-azwj Power, between the sweet and the salty, so one of them does not mingle with the other.
مُخْتَلِفاً أَلْوانُها قيل أي أجناسها أو أوصافها على أن كلا منها لها أصناف مختلفة أو هيأتها من الصفرة و الخضرة و نحوهما وَ مِنَ الْجِبالِ جُدَدٌ أي ذو جدد و خطوط و طرائق يقال جدة الحمار للخطة السوداء على ظهره مُخْتَلِفٌ أَلْوانُها بالشدة و الضعف وَ غَرابِيبُ سُودٌ عطف على بيض أو على جدد كأنه قيل و من الجبال ذو جدد مختلف اللون و منها غرابيب متحدة اللون
of different colours, – It is said, i.e. its species or its description based upon each of these there are difference types for it, or its form is from the yellow, and the green and approximate to it – and from the mountain tracts – i.e. with the pathway, and line, and roads. It is called ‘pathway of the donkey’ due to the black line upon its back – of various colours, – with the strength and the weakness – and shades of black? [35:27] – inclining upon the white, or upon a tract, as if He-azwj Said: “And from the mountains with the tracts of different colour, and from these there are various united colours”.
و هو تأكيد مضمر يفسره فإن الغربيب تأكيد للأسود و حق التأكيد أن يتبع المؤكد
And it is an implicit emphasis He-azwj has Explained, for the strangeness is an emphasis for the black, and it is a right of the emphasis that pursues the emphasised.
مُخْتَلِفٌ أَلْوانُهُ كَذلِكَ أي كاختلاف الثمار و الجبال إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ إذ شرط الخشية معرفة المخشي و العلم بصفاته و أفعاله فمن كان أعلم به كان أخشى منه إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ تعليل لوجوب الخشية لدلالته على أنه معاقب للمصر على طغيانه غفور للتائب عن عصيانه.
are various species of it, similar to that. – i.e. like the different fruits and the mountains – But rather, Allah is feared by those from His knowledgeable servants. – when a condition of the fearing is recognition of the feared, and the know of its attributes and its deeds. So the one who was a knower of it would be fearing from Him-azwj – Surely, Allah is Mighty, Forgiving [35:28] – and explanation of the necessity of the fear to evidence upon that it is a Punishment to the Egyptians based upon their tyranny, He-azwj is Forgiving to the one repenting from his disobedience.
وَ أَخْرَجْنا مِنْها حَبًّا المراد جنس الحب فَمِنْهُ يَأْكُلُونَ قيل قدم الصلة للدلالة على أن الحب معظم ما يؤكل و يعاش به
We Extract seeds from it, – the intent being the species of the seed – so they are eating from it [36:33]. It is said, He-azwj Preceded the connection for the evidence based upon the revered seed what can be eaten and lived with.
مِنْ نَخِيلٍ وَ أَعْنابٍ أي من أنواع النخل و العنب مِنَ الْعُيُونِ أي شيئا من العيون و من مزيدة عند الأخفش
palms and grapevines, – i.e. types of palm trees and the grape vines – springs [36:34] – i.e. something from the springs, and from additional during the obscurity.
مِنْ ثَمَرِهِ أي من ثمر ما ذكر و هو الجنات و قيل الضمير لله على طريقة الالتفات و الإضافة إليه لأن الثمر مخلوقة وَ ما عَمِلَتْهُ أَيْدِيهِمْ عطف على الثمر و المراد ما يتخذ منه العصير و الدبس و نحوهما و قيل ما نافية و المراد أن الثمر بخلق الله لا بفعلهم أَ فَلا يَشْكُرُونَ أمر بالشكر من حيث إنه إنكار لتركه
from its fruits, – i.e. from the fruits what are mentioned, and it is the gardens. And it is said, the pronoun is for Allah-azwj based upon the kindness, and the addition to it, because the fruit is a creation – and what their hands had not worked for – sympathetic upon the fruit, and intent is what the juices can be taken from it, and the syrups, and approximate to it. And it is said, what benefits, and the intent is that the fruit is a creation of Allah-azwj, not due to their work – So will they not be thankful? [36:35] – from whereby it is a denial to leaving it.
خَلَقَ الْأَزْواجَ كُلَّها أي الأنواع و الأصناف مِمَّا تُنْبِتُ الْأَرْضُ من النبات و الشجر وَ مِنْ أَنْفُسِهِمْ الذكر و الأنثى وَ مِمَّا لا يَعْلَمُونَ أي و أزواجا مما لم يطلعهم الله عليه و لم يجعل لهم طريقا إلى معرفته.
Glory be to Him Who Created the pairs of all things, – i.e. the types and the varieties – from what the earth grows, – of the vegetation and the trees – and from their own selves, – the male and the female – and from what they do not know [36:36] – i.e. and their pairs from what Allah-azwj has not Notified them upon, and He-azwj has not Made a way for them to understanding it.
تَرَى الْأَرْضَ خاشِعَةً أي يابسة متطأمنة مستعار من الخشوع بمعنى التذلل اهْتَزَّتْ أي تحركت بالنبات وَ رَبَتْ أي انتفخت و ارتفعت قبل أن تنبت و قيل اهتزت بالنبات و ربت بكثرة ريعها
you see the land as barren, – i.e. dry, ‘reassuring’ borrowed from the ‘humbleness’ in the meading of the subduance – it stirs – i.e. moves with the vegetation – and gets nourished [41:39].– i.e. blows and rises. It is said that it grows. And it is said, it stirs with the vegetation, and nourished by the abundance of its yield.
وَ ما بَثَ عطف على السماوات أو الخلق مِنْ دابَّةٍ قيل أي من حي على إطلاق اسم السبب على المسبب أو مما يدب على الأرض و ما يكون في أحد الشيئين يصدق أنه فيهما في الجملة إِذا يَشاءُ أي في أي وقت يشاء قَدِيرٌ متمكن منه.
and whatever – as a complement upon the skies or the creation – from the animals – it is said, i.e. from a life upon a linking the name of the cause upon the effect, or from what walks upon the earth, and what would be in one of the two things ratifying that it is in them in the whole – when He so Desires [42:29] – i.e. in whichever timing He-azwj so Desires, He-azwj is Able to, Enabled from it.
وَ سَخَّرَ لَكُمْ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ جَمِيعاً بأن خلقها نافعة لكم مِنْهُ حال من ما أي سخر هذه الأشياء كائنة منه أو خبر لمحذوف أي هي جميعا منه أو لما في السماوات
And He Subdued for you whatever is in the skies and whatever is in the earth altogether – by Creating it as beneficial for you all – from it. [45:13] – a state of what, i.e. subduance of these things, as if it is from Him-azwj, or Informing of the obscure, i.e. it is entirety from Him‑azwj, or due to what is in the skies.
و سَخَّرَ لَكُمْ تكرير للتأكيد أو لما في الأرض مِنْ كُلِّ زَوْجٍ بَهِيجٍ أي من كل صنف حسن لِكُلِّ عَبْدٍ مُنِيبٍ أي راجع إلى ربه متفكر في بدائع صنعه.
And He Subdued for you [45:13] – is a reiteration for the emphasis, or due to what is in the earth – and Grew every beautiful pair therein? [50:7] – i.e. of every excellent type – for every penitent (repentant) servant [50:8] – i.e. returning (referring) to his Lord-azwj, thoughtful regarding the Origination of His-azwj Making.
وَ الْأَرْضَ فَرَشْناها أي مهدناها ليستقروا عليها فَنِعْمَ الْماهِدُونَ أي نحن
And the earth, We Spread it out, – i.e. cradled it for them to be settled upon it – so how excellent are the spreaders [51:48] – i.e., We-azwj are.
وَ مِنْ كُلِّ شَيْءٍ خَلَقْنا زَوْجَيْنِ أي نوعين لَعَلَّكُمْ تَذَكَّرُونَ فتعلموا أن التعدد من خواص الممكنات و أن الواجب بالذات لا يقبل الانقسام و التعدد
And from all things, We Created pairs, [51:49]. So they learned that pluralism is one of the properties of possibilities, and that the duty in particular does not accept division and plurality.
وَ رُوِيَ عَنِ الرِّضَا عَلَيْهِ السَّلَامُ فِي خُطْبَةٍ طَوِيلَةٍ قَدْ تَقَدَّمَ فِي كِتَابِ التَّوْحِيدِ مَشْرُوحاً وَ بِمُضَادَّتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَ الْيُبْسَ بِالْبَلَلِ وَ الْخَشِنَ بِاللَّيِّنِ وَ الصَّرْدَ بِالْحَرُورِ مُؤَلِّفاً بَيْنَ مُتَعَادِيَاتِهَا مُفَرِّقاً بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَ بِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا وَ ذَلِكَ قَوْلُهُ وَ مِنْ كُلِ شَيْءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ.
And it is reported from Al-Reza-asws in a lengthy sermon which has already preceded in the book of Tawheed, annotated: ‘And by His-azwj Contradicting between the things, it is known that there is no opponent for Him-azwj, and by His-azwj Pairing between the things, it is known that there is no pair for Him-azwj. The light contradicts with the darkness, and the dry with the wet, and the coarse with the soft, and the cold with the hot, being a compilation between its antagonists and separation between its descriptions, evidencing by their individualism based upon their separation, and by their compilation upon its compilation, and that is His-azwj Word: And from all things, We Created pairs, perhaps you would take heed [51:49].
وَ الْأَرْضَ وَضَعَها أي حفظها مدحوّة لِلْأَنامِ للخلق و قيل الأنام كل ذي روح
And the earth, He Placed it – i.e., preserved it as a flat surface – for the creatures [55:10] – for the people. And it is said, the creatures is all what is with a soul.
فِيها فاكِهَةٌ أي ضروب مما يتفكّه به وَ النَّخْلُ ذاتُ الْأَكْمامِ هي أوعية التمر جمع كمّ أو كل ما يكمّ أي يغطّى من ليف و سعف و كفرّى فإنه ينتفع به كالمكموم و كالجذع وَ الْحَبُ كالحنطة و الشعير سائر ما يتغذّى به
Therein are fruits, – i.e. types of what one can be classified as a fruit with – and the palm trees with the sheathed clusters [55:11] – i.e. They are receptacles of dates, plural or all that is covered, i.e., it is covered with fibres, fronds and receptacles, because it is benefited from it as the mounded and like the trunk and the grain, like wheat and barley and the rest of what is nourished with it.
ذُو الْعَصْفِ هو ورق النبات اليابس كالتين وَ الرَّيْحانُ يعني المشموم أو الرزق من قولهم خرجت أطلب ريحان الله
And the grain with the husk – it is the leave of the dry plant, like the fig – and the basil [55:12] – meaning the smelt, or the sustenance from their words, ‘I went out seeking the aromas of Allah-azwj’.
وَ عَنِ الرِّضَا ع وَ الْأَرْضَ وَضَعَها لِلْأَنامِ قَالَ لِلنَّاسِ
And from Al Reza-asws (regarding): And the earth, He Placed it for the creatures [55:10], he‑asws said: ‘For the people’.
فِيها فاكِهَةٌ وَ النَّخْلُ ذاتُ الْأَكْمامِ قَالَ يَكْبُرُ ثَمَرُ النَّخْلِ فِي الْقَمْعِ ثُمَّ يَطْلُعُ مِنْهُ
Therein are fruits and the palm trees with the sheathed clusters [55:11], he-asws said: ‘The palm fruit grown in the funnel, then emerges from it’.
قَوْلُهُ وَ الْحَبُّ ذُو الْعَصْفِ وَ الرَّيْحانُ قَالَ الْحَبُّ الْحِنْطَةُ وَ الشَّعِيرُ وَ الْحُبُوبُ وَ الْعَصْفُ التِّينُ وَ الرَّيْحَانُ مَا يُؤْكَلُ مِنْهُ.
His-azwj Words: And the grain with the husk and the basil [55:12]. He-asws said: ‘The grain, is the wheat and the barley and the cereals, and the husk is the fig, and the basil is what is eaten from’.
فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ المخاطبة للثقلين
So which of the Favours of your Lord with you two belie? [55:13] – Addressing to the two weighty ones (human beings and Jinn).
وَ فِي الْحَدِيثِ أَنَّهُ فِي الْبَاطِنِ مُخَاطَبَةٌ لِلْأَوَّلِينَ وَ الْمَعْنَى فَبِأَيِّ النِّعْمَتَيْنِ تَكْفُرَانِ بِمُحَمَّدٍ أَمْ بِعَلِيٍّ وَ فِي خَبَرٍ آخَرَ بِالنَّبِيِّ أَمْ بِالْوَصِيِّ.
And in the Hadeeth: ‘In the esoteric, it is addressed to the two former ones (Abu Bakr and Umar), and the meaning is, with which of the two Bounties will you two be denying, Muhammad-saww or Ali-asws? And in another Hadeeth, ‘The Prophet-saww or the successor‑asws?’
وَ مِنَ الْأَرْضِ مِثْلَهُنَ قال الطبرسي ره و في الأرض خلق مثلهن في العدد لا في الكيفية لأن كيفية السماء مخالفة لكيفية الأرض و ليس في القرآن آية تدل على أن الأرضين سبع مثل السماوات إلا هذه الآية و لا خلاف في السماوات أنها سماء فوق سماء
and from the earth similar to these. [65:12] – Al-Tabarsi said, ‘And in the earth there is a creation similar to these in the quality, because the quality of the sky is opposite to the quality of the earth, and there isn’t any Verse in the Quran evidencing upon that the earths are seven like the skies are, except for this Verse, nor is there any opposite in the skies. Rather it is a sky above a sky.
و أما الأرضون فقال قوم إنها سبع أرضين طباقا بعضها فوق بعض كالسماوات لأنها لو كانت مصمتة لكانت أرضا واحدة و في كل أرض خلق خلقهم الله تعالى كيف شاء
And as for the earths, a people said these are seven layers of earths, on top of each other like the skies, because if these had been solid, these would have been one earth, and in every earth these are creatures Allah-azwj the Exalted has Created them however He-azwj so Desired.
و روى أبو صالح عن ابن عباس أنها سبع أرضين ليس بعضها فوق بعض تفرق بينهن البحار و تظل جميعهن السماء و الله سبحانه أعلم بصحة ما استأثر بعلمه و اشتبه على خلقه.
And it is reported by Abu Salih, from Ibn Abbas, ‘These are seven earths. These aren’t on top of each other. There is a separation between these by the oceans, and they are all shaded by the sky, and Allah-azwj the Glorious is more Knowing with the correctness of what He-azwj has Impacted with His-azwj Knowledge and Resembled it upon His-azwj creatures’.
وَ قَدْ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: بَسَطَ كَفَّيْهِ ثُمَّ وَضَعَ الْيُمْنَى عَلَيْهَا فَقَالَ هَذِهِ الْأَرْضُ الدُّنْيَا وَ السَّمَاءُ الدُّنْيَا عَلَيْهَا قُبَّةٌ وَ الْأَرْضُ الثَّانِيَةُ فَوْقَ سَمَاءِ الدُّنْيَا السَّمَاءُ الثَّانِيَةُ فَوْقَهَا قُبَّةٌ وَ الْأَرْضُ الثَّالِثَةُ فَوْقَ السَّمَاءِ الثَّانِيَةِ وَ السَّمَاءُ الثَّالِثَةُ فَوْقَهَا قُبَّةٌ حَتَّى ذَكَرَ الرَّابِعَةَ وَ الْخَامِسَةَ وَ السَّادِسَةَ
And it has been reported by Al Ayyashi, by his chain from Al Husayn Bin Khalid,
‘From Abu Al Hassan-asws, he (the narrator) said, ‘He-asws extended his palm and placed the right hand upon it. He-asws said: ‘This is the earth of the world and the sky of the world. Upon it there is a dome. And the second earth is above the sky of the world. The second sky is above it as a dome, and the third earth is above the second sky, and the third sky is above it as a dome’ – until he-asws mentioned the fourth and the fifth and the sixth.
فَقَالَ وَ الْأَرْضُ السَّابِعَةُ فَوْقَ السَّمَاءِ السَّادِسَةِ وَ السَّمَاءُ السَّابِعَةُ فَوْقَهَا قُبَّةٌ وَ عَرْشُ الرَّحْمَنِ فَوْقَ السَّمَاءِ السَّابِعَةِ وَ هُوَ قَوْلُهُ سَبْعَ سَماواتٍ وَ مِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَ وَ إِنَّمَا صَاحِبُ الْأَمْرِ النَّبِيُّ ص وَ هُوَ عَلَى وَجْهِ الْأَرْضِ وَ إِنَّمَا يَنْزِلُ الْأَمْرُ مِنْ فَوْقُ مِنْ بَيْنِ السَّمَوَاتِ وَ الْأَرَضِينَ.
He-asws said: ‘And the seventh earth is above the sixth sky, and the seventh sky is above it as a dome, and the Throne of the Beneficent is above the seventh sky, and it is His-azwj Word: the seven skies, and from the earth similar to these. The Command descends between these [65:12] – and rather, the master of the command is the Prophet-saww, and he-saww is upon the surface of the earth, and rather the Command descends from above, from between the skies and the earths’.
فعلى هذا يكون المعنى تتنزّل الملائكة بأوامره إلى الأنبياء و قيل معناه ينزل الأمر بين السماوات و الأرضين من الله سبحانه بحياة بعض و موت بعض و سلامة حي و هلاك آخر و غنى إنسان و فقر آخر و تصريف الأمور على الحكمة انتهى.
Based on this, the meaning is that the Angels descend by His-azwj Commands to the Prophets-as, and it was said that it means the matter descends between the skies and the earths from Allah-azwj the Exalted, with the life of some and the death of others, the safety of the living for one and the destruction of another, the richness of a person, the poverty of another, and the management of matters based on Wisdom’ – end.
و قال الرازي قال الكلبي خلق سبع سماوات بعضها فوق بعض مثل القبة وَ مِنَ الْأَرْضِ مِثْلَهُنَ في كونها طبقات متلاصقة كما هو المشهور أن الأرض ثلاث طبقات طبقة أرضية محضة و طبقة طينية و هي غير محضة و طبقة منكشفة بعضها في البر و بعضها في البحر و هي المعمورة و لا يبعد من قوله وَ مِنَ الْأَرْضِ مِثْلَهُنَ كونها سبعة أقاليم على سبع سماوات
And Al Razy said, ‘Al Kalby said, ‘He-azwj Created seven skies on top of each other like the dome – and from the earth similar to these [65:12] in its being layers, adhering, like what is well known that the earth is of three layers – a layer of pure earth, and a layer of clay which is not pure, and a layer exposed, part of it being in the land and part of it being in the sea, and these are Commanded, and are not far-fetched from His-azwj Words: and from the earth similar to these [65:12], it its being seven provinces, based upon the seven skies.
و سبعة كواكب فيها و هي السيارة فإن لكل واحد من هذه الكواكب خواص تظهر آثار تلك الخواص في كل أقاليم الأرض فتصير سبعة بهذا الاعتبار
And there are seven planets in it, and these are the travellers, for each of one of these planets there are qualities manifesting the impacts of those specialities in every region of the earth, so these became seven, by this consideration.
فهذه هي الوجوه التي لا يأباها العقل و ما عداها من الوجوه المنقولة من أهل التفسير فمما يأباه العقل مثل ما يقال السماوات السبع أولها موج مكفوف و ثانيها سخر و ثالثها حديد و رابعها نحاس و خامسها فضة و سادسها ذهب و سابعها ياقوت
This is from the aspects which the intellect does not care about, and what is counted from the transmitted aspects is from the people of interpretation. From what the intellect does not care about is what is said, ‘The skies are seven. Its first is a blind wave, and its second is a rock, and its third is iron, and its fourth is brass, and its fifth is silver, and its sixth is gold, and its seventh is ruby’.
و قول من قال بين كل واحدة منها و بين الأخرى مائة عام و غلظ كل واحد منها كذلك
And the words of the one who said, ‘Between each one of these and the other there are one hundred years, and the thickness of each one of these is like that’.
فذلك غير معتبر عند أهل التحقيق و يمكن أن يكون أكثر من ذلك و الله أعلم بأنه ما هو و كيف هو انتهى.
So that is not reliable in the present of the people of research, and it is possible that most of that would be so, and Allah-azwj is more Knowing with what it is and how it is’ – end.
و أقول و قد مر بعض الوجوه في الأرضين السبع في باب الهواء.
And I (Majlisi) am saying, ‘And some of the aspects regarding the seven earths have already passed in the chapter on air’.
لِتَعْلَمُوا علة الخلق أو يتنزل أو يعمها فإن كلا منهما يدل على كمال قدرته و علمه.
for you to know [65:12] – the reason of creation, or it descends, or it pervades. All of these evidence upon the perfection of His-azwj Power and His-azwj Knowledge.
ذَلُولًا قيل أي لينة فسهل لكم السلوك فيها فَامْشُوا فِي مَناكِبِها أي في جوانبها و جبالها و هو مثل لفرط التذليل فإن منكب البعير ينبو عن أن يطأه الراكب و لا يتذلل له فإذا جعل الأرض في الذل بحيث يمشي في مناكبها لم يبق شيء لم يتذلل وَ كُلُوا مِنْ رِزْقِهِ أي و التمسوا من نعم الله وَ إِلَيْهِ النُّشُورُ أي المرجع فيسألكم عن شكر ما أنعم عليكم
smooth – it is said, soft – for you, easy for you to be walking in it – therefore walk in its paths – i.e. in its sides and in its mountains, and it is an example of excessive humiliation, for the shoulders of the camel are away from the rider to be treading on it, and are not humbled for him. So when the earth is made to be in the humbleness whereby he is walking on its shoulder, there does not remain anything not humbled – and eat from its sustenance, – i.e. seek from the Bounties of Allah-azwj – and to Him is the Resurrection [67:15] – i.e. the return, so He-azwj will Question you about the thanks of what He-azwj had Conferred upon you all.
بِساطاً أي مبسوطة ليمكنكم المشي عليها و الاستقرار فيها
a wide expanse [71:19] – i.e. extended to enable the walking upon it and the settling in it.
سُبُلًا فِجاجاً أي طرقا واسعة و قيل طرقا مختلفة عن ابن عباس و قيل سبلا في الصحاري و فجاجا في الجبال.
wide passages [71:20] – i.e a wide road. And it is said, different roads – from Ibn Abbas. And it is said, way is the deserts, and passages in the mountains.
كِفاتاً قال الطبرسي ره كفت الشيء يكفته كفتا و كفاتا إذا ضمه و منه الحديث اكفتوا صبيانك أي ضموهم إلى أنفسكم و يقال للوعاء كفت و كفيت
a receptacle [77:25] – Al-Tabarsi said, ‘A receptacle of the thing is containing it, and a containing is when it includes it, and from it is the Hadeeth: ‘Contain your children’ – i.e., include them to yourselves. And it is said for the receptacle, it contains and is inclusive.
قال أبو عبيد كفاتا أي أوعية و المعنى جعلنا الأرض كفاتا للعباد تكفتهم أحياء على ظهرها في دورهم و منازلهم و تكفتهم أمواتا في بطنها أي تحوزهم و تضمهم
Abu Ubeyd said, ‘Receptacle, i.e., a container, and the meaning, ‘Make the earth like a receptacle [77:25] – for the servants to contain them, living upon its surface in their house and their dwellings, and containing their deceased in its interior, i.e., possessing them and including them.
وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ نَظَرَ إِلَى الْجَبَّانَةِ فَقَالَ هَذِهِ كِفَاتُ الْأَمْوَاتِ ثُمَّ نَظَرَ إِلَى الْبُيُوتِ فَقَالَ هَذِهِ كِفَاتُ الْأَحْيَاءِ.
And it is reported from Amir Al-Momineen-asws, he-asws looked at Al-Jubanah (cemetery) and he-asws said: ‘This is a receptacle of the dead’. Then he-asws looked at the houses. He-asws said: ‘These are receptacles of the living’.
و قوله أَحْياءً وَ أَمْواتاً أي منها ما ينبت و منها ما لا ينبت فعلى هذا يكون أحياء و أمواتا نصبا على الحال و على القول الأول على المفعول به
(For) the living and the dead? [77:26] – i.e. from these is what grows, and from these is what does not grow. Based upon this, the living and the dead are accusative based upon the situation, and based upon the first word, being the subject of it.
رَواسِيَ شامِخاتٍ أي جبالا ثابتة عالية وَ أَسْقَيْناكُمْ ماءً فُراتاً أي و جعلنا لكم سقيا من الماء العذب عن ابن عباس
And made therein lofty peaks, – i.e. firm, tall mountains – , and Quench you fresh water? [77:27] – i.e. and We-azwj have Made for you all, a quencher from the fresh water – from Ibn Abbas.
وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ بهذه النعم و أنها من جهة الله.
Woe on that Day is for the beliers [77:28] – of these Bounties, and these are from the Direction of Allah-azwj.
مِهاداً أي وطاء و قرارا و مهيأ للتصرف فيه من غير أذية و المصدر بمعنى المفعول أو الحمل على المبالغة أو المعنى ذات مهاد
a cradle? [78:6] – i.e., treading and a settlement, and prepared for the using in it from without needing any permission. And the source is in the meaning of the worked with, or the carried upon the extent, or the meaning of being with a cradle.
وَ خَلَقْناكُمْ أَزْواجاً أي أشكالا كل واحد شكل للآخر أو ذكرانا و إناثا حتى يصح منكم التناسل و يتمتع بعضكم ببعض أو أصنافا أبيض و أسود و صغيرا و كبيرا إلى غير ذلك
And We Created you as pairs [78:8] – i.e., in forms, each one being of another form, or male and female, until the procreation is correct from you and you enjoy with each other, or types of white and black, small and large, to other than that.
وَ جَعَلْنا نَوْمَكُمْ سُباتاً أي راحة و دعة لأجسادكم أو قطعا لأعمالكم و تصرفكم أي سباتا ليس بموت على الحقيقة و لا مخرج عن الحياة و الإدراك
And We Made your sleep to be rest [78:9] – i.e. rest and a slow down for your bodies, or cutting your works and your dealings, i.e. rest isn’t with death upon the reality nor any exiting from the life and the realisation.
وَ جَعَلْنَا اللَّيْلَ لِباساً أي غطاء و سترة يستر كل شيء بظلمته و سواده
And We Made the night an apparel [78:10] – i.e. a covering and a concealment hiding all things with it’s darkness and its blackness.
وَ جَعَلْنَا النَّهارَ مَعاشاً أي مطلب معاش أو وقت معاشكم
And We Made the day for livelihood [78:11] – i.e. a requirement of livelihood, or time for your livelihood.
وَ بَنَيْنا فَوْقَكُمْ سَبْعاً شِداداً أي سبع سماوات محكمة أحكمنا صنعها و أوثقنا بناءها
And We Built seven strong (skies) above you [78:12] – i.e. seven skies, Decisive. We-azwj have Decided its Making and Strengthened its construction.
وَ جَعَلْنا سِراجاً وَهَّاجاً يعني الشمس جعلها سبحانه سراجا للعالم وقادا متلألئا بالنور يستضيئون بها و قيل الوهج مجمع النور و الحر
And We Made a burning lamp [78:13] – meaning the sun. He-azwj, the Glorious, Made it as a lamp for the world, igniting, shining with the light illuminating with it. And it is said (the word) ‘Al Wahaj’ is a plural of (the word) ‘the light and the heat’.
وَ أَنْزَلْنا مِنَ الْمُعْصِراتِ أي من الرياح ذات الأعاصير و ذلك أن الريح يستدر المطر و قيل المعصرات السحائب إذا أعصرت أي شارفت أن تعصرها الرياح فتمطر كقولهم أحصد الزرع أي حان له أن يحصد ماءً ثَجَّاجاً أي منصبا بكثرة
And We Send down from the clouds – That is, from the winds with hurricanes, and that is that the wind turns the rain, and it was said that the clouds press if they squeeze, which means they are about to be wrung by the wind, and it will rain, as they say, ‘Reap the planting’, meaning it is time for him to reap – abundant water [78:14] – i.e. attributed to the plentifulness.
لِنُخْرِجَ بِهِ حَبًّا وَ نَباتاً فالحب كل ما تضمنه كمام الزرع الذي يحصد و النبات الكلأ من الحشيش و الزروع و نحوها قيل حبا يأكله الناس و نباتا تنبته الأرض مما تأكله الأنعام
To Bring forth thereby corn and vegetation [78:15] – The corn is all what is included in the sleeve of the crops which are harvested, and the vegetation is the fodder, from the grass and the plants, and approximate to it. It is said, corn is what the people eat, and vegetation is what the earth grows from what the animals eat.
وَ جَنَّاتٍ أَلْفافاً أي بساتين ملتفة بالشجر أو بعضها ببعض و إنما سميت جنة لأن الشجر تجنها أي تسترها.
And the gardens thick foliaged gardens [78:16] – i.e. orchards compiled with the trees, or part of it with part, and rather it is named as ‘garden’, because the trees shield it, i.e. cover it.
ذاتِ الصَّدْعِ أي ما يتصدع عنه الأرض من النبات أو الشق بالنبات و العيون.
with the crevices (cracks) [86:12] – i.e. what the earth cracks from by the vegetation, or the splitting with the vegetation and the springs.
أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ خلقا دالا على كمال قدرته و حسن تدبيره حيث خلقها لجرّ الثقال إلى البلاد النائية فجعلها عظيمة باركة للحمل ناهضة به منقادة لمن اقتادها طوال الأعنان لتنوء بالأوقار ترعى كل نابت و تحمل العطش إلى عشر فصاعدا ليتأتى لها قطع البراري و المفاوز مع ما لها من منافع أخر
So why are they not looking at the camel, how it is Created, [88:17] – A creation indicative of the perfection of His-azwj Ability and His-azwj good management, as He-azwj Created it to drag heavy burdens to remote lands, so He-azwj made it great, a blessing for the burden, rising with it, submissive to those who led it with great care, to carry its burdens with dignity, to nurture every spring, and to carry the thirst to ten onwards, in order to come for it in cutting through the prairies and the wilderness, along with what is for it of other benefits.
فلذا خصت بالذكر و لأنها أعجب ما عند العرب من هذا النوع و قيل المراد بها السحاب على الاستعارة
So, for that, it was Specialised with the Mention, and because it is the most wondrous of what is with the Arabs, of this type. And it is said, the intent with it is the clouds, based upon the metaphor.
وَ إِلَى السَّماءِ كَيْفَ رُفِعَتْ بلا عمد
And at the sky, how it is raised, [88:18] – without pillars.
وَ إِلَى الْجِبالِ كَيْفَ نُصِبَتْ فهي راسخة لا تميل
And at the mountains, how they are established, [88:19] – It is a peak not leaning.
وَ إِلَى الْأَرْضِ كَيْفَ سُطِحَتْ أي بسطت حتى صارت مهادا
And at the earth, how it is spread out? [88:20] – i.e. extended until it became a cradle.
وَ ما طَحاها أي و من طحيها أو مصدرية و طحوها تسطيحها و بسطها.
And the earth and what He Spread [91:6] – And from its spreading, or by its source, and Spread it out and extended it’.
1- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلَ الزِّنْدِيقُ فِي مَا سَأَلَ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فَقَالَ النَّهَارُ قَبْلَ اللَّيْلِ
(The book) ‘Al Ihtijaj’ –
From Hisham Bin Al-Hakam who said, ‘The atheist asked among what he asked Abu Abdullah-asws. He said, ‘The day is before the night?’
فَقَالَ نَعَمْ خَلَقَ النَّهَارَ قَبْلَ اللَّيْلِ وَ الشَّمْسَ قَبْلَ الْقَمَرِ وَ الْأَرْضَ قَبْلَ السَّمَاءِ وَ وُضِعَ الْأَرْضُ عَلَى الْحُوتِ وَ الْحُوتُ فِي الْمَاءِ وَ الْمَاءُ فِي صَخْرَةٍ مُجَوَّفَةٍ وَ الصَّخْرَةُ عَلَى عَاتِقِ مَلَكٍ وَ الْمَلَكُ عَلَى الثَّرَى وَ الثَّرَى عَلَى الرِّيحِ وَ الرِّيحُ عَلَى الْهَوَاءِ وَ الْهَوَاءُ تُمْسِكُهُ الْقُدْرَةُ
He-asws said: ‘Yes. The day was Created before the night, and the sun before the moon, and the earth before the sky, and the earth was placed upon the fish, and the fish in the water, and the water in a hollow rock, and the rock upon a shoulder of an Angel, and the Angel upon the soil, and the soil is upon the wind, and the wind upon the air, and the air is withheld by the Power.
وَ لَيْسَ تَحْتَ الرِّيحِ الْعَقِيمِ إِلَّا الْهَوَاءُ وَ الظُّلُمَاتُ وَ لَا وَرَاءَ ذَلِكَ سَعَةٌ وَ لَا ضِيقٌ وَ لَا شَيْءٌ يُتَوَهَّمُ ثُمَّ خَلَقَ الْكُرْسِيَّ فَحَشَاهُ السَّمَاوَاتِ وَ الْأَرْضَ وَ الْكُرْسِيُّ أَكْبَرُ مِنْ كُلِّ شَيْءٍ خَلَقَ ثُمَّ خَلَقَ الْعَرْشَ فَجَعَلَهُ أَكْبَرَ مِنَ الْكُرْسِيِ.
And there anything beneath the Al-Aqeem wind except the air and the darkness, nor is there any expanse or narrowness behind that, nor anything imaginable. Then He-azwj Created the Chair, so He-azwj Stuffed (Filled up) the skies and the earth, and the Chair is the largest of all Created things. Then He-azwj Created the Throne and Made it to be larger than the Chair’’.[83]
2- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَلَاءٍ الْمَكْفُوفِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الْأَرْضِ عَلَى أَيِّ شَيْءٍ هِيَ قَالَ [عَلَى] الْحُوتِ فَقِيلَ لَهُ فَالْحُوتُ عَلَى أَيِّ شَيْءٍ هُوَ قَالَ عَلَى الْمَاءِ فَقِيلَ لَهُ فَالْمَاءُ عَلَى أَيِّ شَيْءٍ هُوَ قَالَ عَلَى الثَّرَى قِيلَ لَهُ فَالثَّرَى عَلَى أَيِّ شَيْءٍ هُوَ قَالَ عِنْدَ ذَلِكَ انْقَضَى عِلْمُ الْعُلَمَاءِ.
Tafseer of Ali Bin Ibrahim – From his father, from Ali Bin Mahziyar, from Ala’a Al Makfouf, from one of his companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the earth, ‘Upon which thing is it?’ He-asws said: ‘Upon the fish’. It was said to him-asws, ‘The fish, upon which thing is it?’ He-asws said: ‘Upon the water’. It was said to him-asws, ‘So the water, upon which thing is it?’ He-asws said: ‘Upon the soil’. It was said to him-asws, ‘The soil, upon which thing is it?’ He-asws said: ‘At that, the knowledge of the scholars ends’’.[84]
3- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْأَرْضِ عَلَى أَيِّ شَيْءٍ هِيَ قَالَ عَلَى الْحُوتِ قُلْتُ فَالْحُوتُ عَلَى أَيِّ شَيْءٍ هُوَ قَالَ عَلَى الْمَاءِ قُلْتُ فَالْمَاءُ عَلَى أَيِّ شَيْءٍ هُوَ قَالَ عَلَى الصَّخْرَةِ قُلْتُ فَالصَّخْرَةُ عَلَى أَيِّ شَيْءٍ هِيَ قَالَ عَلَى قَرْنِ ثَوْرٍ أَمْلَسَ قُلْتُ فَعَلَى أَيِّ شَيْءٍ الثَّوْرُ قَالَ عَلَى الثَّرَى قُلْتُ فَعَلَى أَيِّ شَيْءٍ الثَّرَى فَقَالَ هَيْهَاتَ عِنْدَ ذَلِكَ ضَلَّ عِلْمُ الْعُلَمَاءِ.
And from him (Ali Bin Ibrahim), from Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Ibn Mahboub, from Jameel Bin Salih, from Aban Bin Taghlib who said,
‘I asked Abu Abdullah-asws about the earth, ‘Upon which thing is it?’ He-asws said: ‘Upon the fish’. I said, ‘So the fish, upon which thing is it?’ He-asws said: ‘Upon the water’. I said, ‘The water, upon which thing is it?’ He-asws said: ‘Upon the rock’. I said, ‘The rock, upon which thing is it?’ He-asws said: ‘Upon a horn of a sleek bull’. I said, ‘Upon which thing is the bull?’ He-asws said: ‘Upon the soil’. I said, ‘Upon which thing is the soil?’ He-asws said: ‘Far be it! The knowledge of the scholars have strayed at that’’.[85]
4- التَّفْسِيرُ، عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: قُلْتُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ وَ السَّماءِ ذاتِ الْحُبُكِ فَقَالَ هِيَ مَحْبُوكَةٌ إِلَى الْأَرْضِ وَ شَبَّكَ بَيْنَ أَصَابِعِهِ
The Tafseer (Al Qummi) – From his father, from Al Husayn Bin Khalid,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I said, ‘Inform me about Words of Allah-azwj: And by the sky with the orbital pathways [51:7]’. He-asws said: ‘Orbital towards the earth’ – and he-asws clasped between his-asws fingers’.
فَقُلْتُ كَيْفَ تَكُونُ مَحْبُوكَةً إِلَى الْأَرْضِ وَ اللَّهُ يَقُولُ رَفَعَ السَّماواتِ بِغَيْرِ عَمَدٍ تَرَوْنَها فَقَالَ سُبْحَانَ اللَّهِ أَ لَيْسَ يَقُولُ بِغَيْرِ عَمَدٍ تَرَوْنَها قُلْتُ بَلَى فَقَالَ فَثَمَّ عَمَدٌ وَ لَكِنْ لَا تَرَوْنَهَا قُلْتُ كَيْفَ ذَلِكَ جَعَلَنِيَ اللَّهُ فِدَاكَ
I said, ‘How can they be orbital towards the earth and Allah-azwj is Saying: Allah is the One Who Raised the skies without a pillar you can see [13:2]?’ He-asws said: ‘Glory be to Allah‑azwj! Isn’t He-azwj Saying: without a pillar you can see [13:2]?’ I said, ‘Yes’. He-asws said: ‘So then there are pillars but you cannot see these’. I said, ‘How is that? May I be sacrificed for you-asws!’
قَالَ فَبَسَطَ كَفَّهُ الْيُسْرَى ثُمَّ وَضَعَ الْيُمْنَى عَلَيْهَا فَقَالَ هَذِهِ أَرْضُ الدُّنْيَا وَ السَّمَاءُ الدُّنْيَا عَلَيْهَا فَوْقَهَا قُبَّةٌ وَ الْأَرْضُ الثَّانِيَةُ فَوْقَ السَّمَاءِ الدُّنْيَا وَ السَّمَاءُ الثَّانِيَةُ فَوْقَهَا قُبَّةٌ وَ الْأَرْضُ الثَّالِثَةُ فَوْقَ السَّمَاءِ الثَّانِيَةِ وَ السَّمَاءُ الثَّالِثَةُ فَوْقَهَا قُبَّةٌ
He (the narrator) said, ‘He-asws extended the left palm then placed the right upon it. He-asws said: ‘This is earth of the world and sky of the world. Upon it, as a dome above it, and the second earth is above the sky of the world, and the second sky is above it, and the third earth is above the second sky, and the third sky is above it as a dome.
وَ الْأَرْضُ الرَّابِعَةُ فَوْقَ السَّمَاءِ الثَّالِثَةِ وَ السَّمَاءُ الرَّابِعَةُ فَوْقَهَا قُبَّةٌ وَ الْأَرْضُ الْخَامِسَةُ فَوْقَ السَّمَاءِ الرَّابِعَةِ وَ السَّمَاءُ الْخَامِسَةُ فَوْقَهَا قُبَّةٌ وَ الْأَرْضُ السَّادِسَةُ فَوْقَ السَّمَاءِ الْخَامِسَةِ وَ السَّمَاءُ السَّادِسَةُ فَوْقَهَا قُبَّةٌ وَ الْأَرْضُ السَّابِعَةُ فَوْقَ السَّمَاءِ السَّادِسَةِ وَ السَّمَاءُ السَّابِعَةُ فَوْقَهَا قُبَّةٌ وَ عَرْشُ الرَّحْمَنِ تَبَارَكَ وَ تَعَالَى فَوْقَ السَّمَاءِ السَّابِعَةِ وَ هُوَ قَوْلُ اللَّهِ الَّذِي خَلَقَ سَبْعَ سَماواتٍ وَ مِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَ
And the fourth earth is above the third sky, and the fourth sky is above it as a dome, and the fifth earth is above the fourth sky, and the fifth sky is above it as a dome, and the sixth earth is above the fifth sky, and the sixth sky is above it as a dome, and the seventh earth is above the sixth sky, and the seventh sky is above it as a dome, and the Throne of the Beneficent, Blessed and Exalted, is above the seventh sky, and it is the Word of Allah-azwj: Allah is the One Who Created the seven skies, and from the earth similar to these. The Command descends between these [65:12].
فَأَمَّا صَاحِبُ الْأَمْرِ فَهُوَ رَسُولُ اللَّهِ ص وَ الْوَصِيُّ بَعْدَ رَسُولِ اللَّهِ ص قَائِمٌ هُوَ عَلَى وَجْهِ الْأَرْضِ فَإِنَّمَا يَنْزِلُ الْأَمْرُ إِلَيْهِ مِنْ فَوْقِ السَّمَاءِ مِنْ بَيْنِ السَّمَاوَاتِ وَ الْأَرَضِينَ
As for Master of the Command, he-saww is Rasool-Allah-saww and the successor-asws after Rasool-Allah-saww. He-saww is standing upon the surface of the earth. But rather, the Command descends to him-saww from above the sky from between the skies and the earths’.
قُلْتُ فَمَا تَحْتَنَا إِلَّا أَرْضٌ وَاحِدَةٌ فَقَالَ مَا تَحْتَنَا إِلَّا أَرْضٌ وَاحِدَةٌ وَ إِنَّ السِّتَّ لَهُنَ فَوْقَنَا.
I said, ‘So there isn’t anything beneath us except for one earth?’ He-asws said: ‘There isn’t anything beneath us except for one earth, and the six of these are above us’’.[86]
5- الْعُيُونُ، وَ الْعِلَلُ، فِي خَبَرِ الشَّامِيِ أَنَّهُ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَنِ الْأَرْضِ مِمَّ خُلِقَ قَالَ مِنْ زَبَدِ الْمَاءِ.
(The books) ‘Al Uyoun’, and ‘Al Illal’ –
‘In a Hadeeth of the Syrian, he asked Amir Al-Momineen-asws about the earth, ‘What is it Created from?’ He-asws said: ‘From the frothy water’’.[87]
6- الْعَيَّاشِيُّ، عَنِ الْخَطَّابِ الْأَعْوَرِ رَفَعَهُ إِلَى أَهْلِ الْعِلْمِ وَ الْفِقْهِ مِنْ آلِ مُحَمَّدٍ عَلَيْهِمُ السَّلَامُ قَالَ: وَ فِي الْأَرْضِ قِطَعٌ مُتَجاوِراتٌ يَعْنِي هَذِهِ الْأَرْضُ الطَّيِّبَةُ يُجَاوِرُهَا هَذِهِ الْمَالِحَةُ وَ لَيْسَتْ مِنْهَا كَمَا يُجَاوِرُ الْقَوْمُ الْقَوْمَ وَ لَيْسُوا مِنْهُمْ.
Al Ayyashi, from Al Khattab Al Awr,
‘Raising it to the people of knowledge and the understanding from the Progeny-asws of Muhammad-saww, may the greetings be upon them-asws having said: ‘And in the earth there are neighbouring tracts [13:4], meaning this goodly earth being in the vicinity of the saltiness, and it isn’t from it, just as the people tend to be in the neighbourhood of the people, and they aren’t from them’’.[88]
7- الْإِخْتِصَاصُ، عَنِ ابْنِ عَبَّاسٍ سَأَلَ ابْنُ سَلَّامٍ النَّبِيَّ ص مَا السِّتُّونَ قَالَ الْأَرْضُ لَهَا سِتُّونَ عِرْقاً وَ النَّاسُ خُلِقُوا عَلَى سِتِّينَ لَوْناً.
(The book) ‘Al Ikhtisas’ – From Ibn Abbas,
‘Ibn Salam asked the Prophet-saww, ‘What are the sixty?’ He-saww said: ‘The earth, there are sixty veins for it, and the people have been Created based upon sixty colours’’.[89]
8- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ نَظَرَ إِلَى الْمَقَابِرِ فَقَالَ يَا حَمَّادُ هَذِهِ كِفَاتُ الْأَمْوَاتِ وَ نَظَرَ إِلَى الْبُيُوتِ فَقَالَ هَذِهِ كِفَاتُ الْأَحْيَاءِ ثُمَّ تَلَا أَ لَمْ نَجْعَلِ الْأَرْضَ كِفاتاً أَحْياءً وَ أَمْواتاً وَ رُوِيَ أَنَّهُ دَفَنَ الشَّعْرَ وَ الظُّفُرَ.
‘Ma’any Al Akhbar’ – From his father, from Sa’ad Bin Abdullah, from Al Qasim Bin Muhammad Al-Asbahany, from Suleyman Bin Dawood Al Minqary, from Hammad Bin Isa,
‘From Abu Abdullah-asws, he-asws looked at the graves. He-asws said: ‘O Hammad! These are receptacle of the dead’. And he-asws looked at the houses, he-asws said: ‘These are receptacles of the living’. Then he-asws recited: Did We not Make the earth like a receptacle [77:25] (For) the living and the dead? [77:26]. And it is reported that he-asws buried the hair and the nails’’.[90]
9- الْعُيُونُ، عَنِ الْمُفَسِّرِ بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي قَوْلِهِ عَزَّ وَ جَلَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِراشاً وَ السَّماءَ بِناءً قَالَ جَعَلَهَا مُلَائِمَةً لِطَبَائِعِكُمْ مُوَافِقَةً لِأَجْسَادِكُمْ وَ لَمْ يَجْعَلْهَا شَدِيدَةَ الْحَمْيِ وَ الْحَرَارَةِ فَتُحْرِقَكُمْ وَ لَا شَدِيدَةَ الْبُرُودَةِ فَتُجْمِدَكُمْ وَ لَا شَدِيدَةَ طِيبِ الرِّيحِ فَتُصَدَّعَ هَامَاتُكُمْ وَ لَا شَدِيدَةَ النَّتْنِ فَتُعْطِبَكُمْ وَ لَا شَدِيدَةَ اللِّينِ كَالْمَاءِ فَتُغْرِقَكُمْ وَ لَا شَدِيدَةَ الصَّلَابَةِ فَتَمْتَنِعَ عَلَيْكُمْ فِي دُورِكُمْ وَ أَبْنِيَتِكُمْ وَ قُبُورِ مَوْتَاكُمْ
(The book) ‘Al Uyoun’ – From Al Mufassir,
‘By his chain to Muhammad Al-Askari-asws, from his-asws forefathers-asws, from Ali-asws Bin Al-Husayn-asws regarding Words of Mighty and Majestic: Who Made the earth a resting place for you and the sky a canopy [2:22]. He-asws said: ‘Made is appropriate for your natures, compatible for your bodies, and did not Make it of extreme temperatures and heat so you would be burnt, nor extremely cold so you would freeze, nor extremely of perfumed aroma so your heads would hurt, nor of extreme stench so it would break you, nor extremely soft like the water so you would drown, nor extremely solid so it would prevent upon you regarding your farming and building, digging graves for burying your dead.
وَ لَكِنَّهُ عَزَّ وَ جَلَّ جَعَلَ فِيهَا مِنَ الْمَتَانَةِ مَا تَنْتَفِعُونَ بِهِ وَ تَتَمَاسَكُ عَلَيْهَا أَبْدَانُكُمْ وَ بُنْيَانُكُمْ وَ جَعَلَ فِيهَا مَا تَنْقَادُ بِهِ لِدُورِكُمْ وَ قُبُورِكُمْ وَ كَثِيرٍ مِنْ مَنَافِعِكُمْ فَذَلِكَ جَعَلَ لَكُمُ الْأَرْضَ فِراشاً
But He-azwj, Mighty and Majestic, Made the durability in it what you could be benefitting with it, and holds together your bodies upon it, and your structure, and Made in it what you can be led with to your houses and your graves and most of your benefits. So that is Who Made the earth a resting place for you [2:22].
ثُمَّ قَالَ وَ السَّماءَ بِناءً سَقْفاً مَحْفُوظاً مِنْ فَوْقِكُمْ يُدِيرُ فِيهَا شَمْسَهَا وَ قَمَرَهَا وَ نُجُومَهَا لِمَنَافِعِكُمْ
Then He-azwj Said: and the sky a canopy [2:22] – a protective ceiling from above you, its sun and its moon and its stars rotate in it for your benefits.
ثُمَّ قَالَ عَزَّ وَ جَلَ وَ أَنْزَلَ مِنَ السَّماءِ ماءً يَعْنِي الْمَطَرَ يُنْزِلُهُ مِنْ عَلًى لِيَبْلُغَ قُلَلَ جِبَالِكُمْ وَ تِلَالَكُمْ وَ هِضَابَكُمْ وَ أَوْهَادَكُمْ ثُمَّ فَرَّقَهُ رَذَاذاً وَ وَابِلًا وَ هَطْلًا وَ طَلًّا لِتَنْشَفَهُ أَرَضُوكُمْ وَ لَمْ يَجْعَلْ ذَلِكَ الْمَطَرَ نَازِلًا عَلَيْكُمْ قِطْعَةً وَاحِدَةً فَيُفْسِدَ أَرَضِيكُمْ وَ أَشْجَارَكُمْ وَ زُرُوعَكُمْ وَ ثِمَارَكُمْ
Then the Mighty and Majestic Said: and (Who) Sends down water from the sky [2:22] – meaning the rain He-azwj Sends down from the high in order to reach the tops of your mountains, and your hills, and your plateaus, and your pits. Then He-azwj Separated into mist, and hail, and rainfall, and dew in order to heal your lands, and He-azwj did not Make that rain falling upon you as one piece so it would spoil your land, and your trees, and your plantations, and your fruits.
ثُمَّ قَالَ عَزَّ وَ جَلَ فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ يَعْنِي مِمَّا يُخْرِجُهُ مِنَ الْأَرْضِ رِزْقاً لَكُمْ فَلا تَجْعَلُوا لِلَّهِ أَنْداداً أَيْ أَشْبَاهاً وَ أَمْثَالًا مِنَ الْأَصْنَامِ الَّتِي لَا تَعْقِلُ وَ لَا تَسْمَعُ وَ لَا تُبْصِرُ وَ لَا تَقْدِرُ عَلَى شَيْءٍ وَ أَنْتُمْ تَعْلَمُونَ أَنَّهَا لَا تَقْدِرُ عَلَى شَيْءٍ مِنْ هَذِهِ النِّعَمِ الْجَلِيلَةِ الَّتِي أَنْعَمَهَا عَلَيْكُمْ رَبُّكُمْ تَبَارَكَ وَ تَعَالَى.
Then the Mighty and Majestic Said: then brings forth the fruits by it as a sustenance for you; – meaning, from what He-azwj Brings forth from the ground as a sustenance for you all – therefore do not set up rivals to Allah – i.e., resemblances and the likeness from the idols which neither have intellect, nor hear, nor see, nor are able upon anything – while you are knowing [2:22] – these are not able upon anything from these majestic bounties which your Lord-azwj, Blessed and Exalted, has Favoured upon you’’.[91]
10- التَّوْحِيدُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ وَ غَيْرِهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ الْحَسَنِ بْنِ زَيْدٍ الْهَاشِمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَتْ زَيْنَبُ الْعَطَّارَةُ الْحَوْلَاءُ إِلَى نِسَاءِ رَسُولِ اللَّهِ ص وَ بَنَاتِهِ وَ كَانَتْ تَبِيعُ مِنْهُنَّ الْعِطْرَ فَدَخَلَ رَسُولُ اللَّهِ ص وَ هِيَ عِنْدَهُنَّ فَقَالَ إِذَا أَتَيْتِنَا طَابَتْ بُيُوتُنَا فَقَالَتْ بُيُوتُكَ بِرِيحِكَ أَطْيَبُ يَا رَسُولَ اللَّهِ
(The book) ‘Al Tawheed’ – From his father, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim and someone else, from Khalaf Bin Hammad, from Al-Hassan Bin Zayd, Al Hashimy,
‘From Abu Abdullah-asws having said: ‘Zainab Al-Howla the perfume-seller, came to the wives of Rasool-Allah-saww and his-saww daughters-as, and she used to sell the perfume to them. Rasool-Allah-saww entered while she was with them. He-saww said: ‘Whenever you come our rooms become aromatic’. She said, ‘Your-saww rooms are more aromatic by your-saww aroma, O Rasool-Allah-saww!’
فَقَالَ إِذَا بِعْتِ فَاحْشِي وَ لَا تَغُشِّي فَإِنَّهُ أَتْقَى وَ أَبْقَى لِلْمَالِ فَقَالَتْ مَا جِئْتُ لِشَيْءٍ مِنْ بَيْعِي وَ إِنَّمَا جِئْتُكَ أَسْأَلُكَ عَنْ عَظَمَةِ اللَّهِ قَالَ جَلَّ جَلَالُهُ سَأُحَدِّثُكِ عَنْ بَعْضِ ذَلِكِ
He-saww said: ‘When you sell, then do it well, and do not cheat, for it would be more pious and lasting for the wealth’. She said, ‘I did not come for anything from my sales, and rather I have come to you-saww to ask you-saww about the Magnificence of Allah-azwj’. He-saww said: ‘The Majesty of His-azwj Majesty, I-saww shall be narrating to you about some of that’.
ثُمَّ قَالَ إِنَّ هَذِهِ الْأَرْضَ بِمَنْ فِيهَا وَ مَنْ عَلَيْهَا عِنْدَ الَّتِي تَحْتَهَا كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ وَ هَاتَانِ وَ مَنْ فِيهِمَا وَ مَنْ عَلَيْهِمَا عِنْدَ الَّتِي تَحْتَهُمَا كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ الثَّالِثَةُ حَتَّى انْتَهَى إِلَى السَّابِعَةِ ثُمَّ تَلَا هَذِهِ الْآيَةَ خَلَقَ سَبْعَ سَماواتٍ وَ مِنَ الْأَرْضِ مِثْلَهُنَ
Then he-saww said: ‘This earth, along with the ones in it and the ones upon it, in comparison to what which is beneath it, is like a ring thrown in the desert, and these two and the ones in these and the ones upon these, in comparison to that which it beneath them is like a ring thrown in the desert, and the second’ – until he-saww ended to the seventh. Then he-saww recited this Verse: Allah is the One Who Created the seven skies, and from the earth similar to these. [65:12].
وَ السَّبْعُ وَ مَنْ فِيهِنَّ وَ مَنْ عَلَيْهِنَّ عَلَى ظَهْرِ الدِّيكِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ الدِّيكُ لَهُ جَنَاحٌ بِالْمَشْرِقِ وَ جَنَاحٌ بِالْمَغْرِبِ وَ رِجْلَاهُ فِي التُّخُومِ وَ السَّبْعُ وَ الدِّيكُ بِمَنْ فِيهِ وَ مَنْ عَلَيْهِ عَلَى الصَّخْرَةِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And the seventh, and the ones in these and the ones upon these, being upon the back of a rooster, are like a ring thrown in the desert, and the rooster has a wing for it in the east and a wing for it in the west, and its legs are in the edges and the seven, and the rooster, along with the ones in it and the ones upon it, are upon the rock like a ring thrown in the desert.
وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ بِمَنْ فِيهَا وَ مَنْ عَلَيْهَا عَلَى ظَهْرِ الْحُوتِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ وَ الْحُوتُ عِنْدَ الْبَحْرِ الْمُظْلِمِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ وَ الْحُوتُ وَ الْبَحْرُ الْمُظْلِمُ عِنْدَ الْهَوَاءِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ وَ الْحُوتُ وَ الْبَحْرُ الْمُظْلِمُ وَ الْهَوَاءُ عِنْدَ الثَّرَى كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And the seven, and the rooster, and the rock, along with the ones in these and the ones upon these are upon the back of the fish like a ring thrown in the desert; and the seven, and the rooster, and the rock, and the fish in comparison to the dark ocean are like a ring in a desert; and the seven, and the rooster, and the rock, and the fish, and the dark ocean, in comparison to the air are like a ring thrown in the desert; and the seven, and the rooster, and the rock, and the fish, and the dark ocean, and the air in comparison to the soil are like a ring thrown in the desert’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى ثُمَّ انْقَطَعَ الْخَبَرُ
Then he-saww recited this Verse: For Him is whatever is in the skies and whatever is in the earth and whatever is between the two and whatever is beneath the soil [20:6]. Then the news is cut off.
وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ وَ الْحُوتُ وَ الْبَحْرُ الْمُظْلِمُ وَ الْهَوَاءُ وَ الثَّرَى بِمَنْ فِيهِ وَ مَنْ عَلَيْهِ عِنْدَ السَّمَاءِ الْأُولَى كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ هَذَا وَ السَّمَاءُ الدُّنْيَا وَ مَنْ فِيهَا وَ مَنْ عَلَيْهَا عِنْدَ الَّتِي فَوْقَهَا كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And the seven, and the rooster, and the rock, and the fish, and the dark ocean, and the air, and the soil along with the ones in it and the ones upon it, in comparison to the first sky is like a ring thrown in the desert; and this, and the sky of the world, and the ones in it and the ones upon it, in comparison to what which is above it is like a ring thrown in the desert.
وَ هَذَا وَ هَاتَانِ السَّمَاوَانِ عِنْدَ الثَّالِثَةِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ هَذَا وَ هَذِهِ الثَّلَاثُ عِنْدَ الرَّابِعَةِ بِمَنْ فِيهِنَّ وَ مَنْ عَلَيْهِنَّ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ حَتَّى انْتَهَى إِلَى السَّابِعَةِ وَ هَذِهِ السَّبْعُ وَ مَنْ فِيهِنَّ وَ مَنْ عَلَيْهِنَّ عِنْدَ الْبَحْرِ الْمَكْفُوفِ عَنْ أَهْلِ الْأَرْضِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ عِنْدَ جِبَالِ الْبَرَدِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And this, and these two skies, in comparison to the third is like a ring thrown in the desert; and this and these three, in comparison to the fourth along with the ones in these, and the ones upon these is like a ring thrown in the desert’ – until he-saww ended to the seventh – and these seven and the ones in these and the ones upon these, in comparison to the ocean restrained from people of the earth, is like a ring in the desert; and the seven, and the restrained ocean, in comparison to the cold mountain is like a right thrown in the desert’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ يُنَزِّلُ مِنَ السَّماءِ مِنْ جِبالٍ فِيها مِنْ بَرَدٍ وَ هَذِهِ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ وَ جِبَالُ الْبَرَدِ عِنْدَ حُجُبِ النُّورِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ هُوَ سَبْعُونَ أَلْفَ حِجَابٍ يَذْهَبُ نُورُهَا بِالْأَبْصَارِ وَ هَذَا وَ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ وَ جِبَالُ الْبَرَدِ وَ الْهَوَاءُ وَ الْحُجُبُ عِنْدَ الْهَوَاءِ الَّذِي تَحَارُ فِيهِ الْقُلُوبُ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ وَ جِبَالُ الْبَرَدِ وَ الْهَوَاءُ وَ الْحُجُبُ فِي الْكُرْسِيِّ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
Then he-saww recited this Verse: and descends from the sky on a mountain wherein is hail. [24:43]. ‘And these seven, and the restrained ocean, and the mountain of hail, in comparison to the veils of light, is like a ring thrown in the desert, and these are seventy thousand veils. Their radiance does away with the sight. And this, and the seven, and the restrained ocean, and the mountain of hail, and the air, and the veils, in comparison to the air which the hearts are confused about, is like a ring thrown in the desert; and the seven, and the restrained ocean, and the mountain of hail, and the air, and the veils are in the Chair like a ring thrown in the desert.
ثُمَّ تَلَا هَذِهِ الْآيَةَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ وَ لا يَؤُدُهُ حِفْظُهُما وَ هُوَ الْعَلِيُّ الْعَظِيمُ وَ هَذِهِ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ وَ جِبَالُ الْبَرَدِ وَ الْهَوَاءُ وَ الْحُجُبُ وَ الْكُرْسِيُّ عِنْدَ الْعَرْشِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍ
Then he-saww recited this Verse: His Chair contains the skies and the earth, and their preservation does not tire Him; and He is the Exalted, the Magnificent [2:255]. ‘And these seven, and the restrained ocean, and the mountain of hair, and the air, and the veils, and the Chair, in comparison to the Throne, are like a ring thrown in the desert’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى مَا تَحْمِلُهُ الْأَمْلَاكُ إِلَّا بِقَوْلِ .
Then he-saww recited this Verse: The Beneficent, Established upon the Throne [20:5]. ‘The Angels do not carry it except by the word:
لَا إِلَهَ إِلَّا اللَّهُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ
‘There is no god except Allah-azwj, and there is neither any might nor strength except with Allah-azwj the Exalted, the Magnificent’’.[92]
11- تَوْحِيدُ الْمُفَضَّلِ، قَالَ قَالَ الصَّادِقُ ع فَكِّرْ يَا مُفَضَّلُ فِيمَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ هَذِهِ الْجَوَاهِرَ الْأَرْبَعَةَ لِيَتَّسِعَ مَا يُحْتَاجُ إِلَيْهِ مِنْهَا فَمِنْ ذَلِكَ سَعَةُ هَذِهِ الْأَرْضِ وَ امْتِدَادُهَا فَلَوْ لَا ذَلِكَ كَيْفَ كَانَتْ تَتَّسِعُ لِمَسَاكِنِ النَّاسِ وَ مَزَارِعِهِمْ وَ مَرَاعِيهِمْ وَ مَنَابِتِ أَخْشَابِهِمْ وَ أَحْطَابِهِمْ وَ الْعَقَاقِيرِ الْعَظِيمَةِ وَ الْمَعَادِنِ الْجَسِيمَةِ غَنَاؤُهَا
(The book) ‘Tawheed’ of Al Mufazzal who said,
‘Al-Sadiq-asws said: ‘Think, O Mufazzal, regarding what Allah–azwj Mighty and Majestic Created these four seasons to expand upon what is needed to from these. From that expansion is this earth and its spread. Had it not been that, how would it be capacious for the dwellings of the people and their farms and their pastures, and the growth of their timber and firewood, and the great real estates, and the mines of their minerals and their gems.
وَ لَعَلَّ مَنْ يُنْكِرُ هَذِهِ الْفَلَوَاتِ الْخَالِيَةَ وَ الْقِفَارَ الْمُوحِشَةَ يَقُولُ مَا الْمَنْفَعَةُ فِيهَا فَهِيَ مَأْوَى هَذِهِ الْوُحُوشِ وَ مَحَالُّهَا وَ مَرْعَاهَا ثُمَّ فِيهَا بَعْدُ مُتَنَفَّسٌ وَ مُضْطَرَبٌ لِلنَّاسِ إِذَا احْتَاجُوا إِلَى الِاسْتِبْدَالِ بِأَوْطَانِهِمْ وَ كَمْ بَيْدَاءَ وَ كَمْ فَدْفَدٍ حَالَتْ قُصُوراً وَ جِنَاناً بِانْتِقَالِ النَّاسِ إِلَيْهَا وَ حُلُولِهِمْ فِيهَا
And perhaps one would deny these empty voids and desolate wilderness, and he would be saying, ‘What is the benefit in these? These are a shelter for these wild beasts and their places and their pastures. Then, in these afterwards is an outlet and disturbance for the people when they are needy to change their homeland. So, many deserts, and how many wastelands became castles and gardens by the transfer of the people to it and their arrival in these.
وَ لَوْ لَا سَعَةُ الْأَرْضِ وَ فُسْحَتُهَا لَكَانَ النَّاسُ كَمَنْ هُوَ فِي حِصَارٍ ضَيِّقٍ لَا يَجِدُ مَنْدُوحَةً عَنْ وَطَنِهِ إِذَا أَحْزَنَهُ أَمْرٌ يَضْطَرُّهُ إِلَى الِانْتِقَالِ عَنْهُ
And had the earth not been capacious and open spaced, the people would be like one who is in a siege, restricted, not finding an option from his homeland, when a matter of a group makes him desperate to the transfer away from it.
ثُمَّ فَكِّرْ فِي خَلْقِ هَذِهِ الْأَرْضِ عَلَى مَا هِيَ عَلَيْهِ حِينَ خُلِقَتْ رَاتِبَةً رَاكِنَةً فَيَكُونُ مُوَطَّناً مُسْتَقَرّاً لِلْأَشْيَاءِ فَيَتَمَكَّنُ النَّاسُ مِنَ السَّعْيِ عَلَيْهَا فِي مَآرِبِهِمْ وَ الْجُلُوسِ عَلَيْهَا لِرَاحَتِهِمْ وَ النَّوْمِ لِهُدُوئِهِمْ وَ الْإِتْقَانِ لِأَعْمَالِهِمْ
Then think regarding the creation of this earth upon what it is upon, where it has been Created wet, static, so it would become a stable homeland for the things. The people are enabled from the capaciousness upon it in their purposes, and the sitting upon it for their rest, and the sleep for their calmness, and the workmanship for their works.
فَإِنَّهَا لَوْ كَانَتْ رَجْرَاجَةً مُتَكَفِّئَةً لَمْ يَكُونُوا يَسْتَطِيعُونَ أَنْ يُتْقِنُوا الْبِنَاءَ وَ التِّجَارَةَ وَ الصِّنَاعَةَ وَ مَا أَشْبَهَ ذَلِكَ بَلْ كَانُوا لَا يَتَهَنَّئُونَ بِالْعَيْشِ وَ الْأَرْضُ تَرْتَجُّ مِنْ تَحْتِهِمْ
So, if it had been shaking, reclining, they would not have been able to master the construction, and the trading, and the manufacturing, and what resembles that. But, they would not be enjoying the life while the ground was shaking beneath them.
وَ اعْتَبِرْ ذَلِكَ بِمَا يُصِيبُ النَّاسَ حِينَ الزَّلَازِلِ عَلَى قِلَّةِ مَكْثِهَا حَتَّى يَصِيرُوا إِلَى تَرْكِ مَنَازِلِهِمْ وَ الْهَرَبِ عَنْهَا فَإِنْ قَالَ قَائِلٌ فَلِمَ صَارَتْ هَذِهِ الْأَرْضُ تُزَلْزَلُ قِيلَ لَهُ إِنَّ الزَّلْزَلَةَ وَ مَا أَشْبَهَهَا مَوْعِظَةٌ وَ تَرْهِيبٌ يُرَهَّبُ بِهَا النَّاسُ لِيَرْعُوا عَنِ الْمَعَاصِي
And consider that with what hits the people where there is the earthquake for a little while, until they become leaving their houses and fleeing from these. If a speaker were to say, ‘Why did this earth come to be with the tremors?’ It would be said to him, ‘The earthquake and what resembles it is a preaching and an intimidation, the people being intimidated by it, to warn them and take them away from the acts of disobedience.
وَ كَذَلِكَ مَا يَنْزِلُ بِهِمْ مِنَ الْبَلَاءِ فِي أَبْدَانِهِمْ وَ أَمْوَالِهِمْ يَجْرِي فِي التَّدْبِيرِ عَلَى مَا فِيهِ صَلَاحُهُمْ وَ اسْتِقَامَتُهُمْ وَ يُدَّخَرُ لَهُمْ إِنْ صَلَحُوا مِنَ الثَّوَابِ وَ الْعِوَضِ فِي الْآخِرَةِ مَا لَا يَعْدِلُهُ شَيْءٌ مِنْ أُمُورِ الدُّنْيَا وَ رُبَّمَا عُجِّلَ ذَلِكَ فِي الدُّنْيَا إِذَا كَانَ ذَلِكَ فِي الدُّنْيَا صَلَاحاً لِلْعَامَّةِ وَ الْخَاصَّةِ
And like that is what descend with them from the affliction in their bodies and their wealth, flowing in the arrangement upon what therein is their correction and their integrity, and hoarding for them, if they correct themselves, the Rewards and the replacements in the Hereafter what nothing from the affairs of the world can be equated with; and sometimes hasten that in the world, when that was in the world a correction of the general ones and the special ones.
ثُمَّ إِنَّ الْأَرْضَ فِي طِبَاعِهَا الَّذِي طَبَعَهَا اللَّهُ عَلَيْهِ بَارِدَةٌ يَابِسَةٌ وَ كَذَلِكَ الْحِجَارَةُ وَ إِنَّمَا الْفَرْقُ بَيْنَهَا وَ بَيْنَ الْحِجَارَةِ فَضْلُ يُبْسٍ فِي الْحِجَارَةِ أَ فَرَأَيْتَ لَوْ أَنَّ الْيُبْسَ أَفْرَطَ عَلَى الْأَرْضِ قَلِيلًا حَتَّى تَكُونَ حَجَراً صَلْداً أَ كَانَتْ تُنْبِتُ هَذَا النَّبَاتَ الَّذِي بِهِ حَيَاةُ الْحَيَوَانِ وَ كَانَ يُمْكِنُ بِهَا حَرْثٌ أَوْ بِنَاءٌ أَ فَلَا تَرَى كَيْفَ نَقَصَتْ عَنْ يُبْسِ الْحِجَارَةِ وَ جُعِلَتْ عَلَى مَا هِيَ عَلَيْهِ مِنَ اللِّينِ وَ الرَّخَاوَةِ وَ لِيَتَهَيَّأَ لِلِاعْتِمَادِ
Then, the earth, in its nature which Allah–azwj Natured it upon, is cold, dry, and like that are the rocks. But rather, the difference between it and the rock is the extra dryness in the rocks. Do you not see, if that dryness is overdone upon the earth a little until the rocks become rock solid, would the vegetation grow with this growth by which is like of the animals? And would it have enabled a farm or a construction? Do you not see how the dryness is concentrated in the rock, and it has been Made what it is upon from the softness, and the laxity and the preparedness for the deliberation?
وَ مِنْ تَدْبِيرِ الْحَكِيمِ جَلَّ وَ عَلَا فِي خَلْقِهِ الْأَرْضَ أَنَّ مَهَبَّ الشَّمَالِ أَرْفَعُ مِنْ مَهَبِّ الْجَنُوبِ فَلَمْ يَجْعَلِ اللَّهُ عَزَّ وَ جَلَّ كَذَلِكَ إِلَّا لِتَنْحَدِرَ الْمِيَاهُ عَلَى وَجْهِ الْأَرْضِ فَتَسْقِيَهَا وَ تَرْوِيَهَا ثُمَّ يُفِيضَ آخِرَ ذَلِكَ إِلَى الْبَحْرِ فَكَمَا يُرْفَعُ أَحَدُ جَانِبَيِ السَّطْحِ وَ يُخْفَضُ الْآخَرُ لِيَنْحَدِرَ الْمَاءُ عَنْهُ وَ لَا تَقُومَ عَلَيْهِ كَذَلِكَ جُعِلَ مَهَبُّ الشَّمَالِ أَرْفَعَ مِنْ مَهَبِّ الْجَنُوبِ لِهَذِهِ الْعِلَّةِ بِعَيْنِهَا وَ لَوْ لَا ذَلِكَ لَبَقِيَ الْمَاءُ مُتَحَيِّراً عَلَى وَجْهِ الْأَرْضِ فَكَانَ يَمْنَعُ النَّاسَ مِنْ أَعْمَالِهَا وَ يَقْطَعُ الطُّرُقَ وَ الْمَسَالِكَ
And from the arrangement of the Wise, Majestic and Exalted, in the creation of the earth is that the northern side is higher than the south. Why did Allah–azwj Mighty and Majestic Make it like that except for trickling the waters upon the surface of the earth to quench it and irrigate it? Then that overflows into the sea. It is as if one side of the roof is higher, and the other is lower to trickle the water away from it and not to stand still upon it. Like that He–azwj Made the northern side to be higher than the southern side for this reason exactly. And had it not been that the water would have remained confused upon the surface of the earth, and it would have prevented the people from their works, and cut off the roads and the pathways.
ثُمَّ الْمَاءُ لَوْ لَا كَثْرَتُهُ وَ تَدَفُّقُهُ فِي الْعُيُونِ وَ الْأَوْدِيَةِ وَ الْأَنْهَارِ لَضَاقَ عَمَّا يَحْتَاجُ النَّاسُ إِلَيْهِ لِشُرْبِهِمْ وَ شُرْبِ أَنْعَامِهِمْ وَ مَوَاشِيهِمْ وَ سَقْيِ زُرُوعِهِمْ وَ أَشْجَارِهِمْ وَ أَصْنَافِ غَلَّاتِهِمْ وَ شُرْبِ مَا يَرِدُهُ مِنَ الْوُحُوشِ وَ الطَّيْرِ وَ السِّبَاعِ وَ تَتَقَلَّبُ فِيهِ الْحِيتَانُ وَ دَوَابُّ الْمَاءِ
Then, the water, had it not been for its abundance and its being dispelled into the rivers, and the valleys, it would have been constricted upon what the people are needy to, for their drinking, and the drinking of their cattle and their livestock, and quench their plants and their trees and types of their harvests; and the drinking of whatever comes to it from the wild animals, and the birds, and the predators, and the fishes and creatures of the water fluctuate in it.
وَ فِيهِ مَنَافِعُ أُخَرُ أَنْتَ بِهَا عَارِفٌ وَ عَنْ عِظَمِ مَوْقِعِهَا غَافِلٌ فَإِنَّهُ سِوَى الْأَمْرِ الْجَلِيلِ الْمَعْرُوفِ مِنْ غَنَائِهِ فِي إِحْيَاءِ جَمِيعِ مَا عَلَى الْأَرْضِ مِنَ الْحَيَوَانِ وَ النَّبَاتِ يُمْزَجُ بِالْأَشْرِبَةِ فَتَلِينُ وَ تَطِيبُ لِشَارِبِهَا وَ بِهِ تُنَظَّفُ الْأَبْدَانُ وَ الْأَمْتِعَةُ مِنَ الدَّرَنِ الَّذِي يَغْشَاهَا وَ بِهِ يُبَلُّ التُّرَابُ فَيَصْلُحُ لِلِاعْتِمَالِ وَ بِهِ نَكُفُّ عَادِيَةَ النَّارِ إِذَا اضْطَرَمَتْ وَ أَشْرَفَ النَّاسُ عَلَى الْمَكْرُوهِ وَ بِهِ يَسْتَحِمُّ الْمُتْعِبُ الْكَالُّ فَيَجِدُ الرَّاحَةَ مِنْ أَوْصَابِهِ إِلَى أَشْبَاهِ هَذَا مِنَ الْمَآرِبِ الَّتِي تَعْرِفُ عِظَمَ مَوْقِعِهَا فِي وَقْتِ الْحَاجَةِ إِلَيْهَا
And in it is another benefit. You know it, and about the greatness of its occurrence, you are heedless, for it is the same majestic matter, the well know from its abundance in reviving the entirety of what is upon the earth, from the animals and the vegetation mingling with the drinking, so it softens and becomes good for it to be drunk; and by it the bodies are cleaned, and the dead from the dust which engulfs it, and by it the soil humidifies and is correct for the utilisation, and by it the fire is doused (soaked) when it inflames and the people face upon its abhorrence, and by it the dyer dyes what he dyes with it, and by it the tired calf is bathed and finds the rest from its injuries, to the likes of this from the purposes which you recognised the greatness of its occurrence in the time of need to it.
فَإِنْ شَكَكْتَ فِي مَنْفَعَةِ هَذَا الْمَاءِ الْكَثِيرِ الْمُتَرَاكِمِ فِي الْبِحَارِ وَ قُلْتَ مَا الْإِرْبُ فِيهِ فَاعْلَمْ أَنَّهُ مُكْتَنَفٌ وَ مُضْطَرَبٌ مَا لَا يُحْصَى مِنْ أَصْنَافِ السَّمَكِ وَ دَوَابِّ الْبَحْرِ وَ مَعْدِنِ اللُّؤْلُؤِ وَ الْيَاقُوتِ وَ الْعَنْبَرِ وَ أَصْنَافٍ شَتَّى تُسْتَخْرَجُ مِنَ الْبَحْرِ وَ فِي سَوَاحِلِهِ مَنَابِتُ الْعُودِ الْيَلَنْجُوجِ وَ ضُرُوبٌ مِنَ الطِّيبِ وَ الْعَقَاقِيرِ
So, if you were to doubt in the benefits of this abundant water accumulating in the ocean, and you say, ‘What is the purpose in it?’, then know that it is encompassed and turbulent with what cannot be counted, from the types of fish and creatures of the sea, and a mine of pearls and the sapphire and amber, and various types being extracted from the sea; and in its coasts grows the Oud and the driftwood, and a variety of the perfumes and the medicines.
ثُمَّ هُوَ بَعْدُ مَرْكَبُ النَّاسِ وَ مَحْمِلٌ لِهَذِهِ التِّجَارَاتِ الَّتِي تُجْلَبُ مِنَ الْبُلْدَانِ الْبَعِيدَةِ كَمِثْلِ مَا يُجْلَبُ مِنَ الصِّينِ إِلَى الْعِرَاقِ وَ مِنَ الْعِرَاقِ إِلَى الْعِرَاقِ فَإِنَّ هَذِهِ التِّجَارَاتِ لَوْ لَمْ يَكُنْ لَهَا مَحْمِلٌ إِلَّا عَلَى الظَّهْرِ لَبَارَتْ وَ بَقِيَتْ فِي بُلْدَانِهَا وَ أَيْدِي أَهْلِهَا لِأَنَّ أَجْرَ حَمْلِهَا كَانَ يُجَاوِزُ أَثْمَانَهَا فَلَا يَتَعَرَّضُ أَحَدٌ لِحَمْلِهَا وَ كَانَ يَجْتَمِعُ فِي ذَلِكَ أَمْرَانِ أَحَدُهُمَا فَقْدُ أَشْيَاءَ كَثِيرَةٍ تَعْظُمُ الْحَاجَةُ إِلَيْهَا وَ الْآخَرُ انْقِطَاعُ مَعَاشِ مَنْ يَحْمِلُهَا وَ يَتَعَيَّشُ بِفَضْلِهَا
Then, after its composition by the people, and carried to these trades which are brought from distant cities, like what is brought from China to Iraq, and from Iraq to China, for these trades, if there had not been a carrier for it except upon the back, would have broken and remained in its city and in the hands of its people, because the wages of carrying it would have exceeded its cost, therefore no one would be exposed (agree) to carrying it. And two matters would have gathered in that – one of that is the loss of a lot of things maximising the need to it, and the other, cutting off the livelihood of the one carrying it and living by the grace of it.
وَ هَكَذَا الْهَوَاءُ لَوْ لَا كَثْرَتُهُ وَ سَعَتُهُ لَاخْتَنَقَ هَذَا الْأَنَامُ مِنَ الدُّخَانِ وَ الْبُخَارِ الَّتِي يَتَحَيَّرُ فِيهِ وَ يَعْجِزُ عَمَّا يُحَوَّلُ إِلَى السَّحَابِ وَ الضَّبَابِ أَوَّلًا أَوَّلًا وَ قَدْ تَقَدَّمَ مِنْ صِفَتِهِ مَا فِيهِ كِفَايَةٌ
And similar to that is the air, if it had not been abundant, capacious, it would have choked the cattle from the smoke and the vapour which they would be hesitating in, and frustrated from what is turned into the cloud and the fog first of all, and there has preceded from its description what therein is sufficiency.
وَ النَّارُ أَيْضاً كَذَلِكَ فَإِنَّهَا لَوْ كَانَتْ مَبْثُوثَةً كَالنَّسِيمِ وَ الْمَاءِ كَانَتْ تُحْرِقُ الْعَالَمَ وَ مَا فِيهِ وَ لَمْ يَكُنْ بُدٌّ مِنْ ظُهُورِهَا فِي الْأَحَايِينِ لِغَنَائِهَا فِي كَثِيرٍ مِنَ الْمَصَالِحِ فَجُعِلَتْ كَالْمَخْزُونَةِ فِي الْأَخْشَابِ تُلْتَمَسُ عِنْدَ الْحَاجَةِ إِلَيْهَا وَ تُمْسَكُ بِالْمَادَّةِ وَ الْحَطَبِ مَا احْتِيجَ إِلَى بَقَائِهَا لِئَلَّا تَخْبُوَ
And the fire as well is like that, if it had been transmitted like the gentle breeze and the water, it would incinerate the world and whatever is in it, and it would not have been a must that it should appear in the two states of its abundance in many of the interests, so it was Made to be like the treasure inside the timber, sought during the need to it, and withheld with the essence and the firewood what is needed to is survival lest it freezes.
فَلَا هِيَ تُمْسَكُ بِالْمَادَّةِ وَ الْحَطَبِ فَتَعْظُمُ الْمَئُونَةُ فِي ذَلِكَ وَ لَا هِيَ تَظْهَرُ مَبْثُوثَةً فَتُحْرِقُ كُلَّمَا هِيَ فِيهِ بَلْ هِيَ عَلَى تَهْيِئَةٍ وَ تَقْدِيرٍ اجْتَمَعَ فِيهَا الِاسْتِمْتَاعُ بِمَنَافِعِهَا وَ السَّلَامَةُ مِنْ ضَرَرِهَا
Therefore, it is withheld with the essence and the firewood to magnify the assistance in that, and it is not transmitted so it would incinerate all what it is in, but it is upon a preparation and a measurement gathered in it the enjoyment of its benefits and the safety from its harm.
ثُمَّ فِيهَا خَلَّةٌ أُخْرَى وَ هِيَ أَنَّهَا مِمَّا خُصَّ بِهِ الْإِنْسَانُ دُونَ جَمِيعِ الْحَيَوَانِ لِمَا لَهُ فِيهَا مِنَ الْمَصْلَحَةِ فَإِنَّهُ لَوْ فَقَدَ النَّارَ لَعَظُمَ مَا يَدْخُلُ عَلَيْهِ مِنَ الضَّرَرِ فِي مَعَاشِهِ فَأَمَّا الْبَهَائِمُ فَلَا تَسْتَعْمِلُ النَّارَ وَ لَا تَسْتَمْتِعُ بِهَا وَ لَمَّا قَدَّرَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَكُونَ هَذَا هَكَذَا خَلَقَ لِلْإِنْسَانِ كَفّاً وَ أَصَابِعَ مُهَيَّأَةً لِقَدْحِ النَّارِ وَ اسْتِعْمَالِهَا وَ لَمْ يُعْطِ الْبَهَائِمَ مِثْلَ ذَلِكَ لَكِنَّهَا أُغْنِيَتْ بِالصَّبْرِ عَلَى الْجَفَاءِ وَ الْخَلَلِ فِي الْمَعَاشِ لِكَيْلَا يَنَالَهَا فِي فَقْدِ النَّارِ مَا يَنَالُ الْإِنْسَانَ
Then, in it is another manner, and it is that it is from what the human being has been particularised with besides the entirety of the animals to what there is for him an interest in it, for if he loses the fire, it would be grievous what would enter upon him from the harm in his life. As for the animals, they do not utilise the fire not do they enjoy with it, and for what Allah–azwj Mighty and Majestic had Determined that this happens like that. He–azwj Created for the human being, a palm and fingers prepared to ignite the fire and utilise it, and did not Give the animals the like of that, but these are assisted with the sight upon the staleness and the disturbance in the life, lest it comes upon them regarding the loss of the fire what would come upon the human being.
وَ أُنَبِّئُكَ مِنْ مَنَافِعِ النَّارِ عَلَى خَلَّةٍ صَغِيرَةٍ عَظِيمٍ مَوْقِعُهَا وَ هِيَ هَذَا الْمِصْبَاحُ الَّذِي يَتَّخِذُهُ النَّاسُ فَيَقْضُونَ بِهِ حَوَائِجَهُمْ مَا شَاءُوا مِنْ لَيْلِهِمْ وَ لَوْ لَا هَذِهِ الْخَلَّةُ لَكَانَ النَّاسُ تُصْرَفُ أَعْمَارُهُمْ بِمَنْزِلَةِ مَنْ فِي الْقُبُورِ فَمَنْ كَانَ يَسْتَطِيعُ أَنْ يَكْتُبَ أَوْ يَحْفَظَ أَوْ يَنْسِجَ فِي ظُلْمَةِ اللَّيْلِ وَ كَيْفَ كَانَتْ حَالُ مَنْ عُرِضَ لَهُ وَجَعٌ فِي وَقْتٍ مِنْ أَوْقَاتِ اللَّيْلِ فَاحْتَاجَ إِلَى أَنْ يُعَالِجَ ضِمَاداً أَوْ سَفُوفاً أَوْ شَيْئاً يَسْتَشْفِي بِهِ
And I–asws shall inform you of the benefits of the fire upon the small creation in a great place, and it is this lamp which the people take to and they are fulfilling their needs with it, whatever they so desire from their nights. And had it not been these characteristics, the people would have utilised their building at the status of the ones in the graves. So, who could have been able to write, or preserve, or weave in the darkness of the night? And how would have been the state of one exposed to a pain during a time from the times of the night, and is needy for the treatment of dressing, or (medicinal) powder, or something to be healed with?
فَأَمَّا مَنَافِعُهَا فِي نَضْجِ الْأَطْعِمَةِ وَ دفء [دَفَاءِ] الْأَبْدَانِ وَ تَجْفِيفِ أَشْيَاءَ وَ تَحْلِيلِ أَشْيَاءَ وَ أَشْبَاهِ ذَلِكَ فَأَكْثَرُ مِنْ أَنْ تُحْصَى وَ أَظْهَرُ مِنْ أَنْ تُخْفَى.
So, as for its benefits in cooking the meals, and defending the bodies, and drying the things, and analysing the things, and the likes of that are more than can be counted, and (more) apparent than are hidden’’.[93]
12- الدُّرُّ الْمَنْثُورُ، سُئِلَ عَنِ ابْنِ عَبَّاسٍ هَلْ تَحْتَ الْأَرْضِ خَلْقٌ قَالَ نَعَمْ أَ لَا تَرَى إِلَى قَوْلِهِ تَعَالَى خَلَقَ سَبْعَ سَماواتٍ وَ مِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَ.
(The non-Shia book) ‘Al Durr Al Mansour’ –
‘Ibn Abbas was asked, ‘Are there any creatures beneath the ground?’ He said, ‘Yes, don’t you see Words of the Exalted: Created the seven skies, and from the earth similar to these. The Command descends between these [65:12]?’’[94] (Not a Hadeeth + non-Shia source)
13- وَ عَنْ قَتَادَةَ فِي قَوْلِهِ سَبْعَ سَماواتٍ وَ مِنَ الْأَرْضِ مِثْلَهُنَ قَالَ فِي كُلِّ سَمَاءٍ وَ كُلِّ أَرْضٍ خَلْقٌ مِنْ خَلْقِهِ وَ أَمْرٌ مِنْ أَمْرِهِ وَ قَضَاءٌ مِنْ قَضَائِهِ.
And from Qatada – Regarding His-azwj Words: seven skies, and from the earth similar to these. [65:12]. He said, ‘In every sky and in every earth, there are creatures from His-azwj creation, and Commands from His-azwj Commands, and Judgments from His-azwj Judgments’’.[95] (Not a Hadeeth + non-Shia source)
14- وَ عَنْ مُجَاهِدٍ فِي قَوْلِهِ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَ قَالَ مِنَ السَّمَاءِ السَّابِعَةِ إِلَى الْأَرْضِ السَّابِعَةِ مَلْفُوفَةً.
And from Mujahid – regarding His-azwj Words: The Command descends between these [65:12]. He said, ‘From the seventh sky to the seventh earth, wrapped up’’.[96] (Not a Hadeeth + non-Shia source)
15- وَ عَنِ الْحَسَنِ فِي الْآيَةِ قَالَ بَيْنَ كُلِّ سَمَاءٍ وَ أَرْضٍ خَلْقٌ وَ أَمْرٌ.
And from Al-Hassan – regarding the Verse. He said, ‘Between every sky and earth there are creatures and Commands’’.[97] (Not a Hadeeth + non-Shia source)
16- وَ عَنِ ابْنِ جَرِيحٍ قَالَ: بَلَغَنِي أَنَّ عَرْضَ كُلِّ سَمَاءٍ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ وَ أَنَّ بَيْنَ كُلِّ أَرْضَيْنِ مَسِيرَةُ خَمْسِمِائَةِ سَنَةٍ وَ أُخْبِرْتُ أَنَّ الرِّيحَ بَيْنَ الْأَرْضِ الثَّانِيَةِ وَ الثَّالِثَةِ وَ الْأَرْضُ السَّابِعَةُ فَوْقَ الثَّرَى وَ اسْمُهَا تُخُومٌ وَ أَنَّ أَرْوَاحَ الْكُفَّارِ فِيهَا فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَلْقَتْهُمْ إِلَى بَرَهُوتَ
And from Ibn Jareeh who said,
‘It has reached me that the width of each sky is a travel distance of five hundred years and that between each of the earths there is a travel distance of five hundred years, and I am informed that the wind between the second and the third earth and the seventh earth above the soil, and its name is ‘Takhoum’, and that the souls of the Kafirs are in it. So when it will be the Day of Qiyamah, they would be thrown with into Barhout.
وَ الثَّرَى فَوْقَ الصَّخْرَةِ الَّتِي قَالَ اللَّهُ فِي صَخْرَةٍ وَ الصَّخْرَةُ عَلَى الثَّوْرِ لَهُ قَرْنَانِ وَ لَهُ ثَلَاثُ قَوَائِمَ يَبْتَلِعُ مَاءَ الْأَرْضِ كُلَّهَا يَوْمَ الْقِيَامَةِ وَ الثَّوْرُ عَلَى الْحُوتِ وَ ذَنَبُ الْحُوتِ عِنْدَ رَأْسِهِ مُسْتَدِيرٌ تَحْتَ الْأَرْضِ السُّفْلَى وَ طَرَفَاهُ مُنْعَقِدَانِ تَحْتَ الْعَرْشِ
And the soil is above the rock which Allah-azwj Said regarding a rock, and the rock is upon the bull having two horns for it, and there are three legs for it. It will swallow up the water of the earth, all of it, on the Day of Qiyamah, and the bull is upon the fish, and the tail of the fish is by its head, roaming beneath the lowest earth, and its sides are joined beneath the Throne.
وَ يُقَالُ الْأَرْضُ السُّفْلَى عُمُدٌ بَيْنَ قَرْنَيِ الثَّوْرِ وَ يُقَالُ بَلْ عَلَى ظَهْرِهِ وَ اسْمُهَا يهموت
And it is said that the lowest earth is extended between the two horns of the bull. And it is said, but upon it’s back, and its name is Yahmout.
وَ أُخْبِرْتُ أَنَّ عَبْدَ اللَّهِ بْنَ سَلَامٍ سَأَلَ النَّبِيَّ ص عَلَى مَا الْحُوتُ قَالَ عَلَى مَاءٍ أَسْوَدَ وَ مَا أُخِذَ مِنْهُ الْحُوتُ إِلَّا كَمَا أُخِذَ حُوتٌ مِنْ حِيتَانِكُمْ مِنْ بَحْرٍ مِنْ هَذِهِ الْبِحَارِ
And I am informed that Abdullah Bin Salam asked the Prophet-saww, ‘What is the fish upon?’ He-saww said: ‘Upon black water, and the fish does not take from it except like what a whale from your fishes would be taking from the sea, from these oceans’.
وَ حُدِّثْتُ أَنَّ إِبْلِيسَ يُغَلْغِلُ إِلَى الْحُوتِ فَيُعْظِمُ لَهُ نَفْسَهُ وَ قَالَ لَيْسَ خَلْقٌ بِأَعْظَمَ مِنْكَ عِزّاً وَ لَا أَقْوَى مِنْكَ فَوَجَدَ الْحُوتُ فِي نَفْسِهِ فَتَحَرَّكَ فَمِنْهُ تَكُونُ الزَّلْزَلَةُ إِذَا تَحَرَّكَ فَبَعَثَ اللَّهُ حُوتاً صَغِيراً فَأَسْكَنَهُ فِي أُذُنِهِ فَإِذَا ذَهَبَ يَتَحَرَّكُ تَحَرَّكَ الَّذِي فِي أُذُنِهِ فَيَسْكُنُ.
And I have been narrated to that Iblees-la get to the whale, so he-la himself-la for it and said, ‘There is no creature mightier than you in might, nor stronger than you’. So the whale found within itself, and it moved. From it becomes the earthquake, when it moves. Allah-azwj Sends a small fish and Settles it in its earth. When it goes to move, that which is in its ear, moves, so it calms down’’.[98] (Non-Shia source)
17- وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ وَ مِنَ الْأَرْضِ مِثْلَهُنَ قَالَ سَبْعُ أَرَضِينَ فِي كُلِّ أَرْضٍ نَبِيٌّ كَنَبِيِّكُمْ وَ آدَمُ كَآدَمَ وَ نُوحٌ كَنُوحٍ وَ إِبْرَاهِيمُ كَإِبْرَاهِيمَ وَ عِيسَى كَعِيسَى.
And from Ibn Abbas – regarding His-azwj Words: and from the earth similar to these. [65:12]. He said, ‘Seven earths, in every earth there is a Prophet-as like your Prophet-saww, and an Adam-as like your Adam-as, and a Noah-as like your Noah-as, and an Ibrahim-as like your Ibrahim-as, and an Isa-as like your Isa-as’’.[99] (Not a Hadeeth + non-Shia source)
18- وَ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْأَرَضِينَ بَيْنَ كُلِّ أَرْضٍ وَ الَّتِي تَلِيهَا مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ الْعُلْيَا مِنْهَا عَلَى ظَهْرِ حُوتٍ قَدِ الْتَقَى طَرَفَاهُ فِي السَّمَاءِ وَ الْحُوتُ عَلَى صَخْرَةٍ وَ الصَّخْرَةُ بِيَدِ مَلَكٍ وَ الثَّانِيَةُ مَسْجَنُ الرِّيحِ
And from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘The earths are such, between each earth and the one which follows it, there is a travel distance of five hundred years, and highest of these is upon a back of a whale, having casts its sides in the sky, and the whale is upon a rock, and the rock is in the hand of an Angel; and the second is a prisoner of the wind.
فَلَمَّا أَرَادَ اللَّهُ أَنْ يُهْلِكَ عَاداً أَمَرَ خَازِنَ الرِّيحِ أَنْ يُرْسِلَ عَلَيْهِمْ رِيحاً يَهْلِكُ عَاداً فَقَالَ يَا رَبِّ أُرْسِلُ عَلَيْهِمْ مِنَ الرِّيحِ قَدْرَ مَنْخِرِ الثَّوْرِ فَقَالَ لَهُ الْجَبَّارُ إِذَنْ تُكْفَأَ الْأَرْضُ وَ مَنْ عَلَيْهَا وَ لَكِنْ أَرْسِلْ عَلَيْهِمْ بِقَدْرِ خَاتَمٍ فَهِيَ الَّتِي قَالَ اللَّهُ فِي كِتَابِهِ ما تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ وَ الثَّالِثَةُ فِيهَا حِجَارَةُ جَهَنَّمَ وَ الرَّابِعَةُ فِيهَا كِبْرِيتُ جَهَنَّمَ
When Allah-azwj Wanted to Destroy the (people of) Aad, He-azwj Commanded the keeper of the wind to send a wind unto them to destroy (people of) Aad. He said, ‘O Lord-azwj! Shall I send upon them from the wind, a measurement of a nostril of the bull?’ the Subduer Said to him: “Then it would suffice the earth and the ones upon it, but Send upon them a measurement of a rind!” So it is which Allah-azwj Said in His-azwj Book: It did not leave anything it came upon except it made it to be like dust [51:42]. And the third, there are rocks of Hell in it, and the fourth, there is sulphur of Hell in it’.
فَقَالُوا يَا رَسُولَ اللَّهِ أَ لِلنَّارِ كِبْرِيتٌ
They said, ‘O Rasool-Allah-saww! Is there sulphur or the Fire?’
قَالَ نَعَمْ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ فِيهَا لَأَوْدِيَةٌ مِنْ كِبْرِيتٍ لَوْ أَرْسَلَ فِيهَا الْجِبَالَ الرَّوَاسِيَ لَمَاعَتْ وَ الْخَامِسَةُ فِيهَا حَيَّاتُ جَهَنَّمَ إِنَّ أَفْوَاهَهَا كَالْأَوْدِيَةِ تَلْسَعُ الْكَافِرَ اللَّسْعَةَ فَلَا يَبْقَى مِنْهُ لَحْمٌ عَلَى وَضَمٍ
He-saww said: ‘Yes, by the One-azwj in Whose Hand is my-saww soul! There are valleys of sulphur in it. If it were to be sent to the tall mountains, they would shine. And the fifth, there are serpents of Hell in it. Their mouths are like the valleys, stinging the Kafir with such stings there will not remain any flesh from him upon a bone.
وَ السَّادِسَةُ فِيهَا عَقَارِبُ جَهَنَّمَ إِنَّ أَدْنَى عَقْرَبَةٍ مِنْهَا كَالْبِغَالِ الْمُؤْكَفَةِ تَضْرِبُ الْكَافِرَ ضَرْبَةً يُنْسِيهِ ضَرْبُهَا حَرَّ جَهَنَّمَ وَ السَّابِعَةُ فِيهَا سَقَرٌ وَ فِيهَا إِبْلِيسُ مُصَفَّدٌ بِالْحَدِيدِ يَدٌ أَمَامَهُ وَ يَدٌ خَلْفَهُ فَإِذَا أَرَادَ اللَّهُ أَنْ يُطْلِقَهُ لِمَا يَشَاءُ أَطْلَقَهُ.
And the sixth, there are scorpions of Hell in it. The smallest of the scorpions from these is like the saddled mule. It will strike the Kafir with such a strike, he will forget the heat of Hell. And the seventh, in it is ‘Saqar’, and therein is Iblees-la handcuffed with the iron, a hand in front of him-la and a hand behind him-la. When Allah-azwj Wants to Free him-la when He-azwj so Desires to, will free him-la’’ (How Iblees-la will ever be released from Fire).[100] (Non-Shia source)
19- وَ عَنْ أَبِي الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللَّهِ ص كَنَفُ الْأَرْضِ مَسِيرَةُ خَمْسِمِائَةِ عَامٍ وَ الثَّانِيَةُ مِثْلُ ذَلِكَ وَ مَا بَيْنَ كُلِّ أَرْضٍ أَرْضَيْنِ مِثْلَ ذَلِكَ.
And from Abu Al Darda’a who said,
‘Rasool-Allah-saww said: ‘The protective wind of the earth is a travel distance of five hundred years, and the third is similar to that, and whatever is between every earth, two earths, is like that’.[101] (Non-Shia source)
20- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: سَيِّدُ السَّمَاوَاتِ السَّمَاءُ الَّتِي فِيهَا الْعَرْشُ وَ سَيِّدُ الْأَرَضِينَ الْأَرْضُ الَّتِي نَحْنُ فِيهَا.
And from Ibn Abbas who said, ‘Chief of the skies is the sky in which is the Throne, and chief of the earths is the earth which we are in’’.[102] (Not a Hadeeth + non-Shia source)
21- وَ عَنْ كَعْبٍ قَالَ: الْأَرَضُونَ السَّبْعُ عَلَى صَخْرَةٍ وَ الصَّخْرَةُ فِي كَفِّ مَلَكٍ وَ الْمَلَكُ عَلَى جَنَاحِ الْحُوتِ وَ الْحُوتُ فِي الْمَاءِ عَلَى الرِّيحِ وَ الرِّيحُ عَلَى الْهَوَاءِ رِيحٌ عَقِيمٌ لَا تُلْقِحُ وَ إِنَّ قُرُونَهَا مُعَلَّقَةٌ بِالْعَرْشِ.
And from Ka’ab who said,
‘The seven earths are upon a rock, and the rock is in a palm of an Angel, and the Angel is upon a wing of the whale, and the whale is in the water upon the wind, and the wind is upon the air, a sterile wind which does not pollinate, and that its horns are suspended with the Throne’’.[103] (Not a Hadeeth + non-Shia source)
22- وَ عَنْ أَبِي مَالِكٍ قَالَ: الصَّخْرَةُ الَّتِي تَحْتَ الْأَرْضِ مُنْتَهَى الْخَلْقِ عَلَى أَرْجَائِهَا أَرْبَعَةُ أَمْلَاكٍ رُءُوسُهُمْ تَحْتَ الْعَرْشِ.
And from Abu Malik who said,
‘The rock which is beneath the earth, is an end-point of the creation. There are four Angels upon its edges. Their heads are beneath the Throne’’.[104] (Not a Hadeeth + non-Shia source)
23- وَ عَنْهُ قَالَ: الصَّخْرَةُ تَحْتَ الْأَرَضِينَ عَلَى حُوتٍ وَ السِّلْسِلَةُ فِي أُذُنِ الْحُوتِ.
And from him, said, ‘The rock beneath the earths is upon a whale, and there is a chain in the ear of the whale’’.[105] (Not a Hadeeth + non-Shia source)
24- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ أَوَّلَ شَيْءٍ خَلَقَهُ اللَّهُ الْقَلَمُ فَقَالَ لَهُ اكْتُبْ قَالَ يَا رَبِّ وَ مَا أَكْتُبُ قَالَ اكْتُبِ الْقَدَرَ يَجْرِي مِنْ ذَلِكَ الْيَوْمِ بِمَا هُوَ كَائِنٌ إِلَى أَنْ تَقُومَ السَّاعَةُ
And from Ibn Abbas who said,
‘The first thing Allah-azwj Created was the Pen. He-azwj Said to it: “Write!” It said, ‘O Lord-azwj! And what shall I write?’ He-azwj Said: “Write the Pre-determination to flow from that day with whatever is to happen up to the establishment of the Hour!”
ثُمَّ طَوَى الْكِتَابَ وَ رَفَعَ الْقَلَمَ وَ كَانَ عَرْشُهُ عَلَى الْمَاءِ فَارْتَفَعَ بُخَارُ الْمَاءِ فَفُتِقَتْ مِنْهُ السَّمَاوَاتُ ثُمَّ خُلِقَ النُّونُ فَبُسِطَتْ عَلَيْهِ الْأَرْضُ وَ الْأَرْضُ عَلَى ظَهْرِ النُّونِ فَاضْطَرَبَ النُّونُ فَمَادَّتِ الْأَرْضُ فَأَثْبَتَتْ بِالْجِبَالِ فَإِنَّ الْجِبَالَ لَتَفْخَرُ عَلَى الْأَرْضِ إِلَى يَوْمِ الْقِيَامَةِ
Then He-azwj Folded the book and Raised the Pen, and His-azwj Throne was upon the water. He-azwj Raised the water vapour and Split the skies from it. Then He-azwj Created ‘Al-Noun’. He-azwj Spread the earth upon it, and the earth was upon the back of ‘Al-Noun’. ‘Al-Noun’ was restless, so the earth was giddy. He-azwj Affirmed with the mountains. So the mountain would be priding upon the earth up to the Day of Qiyamah’.
ثُمَّ قَرَأَ ابْنُ عَبَّاسٍ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ.
Then Ibn Abbas recited: Noon and the Pen, and what they will be writing! [68:1]’’.[106] (Not a Hadeeth + non-Shia source)
25- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ الْقَلَمُ وَ الْحُوتُ وَ قَالَ مَا أَكْتُبُ قَالَ كُلَّ شَيْءٍ كَائِنٍ إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ قَرَأَ ن وَ الْقَلَمِ فَالنُّونُ الْحُوتُ.
And from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘The first of what Allah-azwj Created was the Pen and the whale, and it said, ‘What shall I write?’ He-azwj Said: “All things to happen up to the Day of Qiyamah!” Then he-saww recited: Noon and the Pen, and what they will be writing! [68:1]. So ‘Al-Noun’, it is the whale’’.[107] (Non-Shia source)
26- وَ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص النُّونُ السَّمَكَةُ الَّتِي عَلَيْهَا قَرَارُ الْأَرَضِينَ وَ الْقَلَمُ الَّذِي خَطَّ بِهِ رَبُّنَا عَزَّ وَ جَلَّ الْقَدَرَ خَيْرَهُ وَ شَرَّهُ وَ نَفْعَهُ وَ ضَرَرَهُ وَ ما يَسْطُرُونَ قَالَ الْكِرَامُ الْكَاتِبُونَ.
And from him who said,
‘Rasool-Allah-saww said: ‘Al Noun is the fish upon which the earths are settled, and the Pen which our Lord-azwj Mighty and Majestic, Wrote with, is the Pre-determination, its good and its evil, and its benefit and its harm’. and what they will be writing! [68:1], he-saww said: ‘The two honourable recorders’’.[108] (Non-Shia source)
27- نَوَادِرُ الرَّاوَنْدِيُّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ: أَقْبَلَ رَجُلَانِ إِلَى رَسُولِ اللَّهِ ص فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ اجْلِسْ عَلَى اسْمِ اللَّهِ تَعَالَى وَ الْبَرَكَةِ فَقَالَ رَسُولُ اللَّهِ ص اجْلِسْ عَلَى اسْتِكَ فَأَقْبَلَ يَضْرِبُ الْأَرْضَ بِعَصًا فَقَالَ رَسُولُ اللَّهِ ص لَا تَضْرِبْهَا فَإِنَّهَا أُمُّكُمْ وَ هِيَ بِكُمْ بَرَّةٌ.
(The book) ‘Al Nawadir’ of Al Rawandy – By his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Two men came to Rasool-Allah-saww. One of them said to his companions, ‘Be seated, based upon the Name of Allah-azwj the Exalted and the Blessing!’ Rasool-Allah-saww said: ‘Be seated upon your backside!’ He went on to strike the ground with a stick. Rasool-Allah-saww said: ‘Do not strike it, for it is your mother, and it is righteous with you all’’.[109]
28- وَ بِهَذَا الْإِسْنَادِ، قَالَ رَسُولُ اللَّهِ ص تَمَسَّحُوا بِالْأَرْضِ فَإِنَّهَا أُمُّكُمْ وَ هِيَ بِكُمْ بَرَّةٌ.
And by this chain –
‘Rasool-Allah-saww said: ‘Wipe with the earth for it is your mother, and it is righteous with you all!’’[110]
29- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ قَالَ: الْعِلَّةُ فِي أَنَّ الْأَرْضَ لَا تَقْبَلُ الدَّمَ أَنَّهُ لَمَّا قَتَلَ قَابِيلُ أَخَاهُ هَابِيلَ غَضِبَ آدَمُ عَلَى الْأَرْضِ فَلَا تَقْبَلُ الدَّمَ لِهَذِهِ الْعِلَّةِ.
(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim who said, ‘
‘The reason why the earth does not accept the blood, is when Qabeel-la killed his-la brother-as Habeel-as, Adam-as was angered upon the earth. So it does not accept the blood for this reason’’.[111]
30- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانٍ بِإِسْنَادِهِ رَفَعَهُ قَالَ: أَتَى عَلِيَّ بْنَ أَبِي طَالِبٍ يَهُودِيٌّ فَسَأَلَهُ عَنْ مَسَائِلَ فَكَانَ فِيمَا سَأَلَهُ أَخْبِرْنِي عَنْ قَرَارِ هَذِهِ الْأَرْضِ عَلَى مَا هُوَ
(The book) ‘Al Illal’ – From Ali Bin Ahmad Al Daqqaq, from Al Kulayni, from Allan, by his chain, raising it, said,
‘A Jew came to Ali-asws Bin Abu Talib-asws. He asked him-asws about issues. It was among what he asked him-asws, ‘Inform me about the stability of this earth, what is it based upon?’
فَقَالَ ع قَرَارُ هَذِهِ الْأَرْضِ لَا يَكُونُ إِلَّا عَلَى عَاتِقِ مَلَكٍ وَ قَدَمَا ذَلِكَ الْمَلَكِ عَلَى صَخْرَةٍ وَ الصَّخْرَةُ عَلَى قَرْنِ ثَوْرٍ وَ الثَّوْرُ قَوَائِمُهُ عَلَى ظَهْرِ الْحُوتِ فِي الْيَمِّ الْأَسْفَلِ وَ الْيَمُّ عَلَى الظُّلْمَةِ وَ الظُّلْمَةُ عَلَى الْعَقِيمِ وَ الْعَقِيمُ عَلَى الثَّرَى وَ مَا يَعْلَمُ تَحْتَ الثَّرَى إِلَّا اللَّهُ عَزَّ وَ جَلَّ الْخَبَرَ.
He-asws said: ‘The stability of this earth does not happen to be except upon a shoulder of an Angel, and the feet of that Angel are upon a rock, and the rock is upon a horn of a bull, and the bull, its legs are upon the back of the whale in the lowest river, and the river is upon the darkness, and the darkness is upon the storm, and the storm is upon the soil, and no one knows what is beneath the soil except Allah-azwj Mighty and Majestic’ – the Hadeeth’’.[112]
31- النهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةِ التَّوْحِيدِ لَا يَجْرِي عَلَيْهِ السُّكُونُ وَ الْحَرَكَةُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ وَ يَعُودُ فِيهِ مَا هُوَ أَبْدَاهُ وَ يَحْدُثُ فِيهِ مَا هُوَ أَحْدَثَهُ إِذاً لَتَفَاوَتَتْ ذَاتُهُ وَ لَتَجَزَّأَ كُنْهُهُ وَ لَامْتَنَعَ مِنَ الْأَزَلِ مَعْنَاهُ وَ لَكَانَ لَهُ وَرَاءٌ إِذْ وُجِدَ لَهُ أَمَامٌ وَ لَالْتَمَسَ التَّمَامَ إِذْ لَزِمَهُ النُّقْصَانُ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said in a sermon on Al-Tawheed: ‘The stability and the movement do not flow upon Him-azwj, and how can it flow upon Him-azwj what He-azwj is the Causer of its flow, and return to Him-azwj what He-azwj is its Initiator, and occur in Him-azwj what He-azwj had Caused to occur? Then His-azwj Self would have been diverse, and His-azwj Being would have been segmented, and its meaning it He-azwj would have been prevented from been eternal, but for Him-azwj there can only be a back when a front can be found to be for Him, and the completion can only be sought when the deficiency is necessitated’’.[113]
باب 32 في قسمة الأرض إلى الأقاليم و ذكر جبل قاف و سائر الجبال و كيفية خلقها و سبب الزلزلة و علتها
CHAPTER 32 – REGARDING DIVISION OF THE EARTH TO THE REGIONS, AND MENTION OF THE MOUNT QAF AND REST OF THE MOUNTAINS, AND METHOD OF THEIR CREATION AND CAUSE OF THE EARTHQUAKES AND ITS REASONS
الآيات
The Verses
النحل وَ أَلْقى فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِكُمْ
(Surah) Al Nahl – And He Cast firm mountains in the earth lest it shakes with you, [16:15].
الكهف حَتَّى إِذا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُونِهِما قَوْماً إلى قوله وَ كانَ وَعْدُ رَبِّي حَقًّا
(Surah) Al Kahf – Until when he reached between the two mountains and found besides these a people [18:93] – up to His-azwj Words: and a Promise of my Lord would always be true [18:97].
الأنبياء وَ جَعَلْنا فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِهِمْ وَ جَعَلْنا فِيها فِجاجاً سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ
(Surah) Al Anbiya – And We Made stable mountains in the earth lest it might shake with them, and We have made therein wide ways perhaps they would be guided [21:31].
و قال تعالى حَتَّى إِذا فُتِحَتْ يَأْجُوجُ وَ مَأْجُوجُ وَ هُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ
And the Exalted Said: Until when Yajouj and Majouj are released, and they would be descending from every elevation [21:96].
لقمان وَ أَلْقى فِي الْأَرْضِ رَواسِيَ أَنْ تَمِيدَ بِكُمْ
(Surah) Luqman-as – and Cast mountains in the earth lest it shakes with you all, [31:10].
فاطر وَ مِنَ الْجِبالِ جُدَدٌ بِيضٌ وَ حُمْرٌ مُخْتَلِفٌ أَلْوانُها وَ غَرابِيبُ سُودٌ
(Surah) Fatir – and from the mountain tracts – white, and red, of various colours, and shades of black? [35:27].
ص إِنَّا سَخَّرْنَا الْجِبالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَ الْإِشْراقِ
(Surah) Suad – Surely, We Subjugated the mountains with him, Glorifying at evening and sunrise [38:18].
ق وَ أَلْقَيْنا فِيها رَواسِيَ
(Surah) Qaf – And the earth, We Extended it and Cast mountains it, [50:7].
الطور وَ الطُّورِ
(Surah) Al Tour – (I Swear) by the (mount) Toor (of Sinai) [52:1].
و قال تعالى وَ تَسِيرُ الْجِبالُ سَيْراً
And the Exalted Said: And the mountains will move with a (severe) movement [52:10].
المرسلات وَ جَعَلْنا فِيها رَواسِيَ شامِخاتٍ
(Surah) Al Mursalaat – And made therein lofty peaks, [77:27].
النبأ أَ لَمْ نَجْعَلِ الْأَرْضَ مِهاداً وَ الْجِبالَ أَوْتاداً
(Surah) Al Naba – Have We not made the earth a cradle? [78:6] And the mountains as pegs? [78:7].
الغاشية وَ إِلَى الْجِبالِ كَيْفَ نُصِبَتْ
(Surah) Al Ghashiya – And at the mountains, how they are established, [88:19].
التين وَ التِّينِ وَ الزَّيْتُونِ وَ طُورِ سِينِينَ
(Surah) Al Teen – (I Swear) by the fig and the olive [95:1] And (mount) Toor of Sinai [95:2].
تفسير
(Forbidden) Tafseer (opinionated) –
أَنْ تَمِيدَ بِكُمْ قال المبرد أي منع الأرض أن تميد و قيل لئلا تميد و قيل أي كراهة أن تميد و قال بعض المفسرين الميد الاضطراب في الجهات الثلاث و قيل إن الأرض كانت تميد و ترجف رجوف السقف بالوطء فثقلها الله بالجبال الرواسي ليمنع من رجوفها
lest it shakes with you, [16:15] – Al-Mabrad said, ‘i.e., the earth is prevented from shaking’. And it is said, i.e., disliked that it shakes. And one of the interpreters said, the shaking is the restlessness in the three direction. And it is said that the earth used to shake and tremble, like the trembling of the roof with the treading, so Allah-azwj Weighed it down with the tall mountains in order to prevent its trembling.
و رووا عن ابن عباس أنه قال إن الأرض بسطت على الماء فكانت تكفأ بأهلها كما تكفأ السفينة فأرساها الله تعالى بالجبال ثم إنهم اختلفوا في أنه لما صارت الجبال سببا لسكون الأرض على أقوال و ذكروا لذلك وجوها و لنذكر بعضها.
And it is reported from Ibn Abbas having said, ‘The earth was spread upon the water. It sufficed with its inhabitants just as the ship is sufficed. Allah-azwj the Exalted Affirmed it with the mountains. Then they differed regarding that when the mountains became a cause for the stability of the earth based upon the word, and they mentioned aspects for that, and we shall mention some of these.
الأول ما ذكره الفخر الرازي في تفسيره أن السفينة إذا ألقيت على وجه الماء فإنها تميل من جانب إلى جانب و تضطرب فإذا وقعت الأجرام الثقيلة فيها استقرت على وجه الماء فكذلك لما خلق الله تعالى الأرض على وجه الماء اضطربت و مادت فخلق الله تعالى عليها هذه الجبال و وتدها بها فاستقرت على وجه الماء بسبب ثقل الجبال
The first is what Al-Fakhr Al-Razi mentioned in his interpretation, ‘The ship, when it is cast upon the surface of the water, it inclines from a side to a side, and is restless. When the heavy bodies fall in it, it stabilises upon surface of the water. Like that, when Allah-azwj the Exalted Created the earth upon the surface of the water, it was restless and it shook. So Allah-azwj the Exalted Created mountains upon it and pegged it with these. Thus, the stability upon surface of the water is by the cause of the weight of the mountains’.
ثم قال لقائل أن يقول هذا يشكل من وجوه الأول أن هذا المعلل إما أن يقول بأن حركات الأجسام بطباعها أو يقول ليست بطباعها بل هي واقعة بإيجاد الفاعل المختار إياها فعلى التقدير الأول نقول لا شك أن الأرض أثقل من الماء و الأثقل يغوص في الماء و لا يبقى طافيا عليه
Then he said to someone saying that this constitutes one of the aspects of the first that this reason is either to say that the motions of bodies are by their nature, or he says that they are not by their nature, but rather the doer is the one Choosing it. According to the first assessment, we say there is no doubt that the earth is heavier than water, and the heaviest sinks into the water and does not remain afloat on it.
فامتنع أن يقال إنها كانت تميد و تضطرب بخلاف السفينة فإنها متخذة من الخشب و في داخل الخشب تجويفات غير مملوءة فلذلك تميد و تضطرب على وجه الماء فإذا أرسيت بالأجسام الثقيلة استقرت و سكنت فظهر الفرق
So he refrained from saying that it was elongating and turbulent, unlike a ship, for it was made of wood, and inside the wood were unfilled cavities, so it elongated and was turbulent on the surface of the water. If you anchor with heavy objects, they will be stabilized and settled, and the difference will appear.
و أما على التقدير الثاني و هو أن يقال ليس للأرض و الماء طبائع توجب الثقل و الرسوب و الأرض إنما تنزل لأن الله تعالى أجرى عادته بجعلها كذلك و إنما صار الماء محيطا بالأرض لمجرد إجراء العادة ليس هاهنا طبيعة للأرض و لا للماء توجب حالة مخصوصة
As for the second assessment, which is to say that the earth and water do not have natures that necessitate gravity and sedimentation, and the earth only descends because Allah-azwj the Exalted flowed its norm by Making it to be like that, and the water became surrounding the earth just for the sake of making a norm. There isn’t over here a nature fort the earth nor for the water obliging a specific state.
فنقول على هذا التقدير علة سكون الأرض هي أن الله تعالى يخلق فيها السكون و علة كونها مائدة مضطربة هو أن الله تعالى يخلق فيها الحركة فيفسد القول بأن الله تعالى خلق الجبال لتبقى الأرض ساكنة فثبت أن التعليل مشكل على كلا التقديرين.
So we say based on this estimate, the reason for the earth’s stillness is that Allah-azwj the Exalted creates in it stillness, and the reason for its being a turbulent table is that Allah-azwj the Exalted Creates motion in it, so the saying that Allah-azwj the Exalted Created the mountains to keep the earth still is proven that the reasoning is problematic on both assessments.
الإشكال الثاني أن إرساء الأرض بالجبال إنما يعقل لأجل أن تبقى الأرض على وجه الماء من غير أن تميد و تميل من جانب إلى جانب و هذا إنما يعقل إذا كان الذي استقرت الأرض على وجهه واقفا
The second problem is that anchoring the land with the mountains is reasonable in order for the land to remain on the surface of the water without elongating and tilting from side to side. This is only reasonable if the one on whose face the earth rests is standing.
فنقول فما المقتضي لسكونه في ذلك الحيز المخصوص فإن قلت إن طبيعته توجب وقوفه في ذلك الحيز المعين فحينئذ يفسد القول بأن الأرض إنما وقفت بسبب أن الله تعالى أرساها بالجبال و إن قلت إن المقتضي لسكون الماء في حيزه المعين هو أن الله تعالى أسكن الماء بقدرته في ذلك الحيز المخصوص فنقول فلم لا تقول مثله في سكون الأرض و حينئذ يفسد هذا التعليل أيضا.
So we say, what is required for him to remain in that particular space? If you say that his nature necessitates his standing in that particular space, then the saying that the earth only stood because Allah-azwj Exalted Affirmed it with the mountains. And if you say that what necessitates the stillness of water in its specific space is that Allah-azwj the Exalted Made the water inhabit by His-azwj Power in that specific space, then we say, why do you not say the like of it in the stillness of the earth? And then this reasoning is corrupted as well.
الإشكال الثالث أن مجموع الأرض جسم واحد فبتقدير أن يميل بكليته و يضطرب على وجه البحر المحيط لم تظهر تلك الحالة للناس فإن قيل أ ليس أن الأرض تحركها البخارات المحتقنة في داخلها عند الزلازل و تظهر تلك الحركات للناس
The third problem is that the whole of the earth is a single body, so it is assessed that it tilts in its entirety and tumbles on the face of the surrounding sea. This condition does not appear to the people. If it is said, ‘Is it not that the earth is moved by the vapours engulfed within it during earthquakes, and these movements appear to people?’
قلنا البخارات احتقنت في داخل قطعة صغيرة من الأرض فلما حصلت الحركة في تلك القطعة ظهرت تلك الحركة فإن ظهور الحركة في تلك القطعة المعينة يجري مجرى اختلاج عضو من بدن الإنسان أما لو تحركت كلية الأرض لم تظهر أ لا ترى أن الساكن في سفينة لا يحس بحركة كلية السفينة و إن كانت على أسرع الوجوه و أقواها انتهى كلامه.
We said the vapours were congested inside a small piece of the earth, and when movement occurred in that piece, that movement appeared, for the emergence of movement in that particular piece follows the course of the shuddering of an organ of the human body.But if the whole of the earth moves, it does not appear. Do you not see that the one who dwells in a ship does not feel the movement of the whole of the ship, even if it is in the fastest and strongest of ways?’ – end of his speech.
و يمكن أن يجاب عنها أما عن الإشكال الأول فبأن يختار أنها طالبة بطبعها للمركز لكن إذا كانت خفيفة كان الماء يحركها بأمواجه حركة قسرية و يزيلها عن مكانها الطبيعي بسهولة فكانت تميد و تضطرب بأهلها و تغوص قطعة منها و تخرج قطعة منها و لما أرساها الله تعالى بالجبال و أثقلها قاومت الماء و أمواجه بثقلها فكانت كالأوتاد مثبتة لها
And it is possible that it be answered. As for the first problem, it is to choose that it is naturally demanding of the centre, but if it was light, the water would move it in its waves with a forced movement and remove it from its natural place easily. It would be stretching and disturbing its people, and a piece of it would sink and a piece would come out.And when Allah-azwj the Exalted Anchored it in the mountains and made it heavy, it resisted the water and its waves with its weight, so it was like pegs attached to it.
و منه يظهر الجواب عن الإشكال الثاني على أن توقف إرساء الأرض بالجبال على سكون الماء في حيز معين ممنوع
And from it appears the answer of the second problem, based upon that provided the anchoring of the earth with the mountains stops based upon the water being still in a specific prohibited space.
و أما عن الإشكال الثالث فبأن يقال ليس الامتنان بمجرد عدم ظهور حركة الأرض حتى يقال أنه على تقدير حركتها بكليتها لا يظهر للناس بل بخروج البقاع من الماء و عدم غرقها بحركة الأرض و ميدانها بأهلها على أن الظاهر أن الحركة التي لا تحس
As for the third problem, it is said that prevention is not merely the absence of the movement of the earth, to the extent that it is said that it is based on the assessment of its movement in its entirety, that it does not appear to people, but rather by the exit of spots from the water and their not being submerged by the movement of the earth and its field with its people, on the assumption that the movement is not felt.
إنما هي إذا كانت في جهة مخصوصة و على وضع واحد كحركة وضعية مستمرة أو حركة أينية على جهة واحدة كحركة السفينة إذا كانت سائرة من غير اضطراب
Rather, it is if it is in a specific direction and on one position, such as a continuous postural movement, or an instantaneous movement on one side, such as the movement of a ship if it is moving without turbulence.
و أما إذا تحركت في جهات مختلفة و اضطربت فيحس بها كحركة السفينة عند تلاطم البحر و اضطرابه و هذا هو الفرق بين حالة الزلزلة و بين حركة الأرض في الظهور و عدمه
But if it moves in different directions and becomes turbulent, it is felt as the movement of a ship when the sea crashes and turbulences, and this is the difference between the state of an earthquake and the movement of the earth in appearance and non-appearance.
فإنا لو فرضنا قطعة منها سائرة غير مضطربة في سيرها لما أحس بها كما لا يحس بحركة كلها بل باضطراب الحركة و كونها في جهات مختلفة تحس الحركة سواء كان محلها كل الأرض أو بعضها
If we suppose a piece of it is moving without turbulence in its course, he would not feel it, just as he does not feel all movement, but rather with the disturbance of movement and being in different directions, he will feel the movement, whether its location is all or part of the earth.
الوجه الثاني ما ذكره الفاضل المقدم ذكره أيضا في تفسيره و اختاره حيث قال و الذي عندي في هذا الموضع المشكل أن يقال أنه ثبت بالدلائل اليقينية أن الأرض كره و أن هذه الجبال على سطح هذه الكرة جارية مجرى خشونات و تضريسات تحصل على وجه هذه الكرة إذا ثبت هذا
The second aspect is what the meritorious Al-Muqaddam mentioned also in his interpretation and chose it, where he said, ‘And what I have in this problematic place is to say that it has been proven with certain evidence that the earth is a globe and that these mountains on the surface of this sphere are in flow, the course of roughness(es) and indentations that obtain the face of this sphere, when this is proven’.
فنقول إذا فرضنا أن هذه الخشونات ما كانت حاصلة بل كانت الأرض كرة حقيقية خالية عن هذه الخشونات و التضريسات لصارت بحيث تتحرك بالاستدارة بأدنى سبب لأن الجرم البسيط المستدير و إن لم يجب كونه متحركا بالاستدارة عقلا إلا أنه بأدنى سبب تتحرك على هذا الوجه
So we say that if we suppose that these roughness(es) did not occur, but rather the earth was a real sphere, free of these roughness(es) and indentations, it would have become such that it moves by turning for the slightest reason, because the body is simply round, and if it is not necessary for him to be moving by turning around in mind, but it is at the slightest reason to move in this direction.
أما إذا حصل على سطح كرة الأرض هذه الجبال و كانت كالخشونات الواقعة على وجه الكرة فكل واحد من هذه الجبال إنما يتوجه بطبعه إلى مركز العالم و توجه ذلك الجبل نحو مركز العالم بثقله العظيم و قوته الشديدة يكون جاريا مجرى الوتد الذي يمنع كرة الأرض من الاستدارة
But if these mountains are on the surface of the globe of the earth, and they are like the roughness(es) on the surface of the sphere, then each one of these mountains, by its nature, is directed towards the centre of the world, and that mountain is directed towards the centre of the world with its great weight and strong strength, then it is running the course of the peg that prevents the globe of the earth from turning around.
فكان تخليق هذه الجبال على الأرض كالأوتاد المغروزة في الكرة المانعة لها عن الحركة المستديرة و كانت مانعة للأرض عن الميد و الميل و الاضطراب بمعنى أنها منعت الأرض عن الحركة المستديرة فهذا ما وصل إليه خاطري في هذا الباب و الله أعلم انتهى.
The creation of these mountains on the earth was like pegs embedded in a ball that prevented them from rotating movement, and they were preventing the earth from ebb and flow and turbulence, meaning that they prevented the earth from rotational movement. And Allah-azwj is more Knowing’ – end.
و اعترض عليه بأن كلامه لا يخلو عن تشويش و اضطراب و الذي يظهر من أوائل كلامه هو أنه جعل المناط في استقرار الأرض الخشونات و التضريسات من حيث إنها خشونات و تضريسات
He objected to him that his words were not without confusion and disturbance, and what appears from the beginning of his speech is that he made the criterion for the stability of the earth as being the roughness(es) and the indentations whereby these are the roughness(es) and the indentations.
و ذلك إما لممانعة الأجزاء المائية الملاصقة لتلك التضريسات لاستلزام حركة الأرض زوالها عن مواضعها و حينئذ يكون علة السكون هي الجبال الموجودة في الماء لا ما خلقت في الربع المكشوف من الأرض و لعله خلاف الظاهر في معرض الامتنان بخلق الجبال و هو خلاف الظاهر من قوله تعالى
This is either because of the resistance of the water parts adjacent to those grooves, to require the movement of the earth to remove them from their positions. And then the cause of the stillness will be the mountains that are in the water, not what was created in the open quarter of the earth. Perhaps it is contrary to the apparent meaning of prevention for the creation of mountains, and it is contrary to the apparent meaning of the Words of the Exalted.
وَ جَعَلَ فِيها رَواسِيَ مِنْ فَوْقِها و القول بأن ما في الماء أيضا فوقها فلعل المراد تلك الجبال لا يخلو عن بعد مع أنها ربما كانت معاونة لحركة الأرض كما إذا تحركت كرة الماء بتموجها بأجمعها أو تموج أبعاضها المقاربة لتلك الخشونات
And He Made in it mountains from above it, [41:10] – And He-azwj Placed anchors in it from above it, and He-azwj Said that what is in the water is also above it. Perhaps what is meant is those mountains that are not free from a distance, even though they may have been aiding the movement of the earth, as if the water ball moves with its entire undulation or the undulation of its parts that are close to those roughness(es).
و إنما يمانعها عن الحركة أحيانا عند حركة أبعاضها و إما لممانعة الأجزاء الهوائية المقارنة للجبال الكائنة على الربع الظاهر فكانت الأوتاد مثبتة لها في الهواء مانعة عن تحريك الماء بتموجه إياها كما يمانع الجبال المخلوقة في الماء عن تحريك الرياح إياها
Rather, it prevents it from moving sometimes when its parts are moving, or because of the opposition of the aerial parts compared to the mountains located on the apparent quadrant. The pegs were fixed to it in the air, preventing the water from moving by its ripples, just as it prevents mountains created in water from the winds moving it.
و حينئذ يكون وجود الجبال في كل منهما معاونا لحركة الأرض في بعض الصور معاوقا عنها في بعضها و لا مدخل حينئذ لثقل الجبال و تركبها في سكون الأرض و استقرارها و الذي يظهر من قوله لأن الجرم البسيط إلخ أن البساطة توجب حركة الأرض إما بانفرادها أو بمشاركة عدم الخشونة
At that time, the presence of mountains in each of them helps the movement of the earth in some forms and opposes it in some of them, and there is no entrance at that time to the weight of the mountains and their compilation in the stillness and stability of the earth, which appears from his saying because the body is simple etc. Simplicity necessitates the movement of the earth either by itself or by sharing the lack of roughness.
و لعله استند في ذلك إلى أن البسيط تتساوى نسبة أجزائه إلى أجزاء المكان و إنما الطبيعة تقتضي انطباق مركز الثقل من الأرض على مركز العالم على أي وضع كان و الماء لا يقوى على إخراج الكرة عن مكانها
Perhaps he based this on the fact that the simple ratio of its parts to the parts of the place is equal, but nature requires the application of the centre of gravity from the earth to the centre of the world in any situation, and water is not able to remove the sphere from its place.
نعم يحركها بالحركة المستديرة بخلاف المركب فإنه ربما كان بعض أجزائه مقتضيا لوضع خاص كمحاذاة أحد القطبين مثلا حتى تكون الفائدة تحصل بتركب بعض أجزاء الأرض و إن لم يكن هناك جبل و ارتفاع
Yes, it moves it in a circular motion, unlike the boat, because some of its parts may require a special situation, such as the alignment of one of the poles, for example, so that the benefit is obtained by mounting some parts of the earth, even if there is no mountain and height.
فلا يكون الامتنان بخلق الجبل من حيث إنه جبل بل من حيث إنه مركب إلا على تقدير كون المراد أن المقتضي للسكون هو الحالة المركبة من التركب و التضريس و الظاهر من وصف الجبال بالشامخات في الآية مدخلية ارتفاعها في هذا المعنى إلا أن يكون الوصف لترتب فوائد أخر عليها
The prevention is not due to the creation of the mountain insofar as it is a mountain, but rather in the sense that it is a compound, except on the assessment that what is meant for serenity is the compound state of mounting and grooving, and it is apparent from the description of the mountains as being lofty in the Verse entering their height in this sense, unless the description is to result in other benefits on it.
و حينئذ لا مدخل لثقل الجبال في سكون الأرض كما يظهر من قوله أخيرا فكل واحد من هذه الجبال إنما يتوجه بطبعه إلى مركز العالم و توجه ذلك الجبل نحو مركز العالم بثقله العظيم و قوته الشديدة يكون جاريا مجرى الوتد الذي يمنع كرة الأرض من الاستدارة
And then there is no entry for the weight of the mountains in the stillness of the earth, as it appears from his last words. Each of these mountains is directed by its nature to the centre of the world, and the orientation of that mountain towards the centre of the world with its great weight and strong strength is running the course of the peg that prevents the globe of the earth from turning.
و مع ذلك لا ينفع في نفي الحركة المشرقية و المغربية بل يؤيدها و يمكن أن يكون مراده أن العلة هي المجموع من الأمور الثلاثة و لعله جعل الطبيعية الأرضية كافية في استقرارها في مكانها
However, it is not useful in denying the eastern and western movement, but rather it supports it, and His-azwj Intention could be that the cause is the sum of the three things, and perhaps He-azwj Made the earthly nature sufficient for its stability in its place.
و إنما احتاج إلى المانع عن حركتها بالاستدارة حركة وضعية و لذا قال أخيرا و كانت مانعة للأرض عن الميد و الاضطراب بمعنى أنها منعت الأرض عن الحركة المستديرة.
Rather, it needed an impediment to prevent it from moving by rotation and a postural movement, so he said at the end, ‘And it prevented the earth from ebb and flow, meaning that it prevented the earth from rotating’.
الوجه الثالث ما يخطر بالبال و هو أن يكون مدخلية الجبال لعدم اضطراب الأرض بسبب اشتباكها و اتصال بعضها ببعض في أعماق الأرض بحيث تمنعها عن تفتت أجزائها و تفرقها
The third aspect is what comes to mind, which is that the mountains are inserted so as not to disturb the earth because of their clash and connection with each other in the depths of the earth so as to prevent them from disintegrating and scattering their parts.
فهي بمنزلة الأوتاد المغروزة المثبتة في الأبواب المركبة من قطع الخشب الكثيرة بحيث تصير سببا لالتصاق بعضها ببعض و عدم تفرقها و هذا معلوم ظاهر لمن حفر الآبار في الأرض فإنها تنتهي عند المبالغة في حفرها إلى الأحجار الصلبة و أنت ترى أكثر قطع الأرض واقعة بين جبال محيطة بها
They are like pegs embedded in doors made of many pieces of wood, so that they become a reason for them to stick together and not separate. And this is clearly known to the one who digs wells in the earth.It ends when you exaggerate digging it into hard stones, and you see the most pieces of land located between the mountains surrounding it.
فكأنها مع ما يتصل بها من القطعة الحجرية المتصلة بها من تحت تلك القطعات كالظرف لها تمنعها عن التفتت و التفرق و الاضطراب عند عروض الأسباب الداعية إلى ذلك.
It is as if it is with what is connected to it from the stone piece attached to it from under those pieces, as its envelopment prevents it from disintegrating, scattering and turbulence when presenting the reasons that call for that.
الوجه الرابع ما ذكره بعض المتعسفين من أنه لما كانت فائدة الوتد أن يحفظ الموتود في بعض المواضع عن الحركة و الاضطراب حتى يكون قارا ساكنا و كان من لوازم ذلك السكون في بعض الأشياء صحة الاستقرار على ذلك و التصرف عليه
The fourth aspect is what some of the arbitrary ones have mentioned that since the benefit of the stake was to protect the stake in some places from movement and disturbance so that it would be stable and still, one of the prerequisites of that stillness in some things was the validity of settling on that and acting on it.
و كان من فائدة وجود الجبال و التضريسات الموجودة في وجه الأرض أن لا تكون مغمورة بالماء ليحصل للحيوان الاستقرار و التصرف عليها لا جرم كان بين الأوتاد و الجبال الخارجة من الماء في الأرض اشتراك في كونهما مستلزمين لصحة استقراره مانعين من عدمه لا جرم حسنت نسبة الإيتاد إلى الصخور و الجبال
And it was from the benefit of the presence of mountains and grooves on the surface of the earth that they were not submerged in water so that the animals could obtain stability and dispose of it. There is no body between the pegs and the mountains emerging from the water in the earth, in the presence of both of them being prerequisites for the correctness of its stability, preventing its absence. No doubt, the ratio of stakes to rocks and mountains is excellent.
و أما إشعاره بالميدان فلأن الحيوان كما يكون صادقا عليه أنه غير مستقر على الأرض بسبب انغمارها في الماء لو لم يوجد الجبال كذلك يصدق على الأرض أنه غير مستقرة تحته و مضطربة بالنسبة إليه
And as for His-azwj Indication with the plains, so if the animals were firm upon it, it would not be stable upon the earth by the cause of its immersion in the water. If the mountains were not found to be like that it would ratify upon the earth that is unstable beneath it and restless by the attribution to it.
فثبت حينئذ أنه لو لا وجود الجبال في سطح الأرض لكانت مضطربة و مائدة بالنسبة إلى الحيوان لعدم تمكنه من الاستقرار عليها
At that time, it was established that if mountains were not on the surface of the earth, they would have been turbulent, and turbulent for the animals as they would not be able to settle on it.
الوجه الخامس أن يكون المراد بالجبال الرواسي الأنبياء و الأولياء و العلماء و بالأرض الدنيا أما وجه التجوز بالجبال عن الأنبياء و العلماء فلأن الجبال لما كانت على غاية من الثبات و الاستقرار مانعة لما يكون تحتها من الحركة و الاضطراب عاصمة لما يلتجئ إليها من الحيوان عما يوجب له الهرب
The fifth aspect is that the Intent with the tall mountains are the Prophets-as, and the Guardians-asws, and the scholars, and with the earth of the world. As for the aspect of the surrounding with the mountains being about the Prophets-as and the scholars, when the mountains are being upon a peak of stability and the settlement, it is a prevented to the movement from under it and the restlessness is fortified due to what the animals resort to shelter from whatever the fleeing obliges them to.
فيسكن بذلك اضطرابه و قلقلته أشبهت الأوتاد من بعض هذه الجهات ثم لما كانت الأنبياء و العلماء هم السبب في انتظام أمور الدنيا و عدم اضطراب أحوال أهلها كانوا كالأوتاد للأرض
Thus, its disturbance and anxiety subside, resembling pegs from some of these directions. Then, when the Prophets-as and scholars were the reason for the regularity of the affairs of the world and the lack of disorder in the conditions of its people, they were like pegs for the earth.
فلا جرم صحت استعارة لفظ الجبال لهم و لذلك صح في العرف أن يقال فلان جبل منيع يأوي إليه كل ملهوف إذا كان يرجع إليه في المهمات و الحوائج و العلماء أوتاد الله في الأرض.
There is no doubt the metaphor of the word ‘mountains’ is correct for them, and for this reason it is correct in custom to say that it is an impenetrable mountain that shelters every anxious person if he returns to it in tasks and needs, and the scholars are the pegs of Allah‑azwj in the earth.
الوجه السادس أن يكون المقصود من جعل الجبال كالأوتاد في الأرض أن يهتدى بها إلى طرقها و المقاصد فيها فلا تميد جهاتها المشتبهة بأهلها و لا تميل بهم فيتيهون فيها عن طرقهم و مقاصدهم
The sixth aspect is that the intent of making the mountains like pegs in the earth is to guide them (people) to their ways and their destinations, so that they do not extend the sides suspected of their inhabitants and do not incline with them, so that they wander away from their ways and their purposes.
و هذه الوجوه الثلاثة ذكرها بعض المتعسفين و هذا دأبه في أكثر الآيات و الأخبار حيث يئولها بلا ضرورة داعية و علة مانعة عن القول بظاهرها و هل هذا إلا اجتراء على مالك يوم الدين و افتراء على حجج رب العالمين.
And these three aspects have been mentioned by some of the arbitrary ones, and this is the usual practice in most of the Verses and Ahadeeth, where they are interpreted without necessity and a reason that prevents us from saying its apparent meaning. And is this nothing but a presumption against the Owner of the Day of Religion (Qiyamah) and a slander against the Divine Authorities of Lord-azwj of the worlds.
الوجه السابع أن يقال المراد بالأرض قطعاتها و بقاعها لا مجموع كرة الأرض و بكون الجبال أوتادا لها أنها حافظة لها عن الميدان و الاضطراب بالزلزلة و نحوها إما لحركة البخارات المحتقنة في داخلها بإذن الله تعالى أو لغير ذلك من الأسباب التي يعلمها مبدعها و منشئها
The seventh aspect is to say what is meant by the earth, its segments, and its parts, not the sum of the globe of the earth, and the mountains being pegs for it, that it protects it from the field and disturbance by earthquake and such like, either due to the movement of vapours engulfed within it, by the Permission of Allah-azwj the Exalted, or for other reasons that its Creator and Originator Knows.
و هذا وجه قريب و يؤيده ما سيأتي في باب الزلزلة من حديث ذي القرنين.
And this is a nearby aspect, and it is supported by what I shall be coming within the chapter on earthquakes, from a Hadeeth of Zulqarnayn-as.
أقول و أما حديث ذي القرنين و السد و غيره من أحواله فقد مضى في المجلد الخامس في باب أحواله و لنذكر هنا بعض ما مضى
I (Majlisi) am saying, ‘And as for the Hadeeth of Zulqarnayn-as, and the barrier and others such from his-as situations, so it has already passed in the fifth volume in the chapters on his‑as situation, and we shall mentioned over here some of what has passed.
برواية أخرى قال الثعلبي في العرائس روى وهب بن منبه و غيره من أهل الكتب قالوا كان ذو القرنين رجلا من الروم ابن عجوز من عجائزهم ليس لها ولد غيره و كان اسمه إسكندروس و يقال كان اسمه عياش و كان عبدا صالحا
By another report, Sa’alby said in ‘Al Arais’, ‘It is reported by Wahb Bin Manbah and others from the people of the Book, they said, ‘Zulqarnayn-as was a man from Rome, a son of an old woman from their old women, not having anyone child for her other than him-as, and his-as names was Askandarous. And it is said his name was Ayash, and he was a righteous servant.
فلما استحكم ملكه و استجمع أمره أوحى الله إليه يا ذا القرنين إني بعثتك إلى جميع الخلق ما بين الخافقين و جعلتك حجتي عليهم و هذا تأويل رؤياك و إني باعثك إلى أمم الأرض كلهم
When he-as ruled his-as kingdom and gathered his-as affairs, Allah-azwj Revealed to him-as: “O Zulqarnayn-as! I-azwj am Send you-as to entirety of the creatures what are between the two sides, and Make you-as to be My-azwj Divine Authority upon them! And this is the interpretation of your-as dream. And I-azwj am Sending you-as to the communities of the earth, all of them.
و هم سبع أمم مختلفة ألسنتهم منهم أمتان بينهما عرض الأرض و أمتان بينهما طول الأرض و ثلاث أمم في وسط الأرض و هم الجن و الإنس و يأجوج و مأجوج
And they are seven community of different tongues. From these are two communities, between them is the width of the earth, and two communities, between these is the length of the earth, and three communities in the middle of the earth, and they are the Jinn and the human beings, and Yajouj and Majouj.
فأما الأمتان اللتان بينهما طول الأرض فأمة عند المغرب يقال لها ناسك و أمة أخرى بحيالها عند مطلع الشمس يقال لها منسك و أما اللتان بينهما عرض الأرض فأمة في قطر الأرض الأيمن يقال لها هاويل و أمة في قطرة الأرض الأيسر يقال لها قاويل
As for the two communities between them is the length of the earth, a community is by the west called Nasik, and another community parallel to it by the rising of the sun, called Mansak. And as for the two between them is the width of the earth, a community is in the right diameter of the earth, called Haweel, and a community in the left diameter of the earth, called Qaweel!”
فلما قال الله سبحانه ذلك قال ذو القرنين إلهي إنك قد ندبتني إلى أمر عظيم لا يقدر قدره إلا أنت فأخبرني عن الأمم التي بعثتني إليها بأي قوة أكاثرهم أو بأي جمع و حيلة أكابرهم و بأي صبر أقاسيهم و بأي لسان أناطقهم
When Allah-azwj the Glorious had Said that, Zulqarnayn-as said: ‘My-as God-azwj! You-azwj are Assigning me-as to a mighty matter. No one knows its worth except You-azwj. So, inform me about the communities which You-azwj are Dispatching me-as to. By which strength shall I-as have numerical superiority over them, or by which crowd and means shall I be their greatest, and by which patience shall I-as compare them, and by which language shall I-as speak to them?
و كيف لي بأن أفهم لغاتهم و بأي سمع أسمع أقوالهم و بأي بصر أنفذهم و بأي حجة أخاصمهم و بأي عقل أعقل عنهم و بأي قلب و حكمة أدبر أمورهم و بأي قسط أعدل بينهم و بأي حلم أصابرهم
And how can it be for me-as to understand their language, and by which ear shall I-as hear their words, and by which insight shall I-as implement them, and by which argument shall I-as contend them, and by which intellect shall I-as understand them, and by which heart and wisdom shall I-as manage their affairs, and by which fairness shall I-as dispense justice between them, and by which forbearance shall I-as be patient with them?
و بأي معرفة أفصل بينهم و بأي علم أتقن أمورهم و بأي يد أستطيل عليهم و بأي رجل أطأهم و بأي طاقة أحصيهم و بأي جند أقاتلهم و بأي رفق أتألفهم
By which understanding shall I-as decide between them, and by which knowledge shall I-as discern their matters, and by which hand shall I-as elongate upon them, and by which leg shall I-as tread them, and by which energy shall I-as count them, and by which army shall I-as fight them, and by which sustenance shall I-azwj familiarise with them?
و ليس عندي يا إلهي شيء مما ذكرت يقوم لهم و يقوى عليهم و أنت الرءوف الرحيم الذي لا تكلف نفسا إلا وسعها و لا تكلفها إلا طاقتها
And O my-as God-azwj, there isn’t anything in my-as possession, from what I-as have mentioned that I-as could be standing for them, and be strong upon them, and You-azwj are the Kind, the Merciful Who does not Encumber any soul except to his capacity, nor Encumber it except to its strength’.
فقال الله عز و جل إني سأطوقك ما حملتك أشرح لك سمعك فتسمع كل شيء و تعي كل شيء و أشرح لك فهمك فتفقه كل شيء و أبسط لك لسانك فتنطق بكل شيء
Allah-azwj Mighty and Majestic Said: “I-azwj shall Cause you-as to endure whatever is loaded on you-as, I-azwj shall Expand your-as hearing for you-as so you-as will hear all things and retain all things, and I-azwj shall Expand your-as understanding for you-as, so you-as will understand all things, and I-azwj shall Extend your-as tongue for you-as, so you will speak with all things!
و أفتح لك بصرك فتنفذ كل شيء و أحصي لك فلا يفوتك شيء و أشد لك عضدك فلا يهولك شيء و أشد لك ركنك فلا يغلبك شيء و أشد لك قلبك فلا يفزعك شيء
And I-azwj shall Open your-as insight for you-as, so you-as will accomplish all things, and I-azwj shall Strengthen your-as forearm for you-as so nothing will terrify you-as, and I-azwj shall Strengthen your-as corner for you-as, so nothing will overcome you-as, and I-azwj shall Strengthen your-as heart for you-as so nothing will alarm you-asws!
و أشد لك يدك فتسطو فوق كل شيء و أشد لك وطأتك فتهد على كل شيء و ألبسك الهيبة فلا يروعك شيء و أسخر الظلمة من ورائك
And I-azwj shall Strengthen your-as hand for you-as, so it will extend above all things, and I-azwj shall Strengthen your-as treading for you-as, so you-as will undermine all things, and I-azwj shall Cover you-as the awe, so nothing will frighten you-as, and I-as shall Subdue the darkness from behind you-as!”
فلما قيل له ذلك حدث نفسه بالمسير و ألح عليه قومه بالمقام فلم يفعل و قال لا بد من طاعة الله تعالى.
When He-azwj had Said that to him-as, he-as discussed himself with the travelling and his-as people insisted upon him-as with the staying, but he-as did not do so and said: ‘There is no escape from obeying Allah-azwj the Exalted’.
ثم أمرهم أن يبنوا له مسجدا و أن يجعلوا طول المسجد أربعمائة ذراع و أمرهم أن لا ينصبوا فيه السواري قالوا كيف نصنع قال إذا فرغتم من بنيان الحائط فاكبسوها بالتراب حتى يستوي الكبس مع حيطان المسجد
Then he-as instructed them that they should build a Masjid for them and make the length of the Masjid to be four hundred cubits, and he-as instructed them that they should not be erecting any masts in it. They said, ‘How shall we make it?’ He-as said: ‘When you are free from the building the walls, then press it with the soil until the soil is even with the walls of the Masjid.
فإذا فرغتم فرضتم من الذهب على الموسر قدره و على المقتر قدره ثم قطعتموه مثل قلامة الظفر ثم خلطتموه بذلك الكبس و جعلتم خشبا من نحاس و وتدا من نحاس و صفائح من نحاس تذيبون ذلك و أنتم تمكنون من العمل كيف شئتم على أرض مستوية
And when you have finished, you impose his measure of gold on the wealthy and on the one who chooses his measure, then you cut it like a nail clipper, then you mix it with that pressing, and you make wood of copper, a wedge of copper, and plates of copper. You will be melting that and be able from the work however you so desire to upon an even group.
و جعلتم طول كل خشبة مائتي ذراع و أربعة و عشرين ذراعا مائتا ذراع في ما بين الحائطين لكل حائط اثنا عشر ذراعا ثم تدعون المساكين لنقل التراب فيتسارعون إليه لأجل ما فيه من الذهب و الفضة فمن حمل شيئا فهو له
And you made the length of each timber two hundred and twenty-four cubits, two hundred cubits between the two walls, for each wall was twelve cubits, then you call the poor to move the dirt, so they should hurry to it for what is in it of gold and silver. The one who carries something, so it is for him’.
ففعلوا ذلك فأخرج المساكين التراب و استقر السقف بما عليه و استغنى المساكين فجندهم أربعين ألفا و جعلهم أربعة أجناد في كل جند عشرة آلاف ثم عرضهم
They did that. The poor extracted the soil and the ceiling settled with whatever was upon it, and the poor were enriched. Their army was of forty thousand, so they made them into four armies, having ten thousand in each army, then presented them.
فوجدهم في ما قيل ألف ألف و أربعمائة ألف رجل منهم من جنده ثمانمائة ألف و من جند دارا ستمائة ألف و من المساكين أربعين ألفا ثم انطلق يؤمّ الأمة التي عند مغرب الشمس
He-as found them to be, among what is said, a military and four hundred thousand men. From them, from his-as army were eight hundred thousand, and from the homeland army there were six hundred thousand, and from the poor there were forty thousand. Then he-as went to lead the community which was at the setting of the sun.
فذلك قوله تعالى حَتَّى إِذا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَها تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ أي ذات حمأة و من قرأ حَامِيَةٍ بالألف من غير همز فمعناه حارة
That is the Word of the Exalted: Until when he reached west of the sun, and found it setting in a muddy spring [18:86] – i.e., with mud. And the one who reads it as ‘hot’ with the (letter) ‘Alif’ from without (the letter) ‘Hamza’, its meaning is hot.
فلما بلغ مغرب الشمس وجد جمعا و عددا لا يحصيهم إلا الله تعالى و قوة و بأسا لا يطيقه إلا الله عز و جل و رأى ألسنة مختلفة و أهواء متشتتة و ذلك قول الله تعالى وَ وَجَدَ عِنْدَها قَوْماً يعني ناسا كثيرة يقال لها ناسك
When he-as reached the setting of the sun, he-as found a crowd and numbers no one can count except Allah-azwj the Exalted, and strength and prowess no one can endure except Allah-azwj Mighty and Majestic. And he-as saw different languages and various weather. And that is the Word of the Exalted: and found besides these a people [18:93] – meaning a lot of people called Nasak.
فلما رأى ذلك كاثرهم بالظلمة فضرب حولهم ثلاثة عساكر منها فأحاط بهم من كل مكان حتى جمعهم في مكان واحد ثم أخذ عليهم بالنور فدعاهم إلى الله عز و جل و عبادته
When he-as saw that, he-as outnumbered them. He-as struck three armies from these around them. He-as surrounded them from all places until he-as gathered them in one place. Then he‑as took upon them with the light and called them to Allah-azwj Mighty and Majestic and worshipping Him-azwj.
فمنهم من آمن به و منهم من صد عنه فعمد إلى الذين تولوا عنه فأدخل عليهم الظلمة فدخلت في أفواههم و أنوفهم و آذانهم و أحداقهم و أجوافهم و دخلت في بيوتهم و دورهم و غشيهم من فوقهم و من كل جانب منهم
From them was one who believed him-as, and from them was one who hindered from him-as. So he-as deliberated to those who had turned around from him-asws and entered the darkness upon them. It entered into their mouths and their noses, and their ears, and their eyes, and their interiors, and entered into their rooms and their houses, and overwhelmed them from above them and from all sides from them.
فهاجوا فيه و تحيروا فلما أشفقوا أن يهلكوا فيها عجوا إليه بصوت واحد فكشفها عنهم و أخذهم عنوة فدخلوا في دعوته فجند من أهل المغرب أمما عظيمة فجعلهم جندا واحدا
They quarrelled regarding it and were confused. When they feared that they would perish in it, they came to him-as with one voice. He-as removed it from them and took them by forced. They entered into his-as call. He-azwj recruited a mighty army from the people of the west. He‑as made them into armies and armies.
ثم انطلق بهم يقودهم و الظلمة تسوقهم من خلفهم و تحرسهم من خلفهم و النور أمامهم يقوده و يدله و هو يسير في ناحية الأرض اليمنى و هو يريد الأمة التي في قطر الأرض الأيمن التي يقال لها هاويل
Then he-as went with them, leading them, and the darkness was ushering them from behind them and protecting them from behind them, and the light was in front of them, leading him-as and pointing him-as, and he-as travelled in the right area of the earth, and he-as intended the community which was in the right part of the earth who were called Haweel.
و سخر الله له قلبه و يده و رأيه و عقله و نظره فلا يخطئ إذا عمل عملا فانطلق يقود تلك الأمم و هي تتبعه
Allah-azwj Subjected for him-as, his-as heart, and his-as hand, and his-as opinion, and his-as intellect, and his-as consideration, so he-as did not err whenever he-as did any work. He-as went on leading that community, and it was following him-as.
فإذا هي أتت إلى بحر أو مخاضة بنى سفناً من ألواح صغار أمثال البغال فنظمها في ساعة ثم حمل فيها جميع من معه من تلك الأمم و تلك الجنود فإذا هي قطع الأنهار و البحار فتقها ثم دفع إلى كل رجل منهم لوحا فلم يكرثه حمله فلم يزل ذلك دأبه حتى انتهى إلى هاويل
There he-as came to a sea or a wreck of the clan of Safna, from small tablets like the mules. He-as systemised it in an hour, then carried in its entirety of the ones from that community with him-as, and that army. When he-as had cut across the rivers and the seas cleaving these, then he handed over a table to every man from them. He did not hate carrying it. That ride did not cease being like that until they ended to Haweel.
فعمل فيها كفعله في ناسك فلما فرغ منها مضى على وجهه في ناحية الأرض اليمنى حتى انتهى إلى منسك عند مطلع الشمس فعمل فيها و جند جنودا كفعله في الأمتين قبلهما
He-as dealt in them like his-as dealing among Nasak. When he-as was free from them, he-as went upon his-as direction in a right area of the earth until he-as ended up to Mansak, by the rising of the sun. He-as dealt in them, and recruited armies, like his-as dealing among the two communities before them.
ثم كر مقبلا حتى أخذ ناحية الأرض اليسرى و هو يريد قاويل و هي الأمة التي بحيال هاويل و هما متقابلتان بينهما عرض الأرض كله فلما بلغها عمل فيها و جند فيها كفعله في ما قبلها
Then he-as turned coming back until he-as took to the left area of the earth, and he-as intended Qaweel, and it is the community which is parallel to Haweel, and they were both facing each other. Between them was width of the earth, all of it. When he-as reached it, he‑as dealt among them and recruited an army like his-as dealing among what had been before it.
فذلك قوله تعالى حَتَّى إِذا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَها تَطْلُعُ عَلى قَوْمٍ لَمْ نَجْعَلْ لَهُمْ مِنْ دُونِها سِتْراً يعني مسكنا.
That is Word of the Exalted: Until when he reached the emergence of the sun and found it emerging upon a people for whom We had not Made a shelter from below it [18:90] – meaning a dwelling.
قال قتادة لم يكن بينهم و بين الشمس ستر و ذلك أنهم كانوا في مكان لا يستقر عليه بناء و كانوا يكونون في أسراب لهم حتى إذا زالت الشمس عنهم خرجوا إلى معايشهم و حروثهم
Qatadah said, ‘There did not happen to be any shelter between them and the sun, and that is because they were in a place no building could settle upon it, and they were happening to be in a mirage for them until when the sun had set from them, they would go out to their livelihoods and their farms’.
و قال الحسن كانت أرضهم أرضا لا تحتمل البناء فكانوا إذا طلعت عليهم الشمس هووا في الماء فإذا ارتفعت عنهم خرجوا فتراعوا كما تتراعى البهائم
And Al-Hassan said, ‘Their land was a land which could not tolerate the construction. So, whenever the sun emerged upon them, they would cool down in the water. When it was raised away from them, they would come out and pasture just as the beasts would pasture’.
و قال ابن جريح و جاءهم جيش مرة و قال لهم أهلها لا يطلع عليكم الشمس و أنتم بها فقالوا ما نبرح حتى تطلع الشمس فنراها فماتوا و قيل فذهبوا بها هاربين في الأرض و قال الكلبي هم أمة يقال لها منسك حفاة عماة عن الحق
And Ibn Jareeh said, ‘And an army came to them once and its people said to them, ‘The sun will not emerge upon you while you are at it!’ They said, ‘We shall not depart until the sun emerges’. They refused, and they died. And it is said they went fleeing in the earth. And Al-Kalby said, ‘They are a community called Mansak, bare, blind from the truth’.
قال و حدثنا عمرو بن مالك بن أمية قال وجدت رجلا بسمرقند يحدث الناس و هم يجتمعون حوله فسألت بعض من سمع فأخبرني أنه حدثهم عن القوم الذين تطلع عليهم الشمس
He said, ‘And it is narrated to us by Amro Bin Malik Bin Amiya who said, ‘I found a man at Samarqand narrating to the people, they had gathered around him. I asked the one who was listening. He informed me that he had been narrating about the people, those the sun had emerged upon.
قال قال خرجت حتى إذا جاوزت الصين ثم سألت عنهم فقيل إن بينك و بينهم مسيرة يوم و ليلة فاستأجرت رجلا فسرت بقية عشيتي و ليلتي حتى صبحتهم فإذا أحدهم يفرش أذنه و يلبس الأخرى
He said, ‘He said, ‘I went out until when I had crossed over Chine, then I asked about them. It was said, ‘Between you and them there is a travel distance of a day and a night’. So I hired a man and went travelled the remainder of my evening and my night until I was with them in the morning. There, one of them was using his ear as a bedspread and wearing the other (as a blanket).
و كان صاحبي يحسن لسانهم فسألهم و قال جئنا ننظر كيف تطلع الشمس فبينا نحن كذلك إذ سمعنا كهيئة الصلصلة فغشي علي فأفقت و هم يمسحونني بالدهن فلما طلعت الشمس على الماء فإذا هو يغلي كهيئة الزيت و إذا طرف السماء كهيئة الفسطاط فلما ارتفعت أدخلوني في سرب لهم أنا و صاحبي فلما ارتفع النهار خرجوا إلى البحر فجعلوا يصطادون السمك و يطرحونه بالشمس فينضج.
And my companion was good at their language. He asked them, and said, ‘We have come to look at how the sun emerges’. While we were lie that when we heard like the chain. There was unconsciousness upon me. I woke up and they were wiping me with the oil. When the sun emerged upon the water, there is boiled as if it was the oil, and there a side of the sky was as if it was the tent. When it rose, then entered me into a rent of their, I and my companion. When the day rose, they went out to the sea and went on to hunt for the fish, and they would drop it in the sun (shine), so it would ripen’.
ثم قالالثعلبي قالت العلماء بأخبار القدماء لما فرغ ذو القرنين من أمر الأمم الذين هم بأطراف الأرض و طاف الشرق و الغرب عطف فيها إلى الأمم التي في وسط الأرض من الجن و الإنس و يأجوج و مأجوج
Then Al-Salby said, ‘The scholars of the ancient news said, ‘When Zulqarnayn-as was free from the matter of the communities, those who were in the edges of the earth, and he-as had gone round the east and the west, he inclined in it to the communities which were in the middle of the earth, from the Jinn and the humans, and Yajouj and Majouj.
فلما كان في بعض الطريق مما يلي منقطع الترك نحو المشرق قالت له أمة صالحة من الإنس يا ذا القرنين إن بين هذين الجبلين خلقا من خلق الله تعالى ليس فيهم مشابه الإنس و هم مشابه البهائم يأكلون العشب و يفترسون الدواب و الوحش كما تفترسها السباع و يأكلون حشرات الأرض كلها من الحيات و العقارب و كل ذي روح مما خلق الله تعالى في الأرض
When he was in one of the roads from what follows a piece of Turey around the east, a righteous community from the humans said to him, ‘O Zulqarnayn-as! Between these two mountain there are creatures from the creatures of Allah-azwj the Exalted. There isn’t any resemblance for them with the human beings, and they resemble the beasts. They are eating the grass and are preying on the animals and the beasts just as the predators’ tent to prey and earth the grass of the earth, all of them, from the snakes and the scorpions, and everything with a soul, from what Allah-azwj the Exalted has Created.
و ليست لله تعالى خلق ينمو نماءهم و لا يزداد كزيادتهم فإن أتت مدة على ما يرى من نمائهم و زيادتهم فلا شك أنهم سيملئون الأرض و يجلون أهلها منها و يظهرون عليها و يفسدون فيها
And there isn’t for Allah-azwj the Exalted any creature growing their growth, nor increasing their increasing. So when a period comes upon what is seen from their growth and their increase, there would be no doubt they would be filling the earth and expelling its people from it, and they would be prevailing upon it and making mischief therein.
و ليست تمر بنا سنة مذ جاوزناهم إلا و نحن نتوقعهم أن يطلع علينا أولهم من بين هذين الجبلين فَهَلْ نَجْعَلُ لَكَ خَرْجاً أي جعلا و أجرا عَلى أَنْ تَجْعَلَ بَيْنَنا وَ بَيْنَهُمْ سَدًّا حاجزا فلا يصلون إلينا
And not a year passes by us since have been in their vicinity, except and we are anticipating that they would emerge upon us first from between these two mountains so can we make a remuneration for you – i.e. some reward – upon that you will make a barrier to be (built) between us and them?’ [18:94], a barrier so they will not arrive to us?’
فقال لهم ذو القرنين ما مَكَّنِّي فِيهِ رَبِّي خَيْرٌ أي ما قواني عليه خير من خرجكم و لكن فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَ بَيْنَهُمْ رَدْماً أي حاجزا كالحائط
Zulqarnayn-as said to them: ‘What my Lord has Enabled me in it is better, – i.e., What He-azwj has Strengthened me-as upon is better than your recompense, but – assist me with a workforce, I shall make a fortified barrier to be between you and them [18:95]’ – i.e., a barrier like the wall.
قالوا و ما تلك القوة قال فعله و صناع يحسنون البناء و العمل و آلة قالوا و ما تلك الآلة قال آتُونِي زُبَرَ الْحَدِيدِ يعني قطعا واحدتها زبرة و آتوني بالنحاس فقالوا و من أين لنا الحديد و النحاس ما يسع هذا العمل قال سأريكم على معادن الحديد و النحاس
They said, ‘And what is that strength?’ He-as said: ‘Its work and making, improving the construction and the work and the tools’. They said, ‘And what these tools’. He-as said: ‘Bring me blocks of iron!’ [18:96]’ – meaning one piece of iron, a sheet, and come to me-as with the copper. They said, ‘And from where will be iron and the copper for us? This work cannot be done!’ He-as said: ‘I-as shall show upon minerals of iron and the copper’.
فضرب لهم في جبلين حتى فلقهما ثم استخرج منهما معدنين من الحديد و النحاس قالوا بأي قوة نقطع الحديد و النحاس فاستخرج لهم معدنا آخر من تحت الأرض يقال له السامور و هو أشد ما خلق الله تعالى بياضا و هو الذي قطع به سليمان أساطين بيت المقدس و صخوره و جواهره
He-as struck for them among the two mountains until he-as split them. Then he-as extracted the two minerals of the iron and the copper from them. They said, ‘By which strength shall we cut the iron and the copper?’ He-as struck another mineral for them from beneath the ground call Al Samour, and it is the whitest of what Allah-azwj the Exalted has Created, and it is by which Suleyman-as had cut the pillars of Bayt Al-Maqdis and its rock and its jewels.
ثم قاس ما بين الجبلين ثم أوقد على جمع من الحديد و النحاس النار فصنع منه زبرا أمثال الصخور العظام ثم أذاب النحاس فجعله كالطين و الملاط لتلك الصخور من الحديد
Then he-as compared (measured) what is between the two mountains, then ignited fire upon a collection of the iron and the copper. He-as made blocks from it like the large rocks. Then he-as melted the copper and made it like the clay and the mortar for those rocks of iron.
ثم بنى و كيفية بنائه على ما ذكر أهل السير هو أنه لما قاس ما بين الجبلين وجد ما بينهما مائة فرسخ فلما أنشأ في عمله حفر له الأساس حتى بلغ الماء ثم جعل عرضه خمسين فرسخا
Then he-as built, and the method of his-as construction was based upon what the biographers have mentioned. It is that when he-as had measured out what is between the two mountains, he-as found what is between the two to be one hundred Farsakhs (576 miles). When he-as began in his-as work, he-as dug the foundation for it until he-as reached the water. Then he-as made its width to be fifty Farsakhs.
ثم وضع الحطب بين الجبلين ثم نسج عليه الحديد ثم نسج الحطب على الحديد فلم يزل يجعل الحديد على الحطب و الحطب على الحديد حَتَّى إِذا ساوى بَيْنَ الصَّدَفَيْنِ و هما الجبلان ثم أمر بالنار فأرسلت فيه ثم قالَ انْفُخُوا حَتَّى إِذا جَعَلَهُ ناراً
Then he-as placed the firewood between the mountains. Then he-as weaved the iron upon it. Then he-as weaved the firewood upon the iron. He-as did not cease making the iron to be upon the firewood, and the firewood upon the iron, Until when he had erected between the two cliffs, – and these are two mountain. Then he-as ordered with the fire and sent into it. Then he-as said ‘Blow!’ Until when He made it a fire, [18:96].
ثم جعل يفرغ القطر عليه و هو النحاس المذاب فجعلت النار تأكل الحطب فيصير النحاس مكان الحطب حتى لزم الحديد النحاس فصار كأنه برد حبرة من صفرة النحاس و حمرته و سواد الحديد و غبرته فصار سدا طويلا عظيما حصينا كما قال تعالى فَمَا اسْطاعُوا أَنْ يَظْهَرُوهُ وَ مَا اسْتَطاعُوا لَهُ نَقْباً.
Then he-as went on to pour the drops upon it, and it is the molten copper. The fire went on to consume the firewood, so the copper came to be in the place of the firewood, until the iron stuck to the copper, and it became as it if was coldness of ink from the yellowness of the copper and its redness, and blackness of the iron and its dustiness. It became a long barrier, a mighty fortification, just as Allah-azwj the Exalted Said: So they were neither able to scale it nor were they able to make a hole in it [18:97]’.
و قال قتادة ذكر لنا أن رجلا قال يا نبي الله قد رأيت سد يأجوج و مأجوج قال انعته لي قال كالبرد الحبر طريقة سوداء و طريقة حمراء قال قد رأيته
And Qatada said, ‘It is mentioned to us that a man said, ‘O Prophet-saww of Allah-azwj! Have you-saww seen the barrier of Yajouj and Majouj?’ He-saww said: ‘It has been described to me‑saww’. He-saww said: ‘Like the coldness of the ink, a black path, and a red path’. He-saww said: ‘I-saww have seen it!’
و يقال إن موضع السد وراء ملاذجرد بقرب مشرق الصيف بينه و بين الخزرة مسيرة اثنين و سبعين يوما.
And it is said that the place of the barrier is behind Malazjard nearby east of Al-Seyf. Between it and Al-Khazra there is a travel distance of seventy-two days.
وَ رُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ: كَانَ ذُو الْقَرْنَيْنِ قَدْ مَلَكَ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ كَانَ لَهُ خَلِيلٌ مِنَ الْمَلَائِكَةِ اسْمُهُ رَفَائِيلُ يَأْتِيهِ وَ يَزُورُهُ فَبَيْنَمَا هُمَا ذَاتَ يَوْمٍ يَتَحَدَّثَانِ إِذْ قَالَ ذُو الْقَرْنَيْنِ يَا رَفَائِيلُ حَدِّثْنِي عَنْ عِبَادَتِكُمْ فِي السَّمَاءِ
And it is reported from Ali-asws Bin Abu Talib-asws having said: ‘Zulqarnayn-as had ruled what is between the east and the west, and there was a friend for him-as from the Angels, his name was Rafaeel. He used to come to him-as and visit him-as. While one day they were like that, discussing, when Zulqarnayn-as said: ‘O Rafaeel-as! Narrated to me-as about your worship in the sky!’
فَبَكَى وَ قَالَ يَا ذَا الْقَرْنَيْنِ وَ مَا عِبَادَتُكُمْ عِنْدَ عِبَادَتِنَا إِنَّ فِي السَّمَاءِ مِنَ الْمَلَائِكَةِ مَنْ هُوَ قَائِمٌ أَبَداً لَا يَجْلِسُ وَ مِنْهُمُ السَّاجِدُ لَا يَرْفَعُ رَأْسَهُ أَبَداً وَ مِنْهُمُ الرَّاكِعُ لَا يَسْتَوِي قَائِماً أَبَداً يَقُولُ سُبْحَانَ الْمَلِكِ الْقُدُّوسِ رَبِّ الْمَلَائِكَةِ وَ الرُّوحِ رَبَّنَا مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ
He wept and said, ‘O Zulqarnayn-as! And what is your all worship compared to our worship? In the sky, from the Angels, there is one who is standing for ever nor sitting down, and from them is the one is Sajdah not raising his head, ever, and from them is the one in Ruk’u, not standing straight, ever. He is saying, ‘Glorious is the King, the Holy, Lord-azwj of the Angels and the Spirit! Our Lord-azwj! We are not worshipping as is the right of worshipping You-azwj!’
فَبَكَى ذُو الْقَرْنَيْنِ بُكَاءً شَدِيداً ثُمَّ قَالَ إِنِّي لَأُحِبُّ أَنْ أَعِيشَ فَأَبْلُغَ مِنْ عِبَادَةِ رَبِّي حَقَّ طَاعَتِهِ
Zulqarnayn-as cried an intense crying, then said: ‘I-as would love to live, so I-as could reach from worshipping my-as Lord-azwj as is the right of obeying Him-azwj!’
فَقَالَ رَفَائِيلُ أَ وَ تُحِبُّ ذَلِكَ يَا ذَا الْقَرْنَيْنِ قَالَ نَعَمْ فَقَالَ رَفَائِيلُ فَإِنَّ لِلَّهِ تَعَالَى عَيْناً فِي الْأَرْضِ تُسَمَّى عَيْنَ الْحَيَاةِ فِيهَا مِنَ اللَّهِ عَزَّ وَ جَلَّ عَزِيمَةٌ أَنَّهُ مَنْ شَرِبَ مِنْهَا لَمْ يَمُتْ أَبَداً حَتَّى يَكُونَ هُوَ الَّذِي يَسْأَلُ رَبَّهُ الْمَوْتَ
Rafaeel said, ‘And you-as would love that, O Zulqarnayn-as?’ He-as said: ‘Yes’. Rafaeel said, ‘For Allah-azwj the Exalted there is a spring in the earth named as ‘the spring of life’. Therein is a determination from Allah-azwj Mighty and Majestic that the one who drinks from it, will not die, ever, until he is the one who happens to ask his Lord-azwj for the death’.
فَقَالَ ذُو الْقَرْنَيْنِ هَلْ تَعْلَمُونَ أَنْتُمْ مَوْضِعَ تِلْكَ الْعَيْنِ فَقَالَ لَا غَيْرَ أَنَّا نَتَحَدَّثُ فِي السَّمَاءِ أَنَّ لِلَّهِ تَعَالَى فِي الْأَرْضِ ظُلْمَةً لَا يَطَؤُهَا إِنْسٌ وَ لَا جَانٌّ فَنَحْنُ نَظُنُّ أَنَّ تِلْكَ الْعَيْنِ فِي تِلْكَ الظُّلْمَةِ
Zulqarnayn-as said: ‘Do you (Angels) know the place of that spring?’ He said, ‘No, apart from that we tend to discuss in the sky that there is a darkness for Allah-azwj the Exalted in the earth, neither the humans nor the Jinn had trodden on it. We guess that spring is in that darkness’.
فَجَمَعَ ذُو الْقَرْنَيْنِ عُلَمَاءَ أَهْلِ الْأَرْضِ وَ أَهْلَ دِرَاسَةِ الْكُتُبِ وَ آثَارِ النُّبُوَّةِ فَقَالَ لَهُمْ أَخْبِرُونِي هَلْ وَجَدْتُمْ فِي مَا قَرَأْتُمْ مِنْ كُتُبِ اللَّهِ تَعَالَى وَ مَا جَاءَكُمُ مِنْ أَحَادِيثِ الْأَنْبِيَاءِ وَ مَنْ كَانَ قَبْلَكُمْ مِنَ الْعُلَمَاءِ أَنَّ اللَّهَ تَعَالَى وَضَعَ فِي الْأَرْضِ عَيْناً سَمَّاهَا عَيْنَ الْحَيَاةِ
Zulqarnayn-as gathered the scholars of the people of the earth and people studying the books and Ahadeeth of the Prophet-hood. He-as said to them, ‘Inform me-as! Are you finding among what you have read from the Books of Allah-azwj the Exalted, and what has come to you all from the Ahadeeth of the Prophets-as, and the ones from the scholars who were before you, for Allah-azwj the Exalted has Placed a spring in the earth He-azwj has Named it as ‘the spring of life’?’
فَقَالَتِ الْعُلَمَاءُ لَا فَقَالَ عَالِمٌ مِنَ الْعُلَمَاءِ وَ اسْمُهُ فتحيز إِنِّي قَرَأْتُ وَصِيَّةَ آدَمَ فَوَجَدْتُ فِيهَا إِنَّ اللَّهَ خَلَقَ فِي الْأَرْضِ ظُلْمَةً لَمْ يَطَأْهَا إِنْسٌ وَ لَا جَانٌّ وَ وَضَعَ فِيهَا عَيْنَ الْخُلْدِ
The scholars said, ‘No!’ A scholar from the scholars, and his name was Fat’heez (Al-Khizr-as), said, ‘I-as have read in the bequest of Adam-as and found in it that Allah-azwj has Created a darkness in the earth. Neither a human nor a Jinn has trodden it, and He-azwj has Placed therein the eternal spring’.
فَقَالَ ذُو الْقَرْنَيْنِ صَدَقْتَ ثُمَّ حَشَدَ إِلَيْهِ الْفُقَهَاءَ وَ الْأَشْرَافَ وَ الْمُلُوكَ وَ سَارَ يَطْلُبُ مَطْلَعَ الشَّمْسِ فَسَارَ اثْنَتَيْ عَشْرَةَ سَنَةً إِلَى أَنْ بَلَغَ طَرَفَ الظٌّلْمَةِ فَإِذَا ظُلْمَةٌ تَفُورُ مِثْلَ الدُّخَانِ لَيْسَتْ بِظُلْمَةِ لَيْلٍ فَعَسْكَرَ هُنَاكَ
Zulqarnayn-as said: ‘You speak the truth!’ Then he-as mobilised the jurists, and the nobles, and the kings to it, and travelled seeking the emergence of the sun. He-as travelled for twelve years until he reached an edge of the darkness. There, the darkness was rising like the smoke, not being the darkness of night. He-as laid camp over there.
ثُمَّ جَمَعَ عُلَمَاءَ عَسْكَرِهِ فَقَالَ إِنِّي أُرِيدُ أَنْ أَسْلُكَ هَذِهِ الظُّلْمَةَ فَقَالَ الْعُلَمَاءُ أَيُّهَا الْمَلِكُ إِنَّهُ مَنْ كَانَ قَبْلَكَ مِنَ الْأَنْبِيَاءِ وَ الْمُلُوكِ لَمْ يَطْلُبُوا هَذِهِ الظُّلْمَةَ فَلَا تَطْلُبْهَا فَإِنَّا نَخَافُ أَنْ يَنْفَتِقَ عَلَيْكَ أَمْرٌ تَكْرَهُهُ وَ يَكُونَ فِيهِ فَسَادُ أَهْلِ الْأَرْضِ
Then he-as gathered the scholars of his-as army. He-as said: ‘I-as want to ask you about this darkness’. The scholars said, ‘O you king! Surely the ones who were before you from the Prophets-as and the kings, did not seek this darkness! Do not seek it, for we fear that a matter would unravel for you-as which you-as dislike, and there would be mischief of the people of the earth in it’.
فَقَالَ لَا بُدَّ مِنْ أَنْ أَسْلُكَهَا فَقَالُوا أَيُّهَا الْمَلِكُ كُفَّ عَنْ هَذِهِ الظُّلْمَةِ وَ لَا تَطْلُبْهَا فَإِنَّا لَوْ نَعْلَمُ أَنَّكَ إِنْ طَلَبْتَهَا ظَفِرْتَ بِمَا تُرِيدُ وَ لَمْ يَسْخَطِ اللَّهُ عَلَيْنَا لَاتَّبَعْنَاكَ وَ لَكِنَّا نَخَافُ الْعَنَتَ مِنَ اللَّهِ تَعَالَى وَ فَسَاداً فِي الْأَرْضِ وَ مَنْ عَلَيْهَا
He-as said: ‘There is no escape from my travelling it’. They said, ‘O you king! Refrain from this darkness and do not seek it! Surely, if we were to know that if you-as were to seek it and are successful with what you intend, and Allah-azwj would not be Wrathful upon us, we would follow you, but we fear the Curse from Allah-azwj the Exalted and mischief in the earth and the ones upon it’.
فَقَالَ ذُو الْقَرْنَيْنِ لَا بُدَّ مِنْ أَنْ أَسْلُكَهَا فَقَالَتِ الْعُلَمَاءُ شَأْنَكَ بِهَا فَقَالَ ذُو الْقَرْنَيْنِ أَيُّ الدَّوَابِّ أَبْصَرُ قَالُوا الْخَيْلُ قَالَ فَأَيُّ الْخَيْلِ أَبْصَرُ قَالُوا الْإِنَاثُ قَالَ فَأَيُّ الْإِنَاثِ أَبْصَرُ قَالُوا الْبِكَارَةُ
Zulqarnayn-as said: ‘There is no escape from my-as travelling it’. The scholars said, ‘It’s your concern with it’. Zulqarnayn-as said: ‘Which of the animals is the most insightful?’ They said, ‘The horse’. He-as said: ‘So which of the horses is the most insightful?’ They said, ‘The female’. He-as said: ‘So which of the females is the most insightful?’ They said, ‘The virgin’.
فَأَرْسَلَ ذُو الْقَرْنَيْنِ فَجُمِعَ لَهُ سِتَّةُ آلَافِ فَرَسٍ أُنْثَى بِكَارَةٌ ثُمَّ انْتَخَبَ مِنْ عَسْكَرِهِ أَهْلَ الْجَلْدِ وَ الْعَقْلِ سِتَّةَ آلَافِ رَجُلٍ فَدَفَعَ إِلَيْهِمْ كُلَّ رَجُلٍ فَرَساً وَ عَقَدَ لِلْخَضِرِ عَلَى مُقَدِّمَتِهِ عَلَى أَلْفَيْنِ وَ بَقِيَ ذُو الْقَرْنَيْنِ فِي أَرْبَعَةِ آلَافٍ
Zulqarnayn-as sent messages and six thousand female virgin (horses) were gathered for him‑as. Then he-as selected from his-as soldiers, the people of courage and the intellect, six thousand men. He-as handed a horse to each man, and he-as tied (a flag) for Al-Khizr-as upon his-as vanguard, upon two thousand, and Zulqarnayn-as remained among four thousand.
وَ قَالَ ذُو الْقَرْنَيْنِ لِلنَّاسِ لَا تَبْرَحُوا مِنْ مُعَسْكَرِكُمْ هَذَا اثْنَتَيْ عَشْرَةَ سَنَةً فَإِنْ نَحْنُ رَجَعْنَا إِلَيْكُمْ وَ إِلَّا فَارْجِعُوا إِلَى بِلَادِكُمْ
And Zulqarnayn-as said to the people: ‘Do not depart from this encampment of yours for twelve years, for we shall be returning to you all, or else return to your cities’.
فَقَالَ الْخَضِرُ أَيُّهَا الْمَلِكُ إِنَّا نَسْلُكُ ظُلْمَةً هُوَ لَا نَدْرِي كَمِ السَّيْرُ فِيهَا وَ لَا يُبْصِرُ بَعْضُنَا بَعْضاً فَكَيْفَ نَصْنَعُ بِالضَّلَالِ إِذَا أَصَابَنَا
Al-Khizr-as said: ‘O King! We are to travel a darkness which we do not know how much is the journey in it, nor can we see each other. So, how should we deal with the straying when it afflicts us?’
فَدَفَعَ ذُو الْقَرْنَيْنِ إِلَى الْخَضِرِ خَرَزَةً حَمْرَاءَ فَقَالَ حَيْثُ يُصِيبُكُمُ الضَّلَالُ فَاطْرَحْ هَذِهِ فِي الْأَرْضِ فَإِذَا صَاحَتْ فَلْيَرْجِعْ أَهْلُ الضَّلَالِ إِلَيْهَا أَيْنَ صَاحَتْ فَصَارَ الْخَضِرُ بَيْنَ يَدَيْ ذِي الْقَرْنَيْنِ يَرْتَحِلُ الْخَضِرُ وَ يَنْزِلُ ذُو الْقَرْنَيْنِ
Zulqarnayn-as handed over a red bead to Al-Khizr-as. He-as said: ‘Wherever the straying afflicts you, then drop this bead in the ground. So when it shouts, then let the lost people return to it wherever it shouts’. Al-Khizr-as came to be in front of Zulqarnayn-as. Al-Khizr-as would depart and Zulqarnayn-as would descend.
فَبَيْنَمَا الْخَضِرُ يَسِيرُ إِذْ عَرَضَ لَهُ وَادٍ فَظَنَّ أَنَّ الْعَيْنَ فِي الْوَادِي وَ أُلْقِيَ فِي قَلْبِهِ ذَلِكَ فَقَامَ عَلَى شَفِيرِ الْوَادِي وَ قَالَ لِأَصْحَابِهِ قِفُوا وَ لَا يَبْرَحَنَّ رَجُلٌ مِنْ مَوْقِفِهِ
While Al-Khizr-as was travelling when a valley presented to him-as. He-as thought that the spring was in the valley, and that was cast in his-as heart. He-as stood at the edge of the valley and said to his-as companions, ‘Pause, and no man should depart from his position’.
فَرَمَى بِالْخَرَزَةِ فَمَكَثَ طَوِيلًا ثُمَّ أَجَابَتْهُ الْخَرَزَةُ فَطَلَبَ صَوْتَهَا فَانْتَهَى إِلَيْهَا فَإِذَا هِيَ عَلَى جَانِبِ الْعَيْنِ فَنَزَعَ الْخَضِرُ ثِيَابَهُ ثُمَّ دَخَلَ الْعَيْنَ فَإِذَا مَاءٌ أَشَدُّ بَيَاضاً مِنَ اللَّبَنِ وَ أَحْلَى مِنَ الشَّهْدِ فَشَرِبَ وَ اغْتَسَلَ وَ تَوَضَّأَ وَ لَبِسَ ثِيَابَهُ
He-as threw the bead. He-saww remained for a long time, then the bead answered him. He-as sought its sound and ended up to it, and behold, it was upon a side of the spring. Al-Khizr-as (tucked up) his-as clothes, then entered the spring. The water was intensely whiter than the milk, and sweeter than the honey. He-as drank and bathed, and washed, and wore his-as clothes.
ثُمَّ رَمَى بِالْخَرَزَةِ نَحْوَ أَصْحَابِهِ فَوَقَفَتِ الْخَرَزَةُ فَصَاحَتْ فَرَجَعَ الْخَضِرُ إِلَى صَوْتِهَا وَ إِلَى أَصْحَابِهِ فَرَكِبَ وَ قَالَ لِأَصْحَابِهِ سِيرُوا بِاسْمِ اللَّهِ وَ مَرَّ ذُو الْقَرْنَيْنِ فَأَخْطَأَ الْوَادِيَ فَسَلَكُوا تِلْكَ الظُّلْمَةَ أَرْبَعِينَ يَوْماً وَ لَيْلَةً ثُمَّ خَرَجُوا إِلَى ضَوْءٍ لَيْسَ بِضَوْءِ شَمْسٍ وَ لَا قَمَرٍ وَ لَا أَرْضٍ حَمْرَاءَ وَ رَمْلَةٍ خَشْخَاشَةٍ أَيْ مُصَوِّتَةٍ
Then he-as threw the bead towards his-as companions. The bead paused, and it shouted. So Al-Khizr-as returned to its sound and to his-as companion. He-as rode and said to his-as companions: ‘Travel in the Name of Allah-azwj!’ And Zulqarnayn-as passed by and missed the valley. They travelled that darkness for forty days and nights, then they came out to illumination which was neither by the light of the sun, nor moon, nor red ground and the sand was rattling, i.e., making sound.
فَإِذَا هُوَ بِقَصْرٍ مَبْنِيٍّ فِي تِلْكَ الْأَرْضِ طُولُهُ فَرْسَخٌ فِي فَرْسَخٍ عَلَيْهِ بَابٌ فَنَزَلَ ذُو الْقَرْنَيْنِ بِعَسْكَرِهِ ثُمَّ خَرَجَ وَحْدَهُ حَتَّى دَخَلَ الْقَصْرَ فَإِذَا حَدِيدَةٌ قَدْ وُضِعَتْ طَرَفَاهَا عَلَى جَانِبِ الْقَصْرِ مِنْ هَاهُنَا وَ هَاهُنَا وَ إِذَا بِطَائِرٍ أَسْوَدَ شَبِيهٍ بِالْخُطَّافِ مَزْمُومٍ بِأَنْفِهِ إِلَى الْحَدِيدَةِ مُعَلَّقٍ بَيْنَ السَّمَاءِ وَ الْأَرْضِ
There he-as was nearby a castle built in that land. Its length was a Farsakh by a Farsakh. There was a door upon it. Zulqarnayn-as descended with his-as soldiers. Then he-as went out along until he-as entered the castle. There, iron had been placed on its edges, upon a side of the castle, from over here and over there, and there was a black bird resembling the ferocious birds reined by its nose to the iron, suspended between the sky and the earth.
فَلَمَّا سَمِعَ الطَّائِرُ خَشْخَشَةَ ذِي الْقَرْنَيْنِ قَالَ مَنْ هَذَا قَالَ أَنَا ذُو الْقَرْنَيْنِ فَقَالَ الطَّائِرُ يَا ذَا الْقَرْنَيْنِ أَ مَا كَفَاكَ مَا وَرَاكَ حَتَّى وَصَلْتَ إِلَيَّ
When the bird heard the rustle of Zulqarnayn-as, it said, ‘Who is this?’ He-as said: ‘I-as am Zulqarnayn’. The bird said, ‘O Zulqarnayn-as! Does it not suffice you-as what is behind you until you-as have arrived to me?’
ثُمَّ قَالَ الطَّائِرُ يَا ذَا الْقَرْنَيْنِ حَدِّثْنِي فَقَالَ ذُو الْقَرْنَيْنِ سَلْ فَقَالَ هَلْ كَثُرَ بِنَاءُ الْآجُرِّ وَ الْجِصِّ فِي الْأَرْضِ قَالَ نَعَمْ فَانْتَفَضَ الطَّائِرُ انْتِفَاضَةً ثُمَّ انْتَفَخَ فَبَلَغَ ثُلُثَ الْحَدِيدَةِ ثُمَّ قَالَ يَا ذَا الْقَرْنَيْنِ هَلْ كَثُرَتِ الْمَعَازِفُ قَالَ نَعَمْ
Then the bird said, ‘O Zulqarnayn-as! Narrate to me’. Zulqarnayn-as said: ‘Ask!’ It said, ‘Are there a lot of brick and gypsum buildings in the earth?’ He-as said: ‘Yes’. Then the bird rose with a rising, and it reached those irons, then it said, ‘O Zulqarnayn-as! Are there many stringed instruments?’ He-as said: ‘Yes’.
فَانْتَفَضَ الطَّيْرُ وَ امْتَلَأَ حَتَّى مَلَأَ مِنَ الْحَدِيدَةِ ثُلُثَيْهَا ثُمَّ قَالَ هَلْ كَثُرَتْ شَهَادَاتُ الزُّورِ فِي الْأَرْضِ قَالَ نَعَمْ
The bird rose upon and filled until it had filled up two-thirds of it, then said, ‘Is there a lot of false testimonies in the earth?’ He-as said: ‘Yes’.
فَانْتَفَضَ الطَّائِرُ انْتِفَاضَةً فَمَلَأَ الْحَدِيدَةَ وَ سَدَّ مَا بَيْنَ جِدَارَيِ الْقَصْرِ فَخَشِيَ وَ خَافَ ذُو الْقَرْنَيْنِ وَ فَرِقَ فَرَقاً شَدِيداً فَقَالَ الطَّائِرُ يَا ذَا الْقَرْنَيْنِ لَا تَخَفْ حَدِّثْنِي قَالَ سَلْ
The bird rose with a rising until it filled the iron and blocked what was between the walls of the castle. Zulqarnayn-as knelt and feared and separated to a distance. The bird said, ‘O Zulqarnayn-as! Do not fear. Narrate to me!’ He-as said: ‘Ask!’
قَالَ هَلْ يَتْرُكُ النَّاسُ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ قَالَ لَا
It said, ‘Have the people neglected the testimony, ‘there is no god except Allah-azwj’?’ He-as said: ‘No’’.
قَالَ فَانْضَمَّ الطَّائِرُ ثُلُثاً ثُمَّ قَالَ يَا ذَا الْقَرْنَيْنِ هَلْ تَرَكَ النَّاسُ الصَّلَاةَ الْمَفْرُوضَةَ بَعْدُ قَالَ لَا قَالَ فَانْضَمَّ الطَّائِرُ ثُلُثاً ثُمَّ قَالَ يَا ذَا الْقَرْنَيْنِ هَلْ تَرَكَ النَّاسُ غُسْلَ الْجَنَابَةِ بَعْدُ قَالَ لَا
He-asws said: ‘The bird joined a third, then said, ‘O Zulqarnayn-as! Have the people neglected the Obligatory Salats yet?’ He-as said: No, ‘The bird joined two-thirds, then said, ‘O Zulqarnayn-as! Have the people neglected the washing from the sexual impurity yet?’ He-as said: ‘No’’.
قَالَ فَصَارَ الطَّائِرُ كَمَا كَانَ ثُمَّ قَالَ اسْلُكْ يَا ذَا الْقَرْنَيْنِ هَذِهِ الدَّرَجَةَ دَرَجَةً إِلَى أَعْلَى الْقَصْرِ فَسَلَكَهَا ذُو الْقَرْنَيْنِ وَ هُوَ خَائِفٌ وَجِلٌ لَا يَدْرِي عَلَى مَنْ يَهْجُمُ حَتَّى اسْتَوَى عَلَى صَدْرِ الدَّرَجِ فَإِذَا سَطْحٌ مَمْدُودٌ عَلَيْهِ صُورَةُ رَجُلٍ شَابٍّ قَائِمٍ عَلَيْهِ ثِيَابٌ بِيضٌ رَافِعاً وَجْهَهُ إِلَى السَّمَاءِ وَاضِعاً يَدَيْهِ عَلَى فِيهِ
He-asws said: ‘The bird became like what it had been. Then it said, ‘I ask you, O Zulqarnayn-as! These steps are steps to the top of the castle!’ So Zulqarnayn-as walked it and he-as was fearing, dreading, not knowing upon who he-as would attack until he-as was even upon the middle of the steps. There was an extended rood, upon it was an image of a young man standing, having white clothes upon him, raising his face towards the sky, placing his hand upon his mouth.
فَلَمَّا سَمِعَ خَشْخَشَةَ ذِي الْقَرْنَيْنِ قَالَ مَا هَذَا قَالَ أَنَا ذُو الْقَرْنَيْنِ قَالَ يَا ذَا الْقَرْنَيْنِ إِنَّ السَّاعَةَ قَدِ اقْتَرَبَتْ وَ أَنَا أَنْتَظِرُ أَمْرَ رَبِّي يَأْمُرُنِي أَنْ أَنْفُخَ فَأَنْفُخُ
When he heard the rustle of Zulqarnayn-as, he said, ‘Who is this?’ He-as said: ‘I-as am Zulqarnayn!’ He said, ‘O Zulqarnayn-as! The Hour has drawn near and I am awaiting the Command of my Lord-azwj, to Command me to blow (the trumpet) so I shall blow’.
ثُمَّ أَخَذَ صَاحِبُ الصُّورِ شَيْئاً مِنَ بَيْنِ يَدَيْهِ كَأَنَّهُ حَجَرٌ فَقَالَ خُذْهَا يَا ذَا الْقَرْنَيْنِ فَإِنْ شَبِعَ هَذَا شَبِعْتَ وَ إِنْ جَاعَ هَذَا جُعْتَ
Then the owner of the trumpet took something from his hand, as if it was a stone, and he said, ‘Take it, O Zulqarnayn-as! If this is satiated, you-as will be satiated, and if this is hungry, you-as will be hungry’.
فَأَخَذَ ذُو الْقَرْنَيْنِ الْحَجَرَ وَ نَزَلَ إِلَى أَصْحَابِهِ فَحَدَّثَهُمْ بِأَمْرِ الطَّائِرِ وَ مَا قَالَ لَهُ وَ مَا رَدَّ عَلَيْهِ وَ مَا قَالَ صَاحِبُ الصُّورِ
Zulqarnayn-as took the stone and went down to his-as companions, and narrated to them with the matter of the bird and what it had said to him-as and what he-as had responded to it, and what the owner of the trumpet had said.
ثُمَّ جَمَعَ عُلَمَاءَ عَسْكَرِهِ فَقَالَ أَخْبِرُونِي عَنْ هَذَا الْحَجَرِ مَا أَمْرُهُ فَقَالُوا أَيُّهَا الْمَلِكُ أَخْبِرْنَا بِمَا قَالَ لَكَ فِيهِ صَاحِبُ الصُّورِ
Then he-as gathered the scholars of his-as army and said: ‘Inform me about this stone, what is its affair?’ They said, ‘O you king! Inform us with what the owner of the trumpet had said regarding it’.
فَقَالَ ذُو الْقَرْنَيْنِ إِنَّهُ قَالَ لِي إِنْ شَبِعَ هَذَا شَبِعْتَ وَ إِنْ جَاعَ جُعْتَ
Zulqarnayn-as said: ‘He said to me that if this one is satiated, you-as would be satiated, and if it is hungered, you-as would be hungry’.
فَوَضَعَتِ الْعُلَمَاءُ ذَلِكَ الْحَجَرَ فِي إِحْدَى كَفَّتَيِ الْمِيزَانِ وَ أَخَذُوا حَجَراً مِثْلَهُ فَوَضَعُوهُ فِي الْكِفَّةِ الْأُخْرَى ثُمَ رَفَعُوا الْمِيزَانَ فَإِذَا الَّذِي جَاءَ بِهِ ذُو الْقَرْنَيْنِ يَمِيلُ فَوَضَعُوا مَعَهُ آخَرَ وَ رَفَعُوا الْمِيزَانَ فَإِذَا هُوَ يَمِيلُ بِهِنَّ
The scholars placed that stone in one of the two hands of the scale and they took a stone similar to it and placed it in the other hand. Then they raised the scale, and there, the one which Zulqarnayn-as had come with inclined (out weighed). So they placed another one with it and raised the scale, and behold, it (still) inclined (outweighed) them.
فَلَمْ يَزَالُوا يَضَعُونَ حَتَّى وَضَعُوا أَلْفَ حَجَرٍ فَرَفَعُوا الْمِيزَانَ فَمَالَ بِالْأَلْفِ جَمِيعاً فَقَالَتِ الْعُلَمَاءُ انْقَطَعَ عِلْمُنَا دُونَ هَذَا لَا نَدْرِي أَ سِحْرٌ هَذَا أَمْ عِلْمُ مَا لَا نَعْلَمُهُ
They did not cease to be placing (stones) to the extent that they placed a thousand stone. They raised the scale, and it (still) inclined (outweighed) with the whole thousand. Then scholars said, ‘Our knowledge terminates below this. We do not know whether this is a rock or a knowledge we do not know of’.
فَقَالَ الْخَضِرُ وَ كَانَ قَدْ وَافَاهُ نَعَمْ أَنَا أَعْلَمُهُ فَأَخَذَ الْخَضِرُ الْمِيزَانَ بِيَدِهِ ثُمَّ أَخَذَ الْحَجَرَ الَّذِي جَاءَ بِهِ ذُو الْقَرْنَيْنِ فَوَضَعَهُ فِي إِحْدَى الْكِفَّتَيْنِ فَأَخَذَ حَجَراً مِنْ تِلْكَ الْحِجَارَةِ فَوَضَعَهُ فِي الْكِفَّةِ الْأُخْرَى ثُمَّ أَخَذَ كَفّاً مِنْ تُرَابٍ فَوَضَعَهُ عَلَى الْحَجَرِ الَّذِي جَاءَ بِهِ ذُو الْقَرْنَيْنِ ثُمَّ رَفَعَ الْمِيزَانَ فَاسْتَوَى
Al-Khizr-as said, and he-as had arrived to him-as: ‘Yes, I-as do have its knowledge’. Al-Khizr-as took the scale in his-as hand, then took the stone which Zulqarnayn had come with, and placed it in one of the two hands (of the scale). He-as took a stone from those stones and placed it in the other hand, then took a handful of soil and placed it upon the stone which Zulqarnayn-as had come with, then raised the scale, and it equated.
فَخَرَّتِ الْعُلَمَاءُ سُجَّداً لِلَّهِ تَعَالَى وَ قَالُوا سُبْحَانَ اللَّهِ هَذَا عِلْمٌ لَا يَبْلُغُهُ عِلْمُنَا وَ اللَّهِ لَقَدْ وَضَعْنَا أَلْفاً فَمَا اسْتَقَلَّ بِهِ
The scholars fell down in Sajdah to Allah-azwj the Exalted and said, ‘Glory be to Allah-azwj! This is a knowledge our knowledge has not reached. By Allah-azwj! We had placed a thousand, but it did not move by it’.
فَقَالَ الْخَضِرُ أَيُّهَا الْمَلِكُ إِنَّ سُلْطَانَ اللَّهِ عَزَّ وَ جَلَّ قَاهِرٌ لِخَلْقِهِ وَ أَمْرَهُ نَافِذٌ فِيهِمْ وَ حُكْمَهُ جَارٍ عَلَيْهِمْ فَإِنَّ اللَّهَ تَعَالَى ابْتَلَى خَلْقَهُ بَعْضَهُمْ بِبَعْضٍ فَابْتَلَى الْعَالِمَ بِالْعَالِمِ وَ الْجَاهِلَ بِالْجَاهِلِ وَ الْعَالِمَ بِالْجَاهِلِ وَ الْجَاهِلَ بِالْعَالِمِ وَ إِنَّهُ ابْتَلَاكَ بِي وَ ابْتَلَانِي بِكَ
Al-Khizr-as said: ‘O you king! The Authority of Allah-azwj Mighty and Majestic is subduing to His-azwj creatures, and His-azwj Command is implemented among them, and His-azwj Judgement flows upon them. Allah-azwj the Exalted Tries His-azwj creature with each other. He‑azwj Tries the scholar with a scholar, and the ignoramus with an ignoramus, and the scholar with an ignoramus, and the ignoramus with the scholar, and He-azwj had Tried you-as with me-as and Tried me-as with you-as!’
فَقَالَ ذُو الْقَرْنَيْنِ صَدَقْتَ فَأَخْبِرْنَا عَنْ هَذَا الْمَثَلِ
Zulqarnayn-as said: ‘You-as speak the truth. Inform us about this example’.
فَقَالَ الْخَضِرُ هَذَا مَثَلٌ ضَرَبَهُ لَكَ صَاحِبُ الصُّورِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ مَكَّنَ لَكَ فِي الْبِلَادِ وَ أَعْطَاكَ مِنْهَا مَا لَمْ يُعْطِ أَحَداً وَ أَوْطَأَكَ مِنْهَا مَا لَمْ يُوطِئْ أَحَداً فَلَمْ تَشْبَعْ فَأَبَتْ نَفْسُكَ شَرَهاً حَتَّى بَلَغْتَ مِنْ سُلْطَانِ اللَّهِ مَا لَمْ يَطَأْهُ إِنْسٌ وَ لَا جَانٌّ فَهَذَا مَثَلٌ ضَرَبَهُ لَكَ صَاحِبُ الصُّورِ إِنَّ ابْنَ آدَمَ لَا يَشْبَعُ أَبَداً دُونَ أَنْ يُحْثَى عَلَيْهِ التُّرَابُ وَ لَا مَلَأَ جَوْفَهُ إِلَّا التُّرَابُ
Al-Khizr-as said: ‘This is an example struck for you-as by the owner of the trumpet. Allah-azwj Mighty and Majestic has Enabled for you in the country and has Given you-as from it what He-azwj has not Given anyone and has Caused you-as to tread from it that no one has trodden. But you-as are not satisfied. But you refused yourself out of greed until you-as reached from the Authority of Allah-azwj, what neither a human being nor Jinn had trodden. So this is an example struck for you-as by the owner of the trumpet. The son of Adam-as will not be satiated ever, until the soil is ushered upon it, nor will his inside be filled except by the soil!’
فَبَكَى ذُو الْقَرْنَيْنِ ثُمَّ قَالَ صَدَقْتَ يَا خَضِرُ فِي ضَرْبِ هَذَا الْمَثَلِ لَا جَرَمَ لَا أَطْلُبُ أَثَراً فِي الْبِلَادِ بَعْدَ مَسِيرِي هَذَا حَتَّى أَمُوتَ
Zulqarnayn-as cried, then said: ‘You-as speak the truth, O Khizr-as, in striking this example. There is no doubt, I shall not seek any traces in the country after this journey of mine, until I‑as die!’
ثُمَّ انْصَرَفَ رَاجِعاً حَتَّى إِذَا كَانَ فِي وَسَطِ الظُّلْمَةِ وَطَأَ الْوَادِيَ الَّذِي فِيهِ الزَّبَرْجَدُ فَقَالَ مَنْ مَعَهُ لَمَّا سَمِعُوا خَشْخَشَةً تَحْتَ أَقْدَامِهِمْ وَ أَقْدَامِ دَوَابِّهِمْ مَا هَذَا تَحْتَنَا يَا أَيُّهَا الْمَلِكُ
Then he-as left returning until when he-as was in the midst of the darkness, he-as trod the valley wherein were the jewels. The ones who were with him said, when they heard the rustle beneath their feed, and the feet of their animals, ‘What is this beneath us, O king?’
فَقَالَ ذُو الْقَرْنَيْنِ خُذُوا مِنْهُ فَإِنَّهُ مَنْ أَخَذَ نَدِمَ وَ مَنْ تَرَكَ نَدِمَ فَمِنْهُمْ مَنْ أَخَذَ الشَّيْءَ وَ مِنْهُمْ مَنْ تَرَكَهُ
Zulqarnayn-as said: ‘Take from it, for the one who takes from it would regret, and the one who neglects would (also) regret’. From them was one who took the thing, and from them was one who neglected it.
فَلَمَّا خَرَجُوا مِنَ الظُّلْمَةِ إِذَا هُوَ الزَّبَرْجَدُ فَنَدِمَ الْآخِذُ وَ التَّارِكُ
When they came out from the darkness, behold these were jewels. So the taker and the leaver regretted’.
قَالَ وَ كَانَ رَسُولُ اللَّهِ ص يَقُولُ رَحِمَ اللَّهُ أَخِي ذَا الْقَرْنَيْنِ لَوْ ظَفِرَ بِوَادِي الزَّبَرْجَدِ فِي مُبْتَدَاهُ مَا تَرَكَ مِنْهَا شَيْئاً حَتَّى يُخْرِجَهُ إِلَى النَّاسِ لِأَنَّهُ كَانَ رَاغِباً فِي الدُّنْيَا وَ لَكِنَّهُ ظَفِرَ بِهِ وَ هُوَ زَاهِدٌ فِي الدُّنْيَا لَا حَاجَةَ لَهُ فِيهَا
He-asws said: ‘And Rasool-Allah-saww was saying: ‘May Allah-azwj have Mercy on my-saww brother-as Zulqarnayn-as! If he-as had been successful with the valley of the jewels in his-as beginning, he-as would not have left anything from it until he-as had come out to the people, because he-as was desirous regarding the world, but he-as was successful with it while he-as was an ascetic regarding the world. There was no need for him regarding these’.
ثُمَّ رَجَعَ إِلَى الْعِرَاقِ وَ مَلِكَ مُلُوكَ الطَّوَائِفِ وَ مَاتَ فِي طَرِيقِهِ بِشَهْرَرُوزَ
Then he-as returned to Al Iraq and ruled over the kings of the areas, and he-as died in his-as road as Shahrouz’’.
وَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ ثُمَّ إِنَّهُ رَجَعَ إِلَى دُومَةِ الْجَنْدَلِ وَ كَانَ مَنْزِلَهُ فَأَقَامَ بِهَا حَتَّى مَاتَ. انتهى
And Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Then he‑as returned to Dowmat Al-Jandal, and he-as was in his-as house. He-as stayed at it until he-as died’ – end.
و قال الطبرسي ره في قوله تعالى إِنَّ يَأْجُوجَ وَ مَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فسادهم أنهم كانوا يخرجون فيقتلونهم و يأكلون لحومهم و دوابهم و قيل كانوا يخرجون أيام الربيع فلا يدعون شيئا أخضر إلا أكلوه و لا يابس إلا احتملوه عن الكلبي و قيل أراد أنهم سيفسدون في المستقبل عند خروجهم
Al-Tabarsi said regarding Words of the Exalted: Yajouj and Majouj are making mischief in the land, [18:94], ‘Their mischief was that they were coming out and killing them, and eating their flesh, and their animals. And it is said they were coming out in the days of spring, so they would not leave anything green except they would eat it, nor anything dry except they would carry it away – from Al-Kalby. And it is said, it mean they would be making mischief in the future when they do emerge.
و وَرَدَ فِي الْخَبَرِ عَنْ حُذَيْفَةَ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص عَنْ يَأْجُوجَ وَ مَأْجُوجَ فَقَالَ يَأْجُوجُ أُمَّةٌ وَ مَأْجُوجُ أُمَّةٌ كُلُّ أُمَّةٍ أَرْبَعُمِائَةِ أُمَّةٍ لَا يَمُوتُ الرَّجُلُ مِنْهُمْ حَتَّى يَنْظُرَ إِلَى أَلْفِ ذَكَرٍ مِنْ صُلْبِهِ كُلٌّ قَدْ حَمَلَ السِّلَاحَ
And it has been referred in the Hadeeth from Huzeyfa who said, ‘I asked Rasool-Allah-saww about Yajouj and Majouj. He-saww said: ‘Yajouj are a community, and Majouj are a community. Each community is of four hundred (sub) communities. No man from them is dying until he looks at a thousand males from his lineage. All are carrying the weapons’.
قُلْتُ يَا رَسُولَ اللَّهِ صِفْهُمْ لَنَا قَالَ هُمْ ثَلَاثَةُ أَصْنَافٍ صِنْفٌ مِنْهُمْ أَمْثَالُ الْأَرَزِ قُلْتُ يَا رَسُولَ اللَّهِ وَ مَا الْأَرَزُ
I said, ‘O Rasool-Allah-saww! Describe them to us’. He-saww said: ‘They are of three types. A type from them are like ‘Al Arz’’. I said, ‘O Rasool-Allah-saww! And what is ‘Al-Arz’?’
قَالَ شَجَرٌ بِالشَّامِ طَوِيلٌ وَ مِنْهُمْ طُولُهُ وَ عَرْضُهُ سَوَاءٌ وَ هَؤُلَاءِ الَّذِينَ لَا يَقُومُ لَهُمْ جَبَلٌ وَ لَا حَدِيدٌ وَ صِنْفٌ مِنْهُمْ يَفْتَرِشُ أَحَدُهُمْ إِحْدَى أُذُنَيْهِ وَ يَلْتَحِفُ بِالْأُخْرَى وَ لَا يَمُرُّونَ بِفِيلٍ وَ لَا وَحْشٍ وَ لَا جَمَلٍ وَ لَا خِنْزِيرٍ إِلَّا أَكَلُوهُ مَنْ مَاتَ مِنْهُمْ أَكَلُوهُ مُقَدِّمَتُهُمْ بِالشَّامِ وَ سَاقَتُهُمْ بِخُرَاسَانَ يَشْرَبُونَ أَنْهَارَ الْمَشْرِقِ وَ بُحَيْرَةَ طَبَرِيَّةَ.
He-saww said: ‘A tall tree in Syrian. And from them, his length and his width is the same, and they are those to whom, neither a mountain nor iron can withstand them. And there is a type from them, one of them furnishes one of his ears (as a bedspread) and quilts with the others; and they neither pass by an elephant, nor a beast, nor camel, nor a pig except they eat it. The one from them who dies, they eat him. Their vanguard is in Syria and their rear in in Khurasan. They would drink rivers of the east and lake Tiberius’’.
قال وهب و مقاتل إنهم من ولد يافث بن نوح أبي الترك و قال السدي الترك سرية من يأجوج و مأجوج خرجت تغير فجاء ذو القرنين فضرب السد فبقيت خارجته
Wahab and Maqatil said, ‘They are from the children of Yafis son of Noah-as, father of Turks’. And Al-Sady said, ‘The Turks are a battalion from Yajouj and Majouj. They came out, they changed. Zulqarnayn-as came and struck the barrier. They remained outside it’.
و قال قتادة إن ذا القرنين بنى السد على إحدى و عشرين قبيلة و بقيت منهم قبيلة دون السد فهم الترك
And Qatada said, ‘Zulqarnayn-as built the barrier upon twenty-one tribes, and a tribe from them remained besides the barrier. They are the Turks’.
و قال كعب هم نادرة من ولد آدم و ذلك أن آدم احتلم ذات يوم و امتزجت نطفته بالتراب فخلق الله من ذلك الماء و التراب يأجوج و مأجوج فهم متصلون بنا من جهة الأب دون الأم و هذا بعيد.
And Ka’ab said, ‘They are miscellaneous from the children of Adam-as, and that is because Adam-as ejaculated one day and his-as sperm mingled with the soil. Allah-azwj Created from that water and the soil, Yajouj and Majouj. They are connected with us from the direction of the father besides the community. And this is far-fetched.
وَ هُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ قال ره أي من كل نشز من الأرض يسرعون يعني أنهم متفرقون في الأرض فلا ترى أكمة إلا و قوم منهم يهبطون منها مسرعين
and they would be descending from every elevation [21:96] – He said, ‘From every area of the earth they would be coming quickly, meaning they would be dispersing in the earth. You will not see any hill except and a group from them would be descending from it, quickly’.
و قال رحمه الله في ق قيل هو اسم الجبل المحيط بالأرض من زمردة خضراء خضرة السماء منها عن الضحاك و عكرمة
And he, may Allah-azwj have Mercy on him, said regarding Qaf! [50:1], ‘It is said, it is a name of the mountain surrounding the earth, being of green emeralds. The greenery of the sky is from it – from Al-Zahak and Ikrimah (Bin Abu Jahl-la).
و قال رحمه الله في و الطور أقسم سبحانه بالجبل الذي كلم عليه موسى بالأرض المقدسة و قيل هو الجبل أقسم به لما أودع فيه من أنواع نعمه
And he, may Allah-azwj have Mercy on him, said, ‘(I Swear) by the (mount) Toor (of Sinai) [52:1], the Glorious Swore by the mountain which He-azwj had Spoken to Musa-as upon it, in the Holy land. And it is said, it is the mountain He-azwj Swore with when He-azwj had Deposited in it a variety of His-azwj Bounties.
و في قوله تعالى وَ إِلَى الْجِبالِ كَيْفَ نُصِبَتْ أي أ فلا يتفكرون في خلق الله سبحانه الجبال أوتادا للأرض و مسكنة لها و إنه لولاها لمادت الأرض بأهلها.
And regarding Words of the Exalted: And at the mountains, how they are established, [88:19] – i.e. Are you not pondering regarding the creation of Allah-azwj the Glorious? The mountains are pegs for the earth and a stability for it, and had it not been for these, the earth should shake with its inhabitants’’.
1- الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ بِإِسْنَادِهِ رَفَعَهُ إِلَى الصَّادِقِ ع قَالَ: الدُّنْيَا سَبْعَةُ أَقَالِيمَ يَأْجُوجُ وَ مَأْجُوجُ وَ الرُّومُ وَ الصِّينُ وَ الزَّنْجُ وَ قَوْمُ مُوسَى وَ أَقَالِيمُ بَابِلَ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, by his chain, raising it to,
‘Al-Sadiq-asws having said: ‘The world is of seven regions – Yajouj, and Majouj, and Rome, and China, and the people of Musa-as and regions of Babel’’.[114]
2- الْخِصَالُ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَبْدَوَيْهِ السَّرَّاجِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ سَعِيدٍ الْبَزَّازِ عَنْ حُمَيْدِ بْنِ زَنْجَوَيْهِ عَنْ عَبْدِ اللَّهِ بْنِ يُوسُفَ عَنْ خَالِدِ بْنِ يَزِيدَ بْنِ صَبِيحٍ عَنْ طَلْحَةَ بْنِ عَمْرٍو الْحَضْرَمِيِّ عَنْ عَطَا عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: مِنَ الْجِبَالِ الَّتِي تَطَايَرَتْ يَوْمَ مُوسَى ع سَبْعَةُ أَجْبُلٍ فَلَحِقَتْ بِالْحِجَازِ وَ الْيَمَنِ مِنْهَا بِالْمَدِينَةِ أُحُدٌ وَ وَرِقَانُ وَ بِ مَكَّةَ ثَوْرٌ وَ ثَبِيرٌ وَ حَرَى وَ بِالْيَمَنِ صَبِرٌ وَ حَضُورُ.
(The book) ‘Al Khisaal’ – From Al Qasim Bin Muhammad Bin Ahmad Bin Abdwayh Al Sarraj, from Ali Bin Saeed Al Bazzaz, from Humeyd Bin Zanjawayh, from Abdullah Bin Yusuf, from Khalid Bin Yazeed Bin Sabeeh, from Talha Bin Amro Al Hazramy, from Ata’a, from Ibn Abbas,
‘From the Prophet-saww having said: ‘From the mountain which flew on the day of Musa-as as seven mountains, it joined with Al-Hijaz, and Al-Yemen. From these at Al-Medina is Ohad and Wariqan, and at Makkah are Sowr, and Subeyr, and Hara, and at Al-Yemen are Sabr and Hazour’’.[115]
3- الْخِصَالُ، عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ مَعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ زَيْدِ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ قَالَ: بَلَغَنِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْجَبَلَ مِنْ أَرْبَعَةِ أَشْيَاءَ مِنَ الْبَحْرِ الْأَعْظَمِ الْمُحْدِقِ بِالدُّنْيَا وَ مِنَ النَّارِ وَ مِنْ دُمُوعِ مَلَكٍ يُقَالُ لَهُ إِبْرَاهِيمُ وَ مِنْ بِئْرِ طَيْبَةَ وَ الْحَدِيثُ طَوِيلٌ أَخَذْنَا مِنْهُ مَوْضِعَ الْحَاجَةِ.
(The book) ‘Al Khisaal’ – From his father, and Muhammad Bin Al-Hassan Bin Al Waleed, from Ahmad Bin Idrees, and Muhammad Bin Yahya Al Attar, both together from Muhammad Bin Ahmad Al Ashary, from Muhammad Bin Al-Husayn, from ahmad Bin Ali, from Zayd Bin Mihran, from Muhammad bin Abdul Jabbar, from Al-Husayn Bin Zayd who said,
‘It has reached me that Allah-azwj Mighty and Majestic Created the mountain from four things – from the mighty ocean beholding the world, and from the fire, and from tears of an Angel call Ibrahim, and from a good well’ – and the Hadeeth is long, we have taken from it the needed subject matter’’.[116] (Not a Hadeeth)
4- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، ق وَ الْقُرْآنِ الْمَجِيدِ قَالَ ق جَبَلٌ مُحِيطٌ بِالدُّنْيَا وَرَاءَ يَأْجُوجَ وَ مَأْجُوجَ وَ هُوَ قَسَمٌ.
Tafseer Ali Bin Ibrahim –
Qaf! By the Glorious Quran [50:1] – He said, ‘Qaf is a mountain surrounding the world, behind Yajouj and Majouj, and it is a Swear’’.[117] (Opinion)
5- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنِ الْعَمْرَكِيِّ عَنْ مُحَمَّدِ بْنِ الْجُمْهُورِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ يَحْيَى بْنِ مَيْسَرَةَ الْخَثْعَمِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ عسق عِدَادُ سِنِي الْقَائِمِ وَ ق جَبَلٌ مُحِيطٌ بِالدُّنْيَا مِنْ زُمُرُّدٍ أَخْضَرَ فَخُضْرَةُ السَّمَاءِ مِنْ ذَلِكَ الْجَبَلِ وَ عِلْمُ عَلِيٍّ كُلُّهُ فِي عسق.
And from him, from Ahmad Bin Ali and Ahmad Bin Idrees both together, from Muhammad Bin Ahmad Al Alawy, from Al Amraky, from Muhammad Bin Al Jamhour, from Suleyman Bin Sama’at, from Abdullah Bin Al Qasim, from Yahya Bin Maysara Al Khas’amy,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Ayn Seen Qaf [42:2] is a number of the years of Al-Qaim-ajfj, and Qaf! [50:1] is a mountain surrounding the word, being of green emeralds. The greenery of the sky is from that mountain, and knowledge of Ali-asws, all of it is in Ayn Seen Qaf [42:2]’’.[118]
6- الْعُيُونُ، وَ الْعِلَلُ، فِي خَبَرِ الشَّامِيِ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع مِمَّا خُلِقَتِ الْجِبَالُ قَالَ مِنَ الْأَمْوَاجِ.
(The book) ‘Al Uyoon’, and ‘Al Ilal’ –
In a Hadeeth of the Syrian having asked Amir Al-Momineen-asws, ‘What has the mountain been Created from?’ He-asws said: ‘From the waves’’.[119]
7- الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: إِنَّ عَلِيّاً ع مَلَكَ مَا فِي الْأَرْضِ وَ مَا تَحْتَهَا فَعَرَضَتْ لَهُ السَّحَابَانِ الصَّعْبُ وَ الذَّلُولُ فَاخْتَارَ الصَّعْبَ فَكَانَ فِي الصَّعْبِ مُلْكُ مَا تَحْتَ الْأَرْضِ وَ فِي الذَّلُولِ مُلْكُ مَا فَوْقَ الْأَرْضِ وَ اخْتَارَ الصَّعْبَ عَلَى الذَّلُولِ فَدَارَتْ بِهِ سَبْعَ أَرَضِينَ فَوَجَدَ ثَلَاثَ خَرَابٍ وَ أَرْبَعَ عَوَامِرَ.
(The book) ‘Al Basaair’ – From Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Usman Bin Isa, from Sama’at Bin Mihran, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Ali-asws owned whatever is in the earth and whatever is beneath it. The two (types of) clouds were presented to him-asws – the difficult and the humble. He-asws chose the difficult. In the difficult one was the kingdom of whatever is beneath the earth, and in the humble one was the kingdom of whatever is above the earth, and he-asws chose the difficult over the humble. He-asws roamed with it the seven earths. He‑asws found three to be in ruination (desolate) and four built up (populated)’’.[120]
8- وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ وَ أَبِي سَلَّامٍ عَنْ سَوْرَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَمَا إِنَّ ذَا الْقَرْنَيْنِ قَدْ خُيِّرَ بَيْنَ السَّحَابَيْنِ فَاخْتَارَ الذَّلُولَ وَ ذَخَرَ لِصَاحِبِكُمُ الصَّعْبَ
And from it, from Ahmad Bin Muhammad, from Ibn Sinan, from Abu Khalid, and Abu Sallam, from Sawrah,
‘From Abu Ja’far-asws having said: ‘As for Zulqarnayn-as had been given a choice between the two clouds. He-as chose the humble and kept the difficult for your Master-asws’’.
قَالَ قُلْتُ وَ مَا الصَّعْبُ قَالَ مَا كَانَ مِنْ سَحَابٍ فِيهِ رَعْدٌ وَ صَاعِقَةٌ أَوْ بَرْقٌ فَصَاحِبُكُمْ يَرْكَبُهُ أَمَا إِنَّهُ سَيَرْكَبُ السَّحَابَ وَ يَرْقَى فِي الْأَسْبَابِ أَسْبَابِ السَّمَاوَاتِ السَّبْعِ وَ الْأَرَضِينَ السَّبْعِ خَمْسٌ عَوَامِرُ وَ اثْنَتَانِ خَرَابَان.
He (the narrator) said, ‘I said, ‘And what is the difficult?’ He-asws said: ‘Whatever from the clouds wherein is thunder, and thunderbolts, and lightning, so your Master-asws rides it. Will be riding the clouds and travelling in the pathways, pathways of the seven skies – five are built up (populated) and two are in ruination (desolate)’’.[121]
9- الْبَصَائِرُ لِلصَّفَّارِ، وَ مُنْتَخَبُ الْبَصَائِرِ لِسَعْدِ بْنِ عَبْدِ اللَّهِ، عَنْ سَلَمَةَ عَنْ أَحْمَدَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ يَقْطِينٍ الْجَوَالِيقِيِّ عَنْ قَلْقَلَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: إِنَّ اللَّهَ خَلَقَ جَبَلًا مُحِيطاً بِالدُّنْيَا مِنْ زَبَرْجَدٍ أَخْضَرَ وَ إِنَّمَا خُضْرَةُ السَّمَاءِ مِنْ خُضْرَةِ ذَلِكَ الْجَبَلِ وَ خَلَقَ خَلْقاً لَمْ يَفْتَرِضْ عَلَيْهِمْ شَيْئاً مِمَّا افْتَرَضَ عَلَى خَلْقِهِ مِنْ صَلَاةٍ وَ زَكَاةٍ وَ كُلُّهُمْ يَلْعَنُ رَجُلَيْنِ مِنْ هَذِهِ الْأُمَّةِ وَ سَمَّاهُمَا.
(The book) ‘Al Basaair’ of Al Saffar, and ‘Muntakhab Al Basaair’ of Sa’ad Bin Abdullah – From Salama, from Ahmad Bin Abdul Rahman, from Muhammad Bin Suleyman, from Yaqteen Al Jawaleedq, from Qalqalah,
‘From Abu Ja’far-asws, may the greetings be upon him-asws, said: ‘Allah–azwj Mighty and Majestic Created a mountain of green aquamarine surrounding the world, and rather the greenery of the sky is from the greenery of that mountain, and He–azwj Created creatures for it, creatures He–azwj did not Obligate anything upon them from what He–azwj has Obligated upon His–azwj (other) creatures, from Salat, and Zakat, and they all curse two men from this community’, and he–asws named them both (Abu Bakr & Umar)’’.[122]
10- جَامِعُ الْأَخْبَارِ، سُئِلَ النَّبِيُّ ص عَنِ الْقَافِ وَ مَا خَلْفَهُ قَالَ خَلْفَهُ سَبْعُونَ أَرْضاً مِنْ ذَهَبٍ وَ سَبْعُونَ أَرْضاً مِنْ فِضَّةٍ وَ سَبْعُونَ أَرْضاً مِنْ مِسْكٍ خَلْفَهُ سَبْعُونَ أَرْضاً سُكَّانُهَا الْمَلَائِكَةُ لَا يَكُونُ فِيهَا حَرٌّ وَ لَا بَرْدٌ وَ طُولُ كُلِّ أَرْضٍ مَسِيرَةُ عَشَرَةِ ألف [آلَافِ] سَنَةٍ
(The book) ‘Jamie Al Akhbar’ –
‘The Prophet-as was asked about Qaf! [50:1] and what is behind it. He-saww said: ‘Behind it there are seventy earths of gold and seventy earths of silver, and seventy earths of Musk. Behind it there are seventy earths dwelt in by the Angels. There neither happens to be heat nor cold therein, and length of every earth is a travel distance of ten thousand years’.
قِيلَ وَ مَا خَلْفَ الْمَلَائِكَةِ قَالَ حِجَابٌ مِنْ ظُلْمَةٍ قِيلَ وَ مَا خَلْفَهُ قَالَ حِجَابٌ مِنْ رِيحٍ قِيلَ وَ مَا خَلْفَهُ قَالَ حِجَابٌ مِنْ نَارٍ قِيلَ وَ مَا خَلْفَهُ قَالَ حَيَّةٌ مُحِيطَةٌ بِالدُّنْيَا كُلِّهَا تُسَبِّحُ اللَّهَ إِلَى يَوْمِ الْقِيَامَةِ وَ هِيَ مَلِكُ الْحَيَّاتِ كُلِّهَا قِيلَ وَ مَا خَلْفَهُ قَالَ حِجَابٌ مِنْ نُورٍ قِيلَ وَ مَا خَلْفَهُ قَالَ عِلْمُ اللَّهِ وَ قَضَاؤُهُ
It was said, ‘And what is behind the Angels?’ He-saww said: ‘A veil of darkness’. It was said, ‘And what is behind it?’ He-saww said: ‘A veil of wind’. It was said, ‘And what is behind it?’ He‑saww said: ‘A veil of fire’. It was said, ‘And what is behind it?’ He-saww said: ‘A serpent that surrounds the world, all of it, glorifying Allah-azwj up to the Day of Qiyamah, and it is king of the serpents, all of them’. It was said, ‘And what is behind it?’ He-saww said: ‘A veil of light’. It was said, ‘And what is behind it?’ He-saww said: ‘Knowledge of Allah-azwj and His-azwj Decrees’.
وَ سُئِلَ ص عَنْ عَرْضِ قَافٍ وَ طَوْلِهِ وَ اسْتِدَارَتِهِ فَقَالَ عَرْضُهُ مَسِيرَةُ أَلْفِ سَنَةٍ مِنْ يَاقُوتٍ أَحْمَرَ قَضِيبُهُ مِنْ فِضَّةٍ بَيْضَاءَ وَ زُجُّهُ مِنْ زُمُرُّدَةٍ خَضْرَاءَ لَهُ ثَلَاثُ ذَوَائِبَ مِنْ نُورٍ ذُؤَابَةٌ بِالْمَشْرِقِ وَ ذُؤَابَةٌ بِالْمَغْرِبِ وَ الْأُخْرَى فِي وَسَطِ السَّمَاءِ عَلَيْهَا مَكْتُوبٌ ثَلَاثَةُ أَسْطُرٍ الْأَوَّلُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ الثَّانِي الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ الثَّالِثُ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ.
And he-saww was asked about the width of Qaf! [50:1] and its length and its circumference’. He-saww said: ‘Its width is a travel distance of a thousand years being of red ruby. Its stick is of white silver, and its base is of green emeralds. There are three tails of light for it – a tail in the east, and a tail in the west, and another in the middle of the sky. Three lines are written upon it. The first line is, ‘In the Name of Allah-azwj the Beneficent the Merciful’, and second is ‘The Praise is for Allah-azwj Lord-azwj of the worlds’, the third is, ‘There is no god except Allah‑azwj, Muhammad-saww is Rasool-Allah-saww’’.[123]
11- الدُّرُّ الْمَنْثُورُ، عَنْ كَعْبٍ فِي قَوْلِهِ حَتَّى تَوارَتْ بِالْحِجابِ قَالَ حِجَابٌ مِنْ يَاقُوتٍ أَخْضَرَ مُحِيطٌ بِالْخَلَائِقِ فَمِنْهُ اخْضَرَّتِ السَّمَاءُ الَّتِي يُقَالُ لَهَا السَّمَاءُ الْخَضْرَاءُ وَ اخْضَرَّ الْبَحْرُ مِنَ السَّمَاءِ فَمِنْ ثَمَّ يُقَالُ الْبَحْرُ الْأَخْضَرُ.
(The book) ‘Al Durr Al Mansour’ – From Ka’ab –
‘Regarding His-azwj Words: until it (sun) disappeared in the veil [38:32], he said, ‘A veil of green ruby surrounding the creatures. From it is the greenery of the sky which is called, ‘The green sky’, and greenery of the sea from the sky. So, from then, it is said, ‘The green sea’’.[124] (Not a Hadeeth)
12- كِتَابُ الْأَقَالِيمِ وَ الْبُلْدَانِ، قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ قَرَأَ فَسُبْحانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ إِلَى وَ كَذلِكَ تُخْرَجُونَ كُتِبَ لَهُ مِنَ الْحَسَنَاتِ بِعَدَدِ كُلِّ وَرَقَةِ ثَلْجٍ عَلَى جَبَلِ سَيَلَانَ
(The book) ‘Kitab Al Aqaleem Wa Al Buldan’ –
‘He said, ‘Rasool-Allah-saww said: ‘One who recites: Therefore, Glorify Allah when you come up to the evening and when you come up to the morning [30:17] – up to: and like that you would be coming out [30:19], it would be written for him from the rewards of the number of every leaf of ice upon mount Saylan’.
قِيلَ وَ مَا السَّيَلَانُ يَا رَسُولَ اللَّهِ قَالَ جَبَلٌ بِأَرْمَنِيَّةَ وَ آذَرْبِيجَانَ عَلَيْهِ عَيْنٌ مِنْ عُيُونِ الْجَنَّةِ وَ فِيهِ قَبْرٌ مِنْ قُبُورِ الْأَنْبِيَاءِ.
It was said, ‘And what is Saylan, O Rasool-Allah-saww?’ He-saww said: ‘A mountain of Armenia and Azerbaijan. Upon it is a spring from the springs of Paradise, and in it is a grave from the graves of the Prophets-as’’.[125]
13- وَ قَالَ: حُكِيَ أَنَّهُ دَخَلَ عَلَى جَعْفَرٍ الصَّادِقِ ع رَجُلٌ مِنْ همدان [هَمَذَانَ] فَقَالَ لَهُ جَعْفَرٌ الصَّادِقُ ع مِنْ أَيْنَ أَنْتَ قَالَ مِنْ همدان [هَمَذَانَ] فَقَالَ لَهُ أَ تَعْرِفُ جَبَلَهَا رَاوَنْدَ قَالَ لَهُ الرَّجُلُ جُعِلْتُ فِدَاكَ إِنَّهُ أَرْوَنْدُ قَالَ نَعَمْ إِنَّ فِيهِ عَيْناً مِنْ عُيُونِ الْجَنَّةِ.
And he said, ‘It is narrated that a man from Hamdan entered to see Ja’far Al-Sadiq-asws. Ja’far Al-Sadiq-asws said to him: ‘Where are you from?’ He said, ‘From Hamdan’. He-asws said to him: ‘Do you know its mountain Zawand?’ The man said to him-asws, ‘May I be sacrificed for you‑asws, it is (called) Arwand!’ He-asws said: ‘In it is a spring from the springs of Paradise’’.[126]
14- نَوَادِرُ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ الْمَحْمُودِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ وَ نَحْنُ فِي مَسْجِدِهِ فَقَالَ مَنْ هَاهُنَا قُلْتُ أَنَا يَا رَسُولَ اللَّهِ وَ سَلْمَانُ الْفَارِسِيُّ
(The book) ‘Nawadir’ of Ali Bin Asbaat – From Ibrahim Bin Ali Al Mahmoudy, from his father, from Abdullah Bin Musa, from his father,
‘From his grandfather Ja’far-asws Bin Muhammad-asws, from Muhammad-asws Bin Ali-asws, from Jabir Bin Abdullah Al Ansari-ra who said, ‘Rasool-Allah-saww came out to us one day while we were in his-saww Masjid. He-saww said: ‘Who is over here?’ I-ra said, ‘I-ra am, O Rasool-Allah-saww, and Salman Al-Farsi-ra’.
فَقَالَ يَا سَلْمَانُ ادْعُ لِي مَوْلَاكَ عَلِيّاً فَقَدْ جَاءَتْنِي فِيهِ عَزِيمَةٌ مِنْ رَبِّ الْعَالَمِينَ
He-saww said: ‘O Salman-ra call to me-saww your-ra Master-asws Ali-asws, for there has come to me‑saww regarding him-asws, a Determination from Lord-azwj of the worlds!’
قَالَ جَابِرٌ فَذَهَبَ سَلْمَانُ فَاسْتَخْرَجَ عَلِيّاً مِنْ مَنْزِلِهِ فَلَمَّا دَنَا مِنْ رَسُولِ اللَّهِ ص خَلَا بِهِ فَأَطَالَ مُنَاجَاتَهُ كُلَّ ذَلِكَ يُسِرُّ إِلَيْهِ رَسُولُ اللَّهِ ص سِرّاً خَفِيّاً عَنَّا وَ وَجْهُ رَسُولِ اللَّهِ ص يَقْطُرُ عَرَقاً كَنَظْمِ الدُّرِّ يَتَهَلَّلُ حُسْناً
Jabir-ra said, ‘Salman-ra went and brought Ali-asws out from his-asws house. When he-asws was close from Rasool-Allah-saww, he-saww isolated with him-asws. His-saww whispering prolonged. During all that Rasool-Allah-saww was divulging secrets to him-asws, secrets hidden from us-ra, and the face of Rasool-Allah-saww was dripping sweat like a stream of beads on a beautiful crescent.
ثُمَّ قَالَ لَهُ لَمَّا انْصَرَفَ مِنْ مُنَاجَاتِهِ قَدْ سَمِعْتَ وَ وَعَيْتَ فَاحْفَظْ يَا عَلِيُّ
Then he-saww said to him-asws when he-saww had finished from his-saww whispering: ‘You-asws have heard and retained, so memorise, O Ali-asws!’
ثُمَّ قَالَ يَا جَابِرُ ادْعُ عُمَرَ وَ أَبَا بَكْرٍ
Then he-saww said: ‘O Jabir-ra! Call Umar and Abu Bakr!’
قَالَ جَابِرٌ فَذَهَبْتُ إِلَيْهِمَا فَدَعَوْتُهُمَا فَلَمَّا حَضَرَاهُ قَالَ يَا جَابِرُ ادْعُ لِي عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ
Jabir-ra said, ‘I-ra went to them and called them over. When they presented, he-saww said: ‘O Jabir-asws! Call to me-saww Abdul Rahman Bin Awf!’
قَالَ جَابِرٌ فَدَعَوْتُهُ فَلَمَّا أَتَاهُ قَالَ يَا سَلْمَانُ اذْهَبْ إِلَى بَيْتِ أُمِّ سَلَمَةَ فَأْتِنِي بِالْبِسَاطِ الْخَيْبَرِيِّ
Jabir-ra said, ‘I-ra called hi. When he came to him-saww, he-saww said: ‘O Salman-ra! Go to the house of Umm Salama-ra and bring me-saww the Khyberi carpet!’
قَالَ جَابِرٌ فَمَا لَبِثْنَا أَنْ جَاءَنَا سَلْمَانُ بِالْبِسَاطِ فَأَمَرَهُ أَنْ يَبْسُطَ ثُمَّ أَمَرَ الْقَوْمَ فَجَلَسَ كُلُّ وَاحِدٍ مِنْهُمْ عَلَى رُكْنٍ مِنْ أَرْكَانِهِ وَ كَانُوا ثَلَاثَةً ثُمَّ خَلَا رَسُولُ اللَّهِ ص فَأَطَالَ مُنَاجَاتَهُ وَ أَسَرَّ إِلَيْهِ سِرّاً خَفِيّاً ثُمَّ أَمَرَهُ أَنْ يَجْلِسَ عَلَى الرُّكْنِ الرَّابِعِ مِنَ الْبِسَاطِ
Jabir-ra said, ‘We did not wait long before Salman-ra came to us with the carpet. He-saww instructed him-ra to spread it, then instructed the group to be seated, each one of them upon a corner from its corner, and they were three. Then Rasool-Allah-saww isolated (with Salman-ra). His-saww whispering was prolonged and he-saww divulged to him-ra hidden secrets. Then he-saww instructed him-ra to be seated upon the fourth corner of the carpet.
ثُمَّ قَالَ النَّبِيُّ ص يَا عَلِيُّ اجْلِسْ مُتَوَسِّطاً وَ قُلْ مَا أَمَرْتُكَ بِهِ فَإِنَّكَ لَوْ قُلْتَهُ عَلَى الْجِبَالِ لَسَارَتْ أَوْ قُلْتَهُ عَلَى الْأَرْضِ لَتَقَطَّعَتْ مِنْ وَرَائِكَ وَ لَطَوَيْتَ كُلَّ مَنْ بَيْنَ يَدَيْكَ وَ لَوْ كَلَّمْتَ بِهِ الْمَوْتَى لَأَجَابُوكَ بِإِذْنِ اللَّهِ
Then the Prophet-saww said: ‘O Ali-asws! Be seated in the middle, and say what I-saww have instructed you-asws with, for if you-asws were to say it to a mountain, it would travel, or say it to the earth, it would be cut from that which is rear of you-asws and fold up all what is in front of you-asws, and if you-asws were to speak to the dead with it, they would answer you by the Permission of Allah-azwj!’
فَقَالَ لَهُ بَعْضُ الْقَوْمِ يَا رَسُولَ اللَّهِ هَذَا لِعَلِيٍّ خَاصَّةً قَالَ نَعَمْ فَاعْرِفُوا ذَلِكَ لَهُ
One of the groups said to him-saww, ‘O Rasool-Allah-saww! This is especially for Ali-asws?’ He-saww said; ‘Yes, so recognise that being for him-asws’.
قَالَ جَابِرٌ فَلَمَّا أَخَذَ كُلُّ وَاحِدٍ مَجْلِسَهُ اخْتَلَجَ الْبِسَاطُ فَلَمْ أَرَهُ إِلَّا مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ فَلَمَّا رَجَعَ سَلْمَانُ خَبَّرَنِي أَنَّهُمْ سَارُوا مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ لَا يَدْرُونَ أَ شَرْقاً أَمْ غَرْباً حَتَّى انْقَضَّ بِهِمُ الْبِسَاطُ عَلَى كَهْفٍ عَظِيمٍ عَلَيْهِ بَابٌ مِنْ حَجَرٍ وَاحِدٍ
Jabir-ra said, ‘When each one had taken his seat, the carpet shuddered. I did not see it except what is between the sky and the earth. When Salman-ra returned, he-ra informed me‑ra they had travelled what is between the sky and the earth, not knowing whether it was east or west, until the carpet swooped down with them upon a large cave having an entrance of a single rock upon it.
قَالَ سَلْمَانُ فَقُمْتُ بِالَّذِي أَمَرَنِي بِهِ رَسُولُ اللَّهِ ص
Salman-ra said, ‘I-ra stood by that which Rasool-Allah-saww had instructed me-ra with’.
قَالَ جَابِرٌ فَقُلْتُ لِسَلْمَانَ مَا أَمَرَكَ رَسُولُ اللَّهِ ص قَالَ أَمَرَنِي إِذَا اسْتَقَرَّ الْبِسَاطُ مَكَانَهُ مِنَ الْأَرْضِ وَ صِرْنَا عِنْدَ الْكَهْفِ أَنْ آمُرَ أَبَا بَكْرٍ بِالسَّلَامِ عَلَى أَهْلِ ذَلِكَ الْكَهْفِ وَ عَلَى الْجَمِيعِ فَأَمَرْتُهُ فَسَلَّمَ عَلَيْهِمْ بِأَعْلَى صَوْتِهِ فَلَمْ يَرُدُّوا عَلَيْهِ شَيْئاً ثُمَّ سَلَّمَ أُخْرَى فَلَمْ يُجَبْ فَشَهِدَ أَصْحَابُهُ عَلَى ذَلِكَ وَ شَهِدْتُ عَلَيْهِ
Jabir-ra said, ‘I-ra said to Salman-ra, ‘What had Rasool-Allah-saww instructed you-ra with?’ He-ra said, ‘He-saww had instructed me-ra that when the carpet settles in its place from the ground, and we come to be at the cave that I-ra should instruct Abu Bakr with greeting the people of that cave, and upon the entirety. So, I-ra instructed him. He greeted unto them at the top of his voice, but they did not respond anything to him. Then he greeted once again, but he was not answered. His companions are witnessed upon that, and I-ra testify upon it.
ثُمَّ أَمَرْتُ عُمَرَ فَسَلَّمَ عَلَيْهِمْ بِأَعْلَى صَوْتِهِ فَلَمْ يَرُدُّوا عَلَيْهِ شَيْئاً ثُمَّ سَلَّمَ أُخْرَى فَلَمْ يُجَبْ فَشَهِدَ أَصْحَابُهُ عَلَى ذَلِكَ وَ شَهِدْتُ عَلَيْهِ
Then I-ra instructed Umar. He greeted unto them at the top of his voice, but they did not respond anything to him. Then he greeted once again, but he was not answered. His companions witnessed upon that and I-ra testify upon it.
ثُمَّ أَمَرْتُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فَسَلَّمَ عَلَيْهِمْ فَلَمْ يُجَبْ فَشَهِدُوا أَصْحَابُهُ عَلَى ذَلِكَ وَ شَهِدْتُ عَلَيْهِ
Then I-asws instructed Abdul Rahman Bin Awf. He greeted unto them, but he was not answered. His-azwj companions are witnessed upon that, and I-ra testify upon it.
ثُمَّ قُمْتُ أَنَا فَأَسْمَعْتُ الْحِجَارَةَ وَ الْأَوْدِيَةَ صَوْتِي فَلَمْ أُجَبْ فَقُلْتُ لِعَلِيٍّ فِدَاكَ أَبِي وَ أُمِّي أَنْتَ بِمَنْزِلَةِ رَسُولِ اللَّهِ ص حَتَّى نَرْجِعَ لَكَ وَ لَكَ السَّمْعُ وَ الطَّاعَةُ وَ قَدْ أَمَرَنِي أَنْ آمُرَكَ بِالسَّلَامِ عَلَى أَهْلِ هَذَا الْكَهْفِ آخِرَ الْقَوْمِ وَ ذَلِكَ لِمَا يُرِيدُ اللَّهُ لَكَ وَ بِكَ الشَّرَفَ مِنْ شَرَفِ الدَّرَجَاتِ
Then I-ra stood up and made the stones and the valley hear my-ra voice, but I-ra was not answered. I-ra said to Ali-asws, ‘May my-ra father and my-ra mother be sacrificed for you-asws! You-asws are at the status of Rasool-Allah-saww until we return to you-asws, and for you-asws is the listening and the obedience, and he-saww has instructed me-ra that I-ra instruct you-asws with the greeting upon the people of the cave as the last of the group, and that is due to what Allah-azwj Wants for you-asws and with you-asws, the nobility from the nobilities of the ranks.
فَقَامَ عَلِيٌّ فَسَلَّمَ بِصَوْتٍ خَفِيٍّ فَانْفَتَحَ الْبَابُ فَسَمِعْنَا لَهُ صَرِيراً شَدِيداً وَ نَظَرْنَا إِلَى دَاخِلِ الْغَارِ يَتَوَقَّدُ نَاراً فَمُلِئْنَا رُعْباً وَ وَلَّى الْقَوْمُ فِرَاراً فَقُلْتُ لَهُمْ مَكَانَكُمُ حَتَّى نَسْمَعَ مَا يُقَالُ وَ إِنَّهُ لَا بَأْسَ عَلَيْكُمْ فَرَجَعُوا
Ali-asws stood up and greeted in a low voice. The entrance opened up and we heard severe shrieks for it and we looking into the interior of the cave and there was a blazing fire. We were filled with dread, and the group turned around fleeing. I-ra said, ‘In your places, until we hear what is being said, and there shall be no problems upon you all!’ They returned.
فَأَعَادَ عَلِيٌّ ع فَقَالَ السَّلَامُ عَلَيْكُمْ أَيُّهَا الْفِتْيَةُ الَّذِينَ آمَنُوا بِرَبِّهِمْ
Ali-asws repeated. He-asws said: ‘The greeting be upon you all, O youths, those who had believed in their Lord-azwj!’
فَقَالُوا وَ عَلَيْكَ السَّلَامُ يَا عَلِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ وَ عَلَى مَنْ أَرْسَلَكَ بِآبَائِنَا وَ أُمَّهَاتِنَا أَنْتَ يَا وَصِيَّ مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ وَ قَائِدِ الْمُرْسَلِينَ وَ نَذِيرِ الْعَالَمِينَ وَ بَشِيرِ الْمُؤْمِنِينَ أَقْرِئْهُ مِنَّا السَّلَامَ وَ رَحْمَةَ اللَّهِ يَا إِمَامَ الْمُتَّقِينَ قَدْ شَهِدْنَا لِابْنِ عَمِّكَ بِالنُّبُوَّةِ وَ لَكَ بِالْوَلَايَةِ وَ الْإِمَامَةِ وَ السَّلَامُ عَلَى مُحَمَّدٍ يَوْمَ وُلِدَ وَ يَوْمَ يَمُوتُ وَ يَوْمَ يُبْعَثُ حَيّاً
They said, ‘And upon you-asws be the greetings, O Ali-asws, and Mercy of Allah-azwj, and His-azwj Blessings, and upon the one-saww who has sent you-asws. May our fathers and our mothers be sacrificed for you-asws, O successor-asws of Muhammad-saww, last of the Prophets-as, and guide of the resplendent, and warner of the worlds, and giver of glad tidings to the Momineen! Convey to him-saww the greetings from us, and Mercy of Allah-azwj, O Imam-asws of the pious. We have testified for the son-saww of your-asws uncle-as, and for you-asws with the Wilayah and the Imamate; and the greetings be unto Muhammad-saww, on the day he-saww was born, and the day he-saww shall be dying, and the day he-saww would be Resurrected alive’.
قَالَ ثُمَّ أَعَادَ عَلِيٌّ ع فَقَالَ السَّلَامُ عَلَيْكُمْ أَيُّهَا الْفِتْيَةُ الَّذِينَ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً
He-ra said, ‘Then Ali-asws repeated. He-asws said: ‘The greetings be to you all, O youths, those who believed in their Lord and We Increased them in Guidance [18:13]’.
فَقَالُوا عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ يَا مَوْلَانَا وَ إِمَامَنَا الْحَمْدُ لِلَّهِ الَّذِي أَرَانَا وَلَايَتَكَ وَ أَخَذَ مِيثَاقَنَا بِذَلِكَ وَ زَادَنَا إِيمَاناً وَ تَثْبِيتاً عَلَى التَّقْوَى قَدْ سَمِعَ مَنْ بِحَضْرَتِكَ أَنَّ الْوَلَايَةَ لَكَ دُونَهُمْ وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ
They said, ‘The greetings be unto you-asws, and Mercy of Allah-azwj and His-azwj Blessings, O our Master-asws and our Imam-asws! The Praise is for Allah-azwj Who Showed us your-asws Wilayah and Took our Covenant with that, and Increased us in Eman, and Affirmed us upon the piety! The ones in your-asws presence have heard that the Wilayah is for you-asws besides them: And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]’.
قَالَ سَلْمَانُ فَلَمَّا سَمِعُوا ذَلِكَ أَقْبَلُوا عَلَى عَلِيٍّ ع وَ قَالُوا شَهِدْنَا وَ سَمِعْنَا فَاشْفَعْ لَنَا إِلَى نَبِيِّنَا لِيَرْضَى عَنَّا بِرِضَاكَ
Salman-ra said, ‘When they heard that, they faced towards Ali-asws and said, ‘We hereby testify and we have heard, so interceded for us to our Prophet-saww on our behalf, with your‑asws satisfaction’.
ثُمَّ تَكَلَّمَ عَلِيٌّ ع بِمَا أَمَرَهُ رَسُولُ اللَّهِ ص مَا دَرَيْنَا أَ شَرْقاً أَمْ غَرْباً حَتَّى نَزَلْنَا كَالطَّيْرِ الَّذِي يَهْوِي مِنْ مَكَانٍ بَعِيدٍ وَ إِذَا نَحْنُ عَلَى بَابِ الْمَسْجِدِ
Then Ali-asws spoke with what Rasool-Allah-saww had instructed him-asws with. We do not know whether it was east or west, until we descended like the bird which swoops down from a distant place, and there we were at the door of the Masjid.
فَخَرَجَ إِلَيْنَا رَسُولُ اللَّهِ ص فَقَالَ كَيْفَ رَأَيْتُمْ فَقَالَ الْقَوْمُ نَشْهَدُ كَمَا شَهِدَ أَهْلُ الْكَهْفِ وَ نُؤْمِنُ كَمَا آمَنُوا
Rasool-Allah-saww came out to us. He-saww said: ‘How did you observe?’ The group said, ‘We testify like what the people of the cave have testified, and we believed like what they believe!’
فَقَالَ إِنِ تَفْعَلُوا تَهْتَدُوا وَ ما عَلَى الرَّسُولِ إِلَّا الْبَلاغُ الْمُبِينُ فَإِنْ لَمْ تَفْعَلُوا تَخْتَلِفُوا فَمَنْ وَافَى وَافَى اللَّهُ لَهُ وَ مَنْ نَكَصَ فَعَلَى عَقِبَيْهِ يَنْقَلِبُ أَ فَبَعْدَ الْمَعْرِفَةِ
He-saww said: ‘If you were to do so, you shall be guided, and it is not upon the Rasool except for the clear delivery (of the Message)’ [24:54]. If you do not do so, you will be differing. The one who is loyal, Allah-azwj would be Loyal to him, and the one who is deficient, has turned back upon his heels. Is it after the recognition and the proofs?
وَ الْحُجَّةِ وَ الَّذِي نَفْسِي بِيَدِهِ لَقَدْ أُمِرْتُ أَنْ آمُرَكُمْ بِبَيْعَتِهِ وَ طَاعَتِهِ فَبَايِعُوهُ وَ أَطِيعُوهُ فَقَدْ نَزَلَ الْوَحْيُ بِذَلِكَ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
By the One-azwj in Whose Hand is my-saww soul! I-saww have been Commanded that I-saww order you all with pledging allegiance to him-asws, and obeying him-asws. So, pledge allegiance to him-asws and obey him-asws, for the Revelation has descended with that: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59].
قَالَ جَابِرٌ فَبَايَعْنَاهُ فَقَالَ رَسُولُ اللَّهِ ص إِنِ اسْتَقَمْتُمْ عَلَى الطَّرِيقَةِ لِعَلِيٍّ فِي وَلَايَتِهِ أُسْقِيتُمْ مَاءً غَدَقاً وَ أَكَلْتُمْ مِنْ فَوْقِ رُءُوسِكُمْ وَ مِنْ تَحْتِ أَرْجُلِكُمْ وَ إِنْ لَمْ تَسْتَقِيمُوا اخْتَلَفَتْ كَلِمَتُكُمْ وَ شَمِتَ بِكُمْ عَدُوُّكُمْ وَ لَتَتَّبِعُنَّ بَنِي إِسْرَائِيلَ شَيْئاً شَيْئاً لَوْ دَخَلُوا جُحْرَ ضَبٍّ لَتَبِعْتُمُوهُمْ فِيهِ
Jabir-ra said, ‘They pledged allegiances to him-asws. Rasool-Allah-saww said: ‘If you were to stand upon the path of Ali-asws regarding his-asws Wilayah, he-asws will quench you the sweet water, and you will eat from above your heads and from beneath your feet, and if you do not stand, your words would differ and your enemies would gloat with you, and you will be following the children of Israel, thing by thing. If they had entered into a lizard hole, you will be following them into it.
وَ طُوبَى لِمَنْ تَمَسَّكَ بِوَلَايَةِ عَلِيٍّ مِنْ بَعْدِي حَتَّى يَمُوتَ وَ بَلَغَنِي وَ أَنَا عَنْهُ رَاضٍ
And beatitude is for the one who adheres with the Wilayah of Ali-asws from after me-saww until he dies, and reaches me-asws, and I-saww would be pleased with him’.
قَالَ جَابِرٌ وَ كَانَ ذَهَابُهُمْ وَ مَجِيئُهُمْ مِنْ زَوَالِ الشَّمْسِ إِلَى وَقْتِ الْعَصْرِ.
Jabir-ra said, ‘And their going and their coming was from the decline of the sun (midday) up to the time of Al-Asr (late afternoon)’’.[127]
15- الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: خَلَقَ اللَّهُ تَعَالَى مِنْ وَرَاءِ هَذِهِ الْأَرْضِ بَحْراً مُحِيطاً بِهَا ثُمَّ خَلَقَ مِنْ وَرَاءِ ذَلِكَ جَبَلًا يُقَالُ لَهُ ق السَّمَاءُ الدُّنْيَا مُتَرَفْرِفَةٌ عَلَيْهِ ثُمَّ خَلَقَ مِنْ وَرَاءِ ذَلِكَ الْجَبَلِ أَيْضاً مِثْلَ تِلْكَ الْأَرْضِ سَبْعَ مَرَّاتٍ ثُمَّ خَلَقَ مِنْ وَرَاءِ ذَلِكَ بَحْراً مُحِيطاً بِهَا ثُمَّ خَلَقَ مِنْ وَرَاءِ ذَلِكَ جَبَلًا يُقَالُ لَهُ ق السَّمَاءُ الثَّانِيَةُ مُتَرَفْرِفَةٌ عَلَيْهِ حَتَّى عَدَّ سَبْعَ أَرَضِينَ وَ سَبْعَةَ أَبْحُرٍ وَ سَبْعَةَ أَجْبُلٍ قَالَ وَ ذَلِكَ قَوْلُهُ وَ الْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ.
(The book) ‘Al Durr Al Mansour’ –
From Ibn Abbas who said, ‘Allah-azwj has Created from behind this earth, an ocean surrounding it. Then He-azwj Created a mountain from behind that, called ‘Qaf’. The sky of the world is fluttering upon it. Then He-azwj Created from behind that, the mountain as well like that earth, seven times over. Then He-azwj Created from behind that, an ocean surrounding it. Then He-azwj Created from behind that, a mountain called ‘Qaf’. The second sky is fluttering upon it’ – until he counted seven earths and seven oceans and seven mountains. He said, ‘And that is His-azwj Word: and the oceans to ink it, from after it seven (more) oceans, [31:27]’’.[128] (Not a Hadeeth + non-Shia source)
16- وَ عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ قَالَ: ق جَبَلٌ مِنْ زُمُرُّدٍ مُحِيطٌ بِالدُّنْيَا عَلَيْهِ كَنَفَا السَّمَاءِ.
And from Abdullah Bin Bureyda who said,
‘Qaf! [50:1] is a mountain of emeralds surrounding the world. Upon it is the canopy of the sky’.[129] (Not a Hadeeth + non-Shia source)
17- وَ عَنْ مُجَاهِدٍ قَالَ: ق جَبَلٌ مُحِيطٌ بِالْأَرْضِ.
And from Mujahid who said,
‘Qaf! [50:1] is a mountain surrounding the earth’’.[130] (Not a Hadeeth + non-Shia source)
18- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: خَلَقَ اللَّهُ جَبَلًا يُقَالُ لَهُ ق مُحِيطٌ بِالْعَالَمِ وَ عُرُوقُهُ إِلَى الصَّخْرَةِ الَّتِي عَلَيْهَا الْأَرْضُ فَإِذَا أَرَادَ اللَّهُ أَنْ يُزَلْزِلَ قَرْيَةً أَمَرَ ذَلِكَ الْجَبَلَ فَحَرَّكَ الْعِرْقَ الَّذِي يَلِي تِلْكَ الْقَرْيَةَ فَيُزَلْزِلُهَا وَ يُحَرِّكُهَا فَمِنْ ثَمَّ تَحَرَّكُ الْقَرْيَةُ دُونَ الْقَرْيَةِ.
And from Ibn Abbas who said,
‘Allah-azwj has Created a mountain called Qaf! [50:1] surrounding the world, and its roots are to the rock upon which is the earth. So, when Allah-azwj Wants to Shake a town, He-azwj Commands that mountain. It moves the root upon which that town lies, so it shakes it and moves it. So from there, the town moves besides (another) town’’.[131] (Not a Hadeeth + non-Shia source)
19- الْعِلَلُ، وَ الْمَجَالِسُ، لِلصَّدُوقِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ عِيسَى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِنَّ ذَا الْقَرْنَيْنِ لَمَّا انْتَهَى إِلَى السَّدِّ جَاوَزَهُ فَدَخَلَ فِي الظُّلُمَاتِ فَإِذَا هُوَ بِمَلَكٍ قَائِمٍ عَلَى جَبَلٍ طُولُهُ خَمْسُمِائَةِ ذِرَاعٍ
(The books) ‘Al Ilal’, and ‘Al Majalis’ of Al Sadouq – From Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashary, from Isa Bin Muhammad, from Ali Bin Mahziyar, from Abdullah Bin Umar, from Abdullah Bin Hammad,
‘From Abu Abdullah Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘When Zulqarnayn ended to the barrier, he-as crossed it. He-as entered into the darkness, and there he-as was with an Angel standing upon a mountain, its length was of five hundred cubits.
فَقَالَ لَهُ الْمَلَكُ يَا ذَا الْقَرْنَيْنِ أَ مَا كَانَ خَلْفَكَ مَسْلَكٌ فَقَالَ لَهُ ذُو الْقَرْنَيْنِ مَنْ أَنْتَ قَالَ أَنَا مَلَكٌ مِنْ مَلَائِكَةِ الرَّحْمَنِ مُوَكَّلٌ بِهَذَا الْجَبَلِ فَلَيْسَ مِنْ جَبَلٍ خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَّا وَ لَهُ عِرْقٌ إِلَى هَذَا الْجَبَلِ فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُزَلْزِلَ مَدِينَةً أَوْحَى إِلَيَّ فَزَلْزَلْتُهَا.
The Angels said to him-as, ‘O Zulqarnayn-as! Wasn’t there a path behind you-as?’ Zulqarnayn-as said, ‘Who are you?’ He said, ‘I am an Angel from the Angels of the Beneficent Allocated with this mountain. There isn’t any mountain Allah-azwj Mighty and Majestic has Created except and there is a root for it to this mountain. Whenever Allah-azwj Mighty and Majestic Wants to shake a city (earthquake), He-azwj Revealed to me, so I shake it’’.[132]
بيان أ ما كان خلفك مسلك أي لأي شيء جئت هاهنا مع سعة الأرض خلفك.
Explanation: ‘Wasn’t there a path behind you-as?’ – i.e., for which thing have you-as come over here, along with (despite) the vastness of the land behind you-as?
20- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْأَرْضَ فَأَمَرَ الْحُوتَ فَحَمَلَتْهَا فَقَالَتْ حَمَلْتُهَا بِقُوَّتِي فَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ حُوتاً قَدْرَ شِبْرٍ فَدَخَلَتْ فِي مَنْخِرِهَا فَاضْطَرَبَتْ أَرْبَعِينَ صَبَاحاً فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُزَلْزِلَ أَرْضاً تَرَاءَتْ لَهَا تِلْكَ الْحُوتَةُ الصَّغِيرَةُ فَزُلْزِلَتِ الْأَرْضُ فَرَقاً.
(The book) ‘Al Ilal’ – From his father, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Al Ashary, from Yaqoub Bin Yazeed, from one of his companion, from Muhammad Bin Sinan, from the one who mentioned it,
‘From Abu Abdullah-asws: ‘Allah-azwj Mighty and Majestic Created the earth. He-azwj Commanded the whale: “Carry it!” It said, ‘I shall carry it with my strength’. Allah-azwj Mighty and Majestic Sent a fish of a measurement of palm’s width. It entered into its nostrils. It was restless for forty mornings. Whenever Allah-azwj Mighty and Majestic Wants to shale a land, that little fish appears to it, so the land has an earthquake, separately’’.[133]
الْفَقِيهُ، مُرْسَلًا مِثْلَهُ وَ فِيهِ قَدْرَ فِتْرٍ.
(The book) ‘Al-Faqeeh’ – similar to it, and in it, ‘A measurement of a ‘Fitr’’.[134]
بيان الفتر ما بين السبابة و الإبهام إذا فرقتهما.
Explanation: ‘Al-Fitr’ – (Gap) what is between the index finger and the thumb when they are separated.
21- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ بِإِسْنَادٍ لَهُ رَفَعَهُ إِلَى أَحَدِهِمْ ع أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَمَرَ الْحُوتَ بِحَمْلِ الْأَرْضِ وَ كُلِّ بَلْدَةٍ مِنَ الْبُلْدَانِ عَلَى فَلْسٍ مِنْ فُلُوسِهِ فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُزَلْزِلَ أَرْضاً أَمَرَ الْحُوتَ أَنْ يُحَرِّكَ ذَلِكَ الْفَلْسَ فَيُحَرِّكُهُ وَ لَوْ رُفِعَ الْفَلْسُ لَانْقَلَبَتِ الْأَرْضُ بِإِذْنِ اللَّهِ.
(The book) ‘Al Ilal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, by a chain of his,
‘Raising it to one of them-asws: ‘Allah-azwj Blessed and Exalted Commanded the fish to carry the earth and every city from the cities upon a scale from its scales. Whenever Allah-azwj Mighty and Majestic Wants to shake a land, He-azwj Commands the first to move that scale, so it moves it. And if it were to raise the scale, the earth would be overturned by the Permission of Allah-azwj’’.[135]
22- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ تَمِيمِ بْنِ حَاتِمٍ قَالَ: كُنَّا مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ فَاضْطَرَبَتِ الْأَرْضُ فَوَجَأَهَا ثُمَّ قَالَ لَهَا اسْكُنِي مَا لَكِ ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ أَمَا إِنَّهَا لَوْ كَانَتِ الَّتِي قَالَ اللَّهُ لَأَجَابَتْنِي وَ لَكِنَّهَا لَيْسَتْ بِتِلْكَ.
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Salih Bin Abu Hammad, from Muhammad Bin Sinan, from Ibn Muskan, from Abu Bakr Al Hazramy, from Tameem Bin Hatim who said,
‘We were with Amir Al-Momineen-asws. The ground shook. He-asws patted it, then said to it: ‘Calm down! What is the matter with you?’ Then he-asws turned towards us. He-asws said: ‘But if it had been that (earthquake) which Allah-azwj has Said, it would have answered me-asws, but it isn’t that one’’.[136]
23- الْعِلَلُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ يَحْيَى بْنِ مُحَمَّدِ بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ ابْنِ سِنَانٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ جَابِرٍ قَالَ حَدَّثَنِي تَمِيمُ بْنُ حِذْيَمٍ قَالَ: كُنَّا مَعَ عَلِيٍّ ع حَيْثُ تَوَجَّهْنَا إِلَى الْبَصْرَةِ
(The book) ‘Al Ilal’ – From Ahmad Bin Muhammad, from his father, from Muhammad Bin Ahmad, from Yahya Bin muhammad Bin Ayoub, from Ali Bin Mahziyar, from Ibn Sinan, from Yahya Al Halby, from Umar Bin Aban, from Jabir who said, ‘It is narrated to me by Tameem Bin Hazeem who said,
‘We were with Ali-asws when we were heading to Al-Basra’.
قَالَ فَبَيْنَمَا نَحْنُ نُزُولٌ إِذَا اضْطَرَبَتِ الْأَرْضُ فَضَرَبَهَا عَلِيٌّ ع بِيَدِهِ ثُمَّ قَالَ لَهَا مَا لَكِ ثُمَّ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ ثُمَّ قَالَ لَنَا أَمَا إِنَّهَا لَوْ كَانَتِ الزَّلْزَلَةَ الَّتِي ذَكَرَهَا اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ لَأَجَابَتْنِي وَ لَكِنَّهَا لَيْسَتْ بِتِلْكَ.
He (the narrator) said, ‘We descended. Then the earth trembles. Ali-asws struck it with his-asws hand, then said to it: ‘What is the matter with you?’ Then he-asws faced towards us with his‑asws face, then said to us: ‘But, if it had been the earthquake which Allah-azwj Mighty and Majestic has Mentioned in His-azwj Book, it would have answered me-asws, but it isn’t that one’’.[137]
رُوِيَ فِي الْعِلَلِ، عَنْ فَاطِمَةَ ع قَالَتْ أَصَابَ النَّاسَ زَلْزَلَةٌ عَلَى عَهْدِ أَبِي بَكْرٍ وَ سَاقَتِ الْحَدِيثَ إِلَى قَوْلِهَا فَقَالَ لَهُمْ عَلِيٌّ ع كَأَنَّكُمْ قَدْ هَالَكُمْ مَا تَرَوْنَ قَالُوا وَ كَيْفَ لَا يَهُولُنَا وَ لَمْ نَرَ مِثْلَهَا قَطُّ
It is reported in (the book) ‘Al Ilal’ –
From (Syeda) Fatima-asws having said: ‘The people were afflicted with an earthquake in the era of Abu Bakr’ – and she-asws continued the Hadeeth up to her-asws words: ‘Ali-asws said to them: ‘It is as if you all are to be destroyed. What are your views?’ They said, ‘And can we not be destroyed and we have not seen the like of it at all?’’
قَالَتْ فَحَرَّكَ شَفَتَيْهِ ثُمَّ ضَرَبَ الْأَرْضَ بِيَدِهِ ثُمَّ قَالَ مَا لَكِ اسْكُنِي فَسَكَنَتْ
She-asws said: ‘He-asws moved his-asws lips, then struck the ground with his-asws hand, then said: ‘What is the matter with you? Calm down!’ It calmed down.
فَقَالَ أَنَا الرَّجُلُ الَّذِي قَالَ اللَّهُ إِذا زُلْزِلَتِ الْأَرْضُ زِلْزالَها وَ أَخْرَجَتِ الْأَرْضُ أَثْقالَها وَ قالَ الْإِنْسانُ ما لَها فَأَنَا الْإِنْسَانُ الَّذِي يَقُولُ لَهَا مَا لَكِ يَوْمَئِذٍ تُحَدِّثُ أَخْبارَها إِيَّايَ تُحَدِّثُ.
He-asws said: ‘I-asws am the man for whom Allah-azwj the Exalted Said: When the earth is shaken with its earthquake [99:1] And the earth throws out its burdens [99:2] And the human beings says, ‘What is the matter with it?’ [99:3], so I-asws am that man who would be saying to it: ‘What is the matter with you?’ On that day she shall tell her news [99:4], it is to me-asws it would be narrating its news’’.[138]
24- الْعِلَلُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الزَّلْزَلَةِ مَا هِيَ قَالَ آيَةٌ قُلْتُ وَ مَا سَبَبُهَا قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى وَكَّلَ بِعُرُوقِ الْأَرْضِ مَلَكاً فَإِذَا أَرَادَ اللَّهُ أَنْ يُزَلْزِلَ أَرْضاً أَوْحَى إِلَى ذَلِكَ الْمَلَكِ أَنْ حَرِّكْ عُرُوقَ كَذَا وَ كَذَا
(The book) ‘Al Ilal’ – By the preceding chain, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman al Daylami who said,
‘I asked Abu Abdullah-asws about the earthquake, ‘What is it?’ He-asws said: ‘A sign’. I said, ‘And what is its cause?’ He-asws said: ‘Allah-azwj Blessed and Exalted as Allocated and Angels with the veins (roots) of the earth. Whenever Allah-azwj Wants to shake a land, He-azwj Reveals to than Angel to move the roots of such and such’.
قَالَ فَيُحَرِّكُ ذَلِكَ الْمَلَكُ عُرُوقَ تِلْكَ الْأَرْضِ الَّتِي أَمَرَهُ اللَّهُ فَتَتَحَرَّكُ بِأَهْلِهَا
He-asws said: ‘The Angels moves the root of that land which Allah-azwj had Commanded him, so it moves with its inhabitants’.
قَالَ قُلْتُ فَإِذَا كَانَ ذَلِكَ فَمَا أَصْنَعُ قَالَ صَلِّ صَلَاةَ الْكُسُوفِ فَإِذَا فَرَغْتَ خَرَرْتَ سَاجِداً وَ تَقُولُ فِي سُجُودِكَ يَا مَنْ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا وَ لَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كانَ حَلِيماً غَفُوراً أَمْسِكْ عَنَّا السُّوءَ إِنَّكَ عَلى كُلِّ شَيْءٍ قَدِيرٌ.
He (the narrator) said, ‘I said, ‘When that happens, so what shall I do?’ He-asws said: ‘Pray the Salat of the eclipse. When you are free, fall down in Sajdah and say in your Sajdah, ‘O One‑azwj Who Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. He was always Lenient, Forgiving [35:41]! Withhold the evil from us, You-azwj are Able upon all things!’’[139]
25- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْحُوتَ الَّذِي يَحْمِلُ الْأَرْضَ أَسَرَّ فِي نَفْسِهِ أَنَّهُ إِنَّمَا يَحْمِلُ الْأَرْضَ بِقُوَّتِهِ فَأَرْسَلَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ حُوتاً أَصْغَرَ مِنْ شِبْرٍ وَ أَكْبَرَ مِنْ فِتْرٍ فَدَخَلَ فِي خَيَاشِيمِهِ فَصَعِقَ
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Salih Bin Abu Hammad, from one of his companions, from Abdul Samad Bin Bashir,
‘From Abu Abdullah-asws having said: ‘The whale which carries the earth discussed within itself that rather it was carrying the earth by its own strength. So Allah-azwj Mighty and Majestic Send a fish to him smaller than a palm’s width and larger than a ‘Fitr’ (gap between the index finger and the thumb when separated). It entered into its nostrils and stunned it.
فَمَكَثَ بِذَلِكَ أَرْبَعِينَ يَوْماً ثُمَّ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَأَفَ بِهِ وَ رَحِمَهُ وَ خَرَجَ فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِأَرْضٍ زَلْزَلَةً بَعَثَ ذَلِكَ الْحُوتَ إِلَى ذَلِكَ الْحُوتِ فَإِذَا رَآهُ اضْطَرَبَ فَتَزَلْزَلَتِ الْأَرْضُ.
It remained with that for forty days. Then Allah-azwj Mighty and Majestic was Kind with it and Mercied it, and it came out. Whenever Allah-azwj Mighty and Majestic Wants an earthquake with a land, Sends that fight to that whale. When it sees it, it becomes restless, so the land has an earthquake’’.[140]
26- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعِلَّةُ فِي زَلْزَلَةِ الْأَرْضِ أَنَّ الْحُوتَ الَّذِي يَحْمِلُ الْأَرْضَ لَهُ فُلُوسٌ فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ زَلْزَلَةَ أَرْضٍ أَوْ مَكَانٍ رَفَعَ الْحُوتُ الْفَلْسَ الَّذِي فِي ذَلِكَ الْمَوْضِعِ وَ حَرَّكَهُ فَتُزَلْزَلُ الْأَرْضُ.
(The book) ‘Al Illal’ of Muhammad Bin Ali Bin Ibrahim,
‘The reason regarding the earthquakes of the earth is that the whale which is carry the earth has fins for it. Whenever Allah-azwj Mighty and Majestic Wants to shake a land or a place, the whale raises the fins which is in that place, and moves it, so the earth has an earthquake’’.[141] (Not a Hadeeth)
27- تَوْحِيدُ الْمُفَضَّلِ، قَالَ الصَّادِقُ ع فَإِنْ قَالَ قَائِلٌ فَلِمَ صَارَتْ هَذِهِ الْأَرْضُ تُزَلْزَلُ قِيلَ لَهُ إِنَّ الزَّلْزَلَةَ وَ مَا أَشْبَهَهَا مَوْعِظَةٌ وَ تَرْهِيبٌ يُرَهَّبُ بِهَا النَّاسُ لِيَرْعُوا وَ يُنْزَعُوا عَنِ الْمَعَاصِي.
(The book) ‘Tawheed Al Mufazzal’ –
‘Al-Sadiq-asws said: ‘So if a speaker were to say, ‘Why have these earthquakes come to be in the earth?’ It would be said to him: ‘The earthquakes and whatever resembles it are a preaching and an intimidation to intimidate the people with it, for them to be dreading and remove themselves from the (acts of) disobedience’’.[142]
قَالَ الصَّادِقُ ع فِي خَبَرِ التَّوْحِيدِ الَّذِي رَوَاهُ عَنْهُ الْمُفَضَّلُ بْنُ عُمَرَ انْظُرْ يَا مُفَضَّلُ إِلَى هَذِهِ الْجِبَالِ الْمَرْكُومَةِ مِنَ الطِّينِ وَ الْحِجَارَةِ الَّتِي يَحْسَبُهَا الْغَافِلُونَ فَضْلًا لَا حَاجَةَ إِلَيْهَا وَ الْمَنَافِعُ فِيهَا كَثِيرَةٌ
Al-Sadiq-asws said in a Hadeeth of Al-Tawheed which is reported from Al-Mufazzal Bin Umar: ‘Look, O Mufazzal, at this mountain accumulated from clay and stones which the heedless ones are reckoning it is an extra, there being no need to it, and the benefits in these are a lot.
فَمِنْ ذَلِكَ أَنْ يَسْقُطَ عَلَيْهَا الثُّلُوجُ فَتَبْقَى فِي قِلَالِهَا لِمَنْ يَحْتَاجُ إِلَيْهِ وَ يَذُوبُ مَا ذَابَ مِنْهُ فَتَجْرِي مِنْهُ الْعُيُونُ الْغَزِيرَةُ الَّتِي تَجْتَمِعُ مِنْهَا الْأَنْهَارُ الْعِظَامُ وَ تَنْبُتُ فِيهَا ضُرُوبٌ مِنَ النَّبَاتِ وَ الْعَقَاقِيرِ الَّتِي لَا يَنْبُتُ مِنْهَا فِي السَّهْلِ
From that is that the snow falls upon it. It remains in its top for the one who is needy to it, and it melts what melts from it, so the heavy springs flow from it which gather mighty rivers are gathered from it, and varieties of vegetation grows in it and the medicinal herbs which nothing from these grow in the coast.
وَ تَكُونُ فِيهَا كُهُوفٌ وَ مَقَائِلُ لِلْوُحُوشِ مِنَ السِّبَاعِ الْعَادِيَةِ وَ يُتَّخَذُ مِنْهَا الْحُصُونُ وَ الْقِلَاعُ الْمَنِيعَةُ لِلتَّحَرُّزِ مِنَ الْأَعْدَاءِ وَ يُنْحَتُ مِنْهَا الْحِجَارَةُ لِلْبِنَاءِ وَ الْأَرْحَاءِ وَ تُوجَدُ فِيهَا مَعَادِنُ لِضُرُوبٍ مِنَ الْجَوَاهِرِ وَ فِيهَا خِلَالٌ أُخْرَى لَا يَعْرِفُهَا إِلَّا الْمُقَدِّرُ لَهَا فِي سَابِقِ عِلْمِهِ.
And there happen in these like dugouts and caves for the wild animals from the normal predators, and fortresses and forts are taken from these as a defence from the enemies, and carvings are taken from the rocks for the construction and the grinding mills, and it these are found to be mines of a variety of the gems, and therein are other uses which none understand except the Ordainer in the precedence of His–azwj Knowledge’’.[143]
باب 33 تحريم أكل الطين و ما يحل أكله منه
CHAPTER 33 – PROHIBITION OF EATING THE CLAY AND WHAT IS PERMISSIBLE EATING FROM IT
1- مَجَالِسُ الصَّدُوقِ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ الْمِنْقَرِيِّ عَنْ جَدِّهِ زِيَادِ بْنِ أَبِي زِيَادٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: مَنْ أَكَلَ الطِّينَ فَإِنَّهُ تَقَعُ الْحِكَّةُ فِي جَسَدِهِ وَ يُورِثُهُ الْبَوَاسِيرَ وَ يُهَيِّجُ عَلَيْهِ دَاءَ السُّوءِ وَ يَذْهَبُ بِالْقُوَّةِ مِنْ سَاقَيْهِ وَ قَدَمَيْهِ وَ مَا نَقَصَ مِنْ عَمَلِهِ فِي مَا بَيْنَهُ وَ بَيْنَ صِحَّتِهِ قَبْلَ أَنْ يَأْكُلَهُ حُوسِبَ عَلَيْهِ وَ عُذِّبَ بِهِ.
(The book) ‘Majalis’ of Al Sadouq – From Al-Husayn Bin Ahmad Bin Idrees, from his father, from Ahmad Bin Muhammad Bin Isa, from Ali Bin al Hakam, from Ismail Al Minqary, from his grandfather Ziyad Bin Abu Ziyad,
‘From Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘One who eats the clay, the itching will occur in his body, and he would inherit the haemorrhoids, and an evil disease would irritate him, and the strength from his legs and his feet would go away, and whatever he was deficient from his deeds during what it between him and his health before he had eaten it, he would be Reckoned upon it and Punished for it’’.[144]
2- الْخِصَالُ، بِإِسْنَادِهِ إِلَى أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع فِي وَصَايَا النَّبِيِّ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ ثَلَاثٌ مِنَ الْوَسْوَاسِ أَكْلُ الطِّينِ وَ تَقْلِيمُ الْأَظْفَارِ بِالْأَسْنَانِ وَ أَكْلُ اللِّحْيَةِ.
(The book) ‘Al Khisaal’ –
‘By his chain to Abu Abdullah-asws, from his-asws forefathers, in a bequest of the Prophet-saww to Ali-asws: ‘O Ali-asws! There are three from the whisperings (of Satan-la) – eating the clay, and clipping the nails with the teeth, and eating the beard’’.[145]
3- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ عَلَيْهِ السَّلَامُ قَالَ: أَرْبَعَةٌ مِنَ الْوَسْوَاسِ أَكْلُ الطِّينِ وَ فَتُّ الطِّينِ وَ تَقْلِيمُ الْأَظْفَارِ بِالْأَسْنَانِ وَ أَكْلُ اللِّحْيَةِ.
And from him, from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Ubeydullah al Dihqan, from Dorost, from Ibrahim Bin Abdul Hameed,
From Abu Al-Hassan-asws the 1st having said: ‘Four are from the whisperings (of Satan-la) – eating the clay, and disintegrating the clay, and clipping the nails with the teeth, and eating the beard’’.[146]
4- الْعُيُونُ، عَنْ أَحْمَدَ بْنِ زِيَادٍ الْهَمَدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ يَاسِرٍ قَالَ: سَأَلَ بَعْضُ الْقُوَّادِ أَبَا الْحَسَنِ الرِّضَا ع عَنْ أَكْلِ الطِّينِ وَ قَالَ إِنَّ بَعْضَ جَوَارِيهِ يَأْكُلْنَ الطِّينَ فَغَضِبَ ثُمَّ قَالَ أَكْلُ الطِّينِ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ فَانْهَهُنَّ عَنْ ذَلِكَ.
(The book) ‘Al Uyoun’ – From Ahmad Bin Ziyad Al Hamdany, from Ali Bin Ibrahim, from Yasir who said,
‘One of the leaders asked Abu Al-Hassan Al-Reza-asws about eating the clay, and said that one of his-asws maids eats the clay. He-asws was angered, then said: Eating the clay is Prohibited like the dead, and the blood, and the flesh of the swine. It is from that!’’[147]
5- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ وَالِدِهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ حَشِيشٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ بْنِ نَاجِيَةَ عَنْ سَعْدِ بْنِ سَعْدٍ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: سَأَلْتُهُ عَنِ الطِّينِ الَّذِي يَأْكُلُهُ النَّاسُ فَقَالَ كُلُّ طِينٍ حَرَامٌ كَالْمَيْتَةِ وَ الدَّمِ وَ مَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ مَا خَلَا طِينَ قَبْرِ الْحُسَيْنِ ع فَإِنَّهُ شِفَاءٌ مِنْ كُلِّ دَاءٍ.
(The book) ‘Majaalis’ of Ibn Sheykh – From his father, from Ali Bin Muhammad Bin Hasheesh, from Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Saeed, from Ali Bin Al-Hassan Bin Fazzal, from Ja’far Bin Ibrahim Bin Nahiya, from Sa’ad Bin Sa’ad Al Ashary,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I asked him-asws about the clay which the people eat. He-asws said: ‘All clay is Prohibited, like the dead, and the blood, and whatever is sacrificed for other than Allah-azwj, apart from the clay of the grave of Al-Husayn‑asws. It is a healing from every disease’’.[148]
6- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ مِنْ طِينٍ فَحَرَّمَ أَكْلَ الطِّينِ عَلَى ذُرِّيَّتِهِ.
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Abu Abdullah Al Barqy, from Al-Hassan Bin Ali, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Created Adam-as from clay, so He-azwj Prohibited eating the clay, upon his-as offspring’’.[149]
7- الْعِلَلُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ رَجُلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الطِّينُ حَرَامٌ أَكْلُهُ كَلَحْمِ الْخِنْزِيرِ وَ مَنْ أَكَلَهُ ثُمَّ مَاتَ فِيهِ لَمْ أُصَلِّ عَلَيْهِ إِلَّا طِينَ الْقَبْرِ فَمَنْ أَكَلَهُ شَهْوَةً لَمْ يَكُنْ فِيهِ شِفَاءٌ.
(The book) ‘Al Illal’ – From his father, from Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from a man who said,
‘The clay is Prohibited to eat, like the flesh of the swine, and the one who eats it, then dies in it, I-asws will not pray Salat upon him, except the clay of the grave (of Al-Husayn-asws). The one who eats it desirously, there would be no healing in it’’.[150]
بَيَانٌ رَوَاهُ الْكُلَيْنِيُّ فِي الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ ابْنِ قُولَوَيْهِ فِي كَامِلِ الزِّيَارَةِ، عَنِ الْكُلَيْنِيِّ وَ جَمَاعَةٍ مِنْ مَشَايِخِهِ بِهَذَا الْإِسْنَادِ وَ فِيهِمَا حَرَامٌ كُلُّهُ إِلَى قَوْلِهِ إِلَّا طِينَ الْقَبْرِ فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ مَنْ أَكَلَهُ بِشَهْوَةٍ لَمْ يَكُنْ لَهُ فِيهِ شِفَاءٌ.
An explanation reported by Al Kulayni in Al Kafi – From Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ibn Qawlawiyah in ‘Kamil Al Ziyaraat’, from Al Kulayni and a group of his elders, by this chain, and in these two,
‘It is Prohibited to eat it, up to his-asws words: ‘Except clay of the grave (of Al-Husayn-asws), for there is a healing in it from every disease, and the one who eats it with desire, there would not happen to be any healing for him in it’’.[151]
8- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنْ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ انْهَمَكَ فِي أَكْلِ الطِّينِ فَقَدْ شَرِكَ فِي دَمِ نَفْسِهِ.
(The book) ‘Al Illal’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Abdullah Bin Ja’far Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Bin Mihzam, from Talha,
‘From Abu Abdullah-asws having said: ‘One who engrosses in eating the clay, so he has participated in blood (death) of himself’’.[152]
9- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَكَلَ طِينَ الْكُوفَةِ فَقَدْ أَكَلَ لُحُومَ النَّاسِ لِأَنَّ الْكُوفَةَ كَانَتْ أَجَمَةً ثُمَّ كَانَتْ مَقْبَرَةً مَا حَوْلَهَا
(The book) ‘Al-Illal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer, from Yahya Bin Abdullah Bin Al-Hassan,
‘From Abu Abdullah-asws having said: ‘One who eats clay of Al-Kufa, so he has eaten the flesh of the people, because Al-Kufa was a thicket, then it was a cemetery, what is around it’.
وَ قَدْ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص مَنْ أَكَلَ الطِّينَ فَهُوَ مَلْعُونٌ.
And Abu Abdullah-asws had said: ‘Rasool-Allah-saww said: ‘One who eats the clay, so he is an accursed’’.[153]
بيان يدل على عدم جواز أكل طين قبر أمير المؤمنين ع و كان هذا التعليل لشدة حرمة خصوص طين الكوفة و حواليها و يدل على أن طين قبر الحسين ع أيضا إذا كان من المواضع التي يظن خلط لحوم الناس و عظامهم به لا يجوز أكله و أكثر المواضع القريبة سوى ما اتصل بالضريح المقدس في تلك الأزمنة كذلك.
Explanation: It evidences upon the impermissibility of eating the clay of the grave of Amir Al-Momineen-asws, and this reason was due to the severity of Prohibition, especially the clay of Al Kufa and its surroundings. And it evidences upon that the clay of the grave of Al-Husayn-asws as well, when it was from the places which is thought the flesh of the people and their bones are mixed with it, it is not allowed to eat it, and most of the places of the town, besides what is connected to the Holy Shrine in that era, is like that.
10- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ أَبِي زِيَادٍ عَنْ جَدِّهِ زِيَادٍ عَنْ أَبِي جَعْفَرٍ ع إِنَّ مِنْ عَمَلِ الْوَسْوَسَةِ وَ أَكْثَرِ مَصَائِدِ الشَّيْطَانِ أَكْلَ الطِّينِ إِنَّ أَكْلَ الطِّينِ يُورِثُ السُّقْمَ فِي الْجَسَدِ وَ يُهَيِّجُ الدَّاءَ وَ مَنْ أَكَلَ الطِّينَ فَضَعُفَتْ قُوَّتُهُ الَّتِي كَانَتْ قَبْلَ أَنْ يَأْكُلَهُ وَ ضَعُفَ عَنْ عَمَلِهِ الَّذِي كَانَ يَعْمَلُهُ قَبْلَ أَنْ يَأْكُلَهُ حُوسِبَ عَلَى مَا بَيْنَ ضَعْفِهِ وَ قُوَّتِهِ وَ عُذِّبَ عَلَيْهِ.
(The book) ‘Al Illal’ – From Muhammad Bin Musa Bin Al Mutawwkil, from Ali Bin Al-Husayn Asadabady, from Ahmad Bin Abdullah Al Barqy, from Ali Bin Al Hakam, from Ismail Bin Muhammad Bin Abu Ziyad, from his grandfather Ziyad,
‘From Abu Ja’far-asws: ‘The one who words the whispering (of Satan-la), and most of the traps of Satan-la is eating the clay. Eating the lay inherits the illness in the body, and it stirs the disease, and the one who eats the clay, so it weakens his strength which he had before he had eaten it, and he is weakened from his deeds which he used to perform before he had eaten it, would be Reckoned based upon what is between his weakness and his strength and be Punished upon it’’.[154]
11- كَامِلُ الزِّيَارَةِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ عُبَادَةَ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الطِّينِ
(The book) ‘Kamil Al Ziyaraat’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Ubadah Bin Suleyman, from Sa’ad Bin Sa’ad who said,
‘I asked Abu Al-Hassan-asws about the clay’.
قَالَ فَقَالَ أَكْلُ الطِّينِ حَرَامٌ مِثْلُ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ إِلَّا طِينَ قَبْرِ الْحُسَيْنِ ع فَإِنَّ فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ أَمْناً مِنْ كُلِّ خَوْفٍ.
He (the narrator) said, ‘He-asws said: ‘Eating the clay is Prohibited like the dead, and the blood, and the flesh of swine except clay of the grave of Al-Husayn-asws, for there is healing in it from every disease, and a safety from every fear’’.[155]
12- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ آدَمَ مِنَ الطِّينِ فَحَرَّمَ الطِّينَ عَلَى وُلْدِهِ
And from him, from Muhammad Bin Ahmad Bin Yaqoub, from Ali Bin Al-Hassan Bin Fazzal, from his father, from one of his companions,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj Blessed and Exalted Created Adam-as from clay, so He-azwj Prohibited the clay unto his-as children’.
قَالَ فَقُلْتُ مَا تَقُولُ فِي طِينِ قَبْرِ الْحُسَيْنِ ع
He (the narrator) said, ‘I said, ‘What are you-asws saying regarding clay of the grave of Al-Husayn-asws?’
فَقَالَ يَحْرُمُ عَلَى النَّاسِ أَكْلُ لُحُومِهِمْ وَ يَحِلُّ لَهُمْ أَكْلُ لُحُومِنَا وَ لَكِنَّ الشَّيْءَ مِنْهُ مِثْلُ الْحِمَّصَةِ.
He-asws said: ‘It is Prohibited unto the people to be eating their own flesh, and it is Permissible for them to eat our-asws flesh, but the (most) thing from it is like the chickpea’’.[156]
13- وَ مِنْهُ، رُوِيَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُلُّ طِينٍ مُحَرَّمٌ عَلَى ابْنِ آدَمَ مَا خَلَا طِينَ قَبْرِ أَبِي عَبْدِ اللَّهِ ع مَنْ أَكَلَهُ مِنْ وَجَعٍ شَفَاهُ اللَّهُ.
And from him, it is reported from Sama’at Bin Mihran,
‘From Abu Abdullah-asws having said: ‘Every clay is Prohibited unto the son of Adam-as apart from the clay of the grave of Abu Abdullah-asws (Al-Husayn-asws). One who eats it due to pain, Allah-azwj would Heal him’’.[157]
14- الْمَحَاسِنُ، عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ طَلْحَةَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَكْلُ الطِّينِ يُورِثُ النِّفَاقَ.
(The book) ‘Al Mahasin’ – From Usman Bin Isa, from Talha Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘Eating the clay inherits the hypocrisy’’.[158]
15- وَ مِنْهُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَكَلَ الطِّينَ فَمَاتَ فَقَدْ أَعَانَ عَلَى نَفْسِهِ.
And from him, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘One who eats the clay, so he dies, he would have assisted against himself’’.[159]
16- وَ مِنْهُ، عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: قِيلَ لِعَلِيٍّ ع فِي رَجُلٍ يَأْكُلُ الطِّينَ فَنَهَاهُ وَ قَالَ لَا تَأْكُلْهُ فَإِنَّكَ إِنْ أَكَلْتَهُ وَ مِتَّ فَقَدْ أَعَنْتَ عَلَى نَفْسِكَ.
And from him, from Ibn Fazzal, from Ibn Al Qaddah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘It was said to Ali-asws eating the clay. He-asws forbade it and said: ‘Do not eat it, for it you were to eat it and die, so you would has assisted against himself’’.[160]
17- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ كُلْثُمَ بِنْتِ مُسْلِمٍ قَالَتْ ذُكِرَ الطِّينُ عِنْدَ أَبِي الْحَسَنِ ع فَقَالَ أَ تَرَيْنَ أَنَّهُ لَيْسَ مِنْ مَصَائِدِ الشَّيْطَانِ إِنَّهُ مِنْ مَصَائِدِهِ الْكِبَارِ وَ أَبْوَابِهِ الْعِظَامِ.
And from him, from Muhammad Bin Ali, from Kulsoum Bint Muslim who said,
‘The clay was mentioned in the presence of Abu Al-Hassan-asws. He-asws said: ‘Can’t you see it isn’t just from the traps of Satan-la? It is from his-la major traps and his-la mighty doors’’.[161]
18- الْمَكَارِمُ، سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ طِينِ الْأَرْمَنِيِّ أَ يُؤْخَذُ لِلْكَسِيرِ وَ الْمَبْطُونِ أَ يَحِلُّ أَخْذُهُ قَالَ لَا بَأْسَ بِهِ أَمَا إِنَّهُ مِنْ طِينِ قَبْرِ ذِي الْقَرْنَيْنِ وَ طِينُ قَبْرِ الْحُسَيْنِ ع خَيْرٌ مِنْهُ.
(The book) ‘Al Mukarim’ –
‘Abu Abdullah-asws was asked about the Armenian clay taken for the broken (bones) and the stomach (illness), is it Permissible to take it?’ He-asws said: ‘There is no problem with it. But it is from the clay of the grave of Zulqarnayn-as, and clay of the grave of Al-Husayn-asws is better than it’’.[162]
19- وَ رَوَى سَدِيرٌ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: مَنْ أَكَلَ طِينَ قَبْرِ الْحُسَيْنِ ع غَيْرَ مُسْتَشْفٍ بِهِ فَكَأَنَّمَا أَكَلَ مِنْ لُحُومِنَا.
And it is reported by Sadeyr,
‘From Al-Sadiq-asws having said: ‘One who eats the clay of the grave of Al-Husayn-asws without being (a need to be) cured by it, it is as if he has eaten from our-asws flesh’’.[163]
20- طِبُّ الْأَئِمَّةِ، عَنْ بِشْرِ بْنِ عَبْدِ الْحَمِيدِ الْأَنْصَارِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع أَنَّ رَجُلًا شَكَا إِلَيْهِ الزَّحِيرَ فَقَالَ لَهُ خُذْ مِنَ الطِّينِ الْأَرْمَنِيِّ وَ اقْلِهِ بِنَارٍ لَيِّنَةٍ وَ اسْتَشْفِ مِنْهُ فَإِنَّهُ يَسْكُنُ عَنْكَ.
(The book) ‘Tibb Al Aimma’ – From Bishr Bin Abdul Hameed Al Ansari, from Al-Hassan Bin Ali Al Washa, from Muhammad Bin Al Fuzeyl, from Abu Hamza Al Sumali,
‘From Abu Ja’far-asws, a man complained to him-asws of the Tenesmus (illness). He-asws said to him: ‘Take from the Armenian clay and fry it in soft fire, and treat from it, for it would settle from you’’.[164]
21- وَ عَنْهُ ع أَنَّهُ قَالَ فِي الزَّحِيرِ تَأْخُذُ جُزْءاً مِنْ خَرْبَقٍ أَبْيَضَ وَ جُزْءاً مِنْ بِزْرِ الْقَطُونَا وَ جُزْءاً مِنْ صَمْغٍ عَرَبِيٍّ وَ جُزْءاً مِنَ الطِّينِ الْأَرْمَنِيِّ يُقْلَى بِنَارٍ لَيِّنَةٍ يُسْتَشْفَ مِنْهُ.
And from him-asws having said regarding the Tenesmus (illness): ‘Take a segment of Hellebore (herb), and a segment of Psyllium (herb), and a segment of Arabic gum, and a segment of the Armenian clay. Fry it in soft fire, you will be cured from it’’.[165]
22- كَامِلُ الزِّيَارَةِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ الْأَصَمِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي حَدِيثِهِ أَنَّهُ سُئِلَ عَنْ طِينِ الْحَائِرِ هَلْ فِيهِ شَيْءٌ مِنَ الشِّفَاءِ
(The book) ‘Kamil Al Ziyaraat’ – From Muhammad Bin Al-Hassan Bin Ali Bin Mahziyar, from his father, from his grandfather Ali Bin Mahziyar, from Al-Hassan Bin Saeed, from Abdullah Al Asamma, from Ibn Abu Umeyr, from Abu Hamza Al Sumali,
‘From Abu Abdullah-asws in his-asws Hadeeth, he-asws had been asked about the clay of the enclosure (of Al-Husayn-asws), ‘Is there anything in it from the healing?’
فَقَالَ يُسْتَشْفَى مَا بَيْنَهُ وَ بَيْنَ الْقَبْرِ عَلَى رَأْسِ أَرْبَعَةِ أَمْيَالٍ وَ كَذَلِكَ قَبْرُ جَدِّي رَسُولِ اللَّهِ ص وَ كَذَلِكَ طِينُ قَبْرِ الْحَسَنِ وَ عَلِيٍّ وَ مُحَمَّدٍ فَخُذْ مِنْهَا فَإِنَّهَا شِفَاءٌ مِنْ كُلِّ دَاءٍ وَ سُقْمٍ وَ جُنَّةٌ مِمَّا تَخَافُ وَ لَا يَعْدِلُهَا شَيْءٌ مِنَ الْأَشْيَاءِ الَّذِي يُسْتَشْفَى بِهَا إِلَّا الدُّعَاءُ وَ إِنَّمَا يُفْسِدُهَا مَا يُخَالِطُهَا مِنْ أَوْعِيَتِهَا وَ قِلَّةُ الْيَقِينِ لِمَنْ يُعَالِجُ بِهَا
He-asws said: ‘One can be healed by what is between it and the grave at the top of four miles, and like that is the grave of my-asws grandfather-saww Rasool-Allah-saww, and like that is the clay of the grave of Al-Hassan-asws, and Ali-asws, and Muhammad-asws. So, take from these, for it is a healing from every disease and sickness and a shield from what you fear, and nothing equates it from the things which one heals by except the supplication, and rather it is spoilt by what is mingled in it from the its containers, and lack of conviction for the one who treats by it’.
وَ ذَكَرَ الْحَدِيثَ إِلَى أَنْ قَالَ وَ لَقَدْ بَلَغَنِي أَنَّ بَعْضَ مَنْ يَأْخُذُ مِنَ التُّرْبَةِ شَيْئاً يَسْتَخِفُّ بِهَا حَتَّى إِنَّ بَعْضَهُمْ يَضَعُهَا فِي مِخْلَاةِ الْبَغْلِ وَ الْحِمَارِ وَ فِي وِعَاءِ الطَّعَامِ وَ الْخُرْجِ فَكَيْفَ يَسْتَشْفِي بِهِ مَنْ هَذَا حَالُهُ عِنْدَهُ.
And he-asws mentioned the Hadeeth up to he-asws said: ‘And it has reached me that someone takes something from the soil to be healed by it, to the extent that one of them places it in a cage of the mule and the donkey, and in a container of the food and the saddle-bag. So how can he be healed by it, the one this is his state with him’’.[166]
Explanation: I (Majlisi) am saying, ‘The sheikh Al Bahaie, may Allah-azwj Sanctify his soul, said in ‘Al Kashkoul’, from that is transmitted by my grandfather from the handwriting of the majestic Seyyid, he pure with the merits, and the pride-worthy, the Seyyid Razy Al Deen Ali Bin Tawoos, may Allah-azwj Sanctify his soul, from the second volume of ‘Kitab Al Ziyaraat’ of muhammad Bin Ahmad Bin Dawood Al Qummi,
بيان أقول قَالَ الشَّيْخُ الْبَهَائِيُّ قَدَّسَ اللَّهُ رُوحَهُ فِي الْكَشْكُولِ مِمَّا نَقَلَهُ جَدِّي مِنْ خَطِّ السَّيِّدِ الْجَلِيلِ الطَّاهِرِ ذِي الْمَنَاقِبِ وَ الْمَفَاخِرِ السَّيِّدِ رَضِيِّ الدِّينِ عَلِيِّ بْنِ طَاوُسٍ قُدِّسَ سِرُّهُ مِنَ الْجُزْءِ الثَّانِي مِنْ كِتَابِ الزِّيَارَاتِ لِمُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ الْقُمِّيِ أَنَّ أَبَا حَمْزَةَ الثُّمَالِيَّ قَالَ لِلصَّادِقِ ع إِنِّي رَأَيْتُ أَصْحَابَنَا يَأْخُذُونَ مِنْ طِينِ قَبْرِ الْحُسَيْنِ ع يَسْتَشْفُونَ فَهَلْ فِي ذَلِكَ شَيْءٌ مِمَّا يَقُولُونَ مِنَ الشِّفَاءِ
‘Abu Hamza Al-Sumali said to Al-Sadiq-asws, ‘I have seen our companions taking from the clay of the grave of Al-Husayn-asws to be healed. Is there anything from the healing in that, from what they are saying?’
فَقَالَ يُسْتَشْفَى مَا بَيْنَهُ وَ بَيْنَ الْقَبْرِ عَلَى رَأْسِ أَرْبَعَةِ أَمْيَالٍ وَ كَذَلِكَ قَبْرُ رَسُولِ اللَّهِ ص وَ كَذَلِكَ قَبْرُ الْحَسَنِ وَ عَلِيٍّ وَ مُحَمَّدٍ فَخُذْ مِنْهَا فَإِنَّهَا شِفَاءٌ مِنْ كُلِّ سُقْمٍ وَ جُنَّةٌ مِمَّا يُخَافُ ثُمَّ أَمَرَ بِتَعْظِيمِهَا وَ أَخْذِهَا بِالْيَقِينِ بِالْبُرْءِ وَ تَخَتُّمِهَا إِذَا أُخِذَتْ. انتهى.
He-asws said: ‘One can be healed by what is between it and the grave at the top of four miles, and like that is the grave of Rasool-Allah-saww, and like that is the grave of Al-Hassan-asws, and Ali-asws, and Muhammad-asws. So, take from these, for it is a healing from every sickness and a shield from what one fears.
Then he-asws instructed with revering it and taking it with the conviction of being cured, and sealing it when taking’ – end’’.
23- الْمُتَهَجِّدُ، عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْ أَكَلَ طِينَ قَبْرِ الْحُسَيْنِ ع غَيْرَ مُسْتَشْفٍ بِهِ فَكَأَنَّمَا أَكَلَ مِنْ لُحُومِنَا الْحَدِيثَ.
(The book) ‘Al Mutahajjid’ – From Hanan Bin Sadeys,
‘From Abu Abdullah-asws having said: ‘One who eats the clay of the grave of Al-Husayn-asws without (there a need for) being healed by it, it is as if he has eaten from our-asws flesh’ – the Hadeeth’’.[167]
24- قَالَ وَ رُوِيَ أَنَّ رَجُلًا سَأَلَ الصَّادِقَ ع فَقَالَ: إِنِّي سَمِعْتُكَ تَقُولُ إِنَّ تُرْبَةَ الْحُسَيْنِ ع مِنَ الْأَدْوِيَةِ الْمُفْرَدَةِ وَ إِنَّهَا لَا تَمُرُّ بِدَاءٍ إِلَّا هَضَمَتْهُ
He said, ‘And it is reported that a man asked Al-Sadiq-asws, he said, ‘I have heard you-asws saying that the soil of Al-Husayn-asws is from a single medicine and it does not pass by any disease except it digests (cures) it’.
فَقَالَ قَدْ قُلْتُ ذَلِكَ فَمَا بَالُكَ قُلْتُ إِنِّي تَنَاوَلْتُهَا فَمَا انْتَفَعْتُ بِهَا قَالَ أَمَا إِنَّ لَهَا دُعَاءً فَمَنْ تَنَاوَلَهَا وَ لَمْ يَدْعُ بِهِ وَ اسْتَعْمَلَهَا لَمْ يَكَدْ يَنْتَفِعُ بِهَا
He-asws said: ‘I-asws have said that, so what is the matter with you?’ I said, ‘I have taken it, but I did not benefit with it’. He-asws said: ‘But, there is a supplication for it. The one who takes it and does not supplicate with it and uses it, would hardly benefit with it’.
قَالَ فَقَالَ لَهُ مَا يَقُولُ إِذَا تَنَاوَلَهَا قَالَ تُقَبِّلُهَا قَبْلَ كُلِّ شَيْءٍ وَ تَضَعُهَا عَلَى عَيْنَيْكَ وَ لَا تَنَاوَلُ أَكْثَرَ مِنْ حِمَّصَةٍ فَإِنَّ مَنْ تَنَاوَلَ أَكْثَرَ مِنْ ذَلِكَ فَكَأَنَّمَا أَكَلَ مِنْ لُحُومِنَا وَ دِمَائِنَا فَإِذَا تَنَاوَلْتَ فَقُلْ وَ ذَكَرَ الدُّعَاءَ.
He (the narrator) said, ‘He said to him-asws, ‘What does one say when taking it?’ He-asws said: ‘Kiss it before all things, and place it upon your eyes, and do not take any more than (size of) a chickpea, for the one who takes more than that, rather he would be eating from our-asws flesh and our-asws blood. So, whenever you take, then say’ – and he-asws mentioned the supplication’’.[168]
25- الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَمْرِو بْنِ وَاقِدٍ عَنِ الْمُسَيَّبِ بْنِ زُهَيْرٍ عَنْ مُوسَى بْنِ جَعْفَرٍ ع أَنَّهُ أَخْبَرَهُ بِمَوْتِهِ وَ دَفْنِهِ وَ قَالَ لَا تَرْفَعُوا قَبْرِي فَوْقَ أَرْبَعِ أَصَابِعَ مُفَرَّجَاتٍ وَ لَا تَأْخُذُوا مِنْ تُرْبَتِي شَيْئاً لِتَبَرَّكُوا بِهِ فَإِنَّ كُلَّ تُرْبَةٍ لَنَا مُحَرَّمَةٌ إِلَّا تُرْبَةَ جَدِّيَ الْحُسَيْنِ بْنِ عَلِيٍّ ع فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَهَا شِفَاءً لِشِيعَتِنَا وَ أَوْلِيَائِنَا الْخَبَرَ.
(The book) ‘Al Uyoon’ – From Tameem Bin Abdullah Al Qurashy, from his father, from Ahmad Bin Ali Al Ansary, from Suleyman Bin Ja’far Al Basry, from Amro Bin Waqid, from Al Musayyab Bin Zuheyr,
‘From Musa-asws Bin Ja’far-asws having informed of his-asws death and his-asws burial, and said: ‘Do not raise my-asws grave above four fingers opened up, nor be taking anything from my-asws soil in order to be Blessed by it, for every soil of ours-asws is Prohibited except the soil of my-asws grandfather Al-Husayn-asws Bin Ali-asws, for Allah-azwj has Made it to be a healing for our-asws Shias and our-asws friends’ – the Hadeeth’’.[169]
26- كَامِلُ الزِّيَارَةِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَالِمٍ عَنْ محَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنِ الْأَصَمِّ عَنْ مُدْلِجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ فِي حَدِيثٍ أَنَّهُ كَانَ مَرِيضاً فَبَعَثَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ ع بِشَرَابٍ فَشَرِبَهُ فَكَأَنَّمَا نَشِطَ منْ عِقَالٍ فَدَخَلَ عَلَيْهِ فَقَالَ كَيْفَ وَجَدْتَ الشَّرَابَ فَقَالَ لَقَدْ كُنْتُ آيِساً مِنْ نَفْسِي شَرِبْتُهُ فَأَقْبَلْتُ إِلَيْكَ فَكَأَنَّمَا نَشِطْتُ مِنْ عِقَالٍ
(The book) ‘Kamil Al Ziyaraat’ – From Muhammad Bin Abdullah Bin Ja’far, from his father, from Ali Bin Muhammad Bin Salim, from Muhammad Bin Khalid, from Abdullah Bin Hammad, from Al Asamm, from Mudlaj,
‘From Muhammad Bin Muslim in a Hadeeth. He was sick so Abu Abdullah-asws sent a drink to him. He drank it, and it was as if he had been activated from the cramps, so he entered to see him-asws. He-asws said: ‘How did you find the drink to be?’ He said, ‘I had despaired from myself. I drank it and came to you-asws. It is as if I have been activated from the cramps’.
فَقَالَ يَا مُحَمَّدُ إِنَّ الشَّرَابَ الَّذِي شَرِبْتَهُ كَانَ فِيهِ مِنْ طِينِ قُبُورِ آبَائِي وَ هُوَ أَفْضَلُ مَا تَسْتَشْفِي بِهِ فَلَا تَعْدِلْ بِهِ فَإِنَّا نَسْقِيهِ صِبْيَانَنَا وَ نِسَاءَنَا فَنَرَى مِنْهُ كُلَّ الْخَيْرِ.
He-asws said: ‘O Muhammad! The drink which you drank, in it was clay from the graves of my‑asws forefathers-asws, and it is the superior of what you could have healed with. So do not equate (anything else) with it, for we-asws tend to quench it to our-asws children and our-asws womenfolk, and we-asws see all good from it’’.[170]
27- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ الْمُعَاذِيِّ عَنْ مُعَمَّرٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: قُلْتُ لَهُ مَا يَرْوِي النَّاسُ فِي الطِّينِ وَ كَرَاهَتِهِ قَالَ إِنَّمَا ذَلِكَ الْمَبْلُولُ وَ ذَلِكَ الْمَدَرُ.
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Al Muazy, from Muammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws what the people are reporting regarding the clay and its abhorrence. He-asws said: ‘But rather that is the wet, and that is clog (mud)’’.[171]
28- وَ رُوِيَ أَنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ أَكْلِ الْمَدَرِ.
And it is reported that Rasool-Allah-saww forbade from eating the mud’’.[172]
رَوَاهُ الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَرْوُونَ أَنَّ النَّبِيَّ ص قَالَ إِنَّ الْعَدَسَ بَارَكَ عَلَيْهِ سَبْعُونَ نَبِيّاً فَقَالَ هُوَ الَّذِي تُسَمُّونَهُ عِنْدَكُمُ الْحِمَّصَ وَ نَحْنُ نُسَمِّيهِ الْعَدَسَ.
It is reported by Al Kulayni, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The people are reporting that the Prophet-saww said: ‘The lentil, seventy Prophets-as have Blessed upon it’. He-asws said: ‘It is which is named with you all as the chickpea, and we name it as the lentil’’.[173]
رَوَاهُ الْكُلَيْنِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَرْوُونَ أَنَّ النَّبِيَّ ص قَالَ إِنَّ الْعَدَسَ بَارَكَ عَلَيْهِ سَبْعُونَ نَبِيّاً فَقَالَ هُوَ الَّذِي تُسَمُّونَهُ عِنْدَكُمُ الْحِمَّصَ وَ نَحْنُ نُسَمِّيهِ الْعَدَسَ.
It is reported by Al Kulayni – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The people are reporting that the Prophet-saww said: ‘The lentil, seventy Prophets-as have Blessed upon it’. He-asws said: ‘It is which you are naming with you as the chickpea, and we are naming it as the lentil’’.[174]
وَ فِي الصَّحِيحِ عَنْ رِفَاعَةَ عَنْهُ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا عَافَى أَيُّوبَ ع نَظَرَ إِلَى بَنِي إِسْرَائِيلَ قَدِ ازْدَرَعَتْ فَرَفَعَ طَرْفَهُ إِلَى السَّمَاءِ فَقَالَ إِلَهِي وَ سَيِّدِي عَبْدُكَ أَيُّوبُ الْمُبْتَلَى عَافَيْتَهُ وَ لَمْ يَزْدَرِعْ شَيْئاً وَ هَذَا لِبَنِي إِسْرَائِيلَ زَرْعٌ
And in (the book) ‘Al Saheeh’ – From Rifa’at,
‘From him-asws having said: ‘When Allah-azwj Mighty and Majestic Cured Ayoub-as, he-as looked at the children of Israel to have planted (sowed). He-as raised his-as eyes towards the sky and he-as said: ‘My-as God-azwj and my-as Master-azwj ! Your-azwj servant Ayoub-as was afflicted with his-as health and did not plant anything, and this is a plantation for the children of Israel!’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا أَيُّوبُ خُذْ مِنْ سُبْحَتِكَ كَفّاً فَابْذُرْهُ وَ كَانَتْ سُبْحَتُهُ فِيهَا مِلْحٌ فَأَخَذَ أَيُّوبُ كَفّاً مِنْهَا فَبَذَرَهُ فَخَرَجَ هَذَا الْعَدَسُ وَ أَنْتُمْ تُسَمُّونَهُ الْحِمَّصَ وَ نَحْنُ نُسَمِّيهِ الْعَدَسَ.
Allah-azwj Mighty and Majestic Revealed to him-as: “O Ayoub-as! Take a handful from your rosary and scatter it!” And his-as rosary had salt in it. Ayoub-as took a handful from it and scattered it. This lentil emerged, and you are naming it as chickpea and we are naming it as the lentil’’.[175]
29- الْإِقْبَالُ، رَوَيْنَا بِإِسْنَادِنَا إِلَى مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ بِإِسْنَادِهِ إِلَى عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ النَّوْفَلِيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنِّي أَفْطَرْتُ يَوْمَ الْفِطْرِ عَلَى طِينٍ وَ تَمْرٍ قَالَ لِي جَمَعْتَ بَرَكَةً وَ سُنَّةً.
(The book) ‘Al Iqbal’ – We are reporting by our chain to Muhammad Bin Yaqoub Al Kulayni, by his chain to Ali Bin Muhammad Bin Suleyman Al Nowfaly who said,
‘I said to Abu Al-Hassan-asws, ‘I broke fast during the day of (Eid) Al-Fitr upon the clay and dates’. He-asws said to me: ‘You gathered a Blessing and a Sunnah’’.[176]
30- دَعَائِمُ الْإِسْلَامِ، عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَهَى عَنْ أَكْلِ الطِّينِ وَ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ مِنْ طِينٍ فَحَرَّمَ أَكْلَ الطِّينِ عَلَى ذُرِّيَّتِهِ وَ مَنْ أَكَلَ الطِّينَ فَقَدْ أَعَانَ عَلَى نَفْسِهِ وَ مَنْ أَكَلَهُ فَمَاتَ لَمْ أُصَلِّ عَلَيْهِ.
(The book) ‘Da’aim Al Islam’ –
‘From Rasool-Allah-saww having forbade from eating the clay, and said: ‘Allah-azwj Mighty and Majestic created Adam-as from clay, so He-azwj Prohibited eating the clay, upon his-as offspring, and the one who eats the clay, so he would have assisted against himself, and the one who eats it and dies, I-saww will not pray Salat upon him’’.[177]
31- وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع أَكْلُ الطِّينِ يُورِثُ النِّفَاقَ.
And Ja’far Bin Muhammad-asws said: ‘Eating the clay inherits the hypocrisy’’.[178]
[1] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 1
[2] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 2
[3] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 3
[4] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 4
[5] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 5
[6] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 6
[7] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 7
[8] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 8
[9] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 9
[10] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 10
[11] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 11 a
[12] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 11 b
[13] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 12
[14] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 13
[15] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 14
[16] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 15
[17] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 16 a
[18] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 16 b
[19] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 17
[20] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 18
[21] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 19
[22] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 20
[23] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 21
[24] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 22
[25] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 23
[26] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 24
[27] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 25
[28] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 26
[29] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 27
[30] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 28
[31] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 29
[32] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 30
[33] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 31
[34] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 32
[35] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 33
[36] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 34
[37] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 35
[38] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 36
[39] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 37
[40] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 38
[41] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 39
[42] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 40
[43] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 41
[44] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 42
[45] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 43
[46] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 44
[47] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 45
[48] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 46
[49] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 47
[50] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 48
[51] Bihar Al Anwaar – V 57 The book of creation – Ch 29 H 49
[52] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 1
[53] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 2
[54] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 3
[55] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 4
[56] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 5
[57] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 6
[58] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 7
[59] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 8
[60] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 9
[61] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 10 a
[62] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 10 b
[63] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 11 a
[64] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 11 b
[65] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 12
[66] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 13
[67] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 14
[68] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 15
[69] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 16
[70] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 17
[71] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 18
[72] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 19 a
[73] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 19 b
[74] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 20 a
[75] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 20 b
[76] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 21
[77] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 22
[78] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 23
[79] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 24
[80] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 25
[81] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 26
[82] Bihar Al-Anwaar – V 57 The book of creation – Ch 30 H 27
[83] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 1
[84] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 2
[85] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 3
[86] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 4
[87] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 5
[88] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 6
[89] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 7
[90] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 8
[91] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 9
[92] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 10
[93] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 11
[94] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 12
[95] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 13
[96] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 14
[97] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 15
[98] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 16
[99] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 17
[100] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 18
[101] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 19
[102] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 20
[103] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 21
[104] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 22
[105] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 23
[106] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 24
[107] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 25
[108] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 26
[109] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 27
[110] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 28
[111] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 29
[112] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 30
[113] Bihar Al Anwaar – V 57 The book of creation – Ch 31 H 31
[114] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 1
[115] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 2
[116] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 3
[117] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 4
[118] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 5
[119] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 6
[120] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 7
[121] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 8
[122] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 9
[123] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 10
[124] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 11
[125] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 12
[126] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 13
[127] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 14
[128] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 15
[129] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 16
[130] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 17
[131] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 18
[132] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 19
[133] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 20 a
[134] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 20 b
[135] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 21
[136] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 22
[137] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 23 a
[138] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 23 b
[139] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 24
[140] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 25
[141] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 26
[142] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 27 a
[143] Bihar Al Anwaar – V 57 The book of creation – Ch 32 H 27 b
[144] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 1
[145] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 2
[146] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 3
[147] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 4
[148] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 5
[149] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 6
[150] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 7 a
[151] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 7 b
[152] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 8
[153] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 9
[154] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 10
[155] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 11
[156] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 12
[157] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 13
[158] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 14
[159] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 15
[160] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 16
[161] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 17
[162] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 18
[163] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 19
[164] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 20
[165] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 21
[166] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 22
[167] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 23
[168] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 24
[169] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 25
[170] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 26
[171] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 27
[172] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 28 a
[173] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 28 b
[174] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 28 c
[175] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 28 d
[176] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 29
[177] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 30
[178] Bihar Al Anwaar – V 57 The book of creation – Ch 33 H 31