ج 57
Volume 57
Part 3 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 39 فضل الإنسان و تفضيله على الملك و بعض جوامع أحواله
CHAPTER 39 – MERIT OF THE HUMAN BEING, AND HIS MERIT UPON THE ANGELS, AND SOME SUMMARY OF HIS SITUATIONS
الآيات
The Verses –
البقرة وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً إلى قوله سبحانه وَ كانَ مِنَ الْكافِرِينَ
(Surah) ‘Baqrah – And when your Lord said to the Angels: I am going to Make a Caliph in the earth. [2:30] – up to Words of the Glorious: and he was from the unbelievers [2:34].
الأنعام وَ هُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَفْقَهُونَ
(Surah) Al Anaam – And He is the One Who Produced you from one soul, so there is a (permanent) stable one and a (temporarily) deposited one. We have Detailed the Signs for a people who are understanding [6:98].
الحجر وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ صَلْصالٍ مِنْ حَمَإٍ مَسْنُونٍ
(Surah) Al Hijr – And We have Created the human being from clay of matured mud, altered [15:26].
الإسراء وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ وَ فَضَّلْناهُمْ عَلى كَثِيرٍ مِمَّنْ خَلَقْنا تَفْضِيلًا
(Surah) Al-Asra – And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things, and We Preferred them over most of the ones We Created, with a Preference [17:70].
الأنبياء خُلِقَ الْإِنْسانُ مِنْ عَجَلٍ
(Surah) ‘Al Anbiya’ – The human being is Created of hasty (temperament); [21:37].
الفرقان وَ هُوَ الَّذِي خَلَقَ مِنَ الْماءِ بَشَراً فَجَعَلَهُ نَسَباً وَ صِهْراً وَ كانَ رَبُّكَ قَدِيراً
(Surah) Al Furqan – And He it is Who Created a person from the water, so He Made for him relationships of lineage and marriage; and your Lord was always Powerful [25:54].
الروم اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفاً وَ شَيْبَةً يَخْلُقُ ما يَشاءُ وَ هُوَ الْعَلِيمُ الْقَدِيرُ
(Surah) Al Roum – Allah is the One Who Created you from (a state of) weakness, then He Made strength to be from after weakness, then He Makes weakness and grey hair to be from after strength. He Creates whatever He so Desires to, and He is the Knower, the Powerful [30:54].
الأحزاب إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها وَ أَشْفَقْنَ مِنْها وَ حَمَلَهَا الْإِنْسانُ إِنَّهُ كانَ ظَلُوماً جَهُولًا
(Surah) Al Ahzaab – Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, and the human being bore it; he was unjust, ignorant [33:72].
لِيُعَذِّبَ اللَّهُ الْمُنافِقِينَ وَ الْمُنافِقاتِ وَ الْمُشْرِكِينَ وَ الْمُشْرِكاتِ وَ يَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
So Allah will Punish the hypocritical men and the hypocritical women and the polytheist men and the polytheist women, and Allah will Turn (mercifully) to the Momineen and the Mominaat, and Allah was always Forgiving, Merciful [33:73].
فاطر وَ مِنَ النَّاسِ وَ الدَّوَابِّ وَ الْأَنْعامِ مُخْتَلِفٌ أَلْوانُهُ كَذلِكَ
(Surah) Fatir – And from the people, and beasts and cattle are various species of it, similar to that. [35:28].
يس سُبْحانَ الَّذِي خَلَقَ الْأَزْواجَ كُلَّها مِمَّا تُنْبِتُ الْأَرْضُ وَ مِنْ أَنْفُسِهِمْ وَ مِمَّا لا يَعْلَمُونَ
(Surah) Yaseen – 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].
الصافات إِنَّا خَلَقْناهُمْ مِنْ طِينٍ لازِبٍ
(Surah) Al Saafaat – So ask them, are they stronger as a creation or (other) ones We Created? We Created them from sticky clay [37:11].
الزمر خَلَقَكُمْ مِنْ نَفْسٍ واحِدَةٍ ثُمَّ جَعَلَ مِنْها زَوْجَها
(Surah) Al Zumar – He Created you from a single soul, then Made its pair from it, [39:6].
المؤمن وَ صَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَ رَزَقَكُمْ مِنَ الطَّيِّباتِ
(Surah) Al Momin – and Fashioned you, so excellent is your image, and Sustained you from the good things. [40:64].
الرحمن خَلَقَ الْإِنْسانَ عَلَّمَهُ الْبَيانَ
(Surah) Al Rahman – Created the human being [55:3] Taught him the clarification [55:4].
و قال تعالى خَلَقَ الْإِنْسانَ مِنْ صَلْصالٍ كَالْفَخَّارِ
And the Exalted Said: He Created the human being from clay like the pottery [55:14].
التغابن هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ
(Surah) Al Taghabun – He is the One Who Created you all, so from you is a Kafir and from you is a Momin, and Allah Sees what you are doing [64:2].
البلد لا أُقْسِمُ بِهذَا الْبَلَدِ وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ وَ والِدٍ وَ ما وَلَدَ لَقَدْ خَلَقْنَا الْإِنْسانَ فِي كَبَدٍ أَ يَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ يَقُولُ أَهْلَكْتُ مالًا لُبَداً أَ يَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ أَ لَمْ نَجْعَلْ لَهُ عَيْنَيْنِ وَ لِساناً وَ شَفَتَيْنِ وَ هَدَيْناهُ النَّجْدَيْنِ
(Surah) Al Balad – No! I do Swear by this city! [90:1] And you are a dweller in this city [90:2] And (I Swear by) a father and what he begot [90:3] We have Created the human being in suffering [90:4] Does he reckon that no one will ever be able upon him? [90:5] He is saying, ‘I have destroyed abundant wealth’ [90:6] Does he reckon that no one sees him? [90:7] Have We not Made two eyes for him, [90:8] And a tongue and two lips? [90:9] And Guided him (to) the two ways? [90:10].
التين لَقَدْ خَلَقْنَا الْإِنْسانَ فِي أَحْسَنِ تَقْوِيمٍ ثُمَّ رَدَدْناهُ أَسْفَلَ سافِلِينَ
(Surah) Al Teen – We have Created the human being in an excellent form [95:4] Then We Returned him (to be) as lowest of the low [95:5].
العلق اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنْسانَ مِنْ عَلَقٍ اقْرَأْ وَ رَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنْسانَ ما لَمْ يَعْلَمْ
(Surah) Al Alaq – Read in the Name of your Lord Who Created! [96:1] He Created the human being from a clot [96:2] Read, by your Lord, the most Benevolent [96:3] Who Taught by the Pen [96:4] Taught the human being what he did not know [96:5].
تفسير
(Forbidden) Tafseer (opinionated)
وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ هذه الآيات مما استدل به على تفضيل الإنسان على الملائكة و سيأتي وجه الاستدلال بها
And when your Lord said to the Angels: [2:30] – These Verses are from what evidence with upon the merit of the human being over the Angels, and I shall be coming with an aspect of the evidence with it.
مِنْ نَفْسٍ واحِدَةٍ أي من آدم عليه السلام لأن الله تعالى خلقنا منه جميعا و خلق حواء من فضل طينته أو من ضلع من أضلاعه و من علينا بهذا لأن الناس إذا رجعوا إلى أصل واحد كانوا أقرب إلى التألف
He Created you from a single soul [39:6] – i.e., from Adam-as, because Allah-azwj the exalted Created us all from him-as and Created Hawwa-as from the remnants of his-as clay, or from a rib from his-as ribs, and Conferred upon us with this, because the people, when they return to the one origin, they would be closer to the composition.
فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ أي مستقر في الرحم إلى أن يولد و مستودع في القبر أو مستقر في بطون الأمهات و مستودع في الأصلاب أو مستقر على ظهر الأرض في الدنيا و مستودع عند الله في الآخرة أو مستقرها أيام حياتها و مستودعها حيث يموت و حيث يبعث أو مستقر في القبر و مستودع في الدنيا أو مستقر فيه الإيمان و مستودع يسلب منه كما ورد في الخبر.
so there is a (permanent) stable one and a (temporarily) deposited one. [6:98] – i.e., stable in the womb until he is born, and deposited in the grave, or stable in the bellies of the mothers and deposited in the loins, or stable upon the surface of the earth in the world and deposited in the Presence of Allah-azwj in the Hereafter, or stabilised him the days of his life and deposited it whereby he would be dying, and whereby he would be Resurrected, or stable in the grave and deposited in the world, or stable in the Eman and deposited stripped from him, just as has been referred in the Hadeeth.
مِنْ صَلْصالٍ أي طين يابس يصلصل أي يصوت إذا نقر و قيل من صلصل إذا نتن تضعيف صل مِنْ حَمَإٍ من طين تغير و اسود من طول مجاورة الماء مَسْنُونٍ أي مصور من سنة الوجه أو مصبوب لييبس أو مصور كالجواهر المذابة تصب في القوالب من السن و هو الصب كأنه أفرغ الحمأ
from clay [55:14] – i.e. dry clay, hardened, i.e. makes a sound when clicked. And it is said, from clay when it stinks, weak. from clay altered [15:26] – changed and blackened from the length of being in the vicinity of water altered [15:26] – i.e. imaged from the way of the face, or moulded to dry, or fashioned like the melted jewellery poured into the mould from the blade, and it is the casting as if it is the sludge.
فصور منها تمثال إنسان أجوف فيبس حتى نقر و صلصل ثم غير ذلك طورا بعد طور حتى سواه و نفخ فيه من روحه أو منتن من سننت الحجر على الحجر إذا حككته به فإن ما يسيل منهما يكون منتنا يسمى سنين.
So a statue of a hollow human being was formed from it, and it stiffened until it pecked and clinked, then Changed it step by step until He-azwj Changed it and Breathed into it from His‑azwj Spirit, or a stench from the teeth of stone on the stone if you rub it with it, then what flows from them becomes stench called years.
وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ قال الرازي اعلم أن الإنسان جوهر مركب من النفس و البدن فالنفس الإنسانية أشرف النفوس الموجودة في العالم السفلى لأن النفس النباتية قواها الأصلية ثلاثة و هي الاغتذاء و النمو و التوليد و النفس الحيوانية لها قوتان أخريان الحاسة و المحركة بالاختيار
And We have Honoured the Children of Adam, [17:70] – Al Razy said, ‘Know that the human being is a composite substance of the soul and the body, for the human soul is the most honourable soul in the lower worldbecause the plant soul has three primary faculties, which are nourishment, growth, and generation, and the animal soul has two other faculties, the sense and the movement by choice.
ثم إن النفس الإنسانية مختصة بقوة أخرى و هي القوة العاقلة المدركة لحقائق الأشياء كما هي و هي التي يتجلى فيها نور معرفة الله و يشرق فيها ضوء كبريائه و هو الذي يطلع على أسرار عالمي الخلق و الأمر و يحيط بأقسام مخلوقات الله من الأرواح و الأجسام كما هي
Moreover, the human soul is specialized in another force, which is the rational force that perceives the realities of things as they are, and it is in it that the light of knowledge of Allah‑azwj is manifested and the light of His-azwj Greatness shines in it, and it is which reveals the realities of things just as they are, and it is in which flashes the light of the recognition of Allah-azwj, and the illumination of His-azwj Greatness shines in it, and it is which notifies upon the secrets of worlds of creation, and the Commands, and surround the types of creatures of Allah-azwj, from the souls and the bodies, just as they are.
و هذه القوة من سنخ الجواهر القدسية و الأرواح المجردة الإلهية فهذه القوة لا نسبة لها في الشرف و الفضل إلى تلك القوى الخمسة النباتية و الحيوانية و إذا كان الأمر كذلك ظهر أن النفس الإنسانية أشرف النفوس الموجودة في هذا العالم و أما بيان أن البدن الإنساني أشرف أجسام هذا العالم فالمفسرون ذكروا أشياء.
And this power is from the root of divine essences and pure divine souls. This power has no relation to honour and credit to those five plant and animal powers, and if this is the case, it appears that the human soul is the most honourable soul in this world. And as for the explanation of the human body, it is the noblest of the bodies of this world. The interpreters have mentioned (various) things.
أحدها روى ميمون بن مهران عن ابن عباس في قوله وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ قال كل شيء يأكل بفيه إلا ابن آدم فإنه يأكل بيديه.
One of these is that it is reported by Maymoun Bin Mihran, from Ibn Abbas regarding His-azwj Words: And We have Honoured the Children of Adam, [17:70]. He said, ‘All things eat with their mouths except the son of Adam-as, he eats with his hands’.
عن الرشيد أنه أحضرت الأطعمة عنده فدعا بالملاعق و عنده أبو يوسف فقال له جاء في تفسير قوله تعالى وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ و جعلنا لهم أصابع يأكلون بها فأحضرت الملاعق فردها و أكل بأصابعه.
From Al-Rasheed, the meal was brought in his presence, so he called for the spoons, and with him was Abu Yusuf. He said to him, ‘It has come in the interpretation of Words of the Exalted: And We have Honoured the Children of Adam, [17:70], and We-azwj have Made fingers for them to be eating with’. The spoons were presented, but he returned them and ate with his fingers.
و ثانيها قال الضحاك بالنطق و التميز و تحقيق الكلام أن من عرف شيئا فإما أن يعجز عن تعريف غيره كونه عارفا بذلك الشيء أو يقدر على هذا التعريف أما القسم الأول فهو جملة حال الحيوان سوى الإنسان فإنه إذا حصل في باطنها ألم أو لذة فإنها تعجز عن تعريف غيرها تلك الأحوال تعريفا تاما وافيا
And it’s second, Al-Zahak said for the speaking and the distinction and research talk, ‘One who recognises something, so he is either unable from knowing something else being a know of that thing, or he is able upon knowing this. As for the first tyre, it is a summary of the situation of the animals besides the human being, for when a pain arrives in its inside, or pleasure, it is unable from knowing anything other than that situation, knowing complete, fully.
و أما القسم الثاني فهو الإنسان فإنه يمكنه تعريف غيره كل ما عرفه و وقف عليه و أحاط به فكونه قادرا على هذا النوع من التعريف هو المراد بكونه ناطقا
And as for the second type, it the human being, for he is able to know other than all what he knows, and he pauses upon it and encompasses with it. His being able upon this type from the knowing, it is the intended with his being a speaker.
و بهذا البيان يظهر أن الإنسان الأخرس داخل في هذا الوصف لأنه و إن عجز عن تعريف غيره ما في قلبه بطريق اللسان فإنه يمكنه ذلك بطريق الإشارة و بطريق الكتابة و غيرهما و لا يدخل فيه الببغاء لأنه و إن قدر على تعريفات قليلة فلا قدرة له على تعريف جميع الأحوال على سبيل الكمال و التمام.
And by this explanation, it appears that the mute human being is included in this description, because he, and even if he is unable to define to another what is in his heart by means of the tongue, he can do so by means of pointing, by means of writing and other things, and parrots do not enter into it, because even if he is able to define a few, he is not able to define all conditions as perfect and complete.
و ثالثها قال عطاء بامتداد القامة و اعلم أن هذا الكلام غير تمام لأن الأشجار أطول قامة من الإنسان بل ينبغي أن يشرط فيه شرط و هو طول القامة مع استكمال القوة العقلية و القوة الحسية و الحركية.
And it’s third, Ata’a said with extended stature, ‘And know that this talk is incomplete, because the trees are of a taller stature than the human beings, but it is befitting that one stipulates a condition regarding it, and it is of a tall stature along with the complete intellectual strength, and the sensory strength and the movement’.
و رابعها قال يمان بحسن الصورة و الدليل عليه قوله تعالى وَ صَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ و لما ذكر الله تعالى خلقه الإنسان قال فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ و قال صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً
And it’s fourth, Yaman said about the beautiful image, ‘And the evidence upon it is the Words of the Exalted: and Fashioned you, so excellent is your image, [40:64], and when Allah-azwj the Exalted Mentioned the Creation of the human beings, He-azwj Said: So Blessed is Allah, the best of the Creators [23:14], and Said: A Dyeing of Allah; and who is better than Allah in dyeing? [2:138].
و إن شئت فتأمل عضوا واحدا من أعضاء الإنسان و هو العين فخلق الحدقة سوداء ثم أحاط بذلك السواد بياض العين ثم أحاط بذلك البياض سواد الأشفار ثم أحاط بذلك السواد بياض الأجفان ثم خلق فوق بياض الجفن سواد الحاجبين ثم خلق فوق ذلك السواد بياض الجبهة ثم خلق فوق الجبهة سواد الشعر و ليكن هذا المثال الواحد أنموذجا لك في هذا الباب.
And if you wish, then consider one of the human organs, which is the eye, then He-azwj Created the pupil black, then the blackness surrounds the white of the eye, then the whiteness surrounds the black of the labia, then the blackness surrounds the whites of the eyelids.Then He-azwj Created above the whiteness of the eyelid the blackness of the eyebrows, then He-azwj Created above that blackness the whiteness of the forehead, then He-azwj Created above the forehead the blackness of the hair, and let this one example be a model for you in this subject.
و خامسها قال بعضهم من كرامات الآدمي أن آتاه الله الخط و تحقيق الكلام في هذا الباب أن العلم الذي يقدر الإنسان الواحد على استنباطه يكون قليلا أما إذا استنبط الإنسان علما و أودعه في الكتاب و جاء الإنسان الثاني و استعان بهذا الكتاب و ضم إليه من عند نفسه أشياء أخرى
And it’s fifth, one of them said, ‘Among the dignity of the human being is that Allah-azwj has Given him the calligraphy, and the realisation of speech in this section is that the knowledge that one person is able to derive is little. But if a person deduces knowledge and deposits it in the book, the second person comes and seeks help from this book and combines with it other things from himself.
ثم لا يزالون يتعاقبون و ضم كل متأخر مباحث كثيرة إلى علوم المتقدمين كثرت العلوم و قويت الفضائل و المعارف و انتهت المباحث العقلية و المطالب الشرعية أقصى الغايات و أكمل النهايات و معلوم أن هذا الباب لا يتأتى إلا بواسطة الخط و الكتب و لهذه الفضيلة الكاملة
Then they continue successively, and each latter one included many topics in the sciences of the forerunners, the sciences increased, the virtues and knowledge became strong, and the rational investigations and the legal demands were completed to the most extreme and the most complete of the ends.
قال تعالى اقْرَأْ وَ رَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنْسانَ ما لَمْ يَعْلَمْ
The Exalted Said: Read, by your Lord, the most Benevolent [96:3] Who Taught by the Pen [96:4] Taught the human being what he did not know [96:5].
و سادسها أن أجسام هذا العالم إما البسائط و إما المركبات أما البسائط فهي الأرض و الماء و الهواء و النار و الإنسان ينتفع بكل هذه الأربعة أما الأرض فهي لنا كالأم الحاضنة قال تعالى مِنْها خَلَقْناكُمْ وَ فِيها نُعِيدُكُمْ وَ مِنْها نُخْرِجُكُمْ تارَةً أُخْرى
And the sixth is that the bodies of this world are either simple or compound structures. As for simple things, they are earth, water, air, fire, and man benefits from all these four. As for the earth, it is for us like a nurturing mother. The Exalted Said: From it We Created you and into it We will Return you, and from it We will Extract you once again [20:55].
و قد سماه الله تعالى بأسماء بالنسبة إلينا و هي الفراش و المهاد و المهد
And Allah-azwj the Exalted has Named it with name with the attributions to us, and it is the bed, and the cradle, and the cot, and the cradle.
و أما الماء فانتفاعنا في الشرب و الزراعة و الحراسة ظاهر و أيضا سخر البحر لنأكل لحما طريا و نستخرج منه حلية نلبسها و نرى الفلك مواخر
As for water, our benefit in drinking, farming, and guarding is apparent, and also the subjugation of the sea so that we can eat fresh meat and extract from it ornaments to wear and see the ships sailing through.
و أما الهواء فهو مادة حياتنا و لو لا هبوب الرياح لاستولى النتن على هذه المعمورة
And as for the air, it is a substance of our lives, and had the winds not blown, the stench would have taken over this world.
و أما النار فبها طبخ الأغذية و الأشربة و نضجها و هي قائمة مقام الشمس و القمر في الليالي المظلمة و هي الدافعة لضرر البرد
And as for the fire, by it the foodstuff and the drinks are cooked ripened, and it stands in place of the sun and the moon during the dark nights, and it is a repellent of the harm of the cold.
و أما المركبات فهي إما الآثار العلوية و إما المعادن و إما النبات و إما الحيوان و الإنسان كالمستولي على كل هذه الأقسام و المنتفع بها و المستسخر لكل أقسامها
As for the compounds, they are either the upper effects, or minerals, or plants, or animals and humans, like the one who controls all these sections, benefits from them, and subjugates them to all of their sections.
فهذا العالم بأسرها جرى مجرى قرية معمورة و خان مغلة و جميع منافعها و مصالحها مصروفة إلى الإنسان و الإنسان فيه كالرئيس المخدوم و الملك المطاع و سائر الحيوانات بالنسبة إليه كالعبيد و كل ذلك يدل على كونه مخصوصا من عند الله بمزيد التكريم و التفضيل.
So this entire world is the course of a built-up town and the inn of the Hereafter, and all its benefits and interests are entrusted to the human being, and the human being in it is like a serviced chief and an obedient king, and the rest of the animals in relation to him are like slaves. And all that evidences upon his being specialised from the Presence of Allah-azwj with additional honours and the preferences.
و سابعها أن المخلوقات تنقسم إلى أربعة أقسام إلى ما حصلت له هذه القوة العقلية الحكمية و لم تحصل له القوة الشهوانية و هم الملائكة و إلى ما يكون بالعكس و هم البهائم و إلى ما خلا عن القسمين و هو النبات و الجمادات و إلى ما حصل النوعان فيه و هو الإنسان
And it’s seventh is that the creation can be divided into four categories – to what results for him this wise intellectual strength and does not result for him the strength for the lustful desires, and they are the Angels; and to what happens to be the opposite, and they are the animals; and to what is devoid of the two categories, and these are the vegetations and the inanimate objects; and to what results in the two types in it, and he is the human being.
و لا شك أن الإنسان لكونه مستجمعا للقوة العقلية القدسية و القوة الشهوانية البهيمية و الغضبية السبعية يكون أفضل من البهيمة و السبع و لا شك أيضا أنه أفضل من الأجسام الخالية عن القوتين مثل النبات و المعادن و الجمادات
And there is no doubt that the human being, for his being a collection of the strengths, the intellectual and the holiness, and the strength of the animalistic desires and the animalistic anger, is superior than the animals and the wild animals, and there is no doubt as well, he is superior than the bodies empty from the two strengths, like the vegetation and the minerals and the inanimate objects.
و إذا ثبت ذلك ظهر أن الله تعالى فضل الإنسان على أكثر أقسام المخلوقات بقي هاهنا بحث في أن الملك أفضل من البشر و المعنى أن الجوهر البسيط الموصوف بالقوة العقلية القدسية المحضة أفضل من البشر المستجمع لهاتين القوتين و ذلك بحث آخر.
And when that is proven, it is apparent that Allah-azwj the Exalted has Merited the human being over most of the categories of the created beings. There remains over here the discussion regarding that the Angel is superior than the humans, and the meaning is that the simple essence described by the intellectual strength, the pure holiness, is superior than the human beings, being a gathering of these two strengths, and that is another discussion.
و ثامنها الموجود إما أن يكون أزليا و أبديا معا و هو الله سبحانه و إما أن لا يكون أزليا و لا أبديا و هو عالم الدنيا مع كل ما فيه من المعادن و النبات و الحيوان
And it’s eighth is the existence. Either it happens to be anciently eternal and for ever together, and He-azwj is Allah-azwj the Glorious, and either it neither happens to be anciently eternal nor forever, and it is the world along with all what is in it from the minerals, and the vegetation, and the animals.
و هذا أخس الأقسام و إما أن يكون أزليا و لا يكون أبديا و هذا ممتنع الوجود لأن ما ثبت قدمه امتنع عدمه و إما أن لا يكون أزليا و لكنه يكون أبديا و هو الإنسان و الملك و لا شك أن هذا القسم أشرف من القسم الثاني و الثالث و ذلك يقتضي كون الإنسان أشرف من أكثر المخلوقات.
And this is the lowest of the categories, or it is either anciently eternal and not for ever, and this is impossible to exist, because what it’s ancientness has been proven its non-existence is impossible, or it is not anciently eternal, but it happen to be forever, and it is man and Angel. Undoubtedly, this category is more honourable than the second and third categories. This requires the human being to be nobler than most of the created beings.
و تاسعها العالم العلوي أشرف من العالم السفلى و روح الإنسان من جنس الأرواح العلوية و الجواهر القدسية و ليس في موجودات العالم السفلى شيء حصل من العالم العلوي إلا الإنسان فوجب كون الإنسان أشرف موجودات العالم السفلي.
And it’s ninth is that the upper world is nobler than the lower world, and the soul of the human being is from the species of the upper souls and the Holy essences, and there isn’t anything in the lower world in existence resulting from the upper world except the human being. So it obliges the human being to be the noblest of the existences of the lower world.
و عاشرها أشرف الموجودات هو الله تعالى و إذا كان كذلك فكل موجود كان قربه من الله أتم وجب أن يكون أشرف لكن أقرب موجودات هذا العالم من الله تعالى هو الإنسان بسبب أن قلبه مستنير بمعرفة الله و لسانه مشرف بذكر الله و جوارحه و أعضاؤه مكرمة بطاعة الله
And it’s tenth is the noblest of the existences, and He-azwj is Allah-azwj the Exalted. And when it was like that, so all existences, the nearest it is from Allah-azwj would oblige that it would be nobler due to its being closest of the existences of this world from Allah-azwj that Exalted. He is the human being by the cause that his heart is radiant with the recognition of Allah-azwj and his tongue is ennobled with the Mention of Allah-azwj, and his limbs and his body part are honoured with the obedience of Allah-azwj.
فوجب الجزم بأن أشرف موجودات هذا العالم السفلي هو الإنسان و لما ثبت أن الإنسان موجود ممكن لذاته لا يوجد إلا بإيجاد الواجب لذاته ثبت أن كلما حصل للإنسان من المراتب العالية و الصفات الشريفة فهي إنما حصلت بإحسان الله و إنعامه
It obliges the certainty that the noblest of the existences of this lower world, he is the human being, and when it is proven that the human being exists, it is possible for his self that he does not exist except by finding the necessary existence. It proves that all what is achieved for the human being, from the high ranks and the noble attributes, so these are rather obtained by the Favour of Allah-azwj and His-azwj Conferment.
فلهذا المعنى قال تعالى وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ و من تمام كرامته على الله أنه لما خلقه في أول الأمر وصف نفسه بأنه أكرم فقال اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ خَلَقَ الْإِنْسانَ مِنْ عَلَقٍ اقْرَأْ وَ رَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ
So, for this meaning the Exalted Said: And We have Honoured the Children of Adam, [17:70]. And from the complete of his honours unto Allah-azwj is that when He-azwj Created him in the beginning of the matter, Described Himself-azwj as being the most Benevolent. He-azwj Said: ‘Read in the Name of your Lord Who Created! [96:1] He Created the human being from a clot [96:2] Read, by your Lord, the most Benevolent [96:3] Who Taught by the Pen [96:4].
و وصف نفسه بالتكريم عند تربية الإنسان فقال وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ
And He-azwj Described Himself-azwj with the Benevolence during the nourishment of the human being. He-saww Said: And We have Honoured the Children of Adam, [17:70].
و وصف نفسه بالكرم في آخر الأحوال الإنسان فقال يا أَيُّهَا الْإِنْسانُ ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ و هذا يدل على أنه لا نهاية لكرم الله تعالى و تفضله و إحسانه مع الإنسان.
And He-azwj Himself-azwj with the Benevolence regarding the end situations of the human beings. He-azwj Said: O you, the human being! What deceived you with your Lord, the Benevolent? [82:6]. And this evidences upon that there is no end-point to the Benevolence of Allah-azwj the Exalted and His-azwj Preference, and His-azwj Favours with the human being.
الحادي عشر قال بعضهم هذا التكريم معناه أنه تعالى خلق آدم بيده و خلق غيره بطريق كن فيكون و من كان مخلوقا بيدي الله كانت العناية به أتم فكان أكرم و أكمل و لما جعلنا من أولاده وجب كون بني آدم أكرم و أكمل.
The eleventh, one of them said, ‘This Benevolence, it’s meaning is that the Exalted Created Adam-as by His-azwj Hand, and He-azwj Created others by the way of (Saying): “Be! And it came into being!” And the one who was Created by the Hand of Allah-azwj, the Care with him would be more complete. So the most honourable and perfect, and due to what He-azwj Made from his children obliging the being children of Adam-as, would be the most honoured and the most perfect.
وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ قال ابن عباس في البر على الخيل و البغال و الحمير و الإبل و في البحر على السفن
and We Carry them in the land and the sea, [17:70] – Ibn Abbas said, ‘In the land upon the horses, and the mules, and the donkeys, and the camels, and in the sea upon the ships’.
و هذا أيضا من مؤكدات التكريم المذكور أولا لأنه تعالى سخر هذه الدواب له حتى يركبها و يحمل عليها و يغزو و يقاتل و يذب عن نفسه و كذلك تسخير الله تعالى المياه و السفن و غيرهما ليركبها و ينقل عليها و يتكسب بها بما يختص به ابن آدم كل ذلك مما يدل على أن الإنسان في هذا العالم كالرئيس المتبوع و الملك المطاع.
And this as well is one of the affirmations of the Benevolence mentioned first, because Allah-azwj the Exalted has subjected these animals to Him-azwj so that he can ride them, carry them, invade, fight, and sacrifice for himself. Likewise, Allah-azwj the Exalted subjugates water, ships, and other things to ride them, transports on them, and earns by them what belongs all the children of Adam-as. This indicates that the human being in this world is like a leader who is followed and a king who is obeyed.
وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ و ذلك لأن الأغذية إما حيوانية و إما إنسانية و كلا القسمين فإن الإنسان إنما يغتذي بألطف أنواعها و أشرف أقسامها بعد التنقية التامة و الطبخ الكامل و النضج البالغ و ذلك مما لا يصلح إلا للإنسان
and We Sustain them of the good things, [17:70] – and that is because the food is either animal or human and both types, for man is nourished by the gentlest of its types and the most honourable of its parts, after complete purification, complete cooking and mature maturity, and that is what is only suitable for human being.
وَ فَضَّلْناهُمْ الفرق بين التفضيل و التكريم أنه تعالى فضل الإنسان على سائر الحيوانات بأمور خلقية طبيعية ذاتية مثل العقل و النطق و الخط و الصورة الحسنة و القامة المديدة ثم إنه تعالى عرضه بواسطة ذلك العقل و الفهم لاكتساب العقائد الحقة و الأخلاق الفاضلة فالأول هو التكريم و الثاني هو التفضيل.
and We Preferred them [17:70] – the difference between the preference and the benevolence is that the Exalted Preferred the human being over rest of the animals by the creative matters, nature of his self, like the intellect, and the talking, and the writing, and the beautiful face, and the extended stature. Then the Exalted Presented it by means of that, the intellect and the understanding for attaining the real beliefs and the meritorious manners. So, the first, it is the benevolence, and the second, it is the preference.
عَلى كَثِيرٍ مِمَّنْ خَلَقْنا تَفْضِيلًا لم يقل و فضلناهم على الكل فهذا يدل على أنه حصل في مخلوقات الله تعالى شيء لا يكون الإنسان مفضلا عليه و كل من أثبت هذا القسم قال إنه هو الملائكة
over most of the ones We Created, with a Preference [17:70] – He-azwj did not Say: “And We-azwj Preferred them over all”. So this evidence upon that the result among the creations of Allah-azwj the Exalted, there is something the human being cannot be preferred upon, and everyone who affirms this type, said, ‘It is the Angels’.
فلزم القول بأن الملك أفضل من الإنسان و هذا القول مذهب ابن عباس و اختيار الزجاج على ما رواه الواحدي في البسيط.
It necessitates the word than the Angel is superior than the human being, and this word is a doctrine of Ibn Abbas, and Al-Zajaj chose over what was reported by Al-Wahidy in ‘Al Baseet’.
و اعلم أن هذا الكلام مشتمل على بحثين أحدهما أن الأنبياء أفضل أم الملائكة و قد سبق القول فيه في سورة البقرة. و الثاني أن عوام الملائكة و عوام المؤمنين أيهما أفضل منهم من قال بتفضيل المؤمنين على الملائكة
And know that this speech is inclusive upon two discussion. One of these is that, are the Prophets-as superior or the Angels? And the word has preceded regarding it in Surah Baqarah. And the second is that the generality of the Angels and generality of the Momineen, which of them is superior? One who says (believes) in the merits of the Momineen over the Angels.
و احتجوا عليه بما روي عن زيد بن أسلم أنه قال قالت الملائكة ربنا إنك أعطيت بني آدم دنيا يأكلون فيها و يتنعمون و لم تعطنا ذلك في الآخرة
And they argued upon it with what is reported from Zayd Bin Aslam, he said, ‘The Angels said, ‘Our Lord-azwj! You-azwj Gave the world to the children of Adam-as. They are eating in it and enjoying, and You-azwj have not Given us that in the Hereafter!’
فقال تعالى و عزتي و جلالي لا أجعل ذرية من خلقت بيدي كمن قلت له كن فكان
The Exalted Said: “By My-azwj Might and My-azwj Majesty! I-azwj will not Make the offspring of the one I-azwj Created by My-azwj Hand to be like the one I-azwj Said for him: “Be!” And he came into being!”
فقال أبو هريرة المؤمن أكرم على الله من الملائكة الذين عنده.
Abu Hureyra said, ‘The Momin is most honourable unto Allah-azwj than the Angels who are in His-azwj Presence’.
هكذا أورده الواحدي في البسيط و أما القائلون بأن الملك أفضل من البشر على الإطلاق فقد عولوا على هذه الآية و هو في الحقيقة تمسك بدليل الخطاب انتهى.
Like this is reported by Al-Wahidy in ‘Al-Baseet’. And as for the speaker (believers) in that Angels being superior to the human beings, absolutely, so they are interpreting upon this Verse, and in the reality, it adheres with the evidence of the speech’ – end.
و قال الطبرسي قدس سره استدل بعضهم بهذا على أن الملائكة أفضل من الأنبياء
And Al-Tabarsi, may his soul be sanctified, said, ‘Some of them have evidence with this based upon that the Angels are superior than the Prophets-as’.
قال لأن قوله عَلى كَثِيرٍ يدل على أن هاهنا من لم يفضلهم عليه و ليس إلا الملائكة لأن بني آدم أفضل من كل حيوان سوى الملائكة بالاتفاق و هذا باطل من وجوه أحدها أن التفضيل هاهنا لم يرد به الثواب لأن الثواب لا يجوز التفضيل به ابتداء و إنما المراد بذلك ما فضلهم الله به من فنون النعم التي عددنا بعضها.
He said, ‘Because His-azwj Words: over most [17:70], evidence’s upon that over here there are one He-azwj did not Prefer them upon it, and it isn’t except the Angels, because the children of Adam-as are superior than all living beings besides the Angels, by consensus. And this is false from (various) aspects. One of these is that the preference over here, the Rewards are not intended with it, because the Rewards are not allowed with it initiating, and rather the intent with that is what Allah-azwj has Preferred them with, from the skills of the bounties which we have enumerated some of these.
و ثانيها أن المراد بالكثير الجميع فوضع الكثير موضع الجميع و المعنى أنا فضلناهم على من خلقنا و هم كثير كما يقال بذلت له العريض من جاهي و أبحته المنيع من حريمي و لا يراد بذلك أني بذلت له عريض جاهي و منعته ما ليس بعريض و أبحته منيع حريمي و لم أبحه ما ليس منيعا بل المقصود أني بذلت له جاهي الذي من صفته أنه عريض و في القرآن و محاورات العرب من ذلك ما لا يحصى و لا يخفى ذلك على من عرف كلامهم.
And it’s second is that the intent with the most [17:70], is all. He-azwj Placed ‘most’ in place of the ‘all’, and the meaning is, ‘We have Preferred them upon the ones We-azwj Created, and they are many, just as it is said, ‘I spent the vast sums for him, from my sides, and I allowed him the fortified from my sanctimonious ones’.
And it does not intend by that, ‘I have spent vast sums for him of my side and prevented him what isn’t vast, and I allowed him what isn’t forbidden’. But, the purpose is, ‘I spent for him of my side which from its description, is vast’. And in the Quran and the metaphors of the Arabs, from that is what cannot be counted, and that is no hidden unto the one who knows their talk.
و ثالثها أنه إذا سلم أن المراد بالتفضيل زيادة الثواب و أن لفظة من في قوله مِمَّنْ خَلَقْنا تفيد التبعيض فلا يمتنع أن يكون جنس الملائكة أفضل من جنس بني آدم لأن الفضل في الملائكة عام لجميعهم أو أكثرهم و الفضل من بني آدم يختص بقليل من كثير و على هذا فغير منكر أن يكون الأنبياء أفضل من الملائكة و إن كان جنس الملائكة أفضل من جنس بني آدم انتهى.
And it’s third is, when it is accepted that the intent with the preference is increased Rewards, and that the wording of the ones in His-azwj Words: of the ones We Created, [17:70], the reduction is beneficial. So it does not prevent from the species of the Angels being superior to the species of the children of Adam-as, because the preference regarding the Angels is general to them all, or most of them, and the preference of the children of Adam-as is specific with the few from the many. And based upon this, it cannot be denied that the Prophets-as happen to be superior than the Angels, and even if the species of the Angels were superior than the species of the children of Adam-as’ – end.
و أقول كلامه ره في هذه الآية مأخوذ مما سننقله عن السيد المرتضى رضي الله عنه.
And I (Majlisi) am saying, ‘His speech regarding this Verse is taken from what we shall be transmitting from the Sayyad Al Murtaza, may Allah-azwj be Pleased with him’.
خُلِقَ الْإِنْسانُ مِنْ عَجَلٍ قال البيضاوي كأنه خلقه منه لفرط استعجاله و قلة تأنيه كقولك خلق زيد من الكرم و جعل ما طبع عليه بمنزلة المطبوع هو منه مبالغة في لزومه له و لذلك قيل إنه على القلب و من عجلته مبادرته إلى الكفر و استعجاله الوعيد انتهى
The human being is Created of hasty (temperament); [21:37] – Al-Bayzawi said, ‘It is as if his creation from Him-azwj was for excessive haste, and lack of patience, like your words, ‘Zayd has been created from the benevolence’, and the nature is made to be upon him at the statues of the natured. It is an eloquence from Him-azwj in necessitating it for him, and for that (reason) it is said that it is upon the heart, and from his haste is his rushing to the Kufr, and his haste is the threat’ – end.
و في تفسير علي بن إبراهيم قال لما أجرى الله في آدم الروح من قدميه فبلغت إلى ركبتيه أراد أن يقوم فلم يقدر فقال الله خُلِقَ الْإِنْسانُ مِنْ عَجَلٍ.
And in the Tafseer of Ali Bin Ibrahim, he said, ‘When Allah-azwj Flowed the soil into Adam-as from his-as feet, it reached to his-as knees. He-as wanted to stand but was not able, so Allah-azwj Said: The human being is Created of hasty (temperament); [21:37].
خَلَقَ مِنَ الْماءِ بَشَراً قيل يعني الذي خمر به طينة آدم ثم جعله جزءا من مادة البشر ليجتمع و يسلس و يقبل الإشكال بسهولة أو النطفة
Who Created a person from the water, [25:54] – It is said, it means the drought which the clay of Adam-as had been kneaded with. Then He-azwj Made it as a substance of the human being in order to gather and smoothen, and accepting the problem with easiness, or the seed.
فَجَعَلَهُ نَسَباً وَ صِهْراً أي فقسمه قسمين ذوي نسب أي ذكورا ينسب إليهم و ذوات صهر أي إناثا يصاهر بهن
so He Made for him relationships of lineage and marriage; [25:54] – i.e., He-azwj Divided it into two divisions with relationships, i.e. the males being attributed to them, and the ones with marriage i.e. females to be in-laws through them.
وَ كانَ رَبُّكَ قَدِيراً حيث خلق من مادة واحدة بشرا ذا أعضاء مختلفة و طباع متباعدة و جعله قسمين متقابلين.
and your Lord was always Powerful [25:54] – whereby He-azwj Created a human being from one substance, then his limbs were different, and different temperaments, and He-azwj Made it to opposite divisions.
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ آدَمَ مِنَ الْمَاءِ الْعَذْبِ وَ خَلَقَ زَوْجَتَهُ مِنْ سِنْخِهِ فَبَرَأَهَا مِنْ أَسْفَلِ أَعْضَائِهِ فَجَرَى بِذَلِكَ الضِّلْعِ بَيْنَهُمَا سَبَبٌ وَ نَسَبٌ
And it is reported from Al-Sadiq-asws having been asked about this Verse. He-asws said: ‘Allah‑azwj Blessed and Exalted Created Adam-as from the sweet water, and He-azwj Created his-as spouse from his-as side. He-azwj Freed her-as from the lower body parts. So the rib flowed as a means between the two and a relationship.
ثُمَّ زَوَّجَهَا إِيَّاهُ فَجَرَى بَيْنَهُمَا بِسَبَبِ ذَلِكَ صِهْرٌ فَذَلِكَ قَوْلُهُ نَسَباً وَ صِهْراً فَالنَّسَبُ مَا كَانَ بِسَبَبِ الرِّجَالِ وَ الصِّهْرُ مَا كَانَ بِسَبَبِ النِّسَاءِ.
Then He-azwj Married her-as to him-as, so there flowed between the two, by the cause of that, a marriage relationship. That is His-azwj Word: relationships of lineage and marriage; [25:54]. So the relationship of what happened was due to the cause of the men, and the marriage is what happened by the cause of the women.
و قد أوردنا أخبارا كثيرة في أبواب فضائل أمير المؤمنين ع أنها نزلت في النبي و أمير المؤمنين و تزويج فاطمة صلوات الله عليهم.
And we have referred to a lot of reports in the chapter on the merits of Amir Al-Momineen‑asws, it was Revealed regarding the Prophet-saww and Amir Al-Momineen-asws, and the marriage of (Syeda) Fatima-asws, may the Salawaat of Allah-azwj be upon them-asws.
اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ قيل أي ابتدأكم ضعفاء أو خلقكم من أصل ضعيف و هو النطفة ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً و هو بلوغكم الأشد ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفاً وَ شَيْبَةً إذا أخذ منكم السن يَخْلُقُ ما يَشاءُ من ضعف و قوة و شيبة.
Allah is the One Who Created you from (a state of) weakness, – It is said, Began you all as weaklings, or Created you from original weakness, and it is the seed – then He Made strength to be from after weakness, – And He-azwj Caused you to reach the strength – then He Makes weakness and grey hair to be from after strength. – when the years took from you – He Creates whatever He so Desires to, [30:54] – from weakness and strength and grey-hair.
إِنَّا عَرَضْنَا الْأَمانَةَ هذه الآية من المتشابهات و قد اختلف في تأويله المفسرون و الروايات على وجوه الأول أن المراد بالأمانة التكليف بالأوامر و النواهي و المراد بعرضها على السماوات و الأرض و الجبال العرض على أهلها و عرضها عليهم
Surely, We Presented the Entrustment [33:72] – This Verse is from the allegorical ones, and the interpreters have differed regarding its explanation, and the reports are based upon (various) aspects. The first is that the intent with the entrustment is the encumberment with the Commands and the Prohibitions, and the intent with presenting it unto the skies and the earth and the mountains, is presentation unto its inhabitants and presenting it to them.
هو تعريفه إياهم أن في تضييع الأمانة الإثم العظيم و كذلك في ترك أوامر الله تعالى و أحكامه فبين سبحانه جرأة الإنسان على المعاصي و إشفاق الملائكة من ذلك فيكون المعنى عرضنا الأمانة على أهل السماوات و الأرض و الجبال من الملائكة و الإنس و الجن
It is His-azwj Introduction to them, that in wasting the entrustment is the major sin, and like that regarding neglecting the Commands of Allah-azwj the Exalted and His-azwj Rulings. Thee Glorious Explained the Recompense of the human being upon the disobedience and fear of the Angels from that. So the meaning of presentation of the entrustment was unto the inhabitants of the skies and the earth and the mountains and the Angels and the human being and the Jinn.
فَأَبَيْنَ أَنْ يَحْمِلْنَها أي فأبى أهلهن أن يحملوا تركها و عقابها و المأثم فيها وَ أَشْفَقْنَ مِنْها أي أشفق أهلهن عن حملها وَ حَمَلَهَا الْإِنْسانُ إِنَّهُ كانَ ظَلُوماً لنفسه بارتكاب المعاصي جَهُولًا بموضع الأمانة في استحقاق العقاب على الخيانة فيها فالمراد بحمل الأمانة تضييعها
but they refused to bear it – i.e. it’s inhabitants refused to bear it’s neglects, and its Punishment, and the sins in it – and feared from it, – i.e. it’s inhabitants fears from bearing it – and the human being bore it; he was unjust, – for himself by indulging in the disobedience – ignorant [33:72] – of the placing of the entrustment among the rightful ones, the punishment upon the betrayal regarding it. So the intent in bearing the entrustment is its wasting.
قال الزجاج كل من خان الأمانة فقد حملها و من لم يحمل الأمانة فقد أداها.
Al-Zujaj said, ‘Everyone who betrays the entrustment, so he has borne it, and the one who die not bear the entrustment, so he has fulfilled it’.
و الثاني أن معنى عَرَضْنَا عارضنا و قابلنا فإن عرض الشيء على الشيء و معارضته به سواء و المعنى أن هذه الأمانة في جلالة موقعها و عظم شأنها لو قيست السماوات و الأرض و الجبال و عورضت بها لكانت هذه الأمانة أرجح و أثقل وزنا و معنى
The second is that the meaning of We Presented [33:72], is Showed us and faced us, for presentation of the thing unto the thing and its turning with it is the same, and the meanings is that these entrustment is in the majesty of its position and might of its stature. If the skies, and the earth, and the mountains were to be compared and measured with it, this entrustment would outweigh and heavier in weight.
قوله فَأَبَيْنَ أَنْ يَحْمِلْنَها ضعفن عن حملها كذلك وَ أَشْفَقْنَ مِنْها لأن الشفقة ضعف القلب و لذلك صار كناية عن الخوف الذي يضعف عنده القلب
His-azwj Words: but they refused to bear it – weak from bearing it like that – and feared from it – because the fear is weakness of the heart, and for that (reason) the metaphor came to be about the fear at which the heart is weakened’.
ثم قال إن هذه الأمانة التي من صفتها أنها أعظم من هذه الأشياء العظيمة تقلدها الإنسان فلم يحفظها بل حملها و ضيعها لظلمه على نفسه و لجهله بمبلغ الثواب و العقاب.
Then he said, ‘This entrustment which from its description is that it is mightier than these mighty things, the human being collared with it. He did not preserve it but bore it and wasted it due to his injustices upon himself, and due to his ignorance with the extent of the Rewards and the Punishments.
و الثالث ما ذكره البيضاوي حيث قال تقرير للوعد السابق بتعظيم الطاعة و سماها أمانة من حيث إنها واجبة الأداء و المعنى أنها لعظمة شأنها بحيث لو عرضت على هذه الأجرام العظام و كانت ذات شعور و إدراك لأبين أن يحملنها و حملها الإنسان مع ضعف بنيته و رخاوة قوته لا جرم فاز الراعي لها و القائم بحقوقها بخير الدارين
The third is what Al-Bayzawi has mentioned whereby he said, ‘A statement of the previous promise to venerate obedience, and He-azwj Called it entrustment in that it is obligatory to perform, and the meaning is that it is of greatness, so that if it were presented to these great bodies, and it was of feeling and awareness, it would be impossible for them to carry it and the person carried it with the weakness of its structure and the weakness of its strength. There is no doubt the caretaker of it and the one standing by its realities would be successful with the goodness of the two houses (world and the Hereafter).
إِنَّهُ كانَ ظَلُوماً حيث لم يف بها و لم يراع حقها جَهُولًا بكنه عاقبتها و هذا وصف للجنس باعتبار الأغلب انتهى.
he was unjust, – whereby he did not fulfil it and did not take care of its rights – ignorant [33:72] – with the occurrence of its Punishments. And this is a description of the species considering the most’ – end.
و قال الطبرسي قدس سره إنه على وجه التقدير أجرى عليه لفظ الواقع لأن الواقع أبلغ من المقدر معناه لو كانت السماوات و الأرض و الجبال عاقلة ثم عرضت عليها الأمانة و هي وظائف الدين أصولا و فروعا عرض تخيير لاستثقلت ذلك مع كبر أجسامها و شدتها و قوتها و لامتنعت من حملها خوفا من القصور عن أداء حقها
And Al-Tabarsi, may his soul be sanctified, said, ‘It is based upon an aspect of the comparison. The occurring word flowed upon it because the most extensive of the measurement, it’s meaning it, ‘If the skies, and the earth, and the mountains had been with intellects, then the entrustment was presented unto these, and it is the fundamental principles of the religion and its branches, a choice was presented of the weight of that along with the largeness of their bodies and their intensity and their strength, and they would not have refused from bearing it fearing from being deficient from fulfilling its rights.
ثم حملها الإنسان مع ضعف جسمه و لم يخف الوعيد لظلمه و جهله و على هذا يحمل ما روي عن ابن عباس أنها عرضت على نفس السماوات و الأرض فامتنعت من حملها.
Then the human being bore it along with the weakness of his body, and he did not fear the threat due to his injustices and his ignorance. And based upon this he bore. What is reported from Ibn Abbas that it was presented unto the soul of the skies and the earth, but they refused from bearing it.
و الرابع أن معنى العرض و الإباء ليس هو على ما يفهم بظاهر الكلام بل المراد تعظيم شأن الأمانة لا مخاطبة الجماد و العرب تقول سألت الربع و خاطبت الدار فامتنعت عن الجواب و إنما هو إخبار عن الحال عبر عنه بذكر الجواب و السؤال و تقول أتى فلان بكذب لا تحمله الجبال
And the fourth is that the meaning of presentation and the refusal, it isn’t based upon what can be understood by the apparent Speech, but the intent is the reverence of the glory of the entrustment, not Addressing to the inanimate objects, and the Arabs tend so say, ‘I asked the quarter and addressed the house, but it refused from answering’. And rather, it informed about the state of expression about it by mentioning the answer and the question; and (the Arabs) tend to say, ‘So and so came with such a lie even the mountains could not have borne it’.
و قال سبحانه فَقالَ لَها وَ لِلْأَرْضِ ائْتِيا طَوْعاً أَوْ كَرْهاً قالَتا أَتَيْنا طائِعِينَ و خطاب من لا يفهم لا يصح فالأمانة على هذا ما أودع الله سبحانه السماوات و الأرض و الجبال من الدلائل على وحدانيته و ربوبيته
And the Glorious Said: so He Said to it and to the earth: “Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11] – and His-azwj Addressed the one who does not understand is not correct. So the entrustment, based upon this, is what Allah-azwj Glorious Deposited the skies, and the earth, and the mountain, of the evidence(s) upon His-azwj existence and His-azwj Lordship.
فأظهرتها و الإنسان الكافر كتمها و جحدها لظلمه و يرجع إليه ما قيل المراد بالأمانة الطاعة التي تعم الطبيعية و الاختيارية و بعرضها استدعاؤها الذي يعم طلب الفعل من المختار و إرادة صدوره من غيره
They manifested it, and the human being, the Kafir, concealed it, and rejected it due to his injustices; and there returns to is what is said, ‘The intent with the entrustment is the obedience which pervades the nature and the choice, and by presenting it, is depositing that which pervades the seeking of the deed from the Choosing One and Intention of its implementation from others.
و بحملها الخيانة فيها و الامتناع عن أدائها و منه قولهم حامل الأمانة و محتملها لمن لا يؤديها فتبرأ ذمته فيكون الإباء عنه إتيانا بما يمكن أن يتأتى منه و الظلم و الجهالة للخيانة و التقصير.
And by carrying it treachery in it and refraining from performing it, and from it is their saying that the trust holder and bearer of it, for the one who does not fulfil it, so he is discharged from his duty. So the refusal is to do what can come from him, injustice and ignorance of betrayal and deficiency.
و الخامس ما قيل إنه تعالى لما خلق هذه الأجرام فيها فهما و قال لها إني قد فرضت فريضة و خلقت جنة لمن أطاعني فيها و نارا لمن عصاني فقلن نحن مسخرات على ما خلقتنا لا نحتمل فريضة و لا نبغي ثوابا و لا عقابا
And the fifth is what is said that the Exalted Created understanding in these bodies and Said to it: ‘I-azwj have Obligated an obligation, and Created Paradise for the one who obeys Me-azwj in it, and Fire for the one who disobeys Me-azwj!” They said, ‘We are subdued based upon what You-azwj have Created us. We cannot bear the obligation, nor can we seek Rewards nor Punishment’.
و لما خلق آدم عليه السلام عرض عليه مثل ذلك فتحمله و كان ظلوما لنفسه بتحمله ما يشق عليها جهولا بوخامة عاقبته.
And when He-azwj Created Adam-as, He-azwj Presented to him-as like that. He-as bore it, and he‑as was unjust to himself-as by bearing it what was grievous upon, being ignorant of the severity of the Punishment.
و السادس ما قيل إن المراد بالأمانة العقل و التكليف و بعرضها عليهن اعتبارها بالإضافة إلى استعدادهن و بإبائهن الإباء الطبيعي الذي هو عدم اللياقة و الاستعداد و بحمل الإنسان قابليته و استعداده لها و كونه ظلوما جهولا لما غلب عليه من القوة الغضبية و الشهوية
And the sixth is what is said that the intent with the entrustment is the intellect and the encumberment, and by Presenting it to them is consideration with the addition to their preparedness and of their refusal, the natural refusal, which is lack of fitness and preparedness, while the human being bearing it, accepting it, and his preparedness for it and his being unjust, ignorant is due to what overcomes upon him, from the strength of the anger and the desires.
و على هذا يحسن أن يكون علة للحمل عليه فإن من فوائد العقل أن يكون مهيمنا على القوتين حافظا لهما عن التعدي و مجاوزة الحد و معظم مقصود التكليف تعديلهما و كسر سورتهما.
And based upon this is became the reason for the bearing, upon him, for, from the benefits of the intellect is that it would be dominant upon the two strengths (anger and desire), protective for them upon the transgression and exceeding the limit, and reverence of the purpose is the encumberment of modifying them and breaking their image.
و السابع أن المراد بالأمانة أداء الأمانة ضد الخيانة أو قبولها و تصحيح تتمة الآية على أحد الوجوه المتقدمة.
And the seventh is that the intent with the entrustment is fulfilment of the entrustment, opposite of the betrayal, or accepting it, and the correction of the complete Verse is based upon one of the previous aspects.
الثامن أن المراد بالأمانة الإمامة و الخلافة الكبرى و حملها ادعاؤها بغير حق و المراد بالإنسان أبو بكر و قد وردت الأخبار الكثيرة في ذلك أوردتها في كتاب الإمامة و غيرها
The eight is that the intent with the entrustment is the Imamate and the great caliphate, and bearing it is fulfilling it without right, and the intent with the human being is Abu Bakr, and a lot of Ahadeeth have arrived regarding that referred to in the book of Imamate and others.
فَقَدْ رُوِيَ بِأَسَانِيدَ عَنِ الرِّضَا ع قَالَ: الْأَمَانَةُ الْوَلَايَةُ مَنِ ادَّعَاهَا بِغَيْرِ حَقٍّ كَفَرَ.
It has been reported by chains from Al-Reza-asws having said: ‘The entrustment is the Wilayah. One who claims it without right has committed Kufr’’.
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ الْأَمَانَةُ هِيَ الْإِمَامَةُ وَ الْأَمْرُ وَ النَّهْيُ عُرِضَتْ عَلَى السَّمَاوَاتِ وَ الْأَرْضِ وَ الْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها قَالَ أَبْيَنَ أَنْ يَدَّعُوهَا أَوْ يَغْصِبُوهَا أَهْلَهَا وَ أَشْفَقْنَ مِنْها وَ حَمَلَهَا الْإِنْسانُ الْأَوَّلُ إِنَّهُ كانَ ظَلُوماً جَهُولًا.
And Ali Bin Ibrahim said, ‘The entrustment, it is the Imamate, and the Commands and the Prohibitions. It was Presented unto the skies and the earth and the mountain, but they refused to bear it. He said, ‘Refused to claim it, or by usurping its rightful ones. and feared from it, and the human being – the first (Abu Bakr) bore it; he was unjust, ignorant [33:72].
وَ عَنِ الصَّادِقِ ع الْأَمَانَةُ الْوَلَايَةُ وَ الْإِنْسَانُ أَبُو الشُّرُورِ الْمُنَافِقُ.
And from Al-Sadiq-asws: ‘The entrustment is the Wilayah, and the human being is Abu Al-Shurour (father of the evils), the hypocrite’’.
وَ عَنِ الْبَاقِرِ ع هِيَ الْوَلَايَةُ أَبَيْنَ أَنْ يَحْمِلْنَها كُفْراً وَ حَمَلَهَا الْإِنْسانُ وَ الْإِنْسَانُ أَبُو فُلَانٍ.
And from Al-Baqir-asws: ‘It is the Wilayah, they refused to bear it – to commit Kufr – and the human being bore it – and the human being is Abu so and so (Abu Bakr)’’.
و مما يدل على أن المراد بها التكليف مَا رُوِيَ أَنَّ عَلِيّاً ع كَانَ إِذَا حَضَرَ وَقْتُ الصَّلَاةِ تَغَيَّرَ لَوْنُهُ فَسُئِلَ عَنْ ذَلِكَ فَقَالَ حَضَرَ وَقْتُ أَمَانَةٍ عَرَضَهَا اللَّهُ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها وَ أَشْفَقْنَ مِنْها.
And from what evidence’s upon that the intent with it is the encumberment is that which is reported that whenever the time of Salat presented, the colour of Ali-asws would change. He-asws was asked about that. He-asws said: ‘The time of the entrustment has presented. Allah-azwj had Presented it to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, [33:72].
و مما يدل على كون المراد بها الأمانة المعروفة مَا فِي نَهْجِ الْبَلَاغَةِ فِي جُمْلَةِ وَصَايَاهُ لِلْمُسْلِمِينَ ثُمَّ أَدَاءُ الْأَمَانَةِ فَقَدْ خَابَ مَنْ لَيْسَ مِنْ أَهْلِهَا أَنَّهَا عُرِضَتْ عَلَى السَّمَاوَاتِ الْمَبْنِيَّةِ وَ الْأَرْضِ الْمَدْحُوَّةِ وَ الْجِبَالِ ذَاتِ الطُّولِ الْمَنْصُوبَةِ
And from what evidence’s upon the intent being the well-known entrustment is what is in (the book) ‘Nahj Al-Balagah’, in a summary of the bequest to the Muslims: ‘Then the fulfilment of the entrustment. He would be disappointed, the one who isn’t it’s rightful. It was Presented unto the built skies, and the spread-out land, and the mountains with the installed tallness.
فَلَا أَطْوَلَ وَ لَا أَعْرَضَ وَ لَا أَعْظَمَ مِنْهَا وَ لَوِ امْتَنَعَ شَيْءٌ مِنْهَا بِطُولٍ أَوْ عَرْضٍ أَوْ قُوَّةٍ أَوْ عِزٍّ لَامْتَنَعْنَ وَ لَكِنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ وَ عَقَلْنَ مَا جَهِلَ مَنْ هُوَ أَضْعَفُ مِنْهُنَّ وَ هُوَ الْإِنْسَانُ إِنَّهُ كانَ ظَلُوماً جَهُولًا.
There was nothing taller, and wider, nor mightier than these. And it anything from these were to prevent due to tallness, or expanse, or strength, or mighty, these would have prevented, but they feared from the Punishment, and they realised what the ignorant one, one who is weaker than them was ignorant of, and he is the human being, he was unjust, ignorant [33:72].
وَ عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَبْعَثُ إِلَى الرَّجُلِ يَقُولُ ابْتَعْ لِي ثَوْباً فَيَطْلُبُ فِي السُّوقِ فَيَكُونُ عِنْدَهُ مِثْلُ مَا يَجِدُ لَهُ فِي السُّوقِ فَيُعْطِيهِ مِنْ عِنْدِهِ
And from Al-Sadiq-asws having been asked about the man who sends to a man saying, ‘But a cloth for me’. He seeks in the market. There happened to be in his possession similar to what he had strived for in the market, so he gives it from his own possessions’.
قَالَ لَا يَقْرَبَنَّ هَذَا وَ لَا يُدَنِّسْ نَفْسَهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّا عَرَضْنَا الْأَمانَةَ الْآيَةَ.
He-asws said: ‘Neither go near this one, nor did he defile himself. Allah-azwj Mighty and Majestic is Saying: Surely, We Presented the Entrustment [33:72] – the Verse’’.
و الحق أن الجميع داخل في الآية بحسب بطونها كما قيل إن المراد بالأمانة التكليف بالعبودية لله على وجهها و التقرب بها إلى الله سبحانه كما ينبغي لكل عبد بحسب استعداده لها و أعظمها الخلافة الإلهية لأهلها ثم تسليم من لم يكن من أهلها لأهلها و عدم ادعاء منزلتها لنفسه
And the truth is that the entirety in included in the Verse, by a reckoning of it’s esoteric, just as it is said that the intent with the entrustment is the encumberment with the (acts of) worship to Allah-azwj based upon its aspects, and the drawing closer to Allah-azwj the Glorious by these, just as it is befitting for every servant whereby he prepares for it, and reveres the Divine Caliphate for its rightful ones, then submits to the one who does not happen to be from its rightful ones, and refuses to claim its status for himself.
ثم سائر التكاليف و المراد بعرضها على السماوات و الأرض و الجبال النظر إلى استعدادهن لذلك و بإبائهن الإباء الطبيعي الذي هو عبارة عن عدم اللياقة
Then are rest of the encumberments, and the intent with Presenting it unto the skies and the earth, and the mountains, is the looking at their preparedness for that, and by their refusal is the natural refusal which it an expression of the lack of fitness (for it).
و تحمل الإنسان إياها تحمله لها من غير استحقاق تكبرا على أهلها أو مع تقصيره بحسب وصف الجنس باعتبار الأغلب فهذه معانيها الكلية و كل ما ورد في تأويلها في مقام يرجع إلى هذه الحقائق كما يظهر عند التدبر و التوفيق من الله سبحانه.
And the human being bore it, bearing, it from without are rightfulness, as arrogance upon its rightful ones, or with its deficiencies whereby the species is described by a consideration of the overcoming. So these are all its meanings, and all what has been referred in its explanation in a position returning to these realities, just as is apparent with the pondering, and the inclination is from Allah-azwj the Glorious’.
قال السيد المرتضى رضي الله عنه في أجوبة المسائل العكبرية حيث سئل عن تفسير هذه الآية أنه لم يكن عرض في الحقيقة على السماوات و الأرض و الجبال بقول صريح أو دليل ينوب مناب القول
The Seyyid Al-Murtaza, may Allah-azwj be Pleased with him, said regarding an answer to the major issues whereby he was asked about the interpretation of this Verse, ‘It did not happen to be presented in the reality, unto the skies and the earth, and the mountains, with an explicit word or evidence, representing the representative word.
و إنما الكلام في هذه الآية مجاز أريد به الإيضاح عن عظم الأمانة و ثقل التكليف بها و شدته على الإنسان و أن السماوات و الأرض و الجبال لو كانت مما يقبل لأبت حمل الأمانة و لم تؤد مع ذلك حقها
And rather the Speech in this Verse is a metaphor intending the clarification by it about the mighty of the entrustment and weight of the encumberment with it, and its severity upon the human being, and that the skies and the earth, and the mountain, if it had been from what is accepted, would have refused to bear it and would not have fulfilled its rights along with that.
و نظير ذلك قوله تعالى تَكادُ السَّماواتُ يَتَفَطَّرْنَ مِنْهُ وَ تَنْشَقُّ الْأَرْضُ وَ تَخِرُّ الْجِبالُ هَدًّا و معلوم أن السماوات و الأرض و الجبال جماد لا تعرف الكفر من الإيمان و لكن المعنى في ذلك إعظام ما فعله المبطلون و تفوه به الضالون و أقدم به المجرمون من الكفر بالله تعالى
And a match of that are Words of the Exalted: The skies may almost be torn apart from it, and the earth be rent asunder, and the mountains fall down crumbling [19:90]. And the known is that the skies and the earth and the mountains are inanimate objects. These do not recognise the Kufr from the Eman, but the meaning regarding that is revering what the falsifies are doing, and the misguided ones are uttering, and the criminals are advancing with it, from the Kufr with Allah-azwj the Exalted.
و أنه من عظمه جار مجرى ما يثقل باعتماده على السماوات و الأرض و الجبال و أن الوزر به كذلك و كان الكلام في معناه ما جاء به التنزيل مجازا و استعارة كما ذكرناه و مثل ذلك قوله تعالى وَ إِنَّ مِنَ الْحِجارَةِ لَما يَتَفَجَّرُ مِنْهُ الْأَنْهارُ الآية
And it is from His-azwj Magnificence that the flow has flowed what by its reliance, is heavy upon the skies and the earth and the mountains, and that the burden with it is like that. And the Speech in its meaning is what the Revelation has come with, is a metaphor and an allusion just as we has mentioned. And an example of that are Words of the Exalted: and from the rocks there are (some) from which rivers burst forth, [2:74] – the Verse.
و معلوم أن الحجارة جماد لا يعلم فيخشى أو يرجو و يؤمل و إنما المراد بذلك تعظيم الوزر في معصية الله تعالى و ما يجب أن يكون العبد عليه من خشية الله تعالى و قد بين الله ذلك بقوله في نظير ما ذكرناه وَ لَوْ أَنَّ قُرْآناً سُيِّرَتْ بِهِ الْجِبالُ الآية
And the known is that the rocks are inanimate objects. They don’t know, to fear or to wish, or hope. And rather, the intent with that is reverence of the burden in disobeying Allah-azwj the Exalted, and what obliges is that the servant would be upon it, from fear of Allah-azwj the Exalted, and Allah-azwj has Explained that by His-azwj matching Words what we have mentioned: And even though the Quran is such, the mountain can be moved by it, [13:31] – the Verse.
فبين بهذا المثل عن جلالة القرآن و عظم قدره و علو شأنه و أنه لو كان كلام يكون به ما عده و وصفه لكان بالقرآن لعظم قدره على سائر الكلام و قد قيل إن المعنى في قوله إِنَّا عَرَضْنَا الْأَمانَةَ عرضها على أهل السماوات و أهل الأرض و أهل الجبال
It is clean with this example about the Majesty of the Quran and Might of His-azwj Power, and Loftiness of His-azwj Glory, and it, if it was talk, happening with it what is counted and described, the Quran would be the mightiest of worth over rest of the Speech. And it has been said that the meaning regarding His-azwj Words: Surely, We Presented the Entrustment [33:72], is presenting it unto the inhabitants of the skies, and inhabitants of the earth, and inhabitants of the mountains.
و العرب يخبر عن أهل الموضع بذكر الموضع و يسميهم باسمه قال الله تعالى وَ سْئَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيها وَ الْعِيرَ يريد أهل القرية و أهل العير و كان العرض على أهل السماوات و أهل الأرض و أهل الجبال قبل خلق آدم و خيروا بين التكليف لما كلفه آدم و بنوه
And Arabs tend to inform the people of the place by mentioning the place, and their naming them by its name. Allah-azwj the Exalted Said: And ask the town (people) which we were in, and the caravan [12:82], intending the people of the town and people of the caravan. And the presentation was unto the people of the skies, and people of the earth, and people of the mountains, before Allah-azwj had Created Adam-as and Given him-as the choice between the encumberment of what Adam-as and his-as children are encumbered with.
فأشفقوا من التفريط فيه و استعفوا منه فاعفوا فتكلفه الإنسان ففرط فيه و ليست الآية على ما ظنه السائل أنها هي الوديعة و ما في بابها و لكنها التكليف الذي وصفناه
They feared from being excessive regarding it and they excused from it. They were excused. The human being encumbered it, he was excessive in it. And the Verse isn’t based upon what the questioner thinks that it is the deposit and what is in its subject, but it is the encumberment which we have described.
و لقوم من أصحاب الحديث الذاهبين إلى الإمامة جواب تعلقوا به من جهة بعض الأخبار و هي أن الأمانة هي الولاية لأمير المؤمنين عليه السلام و إنها عرضت قبل خلق آدم على السماوات و الأرض و الجبال ليأتوا بها على شروطها فأبين من حملها على ذلك خوفا من تضييع الحق فيها و كلفها الناس فتكلفوها و لم يؤد أكثرهم حقها انتهى.
And for a group from the companions of the Hadeeth going to the Imamate, an answer related with it is from an aspect from some of the reports, and it is that the entrustment, it is the Wilayah of Amir Al-Momineen-asws, may the greetings be upon him-asws, and when it was presented before the Creation of Adam-as, unto the skies and the earth and the mountains, for them to come upon its stipulated conditions, they refused from bearing it based upon that, fearing from wasting the truth regarding it, and the people encumbered it. They encumbered it and most of them did not fulfil its right’ – end.
لِيُعَذِّبَ اللَّهُ الْمُنافِقِينَ تعليل للحمل من حيث إنه نتيجة كالتأديب للضرب في ضربته تأديبا و ذكر التوبة في الوعد إشعار بأن كونهم ظلوما جهولا في جبلتهم لا يخليهم عن فرطات وَ كانَ اللَّهُ غَفُوراً رَحِيماً حيث تاب على فرطاتهم و أثاب بالفوز على طاعاتهم
So Allah will Punish the hypocritical men [33:73] – An explanation for the bearing, from whereby it is a result like the disciplining for the beating. In its beating there is a disciplining, and He-azwj Mentioned the repentance in the threat as an indication that they being unjust, ignorant among most of them, does not vacate them from committing the excesses – and Allah was always Forgiving, Merciful [33:73] – when they repent upon their excesses, and be Rewarded with the success based upon their obedience.
و كَذلِكَ أي كاختلاف الثمار و الجبال.
And similar to that. [35:28] – i.e., like the differing of the fruits and the mountains.
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
Created the pairs of all things, – i.e. the variety and the types – from what the earth grows, – from the plants and the trees – and from their own selves, – from the male and the female – and from what they do not know [36:36] – i.e. and their spouses from what Allah-azwj did not Notify them upon, and did not Make a way for them to recognise Him-azwj.
و سيأتي تأويل آخر برواية علي بن إبراهيم
And I shall be coming with another explanation by a report of Ali Bin Ibrahim.
مِنْ طِينٍ لازِبٍ أي ممتزج متماسك يلزم بعضه بعضا يقال طين لازب يلزق باليد لاشتداده و قال علي بن إبراهيم يعني يلزق باليد
from sticky clay [37:11] – i.e., cohesive blend sticking to each other. It is said, the sticky clay sticking with the hand, due to its intensity. And Ali Bin Ibrahim said, ‘It means sticking with the hand’.
ثُمَّ جَعَلَ مِنْها زَوْجَها أي من جزئها أو من طينتها أو من نوعها أو لأجلها و لانتفاعها.
then Made its pair from it, [39:6] – i.e. from its part, or from its clay, or from its type, or from its reason, and for its benefit.
فَأَحْسَنَ صُوَرَكُمْ بأن خلقكم منتصب القامة بادي البشرة متناسب الأعضاء و التخطيطات متهيأ لمزاولة الصنائع و اكتساب الكمالات
so excellent is your image, [40:64] – That your creation is erect, with smooth complexion, proportional in limbs and outlines, prepared for the practice of crafts and the acquisition of perfections.
وَ رَزَقَكُمْ مِنَ الطَّيِّباتِ أي اللذائذ.
and Sustained you from the good things. [40:64] – i.e., from the pleasurable.
عَلَّمَهُ الْبَيانَ قيل إيماء بأن خلق البشر و ما يميز به عن سائر الحيوانات من البيان و هو التعبير عما في الضمير و إفهام الغير لما أدركه لتلقي الوحي و تعرف الحق و تعلم الشرع
Taught him the clarification [55:4] – It was said that the creation of humans and what distinguishes them from other animals from the statement, which is the expression of what is in the conscience and making others understand what he has realized to receive Revelation and know the truth and learn the law.
وَ فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنِ الرِّضَا ع فِي قَوْلِهِ الرَّحْمنُ عَلَّمَ الْقُرْآنَ قَالَ اللَّهُ عَلَّمَ مُحَمَّداً الْقُرْآنَ
And in Tafseer of Ali Bin Ibrahim – from his father, from Al Husayn Bin Khalid, from Al-Reza‑asws regarding His-azwj Words: The Beneficent [55:1] Taught the Quran [55:2]. He-asws said: ‘Taught the Quran to Muhammad-saww’.
قُلْتُ خَلَقَ الْإِنْسانَ قَالَ ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ
I said, ‘Created the human being [55:3]?’ He-asws said: ‘That is Amir Al-Momineen-asws’.
قُلْتُ عَلَّمَهُ الْبَيانَ قَالَ عَلَّمَهُ تِبْيَانَ كُلِّ شَيْءٍ يَحْتَاجُ النَّاسُ إِلَيْهِ الْخَبَرَ.
I said, ‘Taught him the clarification [55:4]’. He-asws said: ‘Taught him-asws the explanation of all thing the people could be needy to’ – the Hadeeth’’.
مِنْ صَلْصالٍ كَالْفَخَّارِ قيل الصلصال الطين اليابس الذي له صلصلة و الفخار الخزف و قد خلق الله آدم من تراب جعله طينا ثم حمأ مسنونا ثم صلصالا فلا يخالف ذلك قوله مِنْ تُرابٍ و نحوه.
from clay like the pottery [55:14] – It is said, ‘The clay is the dry clay having the stickiness for it, and the pottery is the earthenware, and Allah-azwj had Created Adam-as from soil, Making it to be clay, then matured mud, altered [15:26], then sticky clay. That does not oppose His-azwj Word: “From dust” and approximate to it.
فَمِنْكُمْ كافِرٌ أي يصير كافرا أو كان في علم الله أنه كافر
so from you is a Kafir [64:2] – I.e. became a Kafir, or it was in the Knowledge of Allah-azwj that he is a Kafir.
وَ فِي الْكَافِي، وَ تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنْ تَفْسِيرِ هَذِهِ الْآيَةِ فَقَالَ عَرَفَ اللَّهُ إِيمَانَهُمْ بِوَلَايَتِنَا وَ كُفْرَهُمْ بِتَرْكِهَا يَوْمَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ فِي صُلْبِ آدَمَ وَ هُمْ ذَرٌّ.
And in (the book) ‘Al-Kafi’, and Tafseer of Ali Bin Ibrahim, from Al-Sadiq-asws having been asked about the interpretation of this Verse. He-asws said: ‘Allah-azwj Knew their Eman due to our-asws Wilayah, and their Kufr due their neglecting on the day He-azwj Took the Covenant upon them in the loins of Adam-as while they were particles’’.
لَقَدْ خَلَقْنَا الْإِنْسانَ فِي كَبَدٍ قيل في تعب و مشقة فإنه يكابد مصائب الدنيا و شدائد الآخرة و قال علي بن إبراهيم أي منتصبا و سيأتي تفسيره في الخبر أنه منتصب في بطن أمه.
We have Created the human being in suffering [90:4]. It is said, in exhaustion and difficulty, for he would be suffering in the difficulties of the world and severities of the Hereafter. And Ali Bin Ibrahim said, ‘I.e. erect’. And I shall be coming in its interpretation regarding the Hadeeth that he is erect in the belly of his mother.
أَ لَمْ نَجْعَلْ لَهُ عَيْنَيْنِ يبصر بهما وَ لِساناً يترجم عن ضمائره وَ شَفَتَيْنِ يستر بهما فاه و يستعين بهما على النطق و الأكل و الشرب و غيرها وَ هَدَيْناهُ النَّجْدَيْنِ طريقي الخير و الشر و قيل الثديين و أصله المكان المرتفع
Have We not Made two eyes for him, [90:8] – he sees with them – And a tongue – to translate from his conscience – and two lips? [90:9] – concealing his mouth by these, and being assisted by these upon the speaking, and the eating, and the drinking, and other such – And Guided him (to) the two ways? [90:10] – two paths, the good and the evil. And it is said, two breasts, and its original is the high place.
وَ فِي الْكَافِي، عَنِ الصَّادِقِ ع نَجْدَ الْخَيْرِ وَ الشَّرِّ.
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws: ‘The way of the good and the evil’.
وَ فِي مَجْمَعِ الْبَيَانِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع سَبِيلَ الْخَيْرِ وَ سَبِيلَ الشَّرِّ.
And in Majma Al-Bayan – from Amir Al-Momineen-asws: ‘Way of the good and way of the evil’’.
وَ عَنْهُ ع أَنَّهُ قِيلَ لَهُ إِنَّ أُنَاساً يَقُولُونَ فِي قَوْلِهِ وَ هَدَيْناهُ النَّجْدَيْنِ أَنَّهُمَا الثَّدْيَانِ فَقَالَ لَا هُمَا الْخَيْرُ وَ الشَّرُّ.
And from him-asws, it was said to him-asws, ‘Some people are saying regarding His-azwj Words: the two ways? [90:10], these are two breasts’. He-asws said: ‘No, these two are the good and the evil’’.
لَقَدْ خَلَقْنَا الْإِنْسانَ قيل يريد به الجنس فِي أَحْسَنِ تَقْوِيمٍ أي تعديل بأن خص بانتصاب القامة و حسن الصورة و استجماع خواص الكائنات و نظائر سائر الممكنات ثُمَّ رَدَدْناهُ أَسْفَلَ سافِلِينَ بأن جعلناه من أهل النار أو إلى أسفل سافلين و هو النار و قيل أرذل العمر
We have Created the human being – It is said the species is meant by it – in an excellent form [95:4] – moderate, by a specific erect stature, and beautiful face, and a collection of special properties, and a match for rest of the possibilities – Then We Returned him (to be) as lowest of the low [95:5] – by Making him to e from the people of the Fire, to the lowest of the low, and it is the Fire. And it is said, the despicable age.
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ نَزَلَتْ فِي الْأَوَّلِ وَ فِي الْمَنَاقِبِ عَنِ الْكَاظِمِ ع قَالَ: الْإِنْسَانُ الْأَوَّلُ ثُمَّ رَدَدْناهُ أَسْفَلَ سافِلِينَ بِبُغْضِهِ أَمِيرَ الْمُؤْمِنِينَ.
And Ali Bin Ibrahim said, ‘It was Revealed regarding the first one (Abu Bakr)’. And in (the book) ‘Al-Manaqib’ from Al Kazim-asws having said: ‘The human being – is the first one (Abu Bakr) – Then We Returned him (to be) as lowest of the low [95:5] – due to his hatred for Amir Al-Momineen-asws’’.
و أقول على سبيل الاحتمال يمكن أن يكون رده إلى أسفل سافلين ابتلاؤه بالقوى الشهوانية و العلائق الجسمانية فإن روحه كان من عالم القدس فلما ابتلي بعد التعلق بالبدن بالصفات البهيمية و العلائق الدنية فقد تنزل من أعلى عليين إلى أسفل سافلين
And I (Majlisi) am saying, ‘Upon the way of possibility, it is possible that it be his being returned to the lowest of the low, by his involvement with the lustful forces, and physical relationship, for his soul was from the Holy world. When he was involved after the body with bestial qualities and worldly relationship, so he descended from the top most to the lowest of the low.
فهم باقون في تلك الدركات منهمكون في تلك التعلقات إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فإنهم نفضوا عن أذيالهم أدناس تلك النشأة الفانية و اختاروا الدرجات العالية فرجعوا إلى النشأة الأولى و تعلقت أرواحهم بالملإ الأعلى فصاروا أشرف من الملائكة المقربين و سكنوا في غرفات الجنان آمنين.
So, they remain in those pitfalls, engrossed in those attachments, Except those who believe and do righteous deeds, [95:6], for they have shaken off the filth of those perishable upbringing from themselves and have chosen the high ranks. So they return to the first growth and their souls were attached with the high assembly, so they became nobler than the Angels of Proximity, and they settled in the rooms of the Gardens in safety.
بِاسْمِ رَبِّكَ الَّذِي خَلَقَ أي جميع المخلوقات على مقتضى حكمته
in the Name of your Lord Who Created! [96:1] – i.e. entirety of the created beings are a requirement of His-azwj Wisdom.
وَ عَنِ الْبَاقِرِ ع خَلَقَ نُورَكَ الْقَدِيمَ قَبْلَ الْأَشْيَاءِ.
And from Al-Baqir-asws: ‘Created your-saww ancient Noor before the things’’.
مِنْ عَلَقٍ أي من دم جامد بعد النطفة
from a clot [96:2] – i.e., from coagulated blood after the sperm.
الَّذِي عَلَّمَ بِالْقَلَمِ قال علي بن إبراهيم علم الإنسان بالكتابة التي بها يتم أمور الدنيا في مشارق الأرض و مغاربها
Who Taught by the Pen [96:4] – Ali Bin Ibrahim said, ‘He-azwj Taught the human being by the writing which the affairs of the world are completed with, in the east of the earth and its west.
عَلَّمَ الْإِنْسانَ ما لَمْ يَعْلَمْ من أنواع الهدى و البيان و قال علي بن إبراهيم قال يعني علم عليا من الكتابة لك ما لم يعلم قبل ذلك
Taught the human being what he did not know [96:5] – from types of guidance and the explanations. And Ali Bin Ibrahim said, ‘The meaning is He-azwj Taught Ali-asws from the writing for you-saww, what he-asws did not know before that’.
قيل عدد سبحانه مبدأ الإنسان و منتهاه إظهارا لما أنعم عليه من نقله من أخس المراتب إلى أعلاها تقريرا لربوبيته و تحقيقا لأكرميته.
It is said, the Glorious Enumerated the beginning of the human being and his ending, as a manifestation to what He-azwj had Favoured with upon him, from transferring him from the lowest of the ranks to their highest, declaring His-azwj Lordship and realising His-azwj Honouring’.
فائدة اعلم أن المسلمين اختلفوا في تفضيل الملائكة على البشر أو العكس فذهب أكثر الأشاعرة إلى أن الأنبياء أفضل من الملائكة و صرح بعضهم بأن عوام البشر من المؤمنين أفضل من عوام الملائكة و خواص الملائكة أفضل من عوام البشر أي غير الأنبياء
Benefit – Know that the Muslims are differing regarding the superiority of the Angels over the human beings, or vice versa. Most of the Asharites went to that the Prophets-as are superior to the Angels, and some of them were explicit that generality is from the Momineen, being superior than generality of the Angels, and the special ones of the Angels are superior to the generality of the human beings – i.e., other than the Prophets-as.
و ذهب أكثر المعتزلة إلى أن الملائكة أفضل من جميع البشر و لا خلاف بين الإمامية في أن الأنبياء و الأئمة ع أفضل من جميع الملائكة و الأخبار في ذلك مستفيضة أوردناها في كتاب النبوة و سائر مجلدات الحجة
And most of the Mu’tazilites went to that the Angels are superior to entirety of the human beings, and there is no differing between the Imamites that the Prophets-as and the Imams‑asws are superior to entirety of the Angels, and the reports regarding that are extensive. We have referred to these in the book of Prophet-hood and rest of the volumes of the Divine Authorities.
و أما سائر المؤمنين ففي فضل كلهم أو بعضهم على جميع الملائكة أو بعضهم فلا يظهر من الآيات و الأخبار ظهورا بينا يمكن الحكم بأحد الجانبين فنحن فيه من المتوقفين.
And as for rest of the Momineen, they are in preferring all of them or some of them over entirety of the Angels, or some of them. It is not apparent from the Verses and the Ahadeeth, the clear explanation to be able to decide with one of the two sides, so we, regarding it, are from the ones pausing (at it).
قال الشيخ المفيد قدس الله سره في كتاب المقالات اتفقت الإمامية على أن أنبياء الله و رسله من البشر أفضل من الملائكة و وافقهم على ذلك أصحاب الحديث و أجمعت المعتزلة على خلاف ذلك و زعم الجمهور منهم أن الملائكة أفضل من الأنبياء و الرسل
The Sheykh Al Mufeed, may Allah-azwj Sanctify his soul, said in the book ‘Al-Muqalaat’, ‘The Imamites are concurring upon that the Prophets-as of Allah-azwj and His-azwj Messengers-as from the human beings, are superior to the Angels, and the companions of the Ahadeeth are concurring with them upon that, and the Mutazilites are united upon opposite of that, and most of them claimed that the Angels are superior to the Prophets-as and the Messengers-as.
و قال نفر منهم سوى من ذكرناه بالوقف في تفضيل أحد الفريقين على الآخر و كان اختلافهم في هذا الباب على ما وصفناه و إجماعهم على خلاف القطع بفضل الأنبياء على الملائكة ع حسب ما شرحناه.
And a number of them, besides the one we mentioned, said with the pausing regarding of the two sects over the others, and their differing in this subject is based upon what we have described, and their unity is based upon opposite of the cutting with the superiority of the Prophets-as over the Angels, in accordance to what we have commented.
ثم قال أما الرسل من الملائكة و الأنبياء ع فقولي فيهم مع أئمة آل محمد ع كقولي في الأنبياء و الرسل ع و أما باقي الملائكة فإنهم و إن بلغوا بالملائكة فضلا فالأئمة من آل محمد ع أفضل منهم و أعظم ثوابا عند الله عز و جل بأدلة ليس موضعها هذا الكتاب انتهى.
Then he said, ‘As for the Messengers from the Angels and the Prophets-as, my word regarding them with the Imams-asws of Progeny-asws of Muhammad-saww, like my word regarding the Prophets-as and the Messengers-as. And as for the rest of the Angels, they, and even though they have reached merits with the Angels, the Imams-asws from Progeny-asws of Muhammad-saww are superior to them, and of mightier Rewards in the Presence of Allah-azwj Mighty and Majestic, due to evidence, this isn’t its place in this book’ – end.
و قال صاحب الياقوت الأنبياء أفضل من الملائكة لاختصاصهم بشرف الرسالة مع مشقة التكليف
And the author of ‘Al-Yaqout’ said, ‘The Prophets-as are superior to the Angels due to their-as being specialise with the nobility of the Message, along with the difficulties of the encumberment’.
و قال العلامة قدس سره في شرحه اختلف الناس في ذلك فذهب الإمامية و جماعة من الأشاعرة إلى أن الأنبياء ع أشرف من الملائكة و قالت المعتزلة و الفلاسفة بل الملائكة أشرف
And the Allamah, may he be sanctified, said in his commentary, ‘The people are differing regarding that. The Imamites and a group of the Asharites went to that the Prophets-as are nobler than the Angels are. And the Mu’tazilites and the Philosophers said, ‘But the Angels are nobler’.
و قال الصدوق قدس سره في رسالة العقائد اعتقادنا في الأنبياء و الرسل و الحجج ع أنهم أفضل من الملائكة ثم ذكر الدلائل و بسط القول فيها كما ذكرناه في كتاب الإمامة
And Al-Sadouq, may he be sanctified, said in ‘Risalat Al I’tiqad’, said regarding the Prophets‑as and the Messengers-as and the Divine Authorities, ‘They are superior to the Angels’. Then he mentioned the evidence(s) and extensive word regarding it, just as we have mentioned in the book of Imamate.
و قال السيد الشريف المرتضى رضي الله عنه في كتاب الغرر و الدرر في تفضيل الأنبياء على الملائكة ع اعلم أنه لا طريق من جهة العقل إلى القطع بفضل مكلف على الآخر لأن الفضل المراعي في هذا الباب هو زيادة استحقاق الثواب و لا سبيل إلى معرفة مقادير الثواب من ظواهر فعل الطاعات لأن الطاعتين قد تتساوى في ظاهر الأمر حالهما و إن زاد ثواب واحدة على الأخرى زيادة عظيمة و إذا لم يكن للعقل في ذلك مجال
And the Seyyid Al-Shareef Al-Murtaza, may Allah-azwj be Pleased with him, said in the book ‘Al-Gharar Wa Al-Darar’ regarding the superiority of the Prophets-as over the Angels, ‘Know that there is no way from the aspect of intellect to cut off with the superiority of the encumbered one over the other, because the merit of the shepherd in this subject, it is the increased deserving of the Rewards, and there is no way to knowing the Rewards from the apparent deeds of obedience, because the two obedience(s) are equated in the apparent of the matter in their state, and that the increased Rewards for one over the other is an increased greatness, and then there would be no room for the intellect regarding that.
فالمرجع فيه إلى السمع فإن دل سمع مقطوع به من ذلك على شيء عول عليه و إلا كان الواجب التوقف عنه و الشك فيه و ليس في القرآن و لا في سمع مقطوع على صحته ما يدل على فضل نبي على ملك و لا ملك على نبي و سنبين أن آية واحدة مما يتعلق به في تفضيل الأنبياء على الملائكة ع يمكن أن يستدل بها على ضرب من الترتيب نذكره.
So the return regarding it is to the hearing. If the hearing points with cutting off with it from that upon something, it would be relied upon, or else, the obligation would be to pause from it and the doubting in it. And there is neither in the Quran nor in the hearing, any cutting off based upon its correctness what could evidence upon the merit of a Prophet-as over an Angel, nor an Angel over a Prophet-as, and we shall be explaining that there is one Verse from what is related with it in the superiority of the Prophets-as over the Angels. It can be inferred by it over a variety of the order we shall mention.
و المعتمد في القطع على أن الأنبياء أفضل من الملائكة على إجماع الشيعة الإمامية على ذلك لأنهم لا يختلفون في هذا بل يزيدون عليه و يذهبون إلى أن الأئمة ع أفضل من الملائكة أجمعين و إجماعهم حجة لأن المعصوم في جملتهم
And what is definite is the cutting upon that the Prophets are superior to the Angels, based upon a consensus of the Shia Imamites upon that, because they are not differing in this, but they are adding upon it and going to that the Imams-asws are superior to the Angels in their entirety, and their consensus is proof, because the Infallible(s) are in their total.
و قد بينا في مواضع من كتبنا كيفية الاستدلال بهذه الطريقة و رتبناه و أجبنا عن كل سؤال يسأل عنه فيها و بينا كيف الطريق مع غيبة الإمام إلى العلم بمذاهبه و أقواله و شرحنا ذلك فلا معنى للتشاغل به هاهنا
And we have explained in a place from our book, the method of the evidencing with this way, and we have arranged it, and we have answered every question asked about it, and we have explained how is the way with the occultation of the Imam-ajfj to the knowledge with his-ajfj doctrine, and his-ajfj beliefs, and we have commented on that. So there is no meaning in pre-occupying with it over here.
و يمكن أن يستدل على ذلك بأمره تعالى للملائكة بالسجود لآدم ع و أنه يقتضي تعظيمه عليهم و تقديمه و إكرامه و إذا كان المفضول لا يجوز تعظيمه و تقديمه على الفاضل علمنا أن آدم ع أفضل من الملائكة و كل من قال إن آدم أفضل من الملائكة ذهب إلى أن جميع الأنبياء ع أفضل من جميع الملائكة و لا أحد من الأمة فصل بين الأمرين.
And it is possible that it evidence’s upon that by a Command of the Exalted to the Angels with doing Sajdah to Adam-as, and it requires upon them to revere him-as and advancing him‑as and honouring him-as, and when the inferior is not allowed to be revered and advanced upon the superior, we know that Adam-as is superior to the Angels, and everyone who says that Adam-as is superior to the Angels, goes to entirety of the Prophets-as being superior to entirety of the Angels, and there is no one from the community who has decided between the two matters.
فإن قيل و من أين أنه أمرهم بالسجود على جهة التقديم و التعظيم.
If it is said, ‘And from where has He-azwj Commanded them with the Sajdah based upon an aspect of advancing and the reverence?’
قلنا لا يخلو تعبدهم بالسجود له من أن يكون على سبيل القبلة و الجهة من غير أن يقترن به تعظيم و تقديم أو يكون على ما ذكرناه فإن كان الأول لم يجز أنفة إبليس من السجود و تكبره عنه
We said, ‘Their worshipping with the Sajdah to him-saww is not vacant from it being upon the way of the Qiblah and the direction from with it being paired with reverence and advancing, or it happened based upon what we mentioned. If it was the first, the nose of Iblees-la is not allowed from the Sajdah and his-la being too arrogant from it.
و قوله أَ رَأَيْتَكَ هذَا الَّذِي كَرَّمْتَ عَلَيَ و قوله أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ
And His-azwj Words: ‘Do You See this one whom You have Honoured over me? [17:62]; and His-azwj Words: You Created me from fire and Created him from clay’ [7:12].
و القرآن كله ناطق بأن امتناع إبليس من السجود إنما هو لاعتقاده التفضيل به و التكرمة فلو لم يكن الأمر على هذا لوجب أن يرده الله تعالى عنه و يعلمه أنه ما أمره بالسجود على وجه تعظيمه له و لا تفضيله
And the Quran, all of it is speak with that refusal of Iblees-as from doing the Sajdah, and rather it is his-la belief of the superiority for him-la, and the prestige. If the matter did not happen to be upon this, it would oblige that Allah-azwj the Exalted would Rebut him-la about it, and he-la would know that he-la not Commanded him-la with the Sajdah based upon the aspect of reverence to him-as, nor preferring him-as.
بل على الوجه الآخر الذي لا حظ للتفضيل فيه و ما جاز إغفال ذلك و هو سبب معصية إبليس و ضلالته فلما لم يقع ذلك دل على أن الأمر بالسجود لم يكن إلا على جهة التفضيل و التعظيم
But, based upon another aspect which there is no share for the preference regarding him-la, and it is not allowed to neglect that, and it is the cause of the disobedience of Iblees-la and his-la straying. When that did not occur, it evidence’s upon that the Command with the Sajdah did not happen except upon the aspect of the superiority and the reverence.
و كيف يقع شك في أن الأمر على ما ذكرنا و كل نبي أراد تعظيم آدم ع و وصفه بما اقتضى الفخر و الشرف نفسه بإسجاد الملائكة له و جعل ذلك من أعظم فضائله و هذا مما لا شبهة فيه.
And how can doubt occur in that the Command was based upon what we mentioned, and every Prophet-as wanted to revere Adam-as and described him-as with what requires the pride, and the nobility of his-as self by the Sajdahs of the Angels to him-as, and He-azwj Made that to be from the greatest of his-as merits, and this is from what there is not suspicion in it.
فأما اعتماد بعض أصحابنا في تفضيل الأنبياء على الملائكة على أن المشقة في طاعة الأنبياء ع أكثر و أوفر من حيث كانت لهم شهوات في القبائح و نفار عن الواجبات
As for the reliance of some of our companions in superiority of the Prophets-as over the Angels, it is based upon that the difficulties in the obedience of Prophets-as is more and more plentiful than whereby the lustful desired might happen for them-as regarding the ugliness and neglecting the obligations.
فليس بمعتمد لأنا لا نقطع على أن مشاق الأنبياء أعظم من مشاق الملائكة في التكليف و الشك في مثل ذلك واجب و ليس كل شيء لم يظهر لنا ثبوته وجب القطع على انتفائه و نحن نعلم على الجملة أن الملائكة إذا كانوا مكلفين فلا بد من أن تكون عليهم مشاق في تكليفهم لو لا ذلك ما استحقوا ثوابا على طاعاتهم
This isn’t reliable because we are not certain upon that the difficulties of the Prophets-as were greater than the difficulties of the Angels regarding the encumberment, and the doubt in the likes of that is obliged, and not everything it’s proof is not apparent to us obliges the cutting upon its benefits, and we know, based upon the total, that the Angels, when they were encumbered, it is inevitable that difficulties be upon them during their encumberment. Had it not been for that, they would not be deserving of the Rewards based upon their obedience.
و التكليف إنما يحسن في كل مكلف تعريضا للثواب و لا يكون التكليف شاقا عليهم إلا و تكون لهم شهوات فيما حظر عليهم و نفار عما أوجب و إذا كان الأمر على هذا فمن أين يعلم أن مشاق الأنبياء ع أكثر من مشاق الملائكة
And the encumberment rather improves in every encumbered one, to be exposed to the Rewards, and the encumberment does not happen to be difficult upon them, except and lustful desires would be for them in what is dangerous upon them, and fleeing from what is more obligatory. And when the matter was based upon this, so from where would one know that the difficulties of the Prophets-as are more than the difficulties of the Angels?
و إذا كانت المشقة عامة لتكليف الأمة و لا طريق إلى القطع على زيادتها في تكليف بعض و نقصانها في تكليف آخرين فالواجب التوقف و الشك و نحن الآن نذكر شبه من فضل الملائكة على الأنبياء ع و نتكلم عليها بعون الله.
And when the difficulties were general for the encumberment of the community, and there is no way to be certain upon increasing it in the encumberment of some, and reducing it in the encumberment of others, so the obligatory is the pausing, and the doubt, and we shall now mention the doubts from the superiority of the Angels over the Prophets-as, and we shall talk about it by the Assistance of Allah-azwj.
فمما تعلقوا به في ذلك قوله تعالى حكاية عن إبليس مخاطبا لآدم و حواء ع ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونا مَلَكَيْنِ أَوْ تَكُونا مِنَ الْخالِدِينَ فرغبهما في التناول من الشجرة في منزلة الملائكة حتى تناولا و عصيا
From what is related with regarding that are Words of the Exalted Narrating from Iblees-la addressing to Adam-as and Hawwa-as: ‘Your Lord did not Forbid you from this tree except that you would become two Angels or you would become from eternally living ones’ [7:20]. He-la made them-as desirous regarding the taking from the tree regarding the status of the Angels, until they-as took and disobeyed.
و ليس يجوز أن يرغب عاقل في أن يكون على منزلة هي دون منزلته حتى يحمله ذلك على خلاف الله تعالى و معصيته و هذا يقتضي فضل الملائكة على الأنبياء ع
And it isn’t allowed that the intellectual would desire in being at a status which is lower than his own status, until that would carry him upon opposing Allah-azwj the Exalted and disobeying Him-azwj. And this requires the superiority of the Angels over the Prophets-as.
و تعلقوا أيضا بقوله تعالى لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْداً لِلَّهِ وَ لَا الْمَلائِكَةُ الْمُقَرَّبُونَ و تأخير ذكر الملائكة في مثل هذا الخطاب يقتضي تفضيلهم لأن العادة إنما جرت أن يقال لن يستنكف الوزير أن يفعل هذا و لا الخليفة فيقدم الأدون و يؤخر الأعظم و لم تجر بأن يقال لن يستنكف الأمير أن يفعل كذا و لا الحارس و هذا يقتضي تفضيل الملائكة على الأنبياء ع
And it relates as well by Words of the Exalted: The Messiah never disdained that he happens to be a servant of Allah, nor do the Angels of Proximity; [4:172], and the delay in mention of the Angels in the likes of this address required their superiority because the norm rather flows in it being said: ‘The minister never disdained in doing this, nor did the caliph, so he advanced the lowly and delayed the great ones’. And why did you not dare to say, ‘The governor never disdained to do such and such, nor did the guard’? And this required the superiority of the Angels over the Prophets-as.
و تعلقوا بقوله تعالى وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ وَ فَضَّلْناهُمْ عَلى كَثِيرٍ مِمَّنْ خَلَقْنا تَفْضِيلًا قالوا و ليس بعد بني آدم مخلوق يستعمل في الخبر عنه لفظة من التي لا تستعمل إلا في العقلاء إلا الجن و الملائكة و لما لم يقل و فضلناهم على من
And they related with Words of the Exalted: And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things, and We Preferred them over most of the ones We Created, with a Preference [17:70]. They said, ‘And there isn’t any creature after the children of Adam-as, utilised in the News from Him-azwj, wording of the one which is not utilised by among the intellectuals, except for the Jinn and the Angels, and when He-azwj did not Say: “And We-azwj Preferred them over the ones!”
بل قال على كثير ممن خلقنا علم أنه إنما أخرج الملائكة عمن فضل بني آدم عليه لأنه لا خلاف في بني آدم أنه أفضل من الجن و إذا كان وضع الخطاب يقتضي مخلوقا لم يفضل بنو آدم فلا شبهة في أنهم الملائكة
But, He-azwj Said about many from the one He-azwj Created us, He-azwj Knew that He-azwj only brought the Angels out from the ones who preferred the children of Adam-as over him, because there is no dispute among the children of Adam-as that he-as is better than the jinn, and if the position of the discourse requires a creature that does not favour the children of Adam-as, then there is no doubt that they are Angels.
و تعلقوا بقوله تعالى وَ لا أَقُولُ لَكُمْ عِنْدِي خَزائِنُ اللَّهِ وَ لا أَعْلَمُ الْغَيْبَ وَ لا أَقُولُ إِنِّي مَلَكٌ فلو لا أن حال الملائكة أفضل من حال النبي لما قال ذلك
And they related with Words of the Exalted: Say: ‘I am not saying to you all there are treasures of Allah with me nor do I know the unseen, nor am I saying to you I am an Angel. [6:50]. If the state of the Angels had not been superior than the state of the Prophet-saww, he-saww would not have said that.
فيقال لهم في ما تعلقوا به أولا لم زعمتم أن قوله تعالى إِلَّا أَنْ تَكُونا مَلَكَيْنِ معناه أن تصيرا أو تتقلبا إلى صفة الملائكة فإن هذه اللفظة ليست بصريح لما ذكرتم بل أحسن الأحوال أن تكون محتملة له
It would be said to them, ‘Regarding what are you relating with first. Why are you alleging that Words of the Exalted: except that you would become two Angels [7:20], it’s meaning is that you-as would become, or you-as will be transformed to attributes of the Angels, for these wordings aren’t explicit for what you have mentioned, but the excellent situation is that it would be possible for him-as.
و ما أنكرتم أن يكون المعنى أن المنهي عن تناول الشجرة غيركما و إذا النهي يختص الملائكة و الخالدين دونكما و يجري ذلك مجرى قول أحدنا لغيره ما نهيت عن كذا إلا أن تكون فلانا
And what are you denying for the meaning to be that the Prohibition of taking from the tree is for other than you-as two, and when the Prohibition was specific to the Angels and the eternal ones besides you-as both? And that flows the flow of the words of our of us to someone else, ‘I have not been Prohibited from such and such except that you would become so and so’.
و إنما يعني أن المنهي هو فلان دونك و لم يرد إلا أن تتقلب فتصير فلانا و لما كان غرض إبليس إيقاع الشبهة لهما فمن أوكد الشبهة إيهامهما أنهما لم ينهيا و إنما المنهي غيرهما
And rather it means that the Prohibited, he is so and so besides you, and did not respond except that you would be transformed, so you would become so and so. And when the purpose of Iblees-la was to sow the suspicion to them-as, so from the most emphatic of the suspicions is to make them-as think that they-as were not Prohibited, and rather others had been Prohibited.
و من وكيد ما تفسد به هذه الشبهة أن يقال ما أنكرتم أن يكونا رغبا في أن ينقلا إلى صفة الملائكة و خلقهم كما رغبهما إبليس في ذلك و لا تدل هذه الرغبة على أن الملائكة أفضل منهما لأنه بالتقلب إلى خلقة غيره لا يتقلب و لا يتغير الحقيقة بانقلاب الصورة و الخلق
And from the certainty of what would spoil this suspicion is that it would be said, ‘What are you denying being desirous in being transformed to the attributes of the Angels and their creation, just as Iblees-la had made them desirous regarding that, and this desire does not evidence upon that the Angels are superior than them-as, because by the transformation to other creatures, it neither transforms nor changes the reality of the transformation of the face and the physique.
فإنه إنما يستحق الثواب على الأعمال دون الهيئات و غير ممتنع أن يكونا رغبا في أن يصيرا على الهيئة الملائكة و صورها و ليس ذلك يرغبه في الثواب و لا الفضل فإن الثواب فضل لا يتبع الهيئات و الصور
Surely, rather, the deserving of the Rewards is based upon the deeds besides the appearance, and it is not impossible that they would be desirous regarding become upon the appearance of the Angels and their faces, and that isn’t a desire regarding the Rewards nor the superiority, for the Rewards are a merit not pursuant to the appearance and the face.
أ لا ترى أنهما رغبا في أن يكونا من الخالدين و ليس الخلود مما يقتضي مزية في ثواب و لا فضلا فيه و إنما هو نفع عاجل و كذلك لا يمتنع أن يكون الرغبة منهما في أن يصيرا ملكين إنما كانت على هذا الوجه.
Don’t you see both of them-as were desirous regarding becoming from the eternal ones, and the immortality isn’t from what requires an advantage in Rewards nor any superiority in it. And rather, it is a current benefit, and like that, it is not impossible that the desire from them-as could be regarding becoming two Angels. But rather, it happened upon this aspect.
و يمكن أن يقال للمعتزلة خاصة و كل من أجاز على الأنبياء الصغائر ما أنكرتم أن يكونا اعتقدا أن الملك أفضل من النبي و غلطا في ذلك و كان منهما ذنبا صغيرا لأن الصغائر عندكم تجوز على الأنبياء
And it may be said of the Mu’tazilites in particular, and everyone who permitted minor Prophets-as what you deny that they believed that the Angle was better than the Prophet-as, and they made a mistake in that, and a minor sin happened from both of them-as, because the minor sins in your view are permissible for the Prophets-as.
فمن أين لكم إذا اعتقدا أن الملائكة أفضل من الأنبياء و رغبا في ذلك أن الأمر على ما اعتقداه مع تجويزكم عليهم الذنوب و ليس لهم أن يقولوا إن الصغائر إنما تدخل في أفعال الجوارح دون القلوب لأن ذلك تحكم بغير برهان
So, for where is it for you all when you are believing that the Angels are superior to the Prophets, and a desire regarding that the matter is based upon what you are believing, along with you allowing the sins upon them-as, and it isn’t for them that they be saying, ‘The minor sins rather enter into the deeds of the limbs besides the heart’, because that is a judgment without proof.
و ليس يمتنع على أصولهم أن تدخل الصغائر في أفعال القلوب و الجوارح معا لأن حد الصغيرة عندهم ما نقص عقابه عن ثواب طاعات فاعله و ليس يمتنع معنى هذا الحد في أفعال القلوب كما لا يمتنع في أفعال الجوارح.
And it is not forbidden for their origins to enter the minor things into the actions of the hearts and limbs together, because the limit of the small sins in their view does not detract from the Reward of the doer’s acts of obedience, and the meaning of this limit is not abstained in the actions of the hearts just as it is not withheld in the actions of the limbs.
و يقال لهم فيما تعلقوا به ثانيا ما أنكرتم أن يكون هذا القول إنما توجه إلى قوم اعتقدوا أن الملائكة أفضل من الأنبياء فأخرج الكلام على حسب اعتقادهم و أخر ذكر الملائكة لذلك
And it would be said to them regarding what they are relating with, ‘Secondly, what makes you deny that this word would rather be directed to a people who are believing that the Angels are superior to the Prophets-as?’ So the Speech emerged in accordance to their beliefs and the mention of the Angels was delayed due to that.
و يجري هذا القول مجرى قول من قال منا لغيره لن يستنكف أبي أن يفعل كذا و لا أبوك و إن كان القائل يعتقد أن أباه أفضل و إنما أخرج الكلام على حسب اعتقاد المخاطب لا المخاطب.
And this word flows the flow of the one from us who says to someone else, ‘My father will never disdain doing such and such, nor will your father’, and even thought the speak believes that his father is superior; and rather, the Speech emerged in accordance to the beliefs of the ones addressed, not the addressee.
و مما يجوز أن يقال أيضا أنه لا تفاوت في الفضل بين الأنبياء و الملائكة و إن ذهبنا إلى أن الأنبياء أفضل منهم و مع التقارب و التداني يحسن أن يؤخر ذكر الأفضل الذي لا تفاوت بينه و بين غيره في الفضل
And from what is allowed as well is that it could be said as well, there is no difference in the superiority between the Prophets-as and the Angels. And if we were to go to that the Prophets-as are superior to them, and along with the proximity and the nearness, it is good that the mention of the superior be delay, which there is no difference between him and someone else in the merit.
و إنما مع التفاوت و التنافي لا يحسن ذلك أ لا ترى أنه يحسن أن يقول القائل ما يستنكف الأمير فلان من كذا و لا الأمير فلان من كذا و إن كانا متساويين متناظرين أو متقاربين و لا يحسن أن يقول ما يستنكف الأمير من كذا و لا الحارس لأجل التفاوت
And rather, with disparity and contradiction, that does not improve. Do you not see that it is appropriate for the speaker to say, ‘What the Emir disapproves of such-and-such, nor the Emir of so and so from such and such’, even if they are equal, symmetrical, or close, and it is not appropriate for him to say what the Emir disapproves of such and such, nor the guard for the sake of disparity?
و أقوى من هذا أن يقال إنما أخر ذكر الملائكة عن ذكر المسيح لأن جميع الملائكة أكثر ثوابا لا محالة من المسيح منفردا و هذا لا يقتضي أن كل واحد منهم أفضل من المسيح ع و إنما الخلاف في ذلك.
And stronger than this is if it is said, ‘But rather, the mention of the Angel was delayed from mention of the Messiah-as, because entirety of the Angels are inevitably of more Rewards than the Messiah-as individually, and this does not contradict that each of them is superior to the Messiah-as, and there it is the opposite regarding that.
و يقال لهم في ما تعلقوا به ثالثا ما أنكرتم أن يكون المراد بقوله تعالى عَلى كَثِيرٍ مِمَّنْ خَلَقْنا تَفْضِيلًا إنا فضلناهم على من خلقنا و هم كثير و لم يرد التبعيض و يجري ذلك مجرى قوله تعالى وَ لا تَشْتَرُوا بِآياتِي ثَمَناً قَلِيلًا معناه لا تشتروا بها ثمنا قليلا فكل ثمن تأخذونه عنها قليل و لم يرد التخصيص و المنع من الثمن القليل خاصة
And it could be said to them regarding what they are relating with, ‘Thirdly, what makes you deny that the intent with Words of the Exalted: over most of the ones We Created, with a Preference [17:70], could be, ‘We-azwj Preferred them over the ones We-azwj Created’, and they were many, and He-azwj did not Respond the exchange, and that flows the flow of Words of the Exalted: and do not be exchanging My Verses for a small price; [2:41]. It’s meaning is, ‘Do not buy (take) a small price for it’. So every price you would be taking, would be small, and He-azwj did not Respond the specifics, and the forbiddance from the small price is specific.
و مثله قول الشاعر
| من أناس ليس في أخلاقهم | عاجل الفحش و لا سوء الجزع. |
And example of it are the words of the poet, ‘From the people, it isn’t in their manners, the current immorality nor evil panic’.
و إنما أراد نفي الفحش كله عن أخلاقهم و إن وصفه بأنه عاجل و نفي الجزع عنهم و إن وصفه بالسوء و هذا من غريب البلاغة و دقيقها و نظائره في الشعر و الكلام الفصيح لا تحصى و قد كنا أملينا في تأويل هذه الآية كلاما منفردا استقصيناه و شرحنا هذا الوجه و أكثرنا من ذكر أمثلته.
And rather, he intended negating the immorality, all of it, from their manners, and his description that it is current, and negated the panic away from them, and even though he described it with the evil. And this is from the strange eloquence, and subtle, and it’s match in the poetry and the eloquent speech cannot be counted; and we have been dictating regarding the explanation of this Verse, individual speech we have investigated, and commented this aspect, and most of the ones mentioned its examples.
و وجه آخر في تأويل هذه الآية و هو أنه غير ممتنع أن يكون جميع الملائكة أفضل من جميع بني آدم و إن كان في جملة بني آدم من الأنبياء ع من يفضل كل واحد منهم على كل واحد من الملائكة لأن الخلاف إنما هو في فضل كل بني آدم على كل ملك
And another aspect in the explanation of this Verse, and it is that it is not impossible that entirety of the Angels would be superior to entirety of the children of Adam-as, and even though among the total of the children of Adam-as, are from the Prophets-as, each one of them-as has superiority over each one of the Angels, because the opposite rather, it is regarding the superiority of all children of Adam-as over all Angels.
و غير ممتنع أن يكون جميع الملائكة فضلاء يستحق كل واحد منهم الجزيل الأكثر من الثواب فيزيد ثواب جميعهم على ثواب جميع بني آدم لأن الأفاضل من بني آدم أقل عددا و إن كان في بني آدم آحاد كل واحد منهم أفضل من كل واحد من الملائكة.
And it is not impossible that entirety of the Angels would be superior, each one of them being deserving of the plentiful, the more from the Rewards of entirety of them over the Rewards of entirety of the children of Adam-as, because the superior ones from the children of Adam-as are few in number, and even though among the children of Adam-as there are ones, each one of them is superior to each one of the Angels.
و وجه آخر و مما يمكن أن يقال في هذه الآية أيضا أن مفهوم الآية إذا تؤملت يقتضي أنه تعالى لم يرد الفضل الذي هو زيادة الثواب و إنما أراد النعم و المنافع الدنيوية
And another aspect, and from what is possible is that it could be said regarding this Verse as well that the concept of the Verse, when you ponder, required that the Exalted did not Intend the superiority which is of increased Rewards, and rather He-azwj Intended the bounties and the worldly benefits.
أ لا ترى إلى قوله تعالى وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ و الكرامة إنما هي الترقية و ما يجري مجراه
Are you not seeing Words of the Exalted: And We have Honoured the Children of Adam, [17:70], and the honours? But rather, it is the advancement and whatever flows it’s flow.
ثم قال وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ و لا شبهة في أن الحمل لهم في البر و البحر و رزق الطيبات خارج مما يستحق به و الثواب و يقتضي التفضيل الذي وقع إطلاقه فيه و يجب أن يكون ما عطف عليه من التفضيل داخلا في هذا الباب
Then He-azwj Said: and We Carry them in the land and the sea, and We Sustain them of the good things, [17:70]. And there is no suspicion in that the carrying of them in the land and the sea, and Gracing the good things is outside from what is deserving the Rewards with, and it requires the preference in which occurred the release, and obligates that what leans upon it from the preference should be included in this section.
و في هذا القبيل فإنه أشبه من أن يكون المراد به غير ما سياق الآية وارد به و مبني عليه و أقل الأحوال أن تكون لفظة فَضَّلْناهُمْ مجتمعة للأمرين فلا يجوز الاستدلال بها على خلاف ما نذهب إليه.
And in this way, it is more like that what is meant by it is other than what the context of the Verse is contained in and based on, and the least case is that it is the Words we preferred them are combined for the two things, so it is not permissible to infer it contrary to what we are going to.
و يقال لهم فيما تعلقوا به رابعا لا دلالة في هذه الآية على أن حال الملائكة أفضل من حال الأنبياء لأن الغرض في الكلام إنما هو نفي ما لم يكن عليه لا التفضيل لذلك على ما هو عليه
And it could be said to them regarding what they are relating with, ‘Fourthly, there is no evidence in this Verse upon that the state of the Angels is superior to the state of the Prophets-as, because the purpose in the Speech rather, it negates what does not happen to have the superiority for that, over what it is upon.
أ لا ترى أن أحدنا لو ظن أنه على صفة و هو ليس عليها جاز أن ينفيها عن نفسه بمثل هذا اللفظ و إن كان على أحوال هي أفضل من تلك الحال و أرفع و ليس يجب إذا انتفى مما تبرأ منه من علم الغيب و كون خزائن الله تعالى عنده أن يكون فيه فضل أن يكون ذلك معتمدا في كل ما يقع النفي له و التبرؤ منه و إذا لم يكن ملكا عنده خزائن الله تعالى جاز أن ينتفي من الأمرين من غير ملاحظة لأن حاله دون هاتين الحالتين.
Don’t you see that one of us, if he were to think that he is upon a description, and he isn’t upon it, it is allowed that he negates if from himself by the likes of this wording, and even though he was upon the state which are superior to those states, and higher, and it is not necessary, if he is negated from the knowledge of the unseen that he has abstained from, and that the treasures of Allah-azwj the Exalted are with him-saww that there should be superiority in it, that this be dependent on everything that is denied and disavowed from him-saww, and when an Angel does not happen to have the treasures of Allah-azwj the Exalted, it is allowed that he omits from the two matters without noticing, because his state is besides these two states.
و مما يوضح هذا و يزيل الإشكال فيه أنه تعالى حكى عنه قوله في آية أخرى وَ لا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَنْ يُؤْتِيَهُمُ اللَّهُ خَيْراً و نحن نعلم أن هذه منزلة غير جليلة و هو على كل حال أرفع منها و أعلى
And from what clarifies this, and removes the problem in it, is that the Exalted Narrated from him-saww, his-saww words in another Verse: nor am I saying to those who are disdaining your eyes, ‘Allah will never Give you any good’ [11:31], and we know that this status is not majestic, and it is based upon a state higher than it and more exalted.
فما المنكر أن يكون نفي الملكية عنه في أنه لا يقتضي أن حاله دون حال الملك بمنزلة نفي هذه المنزلة و التعلق بهذه الآية ضعيف جدا و فيما أوردناه كفاية و بالله التوفيق انتهى.
So what is wrong with denying the ownership of his-azwj in that it does not imply that his-saww condition is not the same as that of the king, it is the same as denying this status, and the attachment to this Verse is very weak, and what we mentioned is sufficient, and by Allah-azwj is the success’ – end.
و ذكر رضي الله عنه نحوا من هذا في أجوبة المسائل التي وردت عليه من الري.
And he, may Allah-azwj be Pleased with him mentioned approximate to this in answer to the question which was referred to him from Al-Rayy.
و قال الدواني في شرح العقائد هم أي الأنبياء أفضل من الملائكة العلوية عند أكثر الأشاعرة و من الملائكة السفلية بالاتفاق و عامة البشر من المؤمنين أيضا أفضل من عامة الملائكة
And Al-Dawany said in commentary of ‘Al-Aqaid’, ‘They are whichever of the Prophets-as superior to the high Angels, in the view of most of the Asharites, ad from the lower Angels, by concurrence, and generality of the human beings from the Momineen as well are superior to generality of the Angels.
و عند المعتزلة و أبي عبد الله الحليمي و القاضي أبي بكر منا الملائكة أفضل و المراد بالأفضل أكثر ثوابا و ذلك أن عبادة الملائكة فطرية لا مزاحم لهم عنها بخلاف عبادة البشر فإن لهم مزاحمات فتكون عبادتهم أشق وقال النبي ص أفضل الأعمال أضرها. أي أشقها.
And in the view of the Mu’tazilites, and Abu Abdullah Al-Haleemy, and the judge Abu Bakr from us, the Angels are superior, and the intent with the superiority is being of more Rewards, and that is because the worship by the Angels is innate, there is no competition for them about it, opposite to the worship by the human beings, for there are competitions for them. Thus, their worship is more difficult, and the Prophet-saww had said ‘The superior of the deeds is its most harmful’ – i.e. more difficult.
قلت و على هذا يندفع ما يتوهم أن إساءة الأدب مع الملائكة كفر و مع آحاد المؤمنين ليس بكفر فتكون الملائكة أفضل لأن ذلك يدل على أن كون الملك أشرف بسبب كثرة مناسبته مع المبدإ في النزاهة و قلة الوسط لا على أنه أفضل بمعنى كونه أكثر ثوابا.
I say, ‘And based upon this, it urges what is illusory that the bad etiquettes with the Angles is Kufr, and with individual Momineen it isn’t Kufr. So the Angels would be superior because that evidence upon the Angels is nobler due to many causes with the principle of the integrity, and lack of moderations, not upon that the superior is in the meaning of his being with more Rewards.
و قال شارح المقاصد ذهب جمهور أصحابنا و الشيعة إلى أن الأنبياء أفضل من الملائكة خلافا للمعتزلة و القاضي و أبي عبد الله الحليمي و صرح بعض أصحابنا بأن عوام البشر من المؤمنين أفضل من عوام الملائكة و خواص الملائكة أفضل من عوام البشر أي غير الأنبياء لنا وجوه عقلية و نقلية.
And the commentator of ‘Al-Maqasid’ said, ‘Most of our companions and the Shias went to that the Prophets-as are superior to the Angels, in opposition to the Mu’tazilities, and the judge, and Abu Abdullah Al-Haleemy, and some of our companions were explicit with the generality of the human beings from the Momineen being superior to the generality of the Angels, and the special angels are superior than the generality of the human beings, i.e. other than the Prophets-as. For us there are aspects, intellectual and textual.
الأولى أن الله تعالى أمر الملائكة بالسجود لآدم و الحكيم لا يأمر بسجود الأفضل للأدنى و إباء إبليس و استكباره و التعليل بأنه خير من آدم لكونه من نار و آدم من طين يدل أن المأمور به كان سجود تكرمة و تعظيم لا سجود تحية و زيارة و لا سجود الأعلى للأدنى إعظاما له و رفعا لمنزلته و هضما لنفوس الساجدين.
The first is that Allah-azwj the Exalted Commanded the Angels with doing Sajdah to Adam-as, and the Wise One would not Command superior to do Sajdah to the inferior, and the refusal of Iblees-la and his-la arrogance, and the reasoning that he-la is better than Adam-as due to his-la being from fire and Adam-as being from clay, evidence’s upon that the Commanded with was Sajdah of honouring and reverence, not Sajdah of greetings and visitation, nor Sajdah of the superior to the inferior, as a reverence to him-as, and loftiness of his-as status, and assimilation of the souls of the prostrators.
الثاني أن آدم أنبأهم بالأسماء و بما علمه الله من الخصائص و المعلم أفضل من المتعلم و سوق الآية ينادي على أن الغرض إظهار ما خفي عليهم من أفضلية آدم و دفع ما توهموا فيه من النقصان
The second is that Adam-as informed them with the name and with whatever Allah-azwj had Taught him-as from the specifics, and the teacher is superior to the student, and the Verse continues calling upon the purpose of manifesting what was hidden unto them from the superiority of Adam-as and repelled what they had been imagining regarding him-as of the deficiencies.
و لذا قال تعالى أَ لَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّماواتِ وَ الْأَرْضِ و بهذا يندفع ما يقال إن لهم أيضا علوما جمة أضعاف العلم بالأسماء لما شاهدوا من اللوح و حصلوا في الأزمنة المتطاولة بالتجارب و الأنظار المتوالية.
And for that, Allah-azwj the Exalted Said: Did I not Say to you that I Know unseen of the skies and the earth [2:33]. And by this, He-azwj Started what is said that there is immense knowledge with them, additional knowledge with the names when they had witnessed from the (Guarded) Tablet, and they had attained during the long times with the experiences and the consecutive observations.
الثالث قوله تعالى إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ و قد خص من آل إبراهيم و آل عمران غير الأنبياء بدليل الإجماع
The third are Words of the Exalted: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33]. And He-azwj has Specified from the progeny of Ibrahim-as, and progeny of Imran-as apart from the Prophets-as, by evidence of the consensus.
فيكون آدم و نوح و جميع الأنبياء مصطفون على العالمين الذين منهم الملائكة إذ لا مخصص للملائكة من العالمين و لا جهة لتفسيره بالكثير من المخلوقات.
So Adam-as and Noah-as and entirety of the Prophets-as are Chosen above the worlds, those from them are the Angels, when the there is no specific for the Angels from the world, nor any aspect of interpreting it with the many of the created beings.
الرابع أن للبشر شواغل عن الطاعات العلمية و العملية كالشهوة و الغضب و سائر الحاجات الشاغلة و الموانع الخارجة و الداخلة
The fourth is that for the human beings, there are pre-occupations from the (acts of) obedience, the knowledgeable and the actions, like the lustful desires, and the anger, and rest of the pre-occupying needs, and the outside obstacles, and of the inside.
فالمواظبة على العبادات و تحصيل الكمالات بالقهر و الغلبة على ما يضاد القوة العاقلة يكون أشق و أفضل و أبلغ في استحقاق الثواب و لا معنى للأفضلية سوى استحقاق الثواب و الكرامة.
So the perseverance upon the worships and attaining the perfections by force, and the overcoming upon what is opposed to the intellectual strength happens to be more difficult and superior and further reaching in the deserving of the Rewards, and there is no meaning of the superiority besides deserving of the Rewards and the honours.
لا يقال لو سلم انتفاء الشهوة و الغضب و سائر الشواغل في حق الملائكة فالعبادة مع كثرة البواعث و الشواغل إنما يكون أشق و أفضل من الأخرى إذا استويا في المقدار و باقي الصفات و عبادة الملائكة أكثر و أدوم فإنهم يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ
It cannot be said, if the absence of the lustful desires, and the anger, and rest of the pre-occupations are recognised in the right of the Angels, so the worship with the many inducements and the pre-occupations rather happen to be more difficult, and superior to the other, when they are both same in the measurement. And the rest of the attributes, and worship of the Angels is more and more constant, for they are Glorifying by the night and the day. They are not slackening [21:20].
و الإخلاص الذي به القوام و النظام و اليقين الذي هو الأساس و التقوى التي هي الثمرة فيهم أقوى و أقوم لأن طريقهم العيان لا البيان و المشاهدة لا المراسلة لأنا نقول انتفاء الشواغل في حقهم مما لا ينازع فيه أحد و وجود المشقة و الألم في العبادة و العمل عند عدم المنافي و المضاد مما لا يعقل
And the sincerity by which is the strength and the system, and the certainty which is the foundation, and the piety which is the fruit among them, is stronger and more upright, because their way is the eye-witnessing, nor the explanation, and the witnessing is not correspondence, because we are saying, the negation of the pre-occupation in their right is from what no one is disputing regarding it, and the existence of the hardships and the pain during the worship and the deeds, cannot be negated, and the opposite is from what is not reasonable.
قلت أو كثرت و كون باقي الصفات في حق الأنبياء أضعف و أدنى مما لا يسمع و لا يقبل و قد يتمسك بأن للملائكة عقلا بلا شهوة و للبهائم شهوة بلا عقل و للإنسان كليهما
I say, ‘Or more, and being the remainder of the attributes in the right of the Prophets-as is weaker and lower than what is neither heard nor accepted, and it can be attached with that for the Angels there is intellect without lustful desire, and for the animals there is lustful desires without intellect, and for the human being there is both.
فإذا ترجح شهوته على عقله يكون أدنى من البهائم لقوله تعالى بَلْ هُمْ أَضَلُ فإذا ترجح عقله على شهوته يجب أن يكون أعلى من الملائكة
So, when the lustful desires outweigh upon his intellect, he would be lower than the animals, due to the Words of the Exalted: But, they are more straying [25:44].But when his intellect outweigh upon his lustful desires, it obliges that he be higher than the Angels.
و هذا عائد إلى ما سبق لأن تمام تقريره هو أن الكافر آثر النقصان مع التمكن من الكمال و كل من فعل كذا فهو أضل و أرذل ممن آثره بدونه لأن إيثار الشيء مع وجود المضاد و المنافي أرجح و أبلغ من إيثاره بدونه فيلزم أن يكون من آثر الكمال مع التمكن من النقصان أفضل و أكمل ممن آثره بدونه.
And this goes back to what has preceded, because the complete of his repetition is that the Kafir impacts the loss with the possibility of the perfection, and everyone who does like this, he is more straying and degraded than the one who impacted him with less than it, because the impact of the thing with the existence of the opposite, and the benefit of outweighing, and further reaching than his impact with less than it, so it necessitates that it be from the impact of the perfection with the possibility of the deficiency, being more superior and more perfect that the one who impacted him with less than it.
و أما التمسك بقوله تعالى وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ و التكريم المطلق لأحد الأجناس يشعر بفضله على غيره فضعيف لأن التكريم لا يوجب التفضيل سيما مع قوله تعالى وَ فَضَّلْناهُمْ عَلى كَثِيرٍ مِمَّنْ خَلَقْنا فإنه يشير بعدم التفضيل على القليل و ليس غير الملائكة بالإجماع كيف و قد وصف الملائكة أيضا بأنهم عِبادٌ مُكْرَمُونَ
And as for the one adhering with Words of the Exalted: And We have Honoured the Children of Adam, [17:70], and the absolute honour is for one of the species who is aware of his superiority over the other. It is weak, because the honouring does not oblige the superiority specifically with the Words of the Exalted: and We Preferred them over most of the ones We Created, [17:70], for it indicates the lack of preference over the few, and it isn’t other than the Angels, by the consensus, and He-azwj has Described the Angels as well that they are: But, they (Prophets) are honoured servants [21:26]’.
ثم قال و احتج المخالفون أيضا بوجوه نقلية و عقلية أما النقليات فمنها قوله تعالى وَ لِلَّهِ يَسْجُدُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ مِنْ دابَّةٍ وَ الْمَلائِكَةُ وَ هُمْ لا يَسْتَكْبِرُونَ يَخافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
Then he said, ‘And the adversaries are arguing as well by aspects of transmission and intellectual. As for the transmission, from these (arguments) are Words of the Exalted: And to Allah does Sajdah whatever is in the skies and whatever is in the earth, from animals and Angels, and they are not being arrogant [16:49] They fear their Lord from above them and are doing what they are commanded to [16:50].
خصهم بالتواضع و ترك الاستكبار في السجود و فيه إشارة إلى أن غيرهم ليس كذلك و أن أسباب التكبر و التعظم حاصلة لهم و وصفهم باستمرار الخوف و امتثال الأوامر و من جملتها اجتناب المنهيات.
He-azwj Singled them out for humility and abandoning arrogance in the Sajdah, which indicates that others are not like that, and that the reasons for arrogance and the reverence results for them, and He-azwj Described them being with continual fear and compliance with Commands, among which are avoidance of Prohibitions.
و منها قوله تعالى وَ مَنْ عِنْدَهُ لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ وَ لا يَسْتَحْسِرُونَ يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ وصفهم بالقرب و الشرف عنده و بالتواضع المواظبة على الطاعة و التسبيح.
And from these (arguments) are Words of the Exalted: and the ones in His Presence are neither being arrogant from worshipping Him nor are they tiring [21:19] They are Glorifying by the night and the day. They are not slackening [21:20]. He-azwj Described them being with the nearness and the nobility in His-azwj Presence, and with the humbleness persevering upon the obedience and the glorification.
و منها قوله تعالى بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ إلى أن قال وَ هُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ وصفهم بالكرامة المطلقة و الامتثال و الخشية و هذه الأمور أساس كافة الخيرات.
And from these (arguments) are Words of the Exalted: But, they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27]. He-azwj Described them with the absolute honours, and compliance, and the fear, and these affairs are a foundation for all the good deeds.
و الجواب أن جميع ذلك إنما يدل على فضيلتهم لا على أفضليتهم لا سيما على الأنبياء.
And the answer to entirety of that, rather evidences upon their merit not upon their superiority, not especially upon the Prophets-as.
و منها قوله تعالى قُلْ لا أَقُولُ لَكُمْ عِنْدِي خَزائِنُ اللَّهِ وَ لا أَعْلَمُ الْغَيْبَ وَ لا أَقُولُ لَكُمْ إِنِّي مَلَكٌ فإن مثل هذا الكلام إنما يحسن إذا كان الملك أفضل.
And from these (arguments) are Words of the Exalted: Say: ‘I am not saying to you all there are treasures of Allah with me nor do I know the unseen, nor am I saying to you I am an Angel. [6:50]. The likes of this speech is rather good when the Angel was superior.
و الجواب أنه إنما قال ذلك حين استعجله قريش العذاب الذي أوعدوا به بقوله تعالى وَ الَّذِينَ كَذَّبُوا بِآياتِنا يَمَسُّهُمُ الْعَذابُ بِما كانُوا يَفْسُقُونَ
And the answer is that, he-saww rather said that when Quraysh had hastened him-saww for the Punishment which they had been Threatened with, by Words of the Exalted: And (as for) those who are belying Our Signs, the Punishment would touch them due to what they were corrupting [6:49].
و المعنى أني لست بملك حتى يكون لي القوة و القدرة على إنزال العذاب بإذن الله كما كان لجبرئيل ع أو يكون له العلم بذلك بإخبار من الله تعالى بلا واسطة.
And the meaning is, ‘I-saww am not an Angel so there would be strength for me and the power upon befalling the Punishment by the Permission of Allah-azwj’, just as had been for Jibraeel-as, or there would be knowledge of that for him-saww of the news from Allah-azwj the Exalted without an intermediary.
و منها قوله تعالى ما نَهاكُما رَبُّكُما عَنْ هذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونا مَلَكَيْنِ أي إلا كراهة أن تكونا ملكين يعني أن الملائكة بالمرتبة العليا و في الأكل من الشجرة ارتقاء إليهما.
And from these (arguments) are Words of the Exalted: ‘Your Lord did not Forbid you from this tree except that you would become two Angels [7:20] – i.e. except abhorrence that you-as would be two Angels, meaning that the Angels are with the higher rank, and in eating from the tree, is elevation to them.
و الجواب أن ذلك تمويه من الشيطان و تخييل أن ما يشاهد في الملك من حسن الصورة و عظم الخلق و كمال القوة يحصل بأكل الشجرة و لو سلم فغايته التفضيل على آدم قبل النبوة.
And the answer is, that is a camouflaging from the Satan-la, and an illusion that what is being witnessed in the Angel, from the excellent image and mighty physique, and perfect strength, can result by eating from the tree, and if it is conceded, it’s peak would be the superiority over Adam-as before the Prophet-hood.
و منها قوله تعالى عَلَّمَهُ شَدِيدُ الْقُوى يعني جبرئيل ع و المعلم أفضل من المتعلم.
And from these (arguments) are Words of the Exalted: The Mighty of Strength Taught him [53:5] – meaning Jibraeel-as, and the teacher is superior to the student.
و الجواب أن ذلك بطريق التبليغ و إنما تعليم من الله تعالى.
And the answer is, that is by way of the delivery, and rather the teaching is from Allah-azwj the Exalted.
و منها قوله تعالى لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْداً لِلَّهِ وَ لَا الْمَلائِكَةُ الْمُقَرَّبُونَ أي لا يترفع عيسى من العبودية و لا من هو أرفع منه درجة كقولك لن يستنكف من هذا الأمر الوزير و لا السلطان و لو عكست أحلت بشهادة علماء البيان و البصراء بأساليب الكلام
And from its are Words of the Exalted: The Messiah never disdained that he happens to be a servant of Allah, nor do the Angels of Proximity [4:172] – i.e. Isa-as is not higher than the servant-hood, nor does the one who is higher than him-as with a rant, like your words, ‘The minister never disdains from this matter, nor does the Sultan’, and if it were to be reverse, it would allowed with the testimony of the scholars of the explanation and the insights with the methods of speech.
و عليه قوله تعالى وَ لَنْ تَرْضى عَنْكَ الْيَهُودُ وَ لَا النَّصارى أي مع أنهم أقرب مودة لأهل الإسلام و لهذا خص الملائكة بالمقربين منهم لكونهم أفضل.
And upon it are Words of the Exalted: And they will never be pleased with you, neither the Jews nor the Christians, [2:120] – i.e. along with their being of closer cordiality to the people of Al Islam, and for this the Angels are specialised with the Proximity than they are due to their being superior.
و الجواب أن الكلام سيق لرد مقالة النصارى و غيرهم في المسيح و ادعائهم فيه مع النبوة البنوة بل الألوهية و الترفع عن العبودية لكونه روح الله ولد بلا أب لكونه يبرئ الأكمه و الأبرص و المعنى لا يترفع عيسى عن العبودية و لا من هو فوقه في هذا المعنى و هم الملائكة الذين لا أب لهم و لا أم و لا يقدرون على ما لا يقدر عليه عيسى ع و لا دلالة على الأفضلية بمعنى كثرة الثواب و سائر الكمالات
And the answer, the Speech Intends to refute the words of the Christians and others regarding the Messiah-as, and their claiming regarding the Prophet-hood, the sonship, but the Divinity, and higher than the servitude for his-as being a Spirit of Allah-azwj, having been born without a father, for his-as curing the blind and the ones with vitiligo. And the meaning is, Isa-as is not higher than the servitude nor is the one who is above him-as, in this meaning, and they are the Angels, those there is neither any father for them nor mother, and they are able upon what Isa-as is not able upon, and there is no evidence upon the superiority in the meaning of more Rewards and rest of the perfections.
أ لا ترى أن فيما ذكرت من المثال لم يقصد الزيادة و الرفعة في الفضل و الشرف و الكمال بل في ما هو مظنة الاستنكاف و الرضا كالغلبة و الاستكبار و الاستعلاء في السلطان و قرب المودة في النصارى.
Don’t you see that among what is mentioned from the examples, He-azwj did not Mean the increase, and the loftiness in the merit and the nobility and the perfection, but in what constitutes the disapproval, and the agreement, like the overcoming, and the arrogance, and the exaltedness in the Sultan, and closeness of the cordiality among the Christians.
و منها اطراد تقديم ذكر الملائكة على ذكر الأنبياء و الرسل و لا تعقل له جهة سوى الأفضلية.
And from these (arguments) is the constant mention of the Angels over the mention of the Prophets-as and the Messengers-as, and there is not rationale aspect for it besides the superiority.
و الجواب أنه يجوز أن يكون بجهة تقدمهم في الوجود أو في قوة الإيمان بهم و الاهتمام به لأنه أخفى فالإيمان بهم أقوى و بالتحريص عليه أحرى.
And the answer I, it is allowed that it may be in terms of their progress in existence or in the strength of belief in them and interest in it because it is hidden, so belief in them is stronger and by being keen on it is more important.
و أما العقليات فمنها أن الملائكة روحانيات مجردة في ذاتها متعلقة بالهياكل العلوية مبرأة عن ظلمة المادة و عن الشهوة و الغضب اللذين هما مبدءا الشرور و القبائح متصفة بالكمالات العلمية و العملية بالفعل من غير شوائب الجهل و النقص و الخروج عن القوة إلى الفعل على التدريج
As for the intellectual (arguments), these are that the Angels are spirituality abstract in themselves, attached to the upper structures, absolved from the darkness of matter and from lust and anger which are the origins of evil and ugliness, characterised by knowledgeable and practical perfections in action without the impurities of ignorance and deficiency and departure from strength to action on the gradualness.
و من احتمال الغلط قوية على الأفعال العجيبة و إحداث السحب و الزلازل و أمثال ذلك مطلعة على أسرار الغيب سابقة إلى أنواع الخير و لا كذلك حال البشر.
And the possibility of error is strong over miraculous actions and the creation of clouds and earthquakes and the likes of that. Knowing the secrets of the unseen precedes the kinds of goodness, and the condition of human beings is not like that.
و الجواب أن مبني ذلك على قواعد الفلسفة دون الملة.
And the answer is, that is built upon philosophical principles besides the religion.
و منها أن أعمالهم الموجبة للمثوبات أكثر لطول زمانهم و أدوم لعدم تخلل الشواغل و أقوم لسلامتها عن مخالطة المعاصي المنقصة للثواب و علومهم أكمل و أكثر لكونهم نورانيين يشاهدون اللوح المحفوظ المنتقش بالكائنات و أسرار المغيبات.
And from these (arguments) is that their actions that require rewards are more for the length of their time and perpetuality because they do not permeate the concerns, and are better for their safety than mixing with sins that lack reward, and their knowledge is more complete and more because they are luminous, watching the Guarded Tablet engraved with occurrences and the secrets of the unseen.
و الجواب أن هذا لا يمنع كون أعمال الأنبياء و علومهم أفضل و أكثر ثوابا لجهات أخر كقهر المضاد و المنافي و تحمل المتاعب و المشاق و نحو ذلك على ما مر انتهى.
The answer is that this does not preclude the fact that the actions and knowledge of the Prophets-as are better and more rewarding for other parties, such as conquering opponents and exiles, enduring troubles and hardships, and the like, based upon what has passed’.
و أقول و العمدة في ذلك الأخبار الكثيرة الدالة على فضل الأنبياء و الأئمة ع على الملائكة و إن كان فيها ما يوهم خلاف ذلك و هي متفرقة في أبواب مجلدات الحجة لم نوردها هاهنا حذرا من الإطناب و حجم الكتاب.
And I (Majlisi) am saying, ‘And the reliance regarding that are the many Ahadeeth evidencing upon the superiority of the Prophets-as and the Imams-asws over the Angels, and even if there was regarding these, what they are imagining opposite to that, and these are scattered in the chapters of the volumes of the Divine Authorities. We shall not refer these over here out of caution from the overstatement and size of the book’.
1- الِاحْتِجَاجُ، فِي مَا سَأَلَ الزِّنْدِيقُ الصَّادِقَ ع الرَّسُولُ أَفْضَلُ أَمِ الْمَلَكُ الْمُرْسَلُ إِلَيْهِ قَالَ ع بَلِ الرَّسُولُ أَفْضَلُ.
(The book) ‘Al-Ihtijaj’ – Among what the atheist asked Al-Sadiq-asws, ‘Is the Rasool-saww superior or the Angel, the Messenger to him-saww?’ He-asws said: ‘But the Rasool-saww is superior’’.[1]
2- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ النَّخَعِيِّ عَنْ جَدِّهِ سُلَيْمِ بْنِ إِبْرَاهِيمَ بْنِ عُبَيْدٍ عَنْ نَصْرِ بْنِ مُزَاحِمٍ الْمِنْقَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ الزِّبْرِقَانِ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ ع فِي قَوْلِهِ تَعَالَى وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ يَقُولُ فَضَّلْنَا بَنِي آدَمَ عَلَى سَائِرِ الْخَلْقِ
(The book) ‘Majaalis’ of Ibn Al Sheykh, from his father, from a group, from Abu Al Mufazzal Al Shaybani, from Ali Bin Muhammad Bin Al Hassan Al Nakhaie, from his grandfather Suleym Bin Ibrahim Bin Ubeyd, from Nasr Bin Muzahim Al Minqary, from Ibrahim Bin Al Zayqan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his father-asws regarding Words of the Exalted: And We have Honoured the Children of Adam, [17:70]. He-asws said: ‘The children of Adam-as have been Merited over rest of the creatures’.
وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ يَقُولُ عَلَى الرَّطْبِ وَ الْيَابِسِ
and We Carry them in the land and the sea, – He-asws said: ‘Upon the wet and the dry’.
وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ يَقُولُ مِنْ طَيِّبَاتِ الثِّمَارِ كُلِّهَا
and We Sustain them of the good things, [17:70] – He-asws said: ‘From the good fruits, all of them’.
وَ فَضَّلْناهُمْ يَقُولُ لَيْسَ مِنْ دَابَّةٍ وَ لَا طَائِرٍ إِلَّا هِيَ تَأْكُلُ وَ تَشْرَبُ بِفِيهَا لَا تَرْفَعُ بِيَدِهَا إِلَى فِيهَا طَعَاماً وَ لَا شَرَاباً غَيْرُ ابْنِ آدَمَ فَإِنَّهُ يَرْفَعُ إِلَى فِيهِ بِيَدِهِ طَعَامَهُ فَهَذَا مِنَ التَّفْضِيلِ.
and We Preferred them [17:70] – He-asws said: ‘There isn’t any (Halal) animal, nor a bird except and it eats and drink by its mouth, not raising by its hand to its mouth, neither food nor drink, apart from the children of Adam-as. He raises his food to his mouth with his hand. So, this is from the preference’’.[2]
3- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ هَارُونَ عَنْ يَحْيَى بْنِ السَّرِيِّ الضَّرِيرِ عَنْ مُحَمَّدِ بْنِ حَازِمٍ أَبِي مُعَاوِيَةَ الضَّرِيرِ قَالَ: دَخَلْتُ عَلَى هَارُونَ الرَّشِيدِ قِيلَ لِي وَ كَانَتْ بَيْنَ يَدَيْهِ الْمَائِدَةُ فَسَأَلَنِي عَنْ تَفْسِيرِ هَذِهِ الْآيَةِ وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ الْآيَةَ
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from a group, from Abu Al Mufazzal, from Ahmad Bin Al Hassan Bin Haroun, from Yahya Bin Al Sary Al Zareer, from Muhammad Bin Hazim Abu Muawiya Al Zareer who said,
‘I entered to see Haroun Al-Rasheed. He said to me, and the meal was in front of him, asking me about the interpretation of this Verse: And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things [17:70] – the Verse.
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ تَأَوَّلَهَا جَدُّكَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ أَخْبَرَنِي الْحَجَّاجُ بْنُ إِبْرَاهِيمَ الْخُوزِيُّ عَنْ مَيْمُونِ بْنِ مِهْرَانَ- عَنِ ابْنِ عَبَّاسٍ فِي هَذِهِ الْآيَةِ وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ وَ حَمَلْناهُمْ فِي الْبَرِّ وَ الْبَحْرِ وَ رَزَقْناهُمْ مِنَ الطَّيِّباتِ قَالَ كُلُّ دَابَّةٍ تَأْكُلُ بِفِيهَا إِلَّا ابْنُ آدَمَ فَإِنَّهُ يَأْكُلُ بِالْأَصَابِعِ
I said, ‘O commander of the faithful! Your grandfather Abdullah Bin Abbas has interpreted it. Al-Hajjaj Bin Ibrahim Al-Khowzy informed me from Maymoun Bin Mihran, from Ibn Abbas regarding this Verse: And We have Honoured the Children of Adam, and We Carry them in the land and the sea, and We Sustain them of the good things [17:70]. He said, ‘Every animal eats with its mouth except the children of Adam-as, for he eat with the fingers’.
قَالَ أَبُو مُعَاوِيَةَ فَبَلَغَنِي أَنَّهُ رَمَى بِمِلْعَقَةٍ كَانَتْ بِيَدِهِ مِنْ فِضَّةٍ وَ تَنَاوَلَ مِنَ الطَّعَامِ بِإِصْبَعِهِ.
Abu Muawiya (the narrator) said, ‘It reached me that he threw the silver spoon which was in front of him and took the food with his fingers’’.[3] (Not a Hadeeth)
4- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ الْبَغَوِيِّ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ الْحِمَّانِيِّ عَنْ حَجَّاجِ بْنِ تَمِيمٍ عَنْ مَيْمُونِ بْنِ مِهْرَانَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى عَزَّ وَ جَلَ وَ لَقَدْ كَرَّمْنا بَنِي آدَمَ إِلَى قَوْلِهِ تَفْضِيلًا قَالَ لَيْسَ مِنْ دَابَّةٍ إِلَّا وَ هِيَ تَأْكُلُ بِفِيهَا إِلَّا ابْنُ آدَمَ فَإِنَّهُ يَأْكُلُ بِيَدِهِ.
And from him, from his father, from A group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Abdul Aziz Al Bagawy, from Yahya Bin Abdul Hameed Al Himmany, from Hajjaj Bin Tameem, from Maymoun Bin Mihran,
‘From Ibn Abbas regarding Words of the Exalted Mighty and Majestic: And We have Honoured the Children of Adam, – up to His-azwj Word: with a Preference [17:70]. He said, ‘There isn’t any animal except, and it eats with its mouth, except the children of Adam-as, for he eats with his hand’’.[4] (Not a Hadeeth)
5- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ ع فَقُلْتُ الْمَلَائِكَةُ أَفْضَلُ أَمْ بَنُو آدَمَ
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws. I said, ‘Are the Angels superior of the children of Adam-as?’
فَقَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَكَّبَ فِي الْمَلَائِكَةِ عَقْلًا بِلَا شَهْوَةٍ وَ رَكَّبَ فِي الْبَهَائِمِ شَهْوَةً بِلَا عَقْلٍ وَ رَكَّبَ فِي بَنِي آدَمَ كِلْتَيْهِمَا فَمَنْ غَلَبَ عَقْلُهُ شَهْوَتَهُ فَهُوَ خَيْرٌ مِنَ الْمَلَائِكَةِ وَ مَنْ غَلَبَ شَهْوَتُهُ عَقْلَهُ فَهُوَ شَرٌّ مِنَ الْبَهَائِمِ.
He-asws said: ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws said: ‘Allah-azwj Mighty and Majestic Installed intellect into the Angels without lustful desires, and Installed lustful desires in the animals without intellect, and Installed in the children of Adam-as, both of these. So, the one who intellect overcomes his lustful desires, he is better than the Angels, and the one whose lustful desires overcome his intellect would be eviler than the beasts’’.[5]
6- صَحِيفَةُ الرِّضَا، بِالْإِسْنَادِ عَنْهُ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَثَلُ الْمُؤْمِنِ عِنْدَ اللَّهِ كَمَثَلِ مَلَكٍ مُقَرَّبٍ وَ إِنَّ الْمُؤْمِنَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ أَعْظَمُ مِنَ الْمَلَكِ وَ لَيْسَ شَيْءٌ أَحَبَّ إِلَى اللَّهِ مِنْ مُؤْمِنٍ تَائِبٍ أَوْ مُؤْمِنَةٍ تَائِبَةٍ.
(The book) ‘Saheefa Al-Reza-asws’ – By the chain from him-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘An example of the Momin in the Presence of Allah-azwj is like an Angel of Proximity, and the Momin in the Presence of Allah-azwj Mighty and Majestic is mightier than the Angel, and there isn’t anything more beloved to Allah-azwj than a repentant Momin or a repentant Momina’’.[6]
7- وَ مِنْهُ، بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْمُؤْمِنَ لَيُعْرَفُ فِي السَّمَاءِ كَمَا يَعْرِفُ الرَّجُلُ أَهْلَهُ وَ وُلْدَهُ وَ إِنَّهُ أَكْرَمُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مِنْ مَلَكٍ مُقَرَّبٍ.
And from him-asws, by this chain, said, ‘Rasool-Allah-saww said: ‘The Momin is well-known in the sky just as the man tends to know his wife and his children, and he is more honourable in the Presence of Allah-azwj Mighty and Majestic than the Angel of Proximity’’.[7]
8- الْعَيَّاشِيُّ، عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ فَضَّلْناهُمْ عَلى كَثِيرٍ مِمَّنْ خَلَقْنا تَفْضِيلًا قَالَ خُلِقَ كُلُّ شَيْءٍ مُنْكَبّاً غَيْرَ الْإِنْسَانِ فَإِنَّهُ خُلِقَ مُنْتَصِباً.
Al Ayyashi, from Jabir,
‘From Abu Ja’far-asws regarding Words of the Exalted: and We Preferred them over most of the ones We Created, with a Preference [17:70]. He-asws said: ‘All things have been Created prostrate apart from the Human being, for he has been Created upright’’.[8]
9- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا ابْنَ آدَمَ اذْكُرْنِي فِي مَلَإٍ أَذْكُرْكَ فِي مَلَإٍ خَيْرٍ مِنْ مَلَئِكَ.
(The book) ‘Al-Kafi’ – From the number, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ghalib Bin Usman, from Bashir Al Dahhan,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Said: “O children of Adam-as! Mention Me-azwj in an assembly, I-azwj shall have you mentioned in an assembly better than your assembly’’.[9]
10- وَ مِنْهُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ ابْنِ فَضَّالٍ رَفَعَهُ قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لِعِيسَى ع يَا عِيسَى اذْكُرْنِي فِي نَفْسِكَ أَذْكُرْكَ فِي نَفْسِي وَ اذْكُرْنِي فِي مَلَئِكَ أَذْكُرْكَ فِي مَلَإٍ خَيْرٍ مِنْ مَلَإِ الْآدَمِيِّينَ.
And from him, by the preceding chain, from Ibn Fazzal, raising it, said,
‘Allah-azwj Mighty and Majestic Said to Isa-as: “O Isa-as! Mention Me-azwj within yourself-as, I-azwj shall Mention you within Myself-azwj and mention Me-azwj in your-as assembly, I-azwj shall Mention you-as in an assembly better than the assembly of the human beings!”’[10]
11- كِتَابُ تَفْضِيلِ أَمِيرِ الْمُؤْمِنِينَ، الْكَرَاجُكِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ مَنْدَةَ عَنِ الْحَسَنِ بْنِ يَعْقُوبَ الْبَزَّازِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ قَالَ: لَمَّا حَمَلَ الْمَأْمُونُ أَبَا هَدِيَّةَ مَوْلَى أَنَسٍ إِلَى خُرَاسَانَ بَلَغَنِي ذَلِكَ فَخَرَجْتُ فِي لِقَائِهِ فَصَادَفَنِي فِي بَعْضِ الْمَنَازِلِ فَرَأَيْتُ رَجُلًا طَوِيلًا خَفِيفَ الْعَارِضَيْنِ مُنْحَنِياً مِنَ الْكِبْرِ وَ قَدِ اجْتَمَعَ عَلَيْهِ النَّاسُ
The book ‘Tafzeel Amir Al-Momineen-asws’ – Al Karajuky, from Ali Bin Al Hassan Bin Mandah, from Al Hassan Bin Yaqoub Al Bazzaz, from Ali Bin Ibrahim, from his father who said,
‘When Al-Mamoun had Abu Hadiyah, slave of Anas, carried to Khurasan, that reached me, so I went out in meeting him. I came across him in one of the stations. I saw a tall man, light of the width, stooped from old age, and the people had gathered to him.
فَقُلْتُ لَهُ حَدِّثْنِي رَحِمَكَ اللَّهُ فَإِنِّي أَتَيْتُكَ مِنْ بَلَدٍ بَعِيدٍ أَسْمَعُ مِنْكَ فَلَمْ يُحَدِّثْنِي مِنَ الزَّحْمَةِ الَّتِي كَانَتْ عَلَيْهِ ثُمَّ رَحَلَ فَتَبِعْتُهُ إِلَى الْمَرْحَلَةِ الْأُخْرَى
I said to him, ‘Narrate to me, may Allah-azwj have Mercy on you, for I have come to you from a distant city, to hear from you’. But he did not narrate to me due to the congestion which was upon him. Then he departed. I followed him to another station.
فَلَمَّا نَزَلَ أَتَيْتُهُ فَقُلْتُ لَهُ حَدِّثْنِي رَحِمَكَ اللَّهُ تَعَالَى قَالَ أَنْتَ صَاحِبِي بِالْأَمْسِ قُلْتُ نَعَمْ
When he descended, I came to him, ‘I said to him, ‘Narrated to me, may Allah-azwj the Exalted have Mercy on you!’ He said, ‘You are my companion of yesterday?’ I said, ‘Yes’.
قَالَ إِذاً وَ اللَّهِ لَا أُحَدِّثُكَ إِلَّا قَائِماً لِمَا بَدَا مِنِّي إِلَيْكَ لِأَنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ كَانَ عِنْدَهُ عِلْمٌ فَكَتَمَهُ أَلْجَمَهُ اللَّهُ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَارٍ
He said, ‘Then, by Allah-azwj, I will not narrate to you except standing, due to what had begun from me to you, because I have heard Rasool-Allah-saww saying: ‘One who had knowledge with him, so he conceals it, Allah-azwj would Rein him with reins of Fire!’’
ثُمَّ قَامَ قَائِماً وَ قَالَ كُنْتُ رَأَيْتُ مَوْلَايَ أَنَسَ بْنَ مَالِكٍ وَ هُوَ مُعَصَّبٌ بِعِصَابَةٍ بَيْضَاءَ فَقُلْتُ وَ مَا هَذِهِ الْعِصَابَةُ قَالَ هَذِهِ دَعْوَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ فَقُلْتُ وَ كَيْفَ
Then he stood up standing, and said, ‘I saw my master Anas Bin Malik, and he had been afflicted with whiteness (spots). I said, ‘And what is this affliction?’ He said, ‘This is a supplication of Ali-asws Bin Abu Talib-asws (against me)’. I said, ‘And how so?’
فَقَالَ أُهْدِيَ إِلَى رَسُولِ اللَّهِ ص طَائِرٌ وَ رَسُولُ اللَّهِ ص فِي بَيْتِ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا وَ أَنَا حِينَئِذٍ أَحْجُبُ رَسُولَ اللَّهِ ص فَأَصْلَحَتْهُ أُمُّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا وَ أَتَتْ بِهِ رَسُولَ اللَّهِ ص وَ قَالَتْ أُمُّ سَلَمَةَ الْزَمِ الْبَابَ لِيَنَالَ رَسُولُ اللَّهِ ص مِنْهُ
He said, ‘A bird had been gifted to Rasool-Allah-saww, and Rasool-Allah-saww was in the house of Umm Salama-ra, may Allah-azwj be Pleased with her-ra, and on that day I used to guard Rasool-Allah-saww. Umm Salama-ra, may Allah-azwj be Pleased with her-ra, corrected (cooked it), and she-ra came with it for Rasool-Allah-saww, and Umm Salama-ra said, ‘Stay at the door for Rasool-Allah-saww to take from it’.
فَلَزِمْتُ الْبَابَ وَ قَدَّمَتْهُ إِلَى النَّبِيِّ ص فَلَمَّا وَضَعَتْهُ بَيْنَ يَدَيْهِ رَفَعَ رَسُولُ اللَّهِ ص يَدَيْهِ وَ قَالَ اللَّهُمَّ ائْتِنِي بِأَحَبِّ خَلْقِكَ إِلَيْكَ يَأْكُلْ مَعِي مِنْ هَذَا الطَّائِرِ
I stayed by the door and advanced it to the Prophet-saww. When I placed it in front of him-as, Rasool-Allah-saww raised his-as hand and said: ‘O Allah-azwj! Bring me-as the person most beloved to You-azwj to eat with me-saww from this bird!’
فَسَمِعْتُ دَعْوَةَ رَسُولِ اللَّهِ ص وَ أَحْبَبْتُ أَنْ يَكُونَ رَجُلًا مِنْ قَوْمِي فَأَتَى عَلِيُّ بْنُ أَبِي طَالِبٍ فَقُلْتُ إِنَّ رَسُولَ اللَّهِ عَنْكَ مَشْغُولٌ فَانْصَرَفَ
I heard the supplication of Rasool-Allah-saww, and I loved it that it should be a man from my people, but Ali Bin Abu Talib-asws came. I said, ‘Rasool-Allah-saww is too busy from seeing you‑asws’. So he-asws left.
ثُمَّ دَعَا رَسُولُ اللَّهِ ص ثَانِيَةً وَ قَالَ اللَّهُمَّ ائْتِنِي بِأَحَبِّ خَلْقِكَ إِلَيْكَ يَأْكُلْ مَعِي مِنْ هَذَا الطَّائِرِ فَأَتَى عَلِيُّ بْنُ أَبِي طَالِبٍ فَقُلْتُ إِنَّ رَسُولَ اللَّهِ عَنْكَ مَشْغُولٌ فَانْصَرَفَ
Then Rasool-Allah-saww supplicated secondly and said: ‘O Allah-azwj! Bring me-as the person most beloved to You-azwj to eat with me-saww from this bird. Ali-asws Bin Abu Talib-asws came. I said, ‘Rasool-Allah-saww is too busy from seeing you-asws’. So he-asws left.
ثُمَّ رَفَعَ رَسُولُ اللَّهِ ص رَأْسَهُ وَ دَعَا ثَالِثَةً وَ قَالَ يَا رَبِّ ائْتِنِي بِأَحَبِّ خَلْقِكَ إِلَيْكَ يَأْكُلْ مَعِي مِنْ هَذَا الطَّائِرِ فَأَتَى عَلِيٌّ فَقُلْتُ رَسُولُ اللَّهِ عَنْكَ مَشْغُولٌ فَقَالَ وَ مَا يَشْغَلُ رَسُولُ اللَّهِ ص عَنِّي وَ دَفَعَنِي فَدَخَلَ
Then Rasool-Allah-saww raised his-as head and supplicated thirdly and said: ‘O Lord-azwj! Bring me-as the person most beloved to You-azwj to eat with me-as from this bird!’ Ali-asws came. I said, ‘Rasool-Allah-saww is too busy from seeing you-asws’. He-asws said: ‘And what has pre-occupied Rasool-Allah-saww from me-asws?’ And he-asws pushed me and entered.
فَلَمَّا رَآهُ رَسُولُ اللَّهِ ص قَبَّلَ مَا بَيْنَ عَيْنَيْهِ وَ قَالَ يَا أَخِي مَنِ الَّذِي حَبَسَكَ عَنِّي وَ قَدْ دَعَوْتُ اللَّهَ ثَلَاثاً أَنْ يَأْتِيَنِي بِأَحَبِّ خَلْقِهِ إِلَيْهِ يَأْكُلُ مَعِي مِنْ هَذَا الطَّائِرِ
When Rasool-Allah-saww saw him-asws, he-saww kissed what is between his-asws eyes and said: ‘O my-saww brother-asws! Who is the one who withheld you-asws from me-saww? And I-saww have supplicated to Allah-azwj thrice to bring me-saww the most beloved of the people to Him-azwj, to eat with me-saww from this bird!’
فَقَالَ يَا رَسُولَ اللَّهِ قَدْ جِئْتُ ثَلَاثاً كُلَّ ذَلِكَ يَرُدُّنِي أَنَسٌ
He-asws said: ‘O Rasool-Allah-saww! I-asws came thrice, during all that Anas had returned me‑asws!’
فَقَالَ لِمَ رَدَدْتَ عَلِيّاً
He-saww said: ‘Why did you return Ali-asws?’
فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّي سَمِعْتُ دَعْوَتَكَ فَأَحْبَبْتُ أَنْ يَكُونَ رَجُلًا مِنَ الْأَنْصَارِ فَأَفْتَخِرَ بِهِ إِلَى الْأَبَدِ
I said, ‘O Rasool-Allah-saww! I heard your-saww supplication, so I loved it that it should be a man from the Helpers, so I could pride with him to forever!’
فَقَالَ عَلِيٌّ ع اللَّهُمَّ ارْمِ أَنَساً بِوَضَحٍ لَا يَسْتُرُهُ مِنَ النَّاسِ فَظَهَرَ عَلَيَّ هَذَا الَّذِي تَرَى وَ هِيَ دَعْوَةُ عَلِيٍّ.
Ali-asws said: ‘O Allah-azwj! Shoot at Anas with whiteness he cannot conceal from the people!’ Thus this appeared upon me which you can see, and it is (due to) a supplication of Ali-asws!’’[11]
12- وَ مِنَ الْكِتَابِ الْمَذْكُورِ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ عَنْ طَلْحَةَ بْنِ أَحْمَدَ عَنْ عَبْدِ الْحَمِيدِ الْقَنَّادِ عَنْ هِشَامِ بْنِ بَشِيرٍ عَنِ ابْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص عَلِيٌّ أَفْضَلُ مَنْ خَلَقَ اللَّهُ غَيْرِي وَ الْحَسَنُ وَ الْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَ أَبُوهُمَا خَيْرٌ مِنْهُمَا وَ إِنَّ فَاطِمَةَ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ وَ لَوْ أَنَّ لِفَاطِمَةَ خَيْراً مِنْ عَلِيٍّ لَمْ أُزَوِّجْهَا مِنْهُ.
And from the mentioned book, from Muhammad Bin Ahmad Bin Shazan, from Talha Bin Ahmad, from Abdul Hameed Al Qannad, from Hisham Bin Bashir, from Ibn Jubeyr, from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Ali-asws is the most superior of the ones Allah-azwj Created apart from me-saww, and Al-Hassan-asws and Al-Husayn-asws are two chiefs of the youths of the people of Paradise, and their-asws father-asws is better than them-asws, and (Syeda) Fatima-asws is chieftess of the women of the worlds, and if (Syeda) Fatima-asws had been better than Ali-asws, I-saww would not have married her-asws to him-asws’’.[12]
13- وَ مِنْهُ، عَنِ ابْنِ شَاذَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ جَعْفَرِ بْنِ عَلِيٍّ الدَّقَّاقِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْكَاتِبِ عَنْ سُلَيْمَانَ بْنِ الرَّبِيعِ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْأَشْعَثِ عَنْ مُرَّةَ عَنْ أَبِي ذَرٍّ قَالَ: نَظَرَ النَّبِيُّ ص إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ خَيْرُ الْأَوَّلِينَ وَ الْآخِرِينَ مِنْ أَهْلِ السَّمَاوَاتِ وَ الْأَرَضِينَ هَذَا سَيِّدُ الصِّدِّيقِينَ وَ سَيِّدُ الْوَصِيِّينَ وَ إِمَامُ الْمُتَّقِينَ وَ قَائِدُ الْغُرِّ الْمُحَجَّلِينَ
And from him, from Ibn Shazan, from Muhammad Bin Abdullah, from Ja’far Bin Ali Al Daqqaq, from Abdullah Bin Muhammad Al Katic, from Suleyman Bin Al Rabie, from Nasr Bin Muzahim, from Ali Bin Abdullah, from Al Ash’as, from Murrah,
‘From Abu Zarr-ra having said: ‘The Prophet-saww looked at Ali-asws Bin Abu Talib-asws. He-saww said: ‘Best of the former ones and the latter ones from the inhabitant of the skies and the earths. This is chief of the truthful, and chief of the successors-as, and Imam-asws of the pious, and guide of the resplendent.
إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَاءَ عَلَى نَاقَةٍ مِنْ نُوقِ الْجَنَّةِ قَدْ أَضَاءَتِ الْقِيَامَةُ مِنْ نُورِهَا عَلَى رَأْسِهِ تَاجٌ مُرَصَّعٌ بِالزَّبَرْجَدِ وَ الْيَاقُوتِ فَتَقُولُ الْمَلَائِكَةُ هَذَا مَلَكٌ مُقَرَّبٌ وَ يَقُولُ النَّبِيُّونَ هَذَا نَبِيٌّ مُرْسَلٌ
When it will be the Day of Qiyamah, he-asws shall come being upon a she-camel from the she-camels of the Paradise. The (plains of) will be illuminated from its radiance. Upon his-asws head would be a crown inlaid with the peridots and the rubies. The Angels would say: ‘This is an Angel of Proximity!’ And the Prophets-as would say: ‘This is a Messenger Prophet-as!’
فَيُنَادِي مُنَادٍ مِنْ تَحْتِ بُطْنَانِ الْعَرْشِ هَذَا الصِّدِّيقُ الْأَكْبَرُ هَذَا وَصِيُّ حَبِيبِ اللَّهِ رَبِّ الْعَالَمِينَ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ ع
A caller will call out from beneath the interior of the Throne: ‘This is the greatest truthful! This is successor-asws of the Beloved of Allah-azwj Lord-azwj of the worlds! This is Ali-asws Bin Abu Talib-asws!’
فَيَجِيءُ عَلِيٌّ حَتَّى يَقِفَ عَلَى مَتْنِ جَهَنَّمَ فَيُخْرِجُ مِنْهَا مَنْ يُحِبُّ وَ يَأْتِي أَبْوَابَ الْجَنَّةِ فَيُدْخِلُ فِيهَا أَوْلِيَاءَهُ بِغَيْرِ حِسَابٍ.
Ali-asws would come to me-saww until he-asws would pause upon an edge of Hell. He-asws would extract from it the one he-asws loves and would come to the doors of Paradise. He-asws would enter his friends into it without any Reckoning’’.[13]
14- وَ مِنْهُ، عَنِ ابْنِ شَاذَانَ عَنِ الْحَسَنِ بْنِ أَحْمَدَ عَنْ أَبِي بَكْرِ بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ مِهْرَانَ عَنْ عِيسَى بْنِ عَبْدِ الْحَمِيدِ عَنْ قَيْسِ بْنِ الرَّبِيعِ عَنِ الْأَعْمَشِ عَنْ عَبَايَةَ عَنْ حُمَيْدٍ الْمَغْرِبِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص أَنَا سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ وَ أَنْتَ يَا عَلِيُّ سَيِّدُ الْخَلَائِقِ بَعْدِي أَوَّلُنَا كَآخِرِنَا.
And from him, from Ibn Shazan, from Al Hassan Bin Ahmad, from Abu Bakr Bin Muhammad, from Isa Bin Mihran, from isa Bin Abdul Hameed, from Qays Bin Al Rabie, from Al Amsh, from Abaya, from Humeyd Al agraby who said,
‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘I-saww am chief of the former ones and the latter ones, and you-asws, O Ali-asws, are chief of the created beings after me-saww. The first of us-asws are like our-asws last ones’’.[14]
15- وَ مِنَ الْكِتَابِ الْمَذْكُورِ، عَنِ ابْنِ شَاذَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُوقٍ اللَّحَّامِ عَنْ حُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ عَلَوِيَّةَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ صَالِحٍ عَنْ حَرِيزِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ مَا مَرَرْتُ بِمَلَإٍ مِنَ الْمَلَائِكَةِ إِلَّا سَأَلَتْنِي عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ حَتَّى ظَنَنْتُ أَنَّ اسْمَ عَلِيِّ بْنِ أَبِي طَالِبٍ فِي السَّمَاوَاتِ أَشْهَرُ مِنِ اسْمِي
And from the mentioned book, from Ibn Shazan, from Ja’far Bin Muhammad Bin Masrouq Al Laham, from Husayn Bin Muhammad, from Ahmad Bin Alawiya, from Ibrahim Bin Muhammad Al Saqafy, from Abdullah Bin Salih, from Hareyz Bin Abdul Hameed, from Mujahid, from Ibn Abbas who said,
‘I heard Rasool-Allah-saww saying: ‘When there was an ascension with me-saww to the sky, I‑saww did not pass by any assembly of the Angels except they asked me-saww about Ali-asws Bin Abu Talib-asws, until I-saww thought that the name of Ali Bin Abu Talib-saww was more famous in the sky than my-saww name.
فَلَمَّا بَلَغْتُ السَّمَاءَ الرَّابِعَةَ وَ نَظَرْتُ إِلَى مَلَكِ الْمَوْتِ قَالَ لِي يَا مُحَمَّدُ مَا خَلَقَ اللَّهُ خَلْقاً إِلَّا وَ أَنَا أَقْبِضُ رُوحَهُ إِلَّا أَنْتَ وَ عَلِيٌّ فَإِنَّ اللَّهَ جَلَّ جَلَالُهُ يَقْبِضُ أَرْوَاحَكُمَا بِقُدْرَتِهِ
When I-saww reached the fourth sky and looked at the Angel of death, he-as said to me-saww: ‘O Muhammad-saww! Allah-azwj has not Created any creature except and I-as shall capture his soul except you-saww and Ali-asws, for Allah-azwj, Majestic is His-azwj Majesty will be Capturing your‑asws souls by His-azwj Power.
وَ جُزْتُ تَحْتَ الْعَرْشِ إِذْ أَنَا بِعَلِيِّ بْنِ أَبِي طَالِبٍ وَاقِفاً تَحْتَ الْعَرْشِ فَقُلْتُ يَا عَلِيُّ سَبَقْتَنِي
And I-saww passed by beneath the Throne. There I-saww was with Ali Bin Abu Talib-asws standing beneath the Throne. I-saww said: ‘O Ali-asws! You-asws have preceded me-saww’.
فَقَالَ جَبْرَئِيلُ مَنْ هَذَا الَّذِي تُكَلِّمُهُ يَا مُحَمَّدُ فَقُلْتُ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ
Jibraeel-as said: ‘Who is this whom you-saww are speaking to, O Muhammad-saww?’ I-saww said: ‘This is Ali-asws Bin Abu Talib-asws’.
فَقَالَ يَا مُحَمَّدُ لَيْسَ هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ وَ لَكِنَّهُ مَلَكٌ مِنَ الْمَلَائِكَةِ خَلَقَهُ اللَّهُ تَعَالَى عَلَى صُورَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَنَحْنُ الْمَلَائِكَةُ الْمُقَرَّبُونَ كُلَّمَا اشْتَقْنَا إِلَى وَجْهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع زُرْنَا هَذَا الْمَلَكَ لِكَرَامَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَى اللَّهِ سُبْحَانَهُ.
He-as said: ‘O Muhammad-saww! This isn’t Ali-asws Bin Abu Talib-asws, but it is an Angel from the Angels. Allah-azwj the Exalted Created him upon the image of Ali-asws Bin Abu Talib-asws, so we, the Angels of Proximity, every time we yearn to the face of Ali-asws Bin Abu Talib-asws, we visit this Angel for the prestige of Ali-asws Bin Abu Talib-asws unto Allah-azwj the Glorious’’.[15]
16- الْعُيُونُ، وَ الْعِلَلُ، وَ كَمَالُ الدِّينِ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ الْهَاشِمِيِّ عَنْ فُرَاتِ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ عُقْدَةَ عَنِ الْعَبَّاسِ بْنِ عَبْدِ اللَّهِ الْبُخَارِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ خَلْقاً أَفْضَلَ مِنِّي وَ لَا أَكْرَمَ عَلَيْهِ مِنِّي
(The books) ‘Al Uyoon’, and ‘Al Illal’, and ‘Kamal Al Deen’ – from Al Hassan Bin Muhammad Bin Saeed Al Hashimy, from Furat Bin Ibrahim, from Ibn Uqdah, from Al Abbas Bin Abdullah Al Bukhary, from Muhammad Bin Al Qasim Bin Ibrahim, from Abu Al Salt Al Harwy,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic has not Created any creature superior to me-saww, nor any more prestigious unto Him-azwj than me-saww’.
قَالَ عَلِيٌّ ع فَقُلْتُ يَا رَسُولَ اللَّهِ فَأَنْتَ أَفْضَلُ أَوْ جَبْرَئِيلُ
Ali-asws said: ‘I-asws said: ‘O Rasool-Allah-saww! Are you-saww superior of Jibraeel-as?’
فَقَالَ ص يَا عَلِيُّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَضَّلَ أَنْبِيَاءَهُ الْمُرْسَلِينَ عَلَى مَلَائِكَتِهِ الْمُقَرَّبِينَ وَ فَضَّلَنِي عَلَى جَمِيعِ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ الْفَضْلُ بَعْدِي لَكَ يَا عَلِيُّ وَ لِلْأَئِمَّةِ ع مِنْ بَعْدِكَ وَ إِنَّ الْمَلَائِكَةَ لَخُدَّامُنَا وَ خُدَّامُ مُحِبِّينَا
He-saww said: ‘O Ali-asws! Allah-azwj Blessed and Exalted Merited His-azwj Messenger Prophets-as over His-azwj Angels of Proximity, and Merited me-saww over entirety of the Prophets-as, and the Messengers-as, and the merit after me-saww is for you-asws, O Ali-asws and for the Imams-asws from after you-asws, and that the Angels are our-asws servants and servants of the ones loving us-asws.
يَا عَلِيُ الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَ مَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ … وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا بِوَلَايَتِنَا
O Ali-asws! Those who are holding the Throne and ones around it are Glorifying with Praise of their Lord and are believing in Him and are seeking Forgiveness for those who believe, [40:7] in our-asws Wilayah.
يَا عَلِيُّ لَوْ لَا نَحْنُ مَا خُلِقَ آدَمُ وَ لَا حَوَّاءُ وَ لَا الْجَنَّةُ وَ لَا النَّارُ وَ لَا السَّمَاءُ وَ لَا الْأَرْضُ فَكَيْفَ لَا نَكُونُ أَفْضَلَ مِنَ الْمَلَائِكَةِ وَ قَدْ سَبَقْنَاهُمْ إِلَى مَعْرِفَةِ رَبِّنَا وَ تَسْبِيحِهِ وَ تَهْلِيلِهِ وَ تَقْدِيسِهِ
O Ali-asws! Had it not been for us-asws, Allah-azwj would have neither Created Adam-as, nor Hawwa-as, nor the Paradise, nor the Fire, nor the sky, nor the earth. So how can we-asws not be superior to the Angels and we-asws had preceded them to the recognition of our-asws Lord‑azwj, and glorifying Him-azwj, and extolling His-azwj Oneness and His-azwj Holiness?’
وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ فَكَيْفَ لَا نَكُونُ أَفْضَلَ مِنَ الْمَلَائِكَةِ وَ قَدْ سَجَدُوا لِآدَمَ كُلُّهُمْ أَجْمَعُونَ لِكَوْنِنَا فِي صُلْبِهِ
And he-saww continued the Hadeeth up to his-saww words: ‘How can we-asws not be superior to the Angels, and they had done Sajdah to Adam-as, all of them in their entirety due to us-asws being in his-as Sulb (lineage)?
وَ إِنَّهُ لَمَّا عُرِجَ بِي إِلَى السَّمَاءِ أَذَّنَ جَبْرَئِيلُ مَثْنَى مَثْنَى وَ أَقَامَ مَثْنَى مَثْنَى ثُمَّ قَالَ لِي تَقَدَّمْ يَا مُحَمَّدُ فَقُلْتُ لَهُ يَا جَبْرَئِيلُ أَتَقَدَّمُ عَلَيْكَ فَقَالَ نَعَمْ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَضَّلَ أَنْبِيَاءَهُ عَلَى الْمَلَائِكَةِ أَجْمَعِينَ وَ فَضَّلَكَ خَاصَّةً إِلَى آخِرِ الْخَبَرِ بِطُولِهِ.
And when there was an ascension with me-saww to the sky, Jibraeel-as proclaimed the Azaan, double by double (in couplets), and proclaimed the Iqaamah double by double (in couplets), the said to me-saww: ‘Go ahead, O Muhammad-saww!’ I-saww said to him-as: ‘O Jibraeel-as! I-saww should go ahead over you-as?’ He-as said: ‘Yes, because Allah-azwj Blessed and Exalted has Merited His-azwj Prophets-as over the Angels in their entirety, and has Merited you-saww in particular’ – up to the end of the Hadeeth in it’s length’’.[16]
17- الْعِلَلُ، بِإِسْنَادِهِ إِلَى عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ جَبْرَئِيلُ ع إِذَا أَتَى النَّبِيَّ ص قَعَدَ بَيْنَ يَدَيْهِ قَعْدَةَ الْعَبِيدِ وَ كَانَ لَا يَدْخُلُ حَتَّى يَسْتَأْذِنَهُ.
(The book) ‘Al Ilal’ – By his chain to Amro Bin Jumie,
‘From Abu Abdullah-asws having said: ‘It was so that whenever Jibraeel-as came to the Prophet-saww, would sit in front of him-saww the sitting of the slave (to his master), and he-as would not enter until he-as had sought his-saww permission’’.[17]
18- الِاحْتِجَاجُ، وَ تَفْسِيرُ الْإِمَامِ، قَالَ: سَأَلَ الْمُنَافِقُونَ النَّبِيَّ ص فَقَالُوا يَا رَسُولَ اللَّهِ أَخْبِرْنَا عَنْ عَلِيٍّ هُوَ أَفْضَلُ أَمْ مَلَائِكَةُ اللَّهِ الْمُقَرَّبُونَ
(The book) ‘Al-Ihtijaj’, and Tafseer of the Imam (Hassan Al-Askari-asws) having said: ‘The hypocrites asked the Prophet-saww. They said, ‘O Rasool-Allah-saww! Inform us about Ali-asws. Is he-asws superior of the Angels of Proximity of Allah-azwj?’
فَقَالَ رَسُولُ اللَّهِ ص وَ هَلْ شُرِّفَتِ الْمَلَائِكَةُ إِلَّا بِحُبِّهَا لِمُحَمَّدٍ وَ عَلِيٍّ وَ قَبُولِهَا لِوَلَايَتِهِمَا إِنَّهُ لَا أَحَدَ مِنْ مُحِبِّي عَلِيٍّ نَظَّفَ قَلْبَهُ مِنْ قَذَرِ الْغِشِّ وَ الدَّغَلِ وَ الْغِلِّ وَ نَجَاسَةِ الذُّنُوبِ إِلَّا كَانَ أَطْهَرَ وَ أَفْضَلَ مِنَ الْمَلَائِكَةِ الْخَبَرَ.
Rasool-Allah-saww said: ‘And have the Angels been ennobled except by their love for Muhammad-saww and Ali-asws, and their acceptance of their-asws Wilayah? Surely there is no one from the ones loving Ali-asws, having cleaned his heart from the cheating and the dishonesty, and ill-will, and uncleanness of the sins, except he would be purer and superior to the Angels’ – the Hadeeth’’.[18]
19- كَمَالُ الدِّينِ، بِإِسْنَادِهِ إِلَى الرِّضَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَنَا سَيِّدُ مَنْ خَلَقَ اللَّهُ وَ أَنَا خَيْرٌ مِنْ جَبْرَئِيلَ وَ إِسْرَافِيلَ وَ حَمَلَةِ الْعَرْشِ وَ جَمِيعِ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ أَنْبِيَاءِ اللَّهِ الْمُرْسَلِينَ الْحَدِيثَ.
(The book) ‘Kamal Al Deen’, by his chain to,
‘Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘I-saww am chief of the ones Allah-azwj Created, and I-saww am better than Jibraeel-as, and Israfeel-as, and bearers of the Throne, and entirety of the Angels of Proximity and the Prophets-as of Allah-azwj, the Messengers-as’ – the Hadeeth’’.[19]
و أقول الأخبار في ذلك كثيرة قد أوردناها في أبواب فضائل النبي ص و الأئمة ع فيرجع إليها.
And I (Majlisi) am saying, ‘The Ahadeeth regarding that are numerous. I have referred these in the chapters on the merits of the Prophet-saww and the Imams-asws, so refer to these’.
باب 40 آخر
CHAPTER 40 – ANOTHER
نورد ما ذكره محمد بن بحر الشيباني المعروف بالدهني في كتابه من قول مفضلي الأنبياء و الرسل و الأئمة و الحجج على الملائكة صلوات الله عليهم أجمعين على ما أورده الصدوق ره في كتاب علل الشرائع ناقلا عنه حيث قال
We refer to what is mentioned by Muhammad Bin Bahr Al-Shaybani, well-known as Al-Dahny, in his book of the word regarding the superiority of the Prophets-as and the Messengers-as and the Imams-asws and the Divine Authorities, over the Angels, may the Salawaat of Allah-azwj be upon them all, based upon what is reported by Al-Sadouq in the book ‘Illal Sharaie’, transmitting from where he said.
قال مفضلو الأنبياء و الرسل و الحجج على الملائكة أنا نظرنا إلى جميع ما خلق الله عز و جل من شيء علا علوا طبعا و اختيارا أو علي به قسرا و اضطرارا و ما سفل شيء طبعا و اختيارا أو ما سفل به قصرا و اضطرارا
The ones preferring the Prophets-as, and the Messengers-as, and the Divine Authorities over the Angels, said, ‘We look and entirety of what Allah-azwj Mighty and Majestic Created, of anything of a higher nature, and choice, or upon me with it, forcibly and by compulsion, and whatever things is of lower nature and choice, or what is lowered by it forcibly and compulsively.
فإذا هي ثلاثة أشياء بإجماع حيوان نام و جماد و أفلاك سائرة و بالطبع الذي طبعها عليه صانعها دائرة و في ما دونها عن إرادة خالقها مؤثرة و أنهم نظروا في الأنواع الثلاثة و في الأشياء التي هي أجناس منقسمة إلى جنس الأجناس الذي هو شيء إذ يعطي كل شيء اسمه.
So there these are three things by consensus – a sleeping animal, and an inanimate object, and the travelling celestial body, and by the nature which it is nature upon, making it an orbit, and what is below it from the Intent of its Creator, impacted, and they looked into the three types, and into the things which are species divided to a species of the species which it is something, when it give all things its name.
قالوا و نظرنا أي الثلاثة هو نوع لما فوقه و جنس لما تحته أنفع و أرفع و أيها أدون و أوضع فوجدنا أرفع الثلاثة الحيوان و ذلك بحق الحياة التي بان بها النامي و الجماد
They said, ‘And we looked which of the three is a type of what is above it and a genus of what is below it is more beneficial and higher and which is lower and dropped, and we found the highest of the three being the animals, and that is for the sake of life in which the developing and the inanimate are manifested.
و إنما رفعة الحيوان عندنا في حكمة الصانع و ترتيبها إن الله تقدست أسماؤه جعل النامي له أغذاء و جعل له عند كل داء دواء و في ما قدر له صحة و شفاء
And the loftiness of the animal in our view is in the wisdom and arrangement of the Maker. Allah-azwj, Holy are His-azwj Names, Made food to grow for him (man), and He-azwj Made for him a cure during every disease.
فسبحانه ما أحسن ما دبره في ترتيب حكمته إذ الحيوان الرفيع مما دونه يغذو و منه لوقاية الحر و البرد يكسو و عليه أيام حياته ينشو و جعل الجماد له مركزا و مكديا
The Glorious, how excellent is what He-azwj has Arranged in the order of His-azwj Wisdom when the animal is raised from feeding what is below it, and from it to protect from the heat and the cold he covers and upon him is to grow during the day of his lifetime, and He‑azwj Made the inanimate object to have a centre for it, and the inanimateness is made for it a centre and a place.
فامتهنه له امتهانا و جعل له مسرحا و أكنانا و مجامع و بلدانا و مصانع و أوطانا و جعل له حزنا محتاجا و سهلا محتاجا إليه و علوا ينتفع بعلوه و سفلا ينتفع به و بمكاسبه برا و بحرا
He-azwj Humbled it for him and he made halls, and Churches, and Synagogues, and cities, and factories, and homelands for him, and Made grief needy to him and eased the needs to him, and the highest benefits with its highness and lowest benefits by it, and by earning of the land and the sea.
فالحيوان مستمتع فيستمتع بما جعل له فيه من وجوه المنفعة و الزيادة و الزبول عند الزبول و تتخذ المركز عند التجسيم و التأليف من الجسم المؤلف
The animal enjoys, so it enjoys with what is made to be for it in it from the aspects of the benefits and the increase, and the wilting during the wilting, and taking the centre at the embodiment, and the composing of the composed body.
تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ قالوا ثم إنا نظرنا فإذا الله عز و جل قد جعل المتخذ بالروح و النمو و الجسم أعلى و أرفع مما يتخذ بالنمو و الجسم و التأليف و التصريف
Blessed is Allah, Lord of the worlds [7:54] – They said, ‘Then we looked, and behold, Allah‑azwj Mighty and Majestic has Made the adopter of the soul, and the growth, and the body to be higher and loftiest than what is adopted with the growth, and the body, and the composition, and the disposition.
ثم جعل الحي الذي هو بالحياة التي هي غيره نوعين ناطقا و أعجم ثم أبان الناطق من الأعجم بالنطق و البيان اللذين جعلهما له فجعله أعلى منه بفضيلة النطق و البيان
Then He-azwj Made the living being which it due to the life which is other than it, as two types – speaking and mute. Then He-azwj Clarified the speaking from the mute by the talking and the explaining of that which He-azwj had Made these to be for it. He-azwj Made it higher than it by the merit of the talking and the explaining.
ثم جعل الناطق نوعين حجة و محجوجا فجعل الحجة أعلى من المحجوج لإبانة الله الحجة و اختصاصه إياه بعلم علوي يخصه له دون المحجوجين فجعله معلما من جهة باختصاصه إياه و علما بأمره إياه أن يعلم بأن الله عز و جل معلم الحجة دون أن يكله إلى أحد من خلقه
Then He-azwj Made the talker as two types – an arguer and an argued. He-azwj Made the arguer to be higher than the argued in order for Allah-azwj to Manifest the Divine Authority and Specialised him-asws with higher knowledge by Specialising it for him-asws besides the argued ones. He-azwj Made him-asws a teacher from an aspect due to His-azwj Specialising him‑asws and knowledge by His-azwj Commanding him-asws that Allah-azwj Mighty and Majestic is the Teacher of the Divine Authority, besides Allocating him-asws to anyone from His-azwj creatures.
فهو متعال به و بعضهم يتعالى على بعض بعلم يصل إلى المحجوجين من جهة الحجة.
Thus he-asws is exalted by it, and some of them-asws are higher than the others with the knowledge arriving to the argued ones from the direction of the Divine Authority.
قالوا ثم رأينا أصل الشيء الذي هو آدم فوجدناه قد جعله علما على كل روحاني خلقه قبله و جسماني ذرأه و برأه منه فعلمه علما خصه به لم يعلمهم قبل و لا بعد و فهمه فهما لم يفهمهم قبل و لا بعد
They said, ‘Then we saw the origin of the thing which he-as is Adam-as. We found him-as to have been Given knowledge over every spiritual of His-azwj creatures before him-saww and physical of His-azwj particles, and disavowed him-asws from it. He-azwj Taught him-as knowledge Specialising him-as with it, He-azwj had not Taught them before, nor will afterwards, and Gave him-as an understanding He-azwj did not Give them before nor will afterwards.
ثم جعل ذلك العلم الذي علمه ميراثا فيه لإقامة الحجج من نسله على نسله ثم جعل آدم لرفعة قدره و علو أمره للملائكة الروحانيين قبله و أقامه لهم محنة
Then He-azwj Made that knowledge which He-azwj had Taught him-as to be an inheritance in him-as in order to establish the arguments from his-as offspring over his-as offspring. Then He‑azwj Made Adam-as of high worth and Exalted his-as affair for the spiritual Angels before him-as and Established him-as for them as a Trial.
فابتلاهم بالسجود إليه فجعل لا محالة من أسجد له أعلى و أفضل ممن أسجدهم و لأن من جعل بلوى و حجة أفضل ممن حجهم به و لأن إسجاده جل و عز إياهم للخضوع ألزمهم الاتضاع منهم له و المأمورين بالاتضاع بالخضوع و الخشوع و الاستكانة دون من أمرهم بالخضوع له
He-azwj Tried them with the Sajdahs to him-as. He-azwj inevitably Made the ones who prostrated to him-as to be superior than the ones who did not prostrate, and because the ones who is Made to be an affliction and an argument is superior than the one He-azwj had Argued upon by him-as, and because the Majestic and Mighty Made them do Sajdah for the humbleness necessitating the humbleness from them to him-as, and the ones Commanded with being humble with the submissiveness, and the humility, and the yielding is lower than the one they had been Commanded to be humble to.
أ لا ترى إلى من أبى الائتمار لذلك الخضوع و لتلك الاستكانة فأبى و استكبر و لم يخضع لمن أمره له بالخضوع كيف لعن و طرد عن الولاية و أدخل في العداوة فلا يرجى له من كبوته الإقالة آخر الأبد
Do you not see the one who was Commanded for that humbleness and for that submissiveness, but he refused and was arrogant and did not humble to the one he had been Commanded to with the humbleness, how he was cursed and expelled from the friendship and entered into the enmity? So there is no hope for him to be dismissed from his being repressed up to the end of eternity.
فرأينا السبب الذي أوجب الله عز و جل لآدم عليهم فضلا فإذا هو العلم خصه الله عز و جل دونهم فعلمه الأسماء و بين له الأشياء فعلا بعلمه من لا يعلم
We saw the cause which Allah-azwj Mighty and Majestic Obligated the merit of Adam-as upon them. It is the knowledge which Allah-azwj Mighty and Majestic had Specialised him-as with besides them. He-azwj had Taught him-as the names and Explained the things to him-as. So he‑as was higher due to his-as knowledge over the one who did not know.
ثم أمره جل و عز أن يسألهم سؤال تنبيه لا سؤال تكليف عما علمه بتعليم الله عز و جل إياه مما لم يكن علمهم ليريهم جل و عز علو منزلة العلم و رفعة قدره كيف خص العلم محلا و موضعا اختاره له و أبان ذلك المحل عنهم بالرفعة و الفضل.
Then the Majestic and Mighty Commanded him-as to ask them the question as an alert, not question of the encumberment about what he-as had known by the Teaching of Allah-azwj Mighty and Majestic to him-as, from what He-azwj had not Taught them in order for the Majestic and Mighty to Show them the status of the knowledge and the loftiness of his-as worth, how He-azwj had Specialised a position for the knowledge and a place He-azwj had Chosen for him-as, and Explain that position from them with the loftiness and the merit.
ثم علمنا أن سؤال آدم إياهم عما سألهم عنه مما ليس في وسعهم و طوقهم الجواب عنه سؤال تنبيه لا سؤال تكليف لأنه جل و عز لا يكلف ما ليس في وسع المكلف القيام به
Then we know that the questioning by Adam-as to them about what he-as asked them about, is from what wasn’t in their capacity and their tolerance to answer it, being a question of alerting nor a question of encumberment, because the Majestic and Mighty did not Encumber what isn’t in the capacity of the encumbered one to be standing with it.
فلما لم يطيقوا الجواب عما سألوا علمنا أن السؤال كان كالتقرير منه لهم يقرن به اتضاعهم بالجهالة عما علمه إياه و علو خطره و قدره و اختصاصه إياه بعلم لم يخصهم به فالتزموا الجواب بأن قالوا سُبْحانَكَ لا عِلْمَ لَنا إِلَّا ما عَلَّمْتَنا
When they could not tolerate the answering of what they had been asked about, we know that the question was like the report from him-as to them paired with their dropping with the ignorance about what he-as had let them know, and the exaltedness of his-as mind, and his-as worth, and His-azwj having Specialised him-as with knowledge He-azwj did not Specialise them with it. They necessitated the answer by saying: Glory be to You! There is no knowledge for us except what You Taught us; [2:31].
ثم جعل الله عز و جل آدم ع معلم الملائكة بقوله أَنْبِئْهُمْ لأن الإنباء من النبأ تعليم و الأمر بالإنباء من الأمر تكليف يقتضي طاعة و عصيانا و الإصغاء من الملائكة للتعليم و التوقيف و التفهيم و التعريف تكليف يقتضي طاعة و عصيانا
Then Allah-azwj Mighty and Majestic Made Adam-as a teacher of the Angels by His-azwj Word: Inform them [2:33], because the Prophets-as (Anbiya) are from the news (Naba), teaching, and the Command with the Prophets-as is from the Commands of encumberment requiring obedience and disobedience, and the listening intently from the Angels for the learning, and the pausing, and the understanding, and the knowing, being an encumberment requiring obedience and disobedience.
فمن ذهب منكم إلى فضل المتعلم على المعلم و الموقف على الموقف و المعرف على المعرف كان في تفضيله تعكيس لحكمة الله عز و جل و قلب لترتيبها التي رتبها الله عز و جل
So the one from you who goes to the superiority of the student over the teacher, and the pausing upon the pausing, and knowing upon the knowing, would be in his preferring him, opposite to the Wisdom of Allah-azwj Mighty and Majestic, and inverted to its order which Allah-azwj Mighty and Majestic has Arranged.
فإنه على قياد مذهبه أن تكون الأرض التي هي المركز أعلى من النامي الذي هو عليها الذي فضله الله عز و جل بالنمو و النامي أفضل و أعلى من الحيوان الذي فضله الله جل جلاله بالحياة و النمو و الروح
It is upon a lead of His-azwj doctrine that the land, which is the centre, is higher than the growth which is upon it, the one whom Allah-azwj Mighty and Majestic has Merited him with the growing, and the growth is superior and higher than the animal which Allah-azwj, Majestic is His-azwj Majestic, has Merited it with the life, and the growth and the soul.
و الحيوان الأعجم الخارج عن التكليف و الأمر و الزجر أعلى و أفضل من الحيوان الناطق المكلف للأمر و الزجر و الحيوان الذي هو المحجوج أعلى من الحجة التي هي حجة الله عز و جل فيها و المتعلم أعلى من المعلم و قد جعل الله عز و جل آدم حجة على كل من خلق من روحاني و جسماني إلا من جعل له أولية الحجة
And the mute animal is outside form the encumberment and the Commands, and the Rebukes, higher and superior than the speaking animal, the encumbered for the Commands and the Rebuke, and the animal which is the argued is higher than the argument which is an Argument of Allah-azwj Mighty and Majestic in him, and the student (cannot be) higher than the teacher, and Allah-azwj Mighty and Majestic had Made Adam-as a Divine Authority over all the ones He-azwj Created, from the spiritual and the physical, except the one He-azwj Made the highness of the argument to be for him.
فَقَدْ رُوِيَ لَنَا أَنَّ حَبِيبَ بْنَ مُظَاهِرٍ الْأَسَدِيَّ بَيَّضَ اللَّهُ وَجْهَهُ أَنَّهُ قَالَ لِلْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَيَّ شَيْءٍ كُنْتُمْ قَبْلَ أَنْ يَخْلُقَ اللَّهُ عَزَّ وَ جَلَّ آدَمَ ع قَالَ كُنَّا أَشْبَاحَ نُورٍ نَدُورُ حَوْلَ عَرْشِ الرَّحْمَنِ فَنُعَلِّمُ لِلْمَلَائِكَةِ التَّسْبِيحَ وَ التَّهْلِيلَ وَ التَّحْمِيدَ.
It has been reported to us that Habeeb Bin Muzahir Al-Asady, may Allah-azwj Brighten his face, said to Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws, ‘How were you (Imams-asws) before Allah-azwj Mighty and Majestic Created Adam-as?’ He-asws said: ‘We-asws were resemblances of Noor (light) around the Throne of the Beneficent. We-asws taught the Angels, the glorification, and the extollations of the Oneness and the Praising’’.
و لهذا تأويل دقيق ليس هذا مكان شرحه و قد بيناه في غيره.
And for this explanation, there are intricacies, this isn’t the place to comment on it, and it has been explained somewhere else.
قال مفضلو الملائكة إن مدار الخلق روحانيا كان أو جسمانيا على الدنو من الله عز و جل و الرفعة و العلو و الزلفة و السمو و قد وصف الله جلت عظمته الملائكة من ذلك بما لم يصف به غيرهم
The ones preferring the Angels said, ‘The rotation of the creation, spiritual or physical, would be upon the nearness from Allah-azwj Mighty and Majestic, and the loftiness, and the exaltedness, and the closeness, and the sublime, and Allah-azwj, Majestic is His-azwj Magnificence, has Described the Angels from that with what He-azwj has not Described others.
ثم وصفهم بالطاعة التي عليها موضع الأمر و الزجر و الثواب و العقاب فقال عز و جل لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
Then He-azwj Described them as being with the obedience which upon it is the placement of the Command, and the Rebuke, and the Reward and the Punishment. The Mighty and Majestic Said: not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6].
ثم جعل محلهم الملكوت الأعلى فبراهينهم على توحيده أكثر و أدلتهم عليه أشهر و أوفر و إذا كان ذلك كذلك كان حظهم من الزلفة أجل و من المعرفة بالصانع أفضل.
Then He-azwj Made their place to be in the higher kingdom. So their proofs upon His-azwj Tawheed is more, and their pointing to Him-azwj is more famous and plentiful; and when that was like that, their share from the nearness would be more majestic, and from the recognition of the Maker would be more superior.
قالوا ثم رأينا الذنوب و العيوب الموردة النار و دار البوار كلها من الجنس الذي فضلتموه على من قال الله عز و جل في نعتهم لما نعتهم و وصفهم بالطاعة لما وصفهم لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
They said, ‘Then we saw the sins and the faults leading to the Fire and the house of ruination, all of these being from the species (human beings) which you are preferring over the ones (Angels) Allah-azwj Mighty and Majestic Said in Attributing them when He-azwj Attributed them and Described them as being with the obedience when He-azwj Described them as: not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6]’.
قالوا كيف يجوز فضل جنس فيهم كل عيب و لهم كل ذنب على من لا عيب فيهم و لا ذنب منهم لا صغائر و لا كبائر.
They said, ‘How can the superior of a species be allowed when among them is every fault, and for them are all sins, over the ones there is no fault among them nor are there any sins from them, neither minor nor major?’
و الجواب أن مفضلي الأنبياء و الحجج ع
And the answer is, the superiority is for the Prophets-as and the Divine authorities’.
قالوا إنا لا نفضل هاهنا الجنس على الجنس و لكنا فضلنا النوع على النوع من الجنس كما أن الملائكة كلهم ليسوا كإبليس و هاروت و ماروت لم يكن البشر كلهم كفرعون الفراعنة و كشياطين الإنس المرتكبين المحارم المقدمين على المأثم
They said, ‘We are not preferring over here the species upon the species, but we are preferring the type upon the type form the species, just as the Angels, all of them aren’t like Iblees-la, and Harut and Marut, the human being, all of them do not happen to be like Pharaoh-la and like the Satans-la from the humans, indulging in the Prohibitions, the ones advancing upon the sins’.
و أما قولكم في الزلفة و القربة فإنكم إن أردتم زلفة المسافات و قربة المداناة فالله عز و جل أجل و مما توهمتموه أنزه و في الأنبياء و الحجج من هو أقرب إلى قربه بالصالحات و القربات الحسنات و بالنيات الطاهرات من كل خلق خلقهم و القرب و البعد من الله جلت عظمته بالمسافة و المدى تشبيه له بخلقه و هو من ذلك نزيه.
And as for their words regarding the closeness and the nearness, so if you want the closeness of the distance, and nearness of the approach, so Allah-azwj Mighty and Majestic is more Majestic from what you are imagining. Remove Him-azwj (from it). And among the Prophets-as and the Divine Authorities is one who is nearest to His-azwj nearness due to the righteousness and being near the good deeds, and due to the clean intentions than every creature He-azwj has Created them, and the nearness and the remoteness from Allah-azwj, He‑azwj is too Majestic is His-azwj Magnificence to be with the distances, and the terms resembling to Him-azwj by His-azwj creatures, and He-azwj is removed from that.
و أما قولهم في الذنوب و العيوب فإن الله جلت أسماؤه جعل الأمر و الزجر أسبابا و عللا و الذنوب و المعاصي وجوها فالله جل جلاله هو الذي جعل قاعدة الذنوب من جميع المذنبين من الأولين و الآخرين إبليس و هو من حزب الملائكة و ممن كان في صفوفهم و هو رأس الأبالسة و هو الداعي إلى عصيان الصانع و الموسوس و المزين لكل من تبعه و قبل منه و ركن إليه الطغيان
And as for their words regarding the sins and the faults, Allah-azwj, Majestic are His-azwj Names, Made the Command the Rebuke as means and reasons, and the sins and the (acts of) disobediences are aspects. Allah-azwj, Majestic is His-azwj Majestic, He-azwj is the One-azwj Who Made Iblees-la to be a leader to the sins from entirety of the sinners, from the former ones and the latter ones, and he-la is the one who ruined the Angels, and from the ones who were in their rows, and he-la is the head of the devils, and he-la is the caller to disobeying the Maker, and the founder and adorner for everyone who follows him-la and accepts from him‑la, and inclines to him-la as obstinate.
و قد أمهل الملعون لبلوى أهل البلوى في دار الابتلاء فكم من برية نبيه و في طاعة الله عز و جل وجيه و عن معصيته بعيد
And the accursed has been respited for the afflictions of the people of afflictions in the house of Trial. So how many are the ones being righteous with his Prophet-saww and is in the obedience of Allah-azwj Mighty and Majestic is His-azwj Face, and is remote from disobeying Him-azwj?
و قد أقمأ إبليس و أقصاه و زجره و نفاه فلم يلوله على أمر إذا أمره و لا انتهى عن زجر إذا زجر له لمات في قلوب الخلق مكافئ من المعاصي لمات الرحمن
And Iblees-la had been Repressed, and Dismissed, and Rebuked, and Expelled, but he-la did not take charge of any matter when He-azwj had Commanded him-la nor ended due to a Rebuke when He-azwj had Rebuked him-la. He-la died in the hearts of the creatures sufficing from the disobedience, the death by the Beneficent.
فلمات الرحمن دافعة للماته و وسوسته و خطراته و لو كانت المحنة بالملعون واقعة بالملائكة و الابتلاء به قائما كما قام في البشر و دائما كما دام لكثرت من الملائكة المعاصي و قلت فيهم الطاعات إذا تمت فيهم الآلات
So the Beneficent Killed off, to Repel his-la killing, and his-la whisperings, and his-la suggestions; and if the Trial with the accursed occurred with the Angels and they were afflicted by it persisted, just as it persisted among the human beings, and constantly, just as it was constant, the disobedience from the Angels would have been more, and the obedience among them would have been scarce, when the tools in them would have been completed.
فقد رأينا المبتلي من صفوف الملائكة بالأمر و الزجر مع آلات الشهوات كيف انخدع بحيث دنا من طاعته و كيف بعد مما لم يبعد منه الأنبياء و الحجج الذين اختارهم الله على علم على العالمين إذ ليست هفوات البشر كهفوة إبليس في الاستكبار و فعل هاروت و ماروت في ارتكاب المزجور.
We have seen the one who is afflicted from among the ranks of the Angels by a Command and Rebuked with the instruments of desires, how he was deceived so that he approached his obedience, and how after what the Prophets-as and Divine Authorities, those whom Allah-azwj had Chosen based upon knowledge, over the worlds, since human errors are not like that of the errors of Iblees-la in the arrogance, and the deeds of Harut and Marut were in indulging in a slanderer.
قال مفضلو الملائكة إن الله جل جلاله وضع الخضوع و الخشوع و التضرع و الخنوع حلية فجعل مداها و غايتها آدم ع ففازت الملائكة في هذه الحلية و أخذوا منها بنصيب الفضل و السبق فجعل للطاعة فأطاعوا الله فيه و لو كان هناك بنو آدم لما أطاعوه فيما أمر و زجر كما لم يطعه قابيل فصار إمام كل قاتل.
The ones preferring the Angels said, ‘Allah-azwj, Majestic is His-azwj Majesty Placed the humbleness, and the humility, and the beseeching, and the submissiveness as a means. He-as Made is its praise and its peak in Adam-as. The Angels succeeded in this means and they took from it by a share of the merit and precedence. He-azwj Made for the obedience, so they obeyed Allah-azwj in it. If it had been the children of Adam-as over there, they would not have obeyed Him-azwj in what He-azwj had Commanded and Rebuked, just as Qabeel-la did not obey Him-azwj, and became a leader of every murderer.
جواب مفضلي الأنبياء و الحجج ع قالوا إن الابتلاء الذي ابتلى به الله عز و جل الملائكة من الخشوع و الخضوع لآدم عن غير شيطان مغو و عدو مطغي فاصل بغوايته بين الطائعين و العاصين و المقيمين على الاستقامة عن الميل و عن غير آلات المعاصي التي هي الشهوات المركبات في عباده المبتلين و قد ابتلي من الملائكة من ابتلي فلم يعتصم بعصمة الله الوثقى بل استرسل للخادع الذي كان أضعف منها
Answer of the ones preferring the Prophets-as and the Divine Authorieis. They said, ‘The Trial which Allah-azwj Mighty and Majestic had Tried the Angels with, from the submissiveness and the humbleness to Adam-as was from other than a seductive Satan-la, a hidden enemy, separating between the obedient and the disobedient by his-la straying, and the ones standing upon the steadfastness from the ones inclining away, and from without any tools of disobedience which these are the lustful desires compounded among His-azwj afflicted servants, there had been afflicted from the Angels the ones who had been afflicted. He did not adhere with the trusted Infallible(s) of Allah-azwj but resorted to the deceiver who was weaker than them.
وَ قَدْ رُوِّينَا عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّ فِي الْمَلَائِكَةِ مَنْ بَاقَةُ بَقْلٍ خَيْرٌ مِنْهُ وَ الْأَنْبِيَاءُ وَ الْحُجَجُ يَعْلَمُونَ ذَلِكَ لَهُمْ وَ فِيهِمْ مَا جَهِلْنَاهُ.
And we are reporting from Abu Abdullah-asws having said: ‘Among the Angels there is one, a bunch of vegetables is better than him, and the Prophets-as and the Divine Authorities are knowing that for them, and among them is what we-asws ignore’’.
و قد أقر مفضلو الملائكة بالتفاضل بينهم كما أقر بالتفاضل بين ذوي الفضل من البشر و من قال إن الملائكة جنس من خلق الله عز و جل تقل فيهم العصاة كهاروت و ماروت و كإبليس اللعين إذ الابتلاء فيهم قل
And the ones preferring the Angels with the superiority acknowledge between them just as they acknowledge with the superiority between the ones with merit from the human beings, and the one who says that the Angels are a species from the creatures of Allah-azwj Mighty and Majestic, the disobedience is scarce among them like Harut and Marut, and like Iblees-la the accursed when the afflictions among them is little.
فليس ذلك بموجب أن يكون فاضلهم أفضل من فاضل البشر الذين جعل الله عز و جل الملائكة خدمهم إذا صاروا إلى دار المقامة التي ليس فيها حزن و لا هم و لا نصب و لا سقم و لا فقر.
This is not according to the fact that their virtue is better than the virtue of humans whom Allah-azwj Mighty and Majestic, Made the Angels their servants if they came to the abode of Resurrection in which there is neither sadness, nor worry, nor fatigue, nor disease, nor poverty.
قال مفضلو الملائكة إن الحسن البصري يقول إن هاروت و ماروت علجان من أهل بابل و أنكر أن يكونا من الملائكة فلم تعترضونا بالحجة بهما و بإبليس فتحتجون علينا بجني فيه.
The ones preferring the Angels said that Al-Hassan Al-Basri said that Harut and Marut were treating from the people of Babel and denied that they were from the Angels. So we shall not present the argument with them and with Iblees-la, so they are arguing with Jinn in it.
قال مفضلو الأنبياء و الحجج ع ليس شذوذ الحسن عن جميع المفسرين من الأمة بموجب أن يكون ما يقول كما يقول و أنتم تعلمون أن الشيء لا يستثنى إلا من جنسه و تعلمون أن الجن سموا جنا لاجتنانهم عن الرؤية إلا إذا أرادوا الترائي بما جعل الله عز و جل فيهم من القدرة على ذلك و أن إبليس من صفوف الملائكة
The ones preferring the Prophets-as and the Divine Authorities said, ‘The deviation of Al-Hassan from entirety of the interpreters from the community isn’t necessary that it would be what he is saying just as he is saying, and you know that the thing cannot be excluded except from his species, and you are knowing that the Jinn are named as ‘Jinn’ due to their keeping aside from being sighted, except when they want to show themselves with what Allah-azwj has Made the power to be in them, based upon that, and that Iblees-la was from the rows of the Angels.
و غير جائز في كلام العرب أن يقول قائل جاءت الإبل كلها إلا حمارا و وردت البقر كلها إلا فرسا فإبليس من جنس ما استثني و قول الحسن في هاروت و ماروت بأنهما علجان من أهل بابل شذوذ شذ به عن جميع أهل التفسير
And it is not allowed in the speech of the Arabs that a speaker would say, ‘The camels came, all of them, except a donkey, and the cows arrived, all of them, except a horse’. Iblees-la is from a species not excluded, and the word of Al-Hassan regarding Harut and Marut and there were both treating from the people of Babel, is a deviation he has deviated with away from entirety of the interpreters.
و قول الله عز و جل يكذبه إذ قال وَ ما أُنْزِلَ عَلَى الْمَلَكَيْنِ بفتح اللام بِبابِلَ هارُوتَ وَ مارُوتَ و ليس في قولكم عن قول الحسن فرج لكم فادعوا ما لا فائدة فيه من علة و لا عائدة من حجة
And Word of Allah-azwj Mighty and Majestic belie him, when He-azwj has Said: And what was Sent down upon the two Angels at Babylon – Harut and Marut – [2:102], and there isn’t among their words, the word of Al-Hassan as a relief for you all. They have claimed what there is no benefit in it from an illness nor any consolation from an argument.
قال مفضلو الملائكة قد علمتم ما للملائكة في كتاب الله عز و جل من المدح و الثناء مما بانوا به عن خلق الله جل و علا إذ لو لم يكن فيه إلا قوله بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ
The ones preferring the Angels said, ‘You have known what is for the Angels, in the Book of Allah-azwj Mighty and Majestic, from the praise and the commendation of what they have been revealed with of the creatures of Allah-azwj, Majestic and Exalted, when there does not happen to be in it except His-azwj Words: But, they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27].
قال مفضلو الأنبياء و الحجج ع لو استقصينا آي القرآن في تفضيل الأنبياء و الحجج صلوات الله عليهم أجمعين لاحتجنا لذلك إلى التطويل و الإكثار و ترك الإيجاز و الاختصار و في ما جئنا به من الحجج النظرية التي تزيح العلل من الجميع مقنع إذ ذكرنا ترتيب الله عز و جل خلقه
The ones preferring the Prophets-as and the Divine Authorities said, ‘If we were to investigate which of the Quran is regarding superiority of the Prophets-as and the Divine Authorities, may the Salawaat of Allah-azwj be upon them-asws all, we argue for that to the prolongation and the frequency, and leaving the brevity and the shortening, and among what we have come up with from the theoretical arguments which remove the reasons from the entirety, are convincing, when we mentioned the Arrangement by Allah-azwj Mighty and Majestic of His-azwj creation.
فجعل الأرض دون النامي و النامي أعلى و أفضل من الأرض و جعل النامي دون الحيوان و الحيوان أعلى و أرفع من النامي و جعل الحيوان الأعجم دون الناطق و جعل الحيوان الناطق أفضل من الحيوان الأعجم و جعل الحيوان الجاهل الناطق دون الحيوان العالم الناطق و جعل الحيوان العالم الناطق المحجوج دون الحيوان العالم الحجة
So He-azwj Made the earth to be below the growth, and the growth is higher and superior to the earth, and He-azwj Made the growth to be below the animal, and the animal is higher and loftier than the growth, and He-azwj Made the mute animal to be below the talker, and Made the speaker animal superior than the mute animal, and Made the ignorant speaking animal to be below that knowing speaking animal, and Made the knowing, speaking animal, the argued to be below that knowing animal as the Divine Authority.
و يجب على هذا الترتيب أن المعرب المبين أفضل من الأعجم غير الفصيح و يكون المأمور المزجور مع تمام الشهوات و ما فيهم من طباع حب اللذات و منع النفس من الطلبات و البغيات
And it obligates, based upon this order, that the expressive Arab is superior to the non-Arab without eloquence; and the Commanded, the Rebukes happens to be with the complete desires and what is among them from the nature of loving the pleasures, and prevented the soul from the request and the rebellion.
و مع البلوى بعدو يمهل يمتحن بمعصيته إياه و هو يزينها له محسنا بوسوسته في قلبه و عينه أفضل من المأمور المزجور مع فقد آلة الشهوات و عدم معاداة هذا المتوصل له بتزيين المعاصي و الوسوسة إليه
And with the affliction of an enemy who slows down, he is tested by his disobedience to him, and he adorns it for him, benevolent by his whispering in his heart and his eyes, is better than the commanded one who is rebuked, with the loss of the instrument of desires and the lack of hostility to this person who arrives at him by decorating sins and whispers to him.
ثم هذا الجنس نوعان حجة و محجوج و الحجة أفضل من المحجوج و لم يحجج آدم الذي هو أصل البشر بواحد من الملائكة تفضيلا من الله عز و جل إياه عليهم و حجج جماهير الملائكة بآدم
Then this species is of two types – an arguer and an argued, and the arguer is superior to the argued; and Adam-as, the one who is the original human being, did not argue with one of the Angels of superiority from Allah-azwj Mighty and Majestic to him-as, and the masses of the Angels argued with Adam-as.
فجعله العالم بما لم يعلموا و خصه بالتعليم ليبين لهم أن المخصوص بما خصه به مما لم يخصهم أفضل من غير المخصوص بما لم يخصه به
So, He-azwj Made him-as the knower of what they did not know and Specialised him-as with the teaching in order to reveal to them that the speciality with what He-azwj has Specialised him-as with is from what He-azwj has not Specialised the most superior of the ones without specialisation with what He-azwj did not Specialise him-as with.
و هذا الترتيب حكمة الله عز و جل فمن ذهب يروم إفسادها ظهر منه عناد من مذهبه و إلحاد في طلبه
And this is the Arrangement of the Wisdom of Allah-azwj Mighty and Majestic. So the one who goes around accusing its corruption, it appears from him the obstinacy from his doctrine and the heresy in seeking it.
فانتهى الفضل إلى محمد ص لأنه ورث آدم و جميع الأنبياء و لأنه الاصطفاء الذي ذكره الله عز و جل فقال إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ
So the superiority ends to Muhammad-saww, because he-saww is inheritor of Adam-as and entirety of the Prophets-as, and because he-saww is the Chosen one whom Allah-azwj Mighty and Majestic Mentioned. He-azwj Said: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33].
فمحمد الصفوة و الخالص نجيب النجابة من آل إبراهيم فصار خير آل إبراهيم بقوله ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ
Muhammad-saww is the elite and the pure captain of the captains from the Progeny of Ibrahim-as, so he-saww became best of the Progeny-as of Ibrahim-as due to His-azwj Words: Offspring, one being from the other; [3:34].
و اصطفى الله جل جلاله آدم ممن اصطفاه عليهم من روحاني و جسماني وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ و صلى الله على محمد و آله و حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ
And Allah-azwj, Majestic is His-azwj Majesty, Chose Adam-as from the ones He-azwj Chose upon, from the spiritual ones and the physical ones, All Praise is for Allah the Lord of the Worlds [1:2], and may Allah-azwj Send Salawaat upon Muhammad-saww and his-saww Progeny-asws, and ‘Allah is Sufficient for us and the most excellent Protector’ [3:173].
قال الصدوق إنما أردت أن تكون هذه الحكاية في هذا الكتاب و ليس قولي في إبليس إنه كان من الملائكة بل كان من الجن إلا أنه كان يعبد الله بين الملائكة و هاروت و ماروت ملكان و ليس قولي فيهما قول أهل الحشو بل كانا عندي معصومين
Al-Sadouq said, ‘But rather I intended that this narration be in this book, and it isn’t my word regarding Iblees-la that he-la was from the Angels, but he-la was from the Jinn, except the he-la was worshipping Allah-azwj in between the Angels, and Harut and Marut were two Angels, and it isn’t my word regarding them, the word of the people of verbosity, but in my view, they were both infallible.
و معنى هذه الآية وَ اتَّبَعُوا ما تَتْلُوا الشَّياطِينُ عَلى مُلْكِ سُلَيْمانَ الآية إنما هو و اتبعوا ما تتلو الشياطين على ملك سليمان و على ما أنزل على الملكين ببابل هاروت و ماروت و قد أخرجت في ذلك خبرا مسندا في كتاب عيون الأخبار عن الرضا ع.
And the meaning of this Verse: And they followed what was recited by the Satans in the reign of Suleyman; [2:102] – the Verse. But rather it is, and they followed what the Satans-la were reciting in the reign of Suleyman-as, and based upon what was Revealed unto the two Angels at Babel, Harut and Marut, and there has emerged an attributed Hadeeth regarding that in the book ‘Uyoun Al Akhbar’ from Al Reza-asws’.
باب 41 بدء خلق الإنسان في الرحم إلى آخر أحواله
CHAPTER 41 – BEGINNING OF CREATION OF THE HUMAN BEING IN THE WOMB UP TO THE END OF HIS SITUATIONS
The Verses
الآيات آل عمران هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحامِ كَيْفَ يَشاءُ لا إِلهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
(Surah) Aal e Imran – He is the One Who Shapes you in the wombs however He so Desires to; there is no god except Him, the Mighty, the Wise [3:6].
النساء يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ واحِدَةٍ وَ خَلَقَ مِنْها زَوْجَها وَ بَثَّ مِنْهُما رِجالًا كَثِيراً وَ نِساءً
(Surah) Al Nisaa – O you people! Fear your Lord, Who Created you from a single being and Created its spouse from it and spread from these two, many men and women; [4:1].
الأنعام هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ
(Surah) Al Anaam – He is Who Created you from clay, [6:2].
هود هُوَ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَ اسْتَعْمَرَكُمْ فِيها
(Surah) Hud-as – He Produced you from the earth and Colonised you therein, [11:61].
الرعد اللَّهُ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى وَ ما تَغِيضُ الْأَرْحامُ وَ ما تَزْدادُ وَ كُلُّ شَيْءٍ عِنْدَهُ بِمِقْدارٍ
(Surah) Al Ra’ad – Allah Knows what every female bears, and what the wombs fall short of (completion) and what they increase; and all things are with a measure in His Presence [13:8].
النحل خَلَقَ الْإِنْسانَ مِنْ نُطْفَةٍ فَإِذا هُوَ خَصِيمٌ مُبِينٌ
(Surah) Al Nahl – He Created the human being from a seed, but then he is an open contender [16:4].
مريم أَ وَ لا يَذْكُرُ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً
(Surah) Maryam-as – Or doesn’t the human being remember that We Created him before, and he was nothing? [19:67].
الحج يا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْناكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَ نُقِرُّ فِي الْأَرْحامِ ما نَشاءُ إِلى أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَ مِنْكُمْ مَنْ يُتَوَفَّى وَ مِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ لِكَيْلا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئاً
(Surah) Al Hajj – O you people! if you are in doubt about the Resurrection, then surely, We Created you from dust, then from a seed, then from a clot, then from a lump of flesh, formed and unformed, in order to Clarify for you, and We Settle in the wombs whatever We so Desire up to a specified term, then We Extract you as babies for you to be reaching your maturity. And from you is one who is Caused to die, and from you is one who is Returned to the worst age, so he does not know anything after having known. [22:5].
المؤمنون وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طِينٍ ثُمَّ جَعَلْناهُ نُطْفَةً فِي قَرارٍ مَكِينٍ
(Surah) Al Mominoun – And We have Created the human being from an extract of clay [23:12] Then We Made him a seed in a firm resting place [23:13].
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظاماً فَكَسَوْنَا الْعِظامَ لَحْماً ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ
Then We Created the seed to be a clot, then We Created the clot to be a lump of flesh, then We Created the lump as bones, then We Clothed the bones with flesh, then We Grow it as another creation. So Blessed is Allah, the best of the Creators [23:14].
ثُمَّ إِنَّكُمْ بَعْدَ ذلِكَ لَمَيِّتُونَ ثُمَّ إِنَّكُمْ يَوْمَ الْقِيامَةِ تُبْعَثُونَ
Then after that you will be dying [23:15] Then on the Day of Judgement, you shall be Resurrected [23:16].
الروم وَ مِنْ آياتِهِ أَنْ خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ إِذا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ
(Surah) Al Roum – And from His Signs is that He Created you from soil, then you are human beings, scattered (far and wide) [30:20].
لقمان حَمَلَتْهُ أُمُّهُ وَهْناً عَلى وَهْنٍ وَ فِصالُهُ فِي عامَيْنِ
(Surah) Luqman-as – his mother carried him with weakness upon weakness, and his weaning during two years: [31:14].
التنزيل الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ وَ بَدَأَ خَلْقَ الْإِنْسانِ مِنْ طِينٍ
(Surah) Al Tanzeel – Who Made excellent everything He Created, and He Began the creation of the human being from clay [32:7].
ثُمَّ جَعَلَ نَسْلَهُ مِنْ سُلالَةٍ مِنْ ماءٍ مَهِينٍ
Then He Made his descendants from an extract of despicable water [32:8].
ثُمَّ سَوَّاهُ وَ نَفَخَ فِيهِ مِنْ رُوحِهِ وَ جَعَلَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ قَلِيلًا ما تَشْكُرُونَ
Then Fashioned him and Blew into him from His Spirit. And He Made for you the hearing, and the sight, and the heart. Little is what you are thanking [32:9].
فاطر وَ اللَّهُ خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْواجاً وَ ما تَحْمِلُ مِنْ أُنْثى وَ لا تَضَعُ إِلَّا بِعِلْمِهِ وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ وَ لا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ
(Surah) Fatir – And Allah Created you from soil, then from a seed, then He Made you pairs. And no female bears, nor gives birth, except with His Knowledge; and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. Surely, that is easy upon Allah [35:11].
يس أَ وَ لَمْ يَرَ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ نُطْفَةٍ فَإِذا هُوَ خَصِيمٌ مُبِينٌ
(Surah) Yaseen – Does not the human being see that We Created him from a seed? So (now) he is an open disputant? [36:77].
الزمر يَخْلُقُكُمْ فِي بُطُونِ أُمَّهاتِكُمْ خَلْقاً مِنْ بَعْدِ خَلْقٍ فِي ظُلُماتٍ ثَلاثٍ
(Surah) Al Zumar – He Created you in the bellies of your mothers a creation from after a creation in triple darkness. [39:6].
المؤمن هُوَ الَّذِي خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخاً وَ مِنْكُمْ مَنْ يُتَوَفَّى مِنْ قَبْلُ وَ لِتَبْلُغُوا أَجَلًا مُسَمًّى وَ لَعَلَّكُمْ تَعْقِلُونَ
(Surah) Al Momin – He is the One Who Created you from soil, then from a seed, then from a cloth, then He Extracted you as a child, then you reached your adulthood, then you became old. And from you is one He Caused to die from before, and for you to reach a specified term, and perhaps you would use your intellects [40:67].
حمعسق لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ يَخْلُقُ ما يَشاءُ يَهَبُ لِمَنْ يَشاءُ إِناثاً وَ يَهَبُ لِمَنْ يَشاءُ الذُّكُورَ
(Surah) Al Shura – For Allah is the Kingdom of the skies and the earth. He Creates whatever He so Desires to. He Grants to whom He pleases daughters and Grants to whom He pleases sons. [42:49].
أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً وَ يَجْعَلُ مَنْ يَشاءُ عَقِيماً إِنَّهُ عَلِيمٌ قَدِيرٌ
Or He Pairs them as males and females, and He Makes one He so Desires to, as barren. Surely, He is Knowing, Able [42:50].
النجم هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَ إِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهاتِكُمْ
(Surah) Al Najam – He is more Knowing of you when He Produced you from the earth, and when you were embryos in the bellies of your mothers. Therefore do no attribute purity to yourselves, He is more Knowing of the one who fears [53:32].
إلى قوله تعالى وَ أَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَ الْأُنْثى مِنْ نُطْفَةٍ إِذا تُمْنى
Up to Words of the Exalted: And that He Created pairs, the male and the female [53:45] From a seed when it is emitted [53:46].
الواقعة أَ فَرَأَيْتُمْ ما تُمْنُونَ أَ أَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخالِقُونَ
(Surah) Al Waqia – Have you considered what you sow? [56:58] Is it you that Create it or are We the Creators? [56:59].
التغابن وَ صَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَ إِلَيْهِ الْمَصِيرُ
(Surah) Al Taghabun – and He Imaged you, so excellent is your image, and to Him is the destination [64:3].
الملك قُلْ هُوَ الَّذِي أَنْشَأَكُمْ وَ جَعَلَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ قَلِيلًا ما تَشْكُرُونَ قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَ إِلَيْهِ تُحْشَرُونَ
(Surah) Al Mulk – Say: ‘He is the One Who Caused you to grow, and Made for you the hearing, and the sight, and the heart – little it is what you are thanking for’ [67:23] Say: ‘He is the One Who Multiplied you in the earth, and to Him you would be gathered’ [67:24].
نوح ما لَكُمْ لا تَرْجُونَ لِلَّهِ وَقاراً وَ قَدْ خَلَقَكُمْ أَطْواراً
(Surah) Nuh-as – What is the matter with you all not hoping to Allah for dignity, [71:13] And He has Created you in (various) phases? [71:14].
إلى قوله تعالى وَ اللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَباتاً ثُمَّ يُعِيدُكُمْ فِيها وَ يُخْرِجُكُمْ إِخْراجاً
Up to His-azwj Words: And Allah Grew you from the earth with a growth [71:17] Then He would Return you into it, and Extract you with an extraction [71:18].
القيامة أَ لَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنى ثُمَّ كانَ عَلَقَةً فَخَلَقَ فَسَوَّى فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَ الْأُنْثى أَ لَيْسَ ذلِكَ بِقادِرٍ عَلى أَنْ يُحْيِيَ الْمَوْتى
(Surah) Al Qiyamah – Was he not a sperm seminal fluid gushing out? [75:37] Then he was a clot, so he was Created and Completed [75:38] Then He Made from it the pairs, the male and the female [75:39] Isn’t that One Able upon Reviving the dead? [75:40].
الدهر هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً
(Surah) Al Dahr – Didn’t there come upon the human being, a phase, when he did not happen to be a mentionable thing? [76:1].
إِنَّا خَلَقْنَا الْإِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ نَبْتَلِيهِ فَجَعَلْناهُ سَمِيعاً بَصِيراً
Surely, We Created the human being from a uniting seed. We Wanted to Try him, so We Made him hearing, seeing [76:2].
المرسلات أَ لَمْ نَخْلُقْكُمْ مِنْ ماءٍ مَهِينٍ فَجَعَلْناهُ فِي قَرارٍ مَكِينٍ إِلى قَدَرٍ مَعْلُومٍ فَقَدَرْنا فَنِعْمَ الْقادِرُونَ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ
(Surah) Al Mursalaat – Did We not Create you all from contemptible water? [77:20] Then We Made it to be in a secure place [77:21] Up to a known determination [77:22] So We Determine, and We are excellent Determiners [77:23] Woe on that Day is for the beliers [77:24].
النبأ وَ خَلَقْناكُمْ أَزْواجاً
(Surah) Al Naba – And We Created you as pairs [78:8].
عبس قُتِلَ الْإِنْسانُ ما أَكْفَرَهُ مِنْ أَيِّ شَيْءٍ خَلَقَهُ مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ ثُمَّ السَّبِيلَ يَسَّرَهُ ثُمَّ أَماتَهُ فَأَقْبَرَهُ ثُمَّ إِذا شاءَ أَنْشَرَهُ كَلَّا لَمَّا يَقْضِ ما أَمَرَهُ
(Surah) Abasa – May the human be killed, what (a lot is) his Kufr! [80:17] From which thing is his creation? [80:18] From a sperm He Created him, and Determined him [80:19] Then the way, He Eased it for him [80:20] Then He would Cause him to die, so had him buried [80:21] Then when He so Desires, He would Raise him [80:22] Never! But he has yet to do what He Commanded him [80:23].
الإنفطار ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ
(Surah) Al Infitar – O you, the human being! What deceived you with your Lord, the Benevolent? [82:6] Who Created you, so He Completed you, then Made you symmetrical [82:7] Into whichever image what He so Desires, He Constitutes you [82:8].
الطارق فَلْيَنْظُرِ الْإِنْسانُ مِمَّ خُلِقَ خُلِقَ مِنْ ماءٍ دافِقٍ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ
(Surah) Al Tariq – So let the human being consider from what he is Created [86:5] He is Created from of water ejected [86:6] Coming from between the loins and the ribs [86:7].
تفسير
(Forbidden) Tafseer (opinionated)
هُوَ الَّذِي يُصَوِّرُكُمْ قال الطبرسي رحمه الله أي يخلق صوركم فِي الْأَرْحامِ كَيْفَ يَشاءُ على أي صورة شاء و على أي صفة شاء من ذكر و أنثى أو صبيح أو دميم أو طويل أو قصير لا إِلهَ إِلَّا هُوَ الْعَزِيزُ في سلطانه الْحَكِيمُ في أفعاله
He is the One Who Shapes you – Al Tabarsy, may Allah-azwj have Mercy on him, said, ‘Created your images – in the wombs however He so Desires to; – based upon whichever image He-azwj so Desired, and based upon whichever description He-azwj so Desired, from a male and a female, or attractive or loathsome, or tall or short – there is no god except Him, the Mighty, – in His-azwj Authority – the Wise [3:6] – in His-azwj Works.
و دلت الآية على وحدانية الله سبحانه و تمام قدرته و كمال حكمته حيث صور الولد في رحم الأم على هذه الصفة و ركب فيه أنواع البدائع من غير آلة و لا كلفة
And the Verse evidence’s upon the Oneness of Allah-azwj the Glorious, and the completeness of His-azwj Power, and perfection of His-azwj Wisdom, whereby He-azwj Images the child in the womb of the moths based upon this description, and Installs in it types of marvels, from without any tools nor difficulties.
و قد تقرر في عقل كل عاقل أن العالم لو اجتمعوا أن يجعلوا من الماء بعوضة و يصوروا منه صورة في حال ما يشاهدونه و يعرفونه لم يقدروا على ذلك و لا وجدوا إليه سبيلا فكيف يقدرون على الخلق في الأرحام فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ
And it was decided in the intellect of every intellectual that if the world were to unite in making a fly from the water and image an image from it in a state what they would witness it and recognise it, they would not be able upon that, and they will not be finding a way to it, so how could they be able upon the creation in the wombs – So Blessed is Allah, the best of the Creators [23:14].
و هذا الاستدلال مروي عن جعفر بن محمد ع مِنْ نَفْسٍ واحِدَةٍ أي آدم وَ خَلَقَ مِنْها زَوْجَها حواء كما مر وَ بَثَّ مِنْهُما رِجالًا كَثِيراً وَ نِساءً أي نشر و فرق من هاتين النفسين على وجه التناسل رجالا كثيرا و نساء
And this inference is reported from Ja’far-asws Bin Muhammad-asws – you from a single being – i.e., Adam-as – and Created its spouse from it – Hawwa-as, just as has passed – and spread from these two, many men and women; [4:1] – i.e., spread and scattered from these two beings, upon an aspect of reproduction, a lot of men and women.
و قال البيضاوي و اكتفى بوصف الرجال بالكثرة عن وصف النساء بها إذ الحكمة تقتضي أن يكن أكثر و ذكر كثيرا حملا على الجمع.
And Al-Bayzawi said, ‘And He-azwj Sufficed by Describing the men with abundance from describing the women with it, when the wisdom required that it should be ‘more’, and He‑azwj Mentioned ‘many’, carrying upon the plural.
خَلَقَكُمْ مِنْ طِينٍ قيل أي ابتدأ خلقكم منه فإنه المادة الأولى أو إن آدم الذي هو أصل البشر خلق منه أو خلق أباكم فحذف المضاف إليه انتهى
He is Who Created you from clay, [6:2] – It is said, i.e., He-azwj Began your creation from it, the first material, or that Adam-as, he-as the original human being, was Created from it, or He‑azwj Created your father-as. The adverb is deleted’ – end.
و يحتمل أن يكون المراد الطين الذي سيأتي في الأخبار أنه يذر في النطفة
And it is possible that the intend would be the clay which I shall come with in the Ahadeeth, which was particles in the sperm.
هُوَ أَنْشَأَكُمْ مِنَ الْأَرْضِ قيل أي هو كونكم منها لا غيره فإنه خلق آدم و مواد النطف التي خلق نسله منها من الأرض
He Produced you from the earth [11:61] – It is said, i.e., He-azwj Brought you into being from it, not something else. He-azwj Created Adam-as and the material of the sperm which his-as offspring is Created from it, is from the earth.
وَ اسْتَعْمَرَكُمْ فِيها قيل أي عمركم فيها و استبقاكم من العمر أو أقدركم على عمارتها و أمركم بها و قيل هو من العمري بمعنى أعمركم فيها دياركم و يرثها منكم بعد انصرام أعماركم أو جعلكم معمرين دياركم تسكنونها مدة عمركم ثم تتركونها لغيركم.
and Colonised you therein, [11:61] – It is said, i.e., Caused you to age in it and Caused you to remain from the age, or enabled you upon its age, and Commanded you with it. And it is said, ‘He is from the age’, in the meaning that he made you age in your houses, and inherits these from you after the insistence of your age, or Made you age in your house to be dwelling in it for the period of your ages, then you will be leaving it for others.
اللَّهُ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى قال الطبرسي رحمه الله يعلم ما في بطن كل حامل من ذكر أو أنثى تام أو غير تام و يعلم لونه و صفاته وَ ما تَغِيضُ الْأَرْحامُ أي يعلم الوقت الذي تنقصه الأرحام من المدة التي هي تسعة أشهر وَ ما تَزْدادُ على ذلك عن أكثر المفسرين
Allah Knows what every female bears, – Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘He-azwj Knows what is in the belly of every pregnant ones, whether it is a male or a female, complete or incomplete, and He-azwj Knows its colour and its description – and what the wombs fall short of– i.e., He-azwj Knows the time which womb would be deficient from the period which is of nine months – and what they increase; [13:8] – upon that – from most of the interpreters.
و قيل ما تغيض الولد الذي تأتي به المرأة لأقل من ستة أشهر و ما تزداد الولد الذي تأتي به لأقصى مدة الحمل و قيل معناه ما تنقص الأرحام من دم الحيض و هو انقطاع الحيض و ما تزداد بدم النفاس بعد الوضع.
And it is said, the child which the woman comes with will not fall short of less than six months, and the child which she comes with will not increase on the maximum period of the pregnancy. And it is said, it’s meaning is, the wombs will not fall short of the blood of the menstruation, and it is the termination of the menstruation, and what increases with blood of the post-birth bleeding after the placing (birth).
و قال البيضاوي أي و ما تنقصه و ما تزداد في الجنة و المدة و العدد و قيل المراد نقصان دم الحيض و ازدياده و غاض جاء لازما و متعديا و كذا ازداد.
And Al Bayzawi – I.e., And what is deficient and what is increasing in the Paradise, and the period, and the number. And it is said the intent with the deficiency of the blood of the menstruation and its increase, and the diminishing came necessarily, and modified, and like that it increased.
وَ كُلُّ شَيْءٍ عِنْدَهُ بِمِقْدارٍ قيل أي بقدر لا يجاوزه و لا ينقص عنه و في الأخبار أي بتقدير خلق الإنسان من نطفة
and all things are with a measure in His Presence [13:8] – It is said, i.e., by a measurement neither exceeding it nor being deficient from it. And in the Ahadeeth, i.e., by a measurement, He-azwj Created the human being from a seed.
قال البيضاوي من جماد لا حس بها و لا حراك سيالة لا تحفظ الوضع و الشكل
Al-Bayzawi said, ‘From a clot having not feeling with it nor a flowing movements, nor preserving the birth and the appearance.
فَإِذا هُوَ خَصِيمٌ منطيق مجادل مُبِينٌ للحجة أو خصيم مكافح لخالقه قائل مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ وَ لَمْ يَكُ شَيْئاً بل كان عدما صرفا فإنه أعجب من جميع المواد بعد التفريق الذي ينكر منكر البعث.
But then he is an open contender [16:4] – talking, arguing to the Divine Authority, or a contender fighting his Creator, a speaker (saying), ‘Who will revive the bones and these have rotted away?’ [36:78] and he was nothing? [19:67]. But he was adamantly turning away, for it is the most wondrous of entirety of the substances after the separation which he, the denier of the Resurrection, denies.
فِي رَيْبٍ مِنَ الْبَعْثِ قال البيضاوي من إمكانه و كونه مقدورا فَإِنَّا خَلَقْناكُمْ أي فانظروا في بدء خلقكم فإنه يزيح ريبكم فإنا خلقناكم مِنْ تُرابٍ بخلق آدم منها و الأغذية التي يتكون منها المني ثُمَّ مِنْ نُطْفَةٍ أي من مني من النطف و هو الصب ثُمَّ مِنْ عَلَقَةٍ قطعة من الدم جامدة ثُمَّ مِنْ مُضْغَةٍ قطعة من اللحم بقدر ما يمضغ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ مسواة لا نقص فيها و لا عيب و غير مسواة أو تامة و ساقطة أو مصورة و غير مصورة
in doubt about the Resurrection [22:5] – Al-Bayzawi said, ‘From it’s possibilities and it being a Pre-determination – then surely, We Created you – i.e., so look into the beginning of your creation, for it would lead to your Lord-azwj, for We-azwj Created you all – from dust, – by Creating Adam-as from it, and the provisions (feed) which happens to be from it, the semen – then from a seed, – i.e., from semen from a seed, and it is the difficult – then from a clot, – a piece of blood solidified – then from a lump of flesh, – a piece of meat in accordance to what is forms as a lump – formed and unformed, – even, there being no deficiency in it nor fault, and unformed, or complete and it miscarries, or imaged and not imaged.
لِنُبَيِّنَ لَكُمْ بهذا التدريج قدرتنا و حكمتنا فإن ما قبل التغير و الفساد و التكون مرة قبلها أخرى و إن من قدر على تغييره و تصويره أولا قدر على ذلك ثانيا و حذف المفعول إيماء إلى أن الأفعال هذه يتبين بها من قدرته و حكمته ما لا يحيط به الذكر
in order to Clarify for you, – by this gradualness Our-azwj Power and Our-azwj Wisdom, for what is before the change, and the spoiling, and the coming into being before it another time, and that the measure upon its changes and its images is the first, He-azwj Measured upon that secondly, and the done is deleted gesturing to that these works are clarifying by it of His-azwj Power and His-azwj Wisdom, what the mention cannot encompass it.
وَ نُقِرُّ فِي الْأَرْحامِ ما نَشاءُ أن نقره إِلى أَجَلٍ مُسَمًّى هو وقت الوضع و قرئ و نقر بالنصب و كذا قوله ثُمَّ نُخْرِجُكُمْ عطفا على نبين كان خلقهم مدرج لغرضين تبيين القدرة و تقريرهم في الأرحام حتى يولدوا و ينشئوا أو يبلغوا حد التكليف و طِفْلًا حال أجريت على تأويل كل واحد أو للدلالة على الجنس أو لأنه في الأصل مصدر
and We Settle in the wombs whatever We so Desire – to settle – up to a specified term, – it is the time of the birth. And it is read as, ‘We-azwj Settled’, with the attribution, and like that are His-azwj Words: then We Extract you – leaning upon clarifying their creation was gradual due to two purposes – revealing the Power and their settlement in the wombs until they are born and grow, or reach the limit of the encumberment, and – as babies – a state flowing upon interpretation of each one, or for the evidence upon the species, or because it is in the original source.
ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ أي كمالكم في القوة و العقل جمع شدة وَ مِنْكُمْ مَنْ يُتَوَفَّى عند بلوغ الأشد أو قبله وَ مِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ أي الهرم و الخرف لِكَيْلا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئاً أي ليعود كهيئته الأولى في أوان الطفولية من سخافة العقل و قلة الفهم فينسى ما علمه و ينكر من عرفه
for you to be reaching your maturity. – i.e., your perfection in the strength and the intellects, an intense collection – And from you is one who is Caused to die, – at the reaching of the strength, or before it – and from you is one who is Returned to the worst age, – i.e., ageing and dementia – so he does not know anything after having known. [22:5] – i.e., to return to like what he was in the beginning, during the times of childhood, from foolishness of the intellect and scarcity of the understanding, so he forgets what he had been taught, and denies the one he knows.
و أنه استدلال ثان على إمكان البعث بما يعتري الإنسان في أسنانه من الأمور المختلفة و الأحوال المتضادة فإن من قدر على ذلك قدر على نظائره.
And it evidences secondly upon the possibility of the Resurrection with what the human being sees in his teeth from the different affairs and the opposing situations, for the one who is able upon that, is able upon its matching one.
مِنْ سُلالَةٍ من خلاصة سلت من بين الكدر مِنْ طِينٍ متعلق بمحذوف لأنه صفة لسلالة أو بمعنى سلالة لأنها في معنى مسلولة فتكون ابتدائية كالأول و الإنسان آدم خلق من صفوة سلت من الطين أو الجنس فإنهم خلقوا من سلالات جعلت نطفا بعد أدوار و قيل المراد بالطين آدم لأنه خلق منه و السلالة نطفته
From an extract – from pure clay from between the filth – of clay [23:12] – related with the deleted because it is a description of the extract, or in the meaning of an extract because is in a meaning of the extracted, so it’s beginning would be like the first, and the human being is Adam-as. He-azwj Created him-as from a clear extract of clay, or the species, for they were created from the extracts, ben Made as a seed after a time; and it is said the intent is the clay of Adam-as, because He-azwj was Created from it, and the extract is his-as seed.
ثُمَّ جَعَلْناهُ أي ثم جعلنا نسله فحذف المضاف نُطْفَةً بأن خلقناه منها أو ثم جعلنا السلالة نطفة و تذكير الضمير على تأويل الجوهر أو المسلول أو الماء فِي قَرارٍ مَكِينٍ أي مستقر حصين يعني الرحم
Then We Made him – i.e., then We-azwj Made his-as offspring, so the verb is deleted – a seed – by Creating him-as from it, or then We-azwj Made the extract as a seed, and the mention of the source is upon interpretation of the essence, or the extracted, or the water – in a firm resting place [23:13] – i.e., settled in a fortress, meaning the womb.
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً بأن أحلنا النطفة البيضاء علقة حمراء فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً أي فصيرناها قطعة لحم فَخَلَقْنَا الْمُضْغَةَ عِظاماً بأن صلبناها فَكَسَوْنَا الْعِظامَ لَحْماً مما بقي من المضغة أو مما أنبتنا عليها مما يصل إليها و اختلاف العواطف لتفاوت الاستحالات و الجمع لاختلافها في الهيئة و الصلابة ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ هو صورة البدن و الروح و القوى بنفخة فيه أو المجموع و ثم لما بين الخلقتين من التفاوت أَحْسَنُ الْخالِقِينَ أي المقدرين تقديرا
Then We Created the seed to be a clot, – by transforming the while seed as a red clot – then We Created the clot to be a lump of flesh, – i.e., Made it become a piece of meat – then We Created the lump as bones, – by solidifying these – then We Clothed the bones with flesh, – from what had remained from the lump, or from what We-azwj Grew upon it, from what arrived to it, and the differing of the inclinations is due to the different implications, and entirety of its differences in the appearance and the solidity – then We Grow it as another creation. – it is image of the body, and the spirit, and the strength blowing in it, or the collection, and then when the two creations were revealed of their differences – the best of the Creators [23:14] – i.e., the Determiner of the measurements.
ثُمَّ إِذا أَنْتُمْ بَشَرٌ أي ثم فاجأتم وقت كونكم بشرا منتشرين في الأرض
then you are human beings, [30:20] – i.e., then came the time of your being mortals, scattered in the earth.
وَهْناً أي ذات وهن أو تهن وهنا عَلى وَهْنٍ أي تضعف ضعفا فوق ضعف فإنها لا تزال يتضاعف ضعفها و الجملة في موضع الحال وَ فِصالُهُ فِي عامَيْنِ أي و فطامه في انقضاء عامين.
Weakness – i.e., with weakness, or decaying weakness – upon weakness, – i.e., weakening weakness above weakness, so it will not cease multiplying its weakness, and the summary in the place of the state – and his weaning during two years: [31:14] – i.e., and his weaning is at the termination of the two years.
الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ أي خلقه موفرا عليه ما يستعده و يليق به على وفق الحكمة و المصلحة و خلقه بدل من كل بدل الاشتمال و قيل علم كيف يخلقه و قرأ نافع و الكوفيون بفتح اللام على الوصف وَ بَدَأَ خَلْقَ الْإِنْسانِ يعني آدم مِنْ طِينٍ
Who Made excellent everything He Created, – i.e., Created him with fulfilment upon him what is prepared for him and he is ready for it, in accordance to the Wisdom and the betterment, and Created him in lieu or every inclusive replacement. And it is said, He-azwj Knew how He-azwj would be Creating him. And Nafie and the Kufians recite with (the letter ‘laam’ upon the description – and He Began the creation of the human being – meaning Adam-as – from clay [32:7].
ثُمَّ جَعَلَ نَسْلَهُ أي ذريته سميت به لأنها تنسل منه أي تنفصل مِنْ سُلالَةٍ مِنْ ماءٍ مَهِينٍ أي ممتهن و قال الطبرسي رحمه الله أي ضعيف و قيل حقير مهان أشار إلى أنه من شيء حقير لا قيمة له و إنما يصير ذا قيمة بالعلم و العمل.
Then He Made his descendants – i.e., his-as offspring named with him-as, because it is a procreation from him-as, i.e., a break up – from an extract of despicable water [32:8] – i.e., Tried. And Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘I.e., weak’. And it is said, lowly, despicable is an indication to that he is from a lowly thing having no value for it, and rather he would become with value with the knowledge and the deeds.
ثُمَّ سَوَّاهُ قال البيضاوي أي قومه بتصوير أعضائه ما ينبغي وَ نَفَخَ فِيهِ مِنْ رُوحِهِ أضافه إلى نفسه تشريفا و إظهارا بأنه خلق عجيب و أن له شأنا له مناسبة إلى الحضرة الربوبية و لأجله من عرف نفسه فقد عرف ربه وَ جَعَلَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ خصوصا لتسمعوا و تبصروا و تعقلوا قَلِيلًا ما تَشْكُرُونَ أي تشكرون شكرا قليلا.
Then Fashioned him – Al-Bayzawi said, ‘i.e., his standing in the image of his body parts what is befitting – and Blew into him from His Spirit. – adding nobility to himself and revealing that He-azwj has Created a wonder and that there is glory for Him-azwj, and it is in accordance to the presence of the Lordship, and for its reason the one who recognises himself, so he has recognise his Lord-azwj – And He Made for you the hearing, and the sight, and the heart. – specifying your hearing, and your seeing, and your using your intellect – Little is what you are thanking [32:9] – i.e your thankfulness is a little thanking.
مِنْ تُرابٍ بخلق آدم منه ثُمَّ مِنْ نُطْفَةٍ بخلق ذريته منها ثُمَّ جَعَلَكُمْ أَزْواجاً ذكرانا و إناثا
from soil, – by Creating Adam-as from it – then from a seed, – by Creating his-as offspring from it – then He Made you pairs. – males and females.
إِلَّا بِعِلْمِهِ أي إلا معلومة له وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ أي و ما يمد في عمر من مصيره إلى الكبر وَ لا يُنْقَصُ مِنْ عُمُرِهِ من عمر المعمر لغيره بأن يعطى له عمر ناقص من عمره أو لا ينقص من عمر المنقوص عمره بجعله ناقصا و الضمير له و إن لم يذكر لدلالة مقابله عليه أو للمعمر على التسامح فيه ثقة بفهم السامع كقولهم لا يثيب الله عبدا و لا يعاقبه إلا بحق
except with His Knowledge; – i.e., except known to Him-azwj – and for no one is there a prolongation from his life-span, – and there is no extension in the age of the one whose destination is to the old age – nor a reduction from his life-span, – from the age of the ageing ones to something else by Giving to him a short age from his age, or there is no reduction from the age of the one of deficient age by Making it shorter, and the source of it, and even though it is not mention for evidencing its comparison upon it, or for the ageing one upon the tolerance in it, trusted with understanding of the hearing, like their words, ‘Allah-azwj neither Rewards a servant nor Punishes him except by right’.
و قيل الزيادة و النقصان في عمر واحد باعتبار أسباب مختلفة أثبتت في اللوح مثل أن يكون فيه إن حج و اعتمر فعمره ستون سنة و إلا فأربعون و قيل المراد بالنقصان ما يمر من عمره و ينقص فإنه يكتب في صحيفة عمره يوما فيوما إِلَّا فِي كِتابٍ هو علم الله أو اللوح أو الصحيفة إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ إشارة إلى الحفظ أو الزيادة و النقص.
And it is said the increase and the reducing in age is one, by consideration of the different means affirmed in the Tablet, like there being in it that he would be performing Hajj and Umrah. So He-azwj Causes his age to be of sixty years, or else it would have been forty. And it is said, the intent with the reduction is what has already passed by from his age and reduced, for it is written in the parchment of his age, day by day – except it is in a Book. – it is Knowledge of Allah-azwj, or the Tablet, or the parchment – Surely, that is easy upon Allah [35:11] – being an indication to the preservation or the increase and the reduction.
يَخْلُقُكُمْ فِي بُطُونِ أُمَّهاتِكُمْ بيان لكيفية خلق ما ذكر من الأناسي و الأنعام إظهارا لما فيه من عجائب القدرة غير أنه غلب أولي العقل أو خصهم بالخطاب لأنهم المقصودون خَلْقاً مِنْ بَعْدِ خَلْقٍ حيوانا سويا من بعد عظام مكسوة لحما من بعد عظام عارية من بعد مضغ من بعد علق من بعد نطف فِي ظُلُماتٍ ثَلاثٍ ظلمة البطن و الرحم و المشيمة أو الصلب و الرحم و البطن.
He Created you in the bellies of your mothers – explanation of the method of creation of what is a male from the female, and the people are revealed to what is in it from the wonders of the Power, apart from that it first overcomes the intellect, or specialised them with the Address because they are the purpose – a creation from after a creation – a complete life from after the bones clothed in flesh from after the bones being bare, from after the lump, from after the cloth, from after the seed – in triple darkness. [39:6] – darkness of the belly, and the womb, and the placenta, or the loins, and the womb, and the belly.
أقول الأول رواه الطبرسي رحمه الله عن أبي جعفر ع.
I (Majlisi) am saying, ‘The first is reported by Al Tabarsy, may Allah-azwj have Mercy on him, from Abu Ja’far-asws’.
ثُمَّ لِتَبْلُغُوا أي ثم يبقيكم لتبلغوا و كذا قوله تعالى ثُمَّ لِتَكُونُوا مِنْ قَبْلُ أي من قبل الشيخوخة أو بلوغ الأشد
then you reached your adulthood, – i.e., then Caused you to last for you to be reaching adulthood, and like that are Words of the Exalted: then you became old. -i.e., from before the oldness, or reaching the strength.
وَ لِتَبْلُغُوا قيل أي و يفعل ذلك لتبلغوا أَجَلًا مُسَمًّى هو وقت الموت أو يوم القيامة وَ لَعَلَّكُمْ تَعْقِلُونَ ما في ذلك من الحجج و العبر.
then you reached your adulthood, – It is said, i.e., and He-azwj Does that for you to be reaching – reach a specified term, – it is the time of death, or the Day of Qiyamah – and perhaps you would use your intellects [40:67] – what is in that from the arguments and the lessons.
يَهَبُ لِمَنْ يَشاءُ إِناثاً قال البيضاوي المعنى يجعل أحوال العباد في الأولاد مختلفة على مقتضى المشية فيهب لبعض إما صنفا واحدا من ذكر أو أنثى أو الصنفين جميعا و يعقم آخرين
He Grants to whom He pleases daughters [42:49] – Al-Bayzawi said, ‘The meaning is He-azwj Makes the situations of the servants regarding the children to be different based upon the Desire, so He-azwj Grants to someone either one type, from males or females, or the two types together, and He-azwj leaves others are barren.
و لعل تقديم الإناث لأنه أكثر لتكثير النسل أو لأن مساق الآية للدلالة على أن الواقع ما يتعلق به مشية الله تعالى لا مشية الإنسان و الإناث كذلك أو لأن الكلام في البلاء و العرب تعدهن بلاء أو لتطييب قلوب آبائهن أو للمحافظة على الفواصل.
And perhaps the precedence of the females is because they are more, due to the abundance of the lineage, or because the continuation of the Verse is to evidence upon that the occurrence is what is related with the Desire of Allah-azwj the Exalted, nor the desire of the human being, and the females are like that, or because the Speech is regarding the calamity, and the Arabs count them (daughters) as a calamity, or due to make the hearts of their fathers to feel good, or for the preservation upon the joints.
هُوَ أَعْلَمُ بِكُمْ أي أعلم بأحوالكم منكم إِذْ أَنْشَأَكُمْ أي علم أحوالكم و مصارف أموركم حين ابتدأ خلقكم من التراب بخلق آدم و حين ما صوركم في الأرحام مِنْ نُطْفَةٍ إِذا تُمْنى أي تدفن في الرحم أو تخلق أو يقدر منها الولد من مني إذا قدر
He is more Knowing of you – i.e., more Knowing with your situations than you are – when He Produced you [53:32] – i.e., Knows your situations and the dealings of your affairs when He-azwj Began your Creation from the soil by Creating Adam-as, and when He-azwj Fashioned you in the wombs – From a seed when it is emitted [53:46] – i.e., pushed into the wombs, or Created, or Determined the child from it, from semen when able.
أَ فَرَأَيْتُمْ ما تُمْنُونَ أي تقذفونه في الأرحام من النطف أَ أَنْتُمْ تَخْلُقُونَهُ أي تجعلونه بشرا سويا
Have you considered what you sow? [56:58] – i.e., you are pushing it into the wombs from the seed – Is it you that Create it [56:59] – i.e., making it a complete human.
وَ صَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ قيل أي فصوركم من جملة ما خلق في السماوات و الأرض بأحسن صورة حيث زينكم بصفوة أوصاف الكائنات و خصكم بخلاصة خصائص المبدعات و جعلكم أنموذج جميع المخلوقات وَ إِلَيْهِ الْمَصِيرُ فأحسنوا سرائركم حتى لا يمسخ بالعذاب ظواهركم
and He Imaged you, so excellent is your image, – It is said, i.e., He-azwj Imaged you from a total of what He-azwj has Created in the skies and the earth, in an excellent image whereby He-azwj Adorned you with clear attributes of the being, and Specialised you with pure qualities of the creative substances, and Made you a model of entirety of the created beings – and to Him is the destination [64:3] – So He-azwj will Make good your secrets until He-azwj does not Destroy with the Punishment regarding your apparent.
وَ جَعَلَ لَكُمُ السَّمْعَ لتسمعوا المواعظ وَ الْأَبْصارَ لتنظروا صنائعه وَ الْأَفْئِدَةَ لتعتبروا و تتفكروا قَلِيلًا ما تَشْكُرُونَ باستعمالها في ما خلقت لأجلها.
and Made for you the hearing, – for you to be hearing the preaching – and the sight, – for you to be looking at His-azwj Making – and the heart – for you to be learning lessons and pondering – little it is what you are thanking for’ [67:23] – by using these in the reason for these have been Created for.
لا تَرْجُونَ لِلَّهِ وَقاراً قيل أي لا تأملون له توقيرا أي تعظيما لمن عبده و أطاعه فتكونوا على حال تأملون فيها تعظيمه إياكم وَ قَدْ خَلَقَكُمْ أَطْواراً حال مقدرة للإنكار من حيث إنها موجبة للرجاء
What is the matter with you all not hoping to Allah for dignity, [71:13] – It is said, i.e., not hoping for it for dignity, i.e., reverence for the one worshipping Him-azwj and obeying Him‑azwj, so you would be upon a state of hoping regarding it, His-azwj Revering you all – And He has Created you in (various) phases? [71:14] – a state Determined for the denial from whereby it is obliged for the hoping.
فإن خلقهم أطوارا أي تارات إذ خلقهم أولا عناصر ثم مركباه يغذي الإنسان ثم أخلاطا ثم نطفا ثم علقا ثم مضغا ثم عظاما و لحوما ثم أنشأهم خلقا آخر فإنه يدل على أنه يمكن أن يعيدهم تارة أخرى فيعظمهم بالثواب و على أنه تعالى عظيم القدرة تام الحكمة
He-azwj has Created you in phases, i.e., times, when He-azwj Created them first as ingredients, then Installed the feed of the human beings, then Mixed it, then as seed, then lump, then bones and flesh, then Grew them as another creatures. It evidences upon that it is possible that He-azwj would return them at another time, and Revere them with the Rewards, and based upon that He-azwj the Exalted is of Mighty Power, complete of the Wisdom.
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ لا تَرْجُونَ لِلَّهِ وَقاراً يَقُولُ لَا تَخَافُونَ لِلَّهِ عَظَمَةً.
And Ali Bin Ibrahim in a reported of Abu Al-Jaroud, from Abu Ja’far-asws regarding His-azwj Words: not hoping to Allah for dignity, [71:13]: ‘He-asws said: ‘Why are you not fearing to Allah-azwj of (His-azwj) Magnificence?’’
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ وَ قَدْ خَلَقَكُمْ أَطْواراً قَالَ عَلَى اخْتِلَافِ الْأَهْوَاءِ وَ الْإِرَادَاتِ وَ الْمَشِيَّاتِ.
And Ali Bin Ibrahim said regarding His-azwj Words: And He has Created you in (various) phases? [71:14]. He said, ‘Upon different whims, and intentions, and the desires’’.
وَ اللَّهُ أَنْبَتَكُمْ مِنَ الْأَرْضِ نَباتاً قيل أي أنشأكم منها فاستعير الإنبات للإنشاء لأنه أدل على الحدوث و التكوين من الأرض و أصله أنبتكم إنباتا فنبتم نباتا فاختصر اكتفاء بالدلالة الالتزامية
And Allah Grew you from the earth with a growth [71:17] – It is said, i.e., Grew you all from its, germination of the vegetation for the growth, because its evidence upon the occurrence and the coming into being from the ground, and its origin is, ‘Grew you a growth, so you grew with a growth’. In brief, with the necessary evidence.
ثُمَّ يُعِيدُكُمْ فِيها مقبورين وَ يُخْرِجُكُمْ إِخْراجاً بالحشر و أكده بالمصدر كما أكد به الأول دلالة على أن الإعادة محققة كالابتداء و أنها تكون لا محالة و قال علي بن إبراهيم من الأرض أي على الأرض
Then He would Return you into it, – engraved – and Extract you with an extraction [71:18] – with the gathering (Resurrection), and Emphasised it with the source, just as He-azwj had Emphasised with it the first evidence upon the return as being a reality, like the beginning, and it would happen, inevitably, and Ali Bin Ibrahim said, ‘From the earth, i.e., upon the earth.
فَخَلَقَ فَسَوَّى قيل أي قدره فعدله فَجَعَلَ مِنْهُ الزَّوْجَيْنِ أي الصنفين.
So he was Created and Completed [75:38] – It is said, i.e., Determined him, Straightened him – Then He Made from it the pairs, [75:39] – the two types.
هَلْ أَتى عَلَى الْإِنْسانِ قال البيضاوي استفهام تقرير و تقريب و لذلك فسر بقد و أصله أهل حِينٌ مِنَ الدَّهْرِ طائفة محدودة من الزمان الممتد الغير المحدود لَمْ يَكُنْ شَيْئاً مَذْكُوراً بل كان نسيا منسيا غير مذكور بالإنسانية كالعنصر و النطفة و الجملة حال من الإنسان
Didn’t there come upon the human being, – Al Bayzawi said, ‘Interrogative report and an approximation, and for that it is interpreted by worth of the people and its origin – a phase, – a limited range for an extended period of time – when he did not happen to be a mentionable thing? [76:1] – but he was forgotten with a forgetfulness, unmentioned with the humanity like the substance and the seed, and the total state of the human being.
أو وصف لحين بحذف الراجع و المراد بالإنسان الجنس لقوله إِنَّا خَلَقْنَا الْإِنْسانَ مِنْ نُطْفَةٍ أو آدم بين أولا خلفه ثم ذكر خلق بنيه من نطفة أَمْشاجٍ أي أخلاط جمع مشيج أو مشج من مشجت الشيء إذا خلطته و جمع النطفة به لأن المراد بها مجموع مني الرجل و المرأة و كل منهما مختلفة الأجزاء في الرقة و القوام و الخواص و لذلك يصير كل جزء منهما مادة عضو
Or description of a deleted time reference, and the intend with the ‘human being’ is the species, due to His-azwj Words: Surely, We Created the human being from a uniting seed. [76:2] – or Adam-as between the beginning of his-as creation. Then He-azwj Mentioned the creation built from a uniting seed – i.e., Mingled. The plural of ‘Masheej’ or having been mixed up from the unification of the thing when it is mingled, and plural of ‘seed’ with it, because the intent with it is a collection of the semen of the man and the (water of) the woman, and all of the two have different body parts in the delicateness, and the stature and the specifics, and for that reason every part of them because a substance of the body part.
و قيل مفرد كأعشار و قيل ألوان فإن ماء الرجل أبيض و ماء المرأة أصفر فإذا اختلطا أخضرا أو أطوار فإن النطفة تصير علقة ثم مضغة إلى تمام الخلقة نَبْتَلِيهِ في موضع الحال أي مبتلين له بمعنى مريدين اختباره أو ناقلين له من حال إلى حال فاستعار له الابتلاء فَجَعَلْناهُ سَمِيعاً بَصِيراً ليتمكن من مشاهدة الدلائل و استماع الآيات
And it is said, individual like tenths. And it is said, the colours, for the water of the man is white, and water of the woman is yellow. When these mingle, they become green, or phases, for the seed becomes a cloth, then a lump up to the completion of the creation – We Wanted to Try him, – in place of the state, i.e., being Tried for it, in the meaning of the two intents, Testing him or Transforming for him from a state to a state, so He-azwj Derived the Trying for him – so We Made him hearing, seeing [76:2] – in order to enable from witnessing the evidence(s), and listening to the Verses.
فهو كالمسبب من الابتلاء و لذلك عطف بالفاء على الفعل المقيد به و رتب عليه قوله إِنَّا هَدَيْناهُ السَّبِيلَ
So it is like the mean of the Trial, and for that he inclines with the intention upon the deed, restricted by it, and His-azwj Words: We certainly Guided him of the Way. [76:3], are ranked upon it.
و قال الطبرسي رحمه الله قد كان شيئا إلا أنه لم يكن مذكورا لأنه كان ترابا و طينا إلى أن نفخ فيه الروح و قيل إنه أتى على آدم أربعون سنة لم يكن شيئا مذكورا لا في السماء و لا في الأرض بل كان جسدا ملقى من طين قبل أن ينفخ فيه الروح
And Al-Tabarsi, may Allah-azwj have Mercy on him, said, ‘He was a thing except that he was not being mentioned, because he was soil and clay until the spirit was blown into him’. And it is said forty years came upon Adam-as, he-as wasn’t anything mentioned, neither in the sky nor in the earth, but he-as was a body cast from clay, before the spirit was blown into him.
و روي عن ابن عباس أنه تم خلقه بعد عشرين و مائة سنة.
And it is reported from Ibn Abbas, ‘His-as completion was after one hundred and twenty years’.
وَ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِهِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً قَالَ كَانَ شَيْئاً وَ لَمْ يَكُنْ مَذْكُوراً.
And it is reported by Al Ayyashi – By his chain from Abdullah Bin Bukeyr, from Zurara who said,
‘I asked Abu Ja’far-asws about His-azwj Words: he did not happen to be a mentionable thing? [76:1]. He-asws said: ‘He was a thing, and did not happen to be mentioned’’.
وَ بِإِسْنَادِهِ عَنْ شُعَيْبٍ الْحَدَّادِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ مَذْكُوراً فِي الْعِلْمِ وَ لَمْ يَكُنْ مَذْكُوراً فِي الْخَلْقِ.
And by his chain from Shueyb Al-Haddad, from Abu Ja’far-asws having said: ‘He was mentioned in the knowledge, and did not happen to be mentioned in the creation’’.
– و عن عبد الأعلى مولى آل سام عن أبي عبد الله ع مثله
And from Abdul A’ala, slave of the family of Saam, from Abu Abdullah-asws – similar to it.
وَ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ: سَأَلْتُهُ عَنْهُ فَقَالَ كَانَ شَيْئاً مُقَدَّراً وَ لَمْ يَكُنْ مُكَوَّناً.
And from Humran Bin Ayn who said, ‘I asked him-asws about it. He-asws said: ‘He was a determined thing, and did not happened to have come into being’’.
و في هذا دلالة على أن المعدوم معلوم و إن لم يكن مذكورا و أن المعدوم يسمى شيئا فإذا حمل الإنسان على الجنس فالمراد أنه قبل الولادة لا يعرف و لا يذكر و لا يدرى من هو و ما يراد به بل يكون معدوما ثم يوجد في صلب أبيه ثم في رحم أمه إلى وقت الولادة
And in this there is evidence upon that the non-existent (thing) is known, and that it does not happen to be mentioned, and that the non-existent is named as a ‘thing’ based upon the species. So the intent is before the birth he is not known, nor mentioned, nor is it known who he is, and what is wanted with him, but he happens to be non-existence. Then he is found to be in the loins of his father, then in the womb of his mother until the time of birth.
أَمْشاجٍ أي أخلاط من ماء الرجل و ماء المرأة في الرحم فأيهما علا صاحبه كان الشبه له عن ابن عباس و غيره و قيل أمشاج أطوار و قيل أراد اختلاف الألوان فنطفة الرجل بيضاء و حمراء و نطفة المرأة خضراء و حمراء فهي مختلفة الألوان
a uniting seed. [76:2] – i.e., mingled from the water of the man and water of the woman in the womb. So, whichever is higher than its counterpart, the resemblance would be to him – from Ibn Abbas and others. And it is said, uniting phases. And it is said, the intent is the different colours, so the seed of the man is white, and red, and water of the woman is green and red. So he is of different colours.
و قيل نطفة مشجت بدم الحيض فإذا حبلت ارتفع الحيض و قيل هي العروق التي تكون في النطفة و قيل أخلاط من الطبائع التي تكون في الإنسان من الحرارة و البرودة و الرطوبة و اليبوسة جعلها الله في النطفة ثم بناه البنية الحيوانية المعدلة الأخلاط ثم جعل فيه الحياة ثم شق له السمع و البصر فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ انتهى.
And it is said, the seed is mingled with the blood of menstruation. When she is pregnant, the menstruation is lifted. And it is said, it is the veins which happen to be in the seed. And it is said, mingled from the natures which happen to be in the human being, from the heat, and the cold, and the wetness, and the dryness. Allah-azwj Made these to be in the seed, then Built it a construction of the life, the mingled substance, then He-azwj Made the life to be in it, the Derived for it, the hearing and the sight, So Blessed is Allah, the best of the Creators [23:14] – end.
و أقول على سبيل الاحتمال لا يبعد أن يكون كونه أمشاجا إشارة إلى الشئون المختلفة التي جعلها الله في الإنسان بتبعية ما جعل فيه من العناصر المختلفة و الصفات المتضادة و المواد المتباينة.
And I (Majlisi) am saying, ‘Upon the way of possibility, it is not far-fetched that its being would be mingled is an indication to various matters which Allah-azwj Made these to be in the human being by nature, what He-azwj Made in him, from the different elements, and the contradictory attributes, and the dissimilar substances.
مِنْ ماءٍ مَهِينٍ نطفة قذرة ذليلة و قال علي بن إبراهيم منتن فِي قَرارٍ مَكِينٍ قال في الرحم إِلى قَدَرٍ مَعْلُومٍ أي إلى قدر معلوم من الوقت قدره الله للولادة فَقَدَرْنا على ذلك أو فقدرناه و يدل عليه قراءة نافع و الكسائي بالتشديد فَنِعْمَ الْقادِرُونَ نحن ف وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ بقدرتنا على ذلك أو على الإعادة
of despicable water [32:8] – A filthy disgraceful seed. And Ali Bin Ibrahim said, ‘Stinky’. Then We Made it to be in a secure place [77:21] – he said, ‘In the womb’ – Up to a known determination [77:22] – i.e., to a determination knowing from the time Allah-azwj had Determined for the birth – So We Determine, – based upon that, or We-azwj Determine it, and the recitation of Nafie and Al-Kasaie had pointed upon it, with the emphasis – and We are excellent Determiners [77:23] – Us-azwj – Woe on that Day is for the beliers [77:24] – of Our‑azwj Determination upon that, or upon the return.
وَ خَلَقْناكُمْ أَزْواجاً أي ذكرا و أنثى
And We Created you as pairs [78:8] – i.e., male and female.
قُتِلَ الْإِنْسانُ ما أَكْفَرَهُ قيل دعاء عليه بأشنع الدعوات و تعجب من إفراطه في الكفران
May the human be killed, what (a lot is) his Kufr! [80:17] – It is said, He-azwj Called upon him with the ugliest of callings, and was Astounded from his excesses in the Kufr.
مِنْ أَيِّ شَيْءٍ خَلَقَهُ بيان لما أنعم عليه خصوصا من مبدإ حدوثه و استفهام للتحقير و لذلك أجاب عنه بقوله مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ أي فهيأه لما يصلح له من الأعضاء و الأشكال أو فقدر أطوارا إلى أن تم خلقه
From which thing is his creation? [80:18] – Explanation of when He-azwj Favoured upon him in particular, from the beginning of his occurrence and understanding of the lowliness, and for that He-azwj Answered about it with His-azwj Words: From a sperm He Created him, and Determined him [80:19] – i.e., Prepared him for what was correct for him, from the body parts and the appearance, or Determined phases until his creation was complete.
ثُمَّ السَّبِيلَ يَسَّرَهُ أي ثم سهل مخرجه من بطن أمه بأن فتح فوهة الرحم و ألهمه أن ينتكس أو ذلل له سبيل الخير و الشر و فيه على المعنى الأخير إيماء بأن الدنيا طريق و المقصد غيرها
Then the way, He Eased it for him [80:20] – i.e., then He-azwj Eased his emergence from the belly of his mother, by opening the mouth of the womb, and Inspired him to overturn, for Subdued the way of good and evil to him, and in it, based upon the last meaning, is a gesture that the world is a path, and purpose is something else.
و لذا عقبه بقوله ثُمَّ أَماتَهُ فَأَقْبَرَهُ ثُمَّ إِذا شاءَ أَنْشَرَهُ عد الإماتة و الإقبار في النعم لأن الإماتة وصلة في الجملة إلى الحياة الأبدية و اللذات الخالصة و الأمر بالقبر تكرمة و صيانة عن السباع.
And for that is the consequence of His-azwj Words: Then He would Cause him to die, so had him buried [80:21] Then when He so Desires, He would Raise him [80:22] – counting the death and the grave among the bounties, because the death is a means in the total to the permanent life, and the pure pleasures, and the Command with the grave is an honour and a Making about the lions.
ما غَرَّكَ بِرَبِّكَ الْكَرِيمِ أي أي شيء خدعك و جرأك على عصيانه قيل ذكر الكريم للمبالغة في المنع عن الاغترار و الإشعار بما به يغره الشيطان فإنه يقول له افعل ما شئت فإن ربك كريم لا يعذب أحدا
What deceived you with your Lord, the Benevolent? [82:6] – I.e., Which thing deceived you and made you so audacious upon disobeying Him-azwj? It is said, He-azwj Mentioned the ‘Benevolent’ for the eloquence in the forbiddance from the deception, and the indication with what by it is the deception of the Satan-la. So He-azwj is Saying to him: ‘Do whatever you so desire, for you Lord-azwj is Benevolent. He-azwj will not Punish anyone’.
و قيل إنما قال سبحانه الكريم دون سائر أسمائه و صفاته لأنه كأنه لقنه الجواب حتى يقول غرني كرم الكريم
And it is said, but rather the Glorious Said: “The Benevolent” besides rest of His-azwj Names because it is as if He-azwj is Titling the answer until he says, ‘The Benevolence of the Benevolent One deceived me’.
وَ فِي مَجْمَعِ الْبَيَانِ رُوِيَ أَنَّ النَّبِيَّ ص لَمَّا تَلَا هَذِهِ الْآيَةَ قَالَ غَرَّهُ جَهْلُهُ.
And in (the book) ‘Majma Al Bayan’ – It is reported that the when the Prophet-saww recited this Verse, he-saww said: ‘His ignorance deceived him’’.
فَسَوَّاكَ أي جعل أعضاءك سليمة مسواة معدة لمنافعها فعدَّلك قيل التعديل جعل البنية معتدلة متناسبة الأعضاء أو معدلة بما يستعدها من القوى
So He Completed you, – i.e Made your body parts healthy, same, prepared for its benefits, then Made you symmetrical [82:7]. It is said, the symmetry, He-azwj Made the construction symmetrical appropriate for the limbs, or symmetrical with what He-azwj Prepared is of the strength.
و قرأ الكوفيون فَعَدَلَكَ بالتخفيف أي عدل بعض أعضائك ببعض حتى اعتدلت أو فصرفك عن خلقه غيرك و ميزك بخلقة فارقت خلقة سائر الحيوانات
And the Kufians recited as ‘He-azwj Did you justice’ – i.e., justice of one of your limbs with the other until they were symmetrical, or He-azwj Separated you from His-azwj other creatures and Distinguished you with a creation separate from the creation of rest of the animals.
فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ أي ركبك في أي صورة شاءها و ما مزيدة و قيل شرطية و ركبك جوابها و الظرف صفة عدلك و إنما لم يعطف الجملة على ما قبلها لأنها بيان لعدلك.
Into whichever image what He so Desires, He Constitutes you [82:8] – i.e., Constitutes into whichever image He-azwj so Desires, and what is additional. It is said, conditional, and Constitutes you in its answer, and the receptacle is a description of your symmetry, and rather the total does not lean upon what is before it, because it is an explanation of your symmetry.
فَلْيَنْظُرِ الْإِنْسانُ مِمَّ خُلِقَ قيل ليعلم صحة إعادته فلا يملي على حافظيه إلا ما ينفعه في عاقبته
So let the human being consider from what he is Created [86:5] – It is said, in order to know the correctness of his return, so he would not incline against his preservers, except what benefits him in his consequence (end-result).
خُلِقَ مِنْ ماءٍ دافِقٍ قال الرازي الدفق صب الماء يقال دفقت الماء إذا صببته فهو مدفوق و مندفق و اختلف في أنه كيف وصف بأنه دافق الأول أن معناه ذو اندفاق.
He is Created from of water ejected [86:6] – Al-Razi said, ‘The ejection of the water is called ‘ejection of the water’ when it is poured, so it is ejected and poured, and there is differing regarding how it should be described, by its first ejection that its meaning would be, being with the ejection.
الثاني أنهم يسمون المفعول باسم الفاعل قال الفراء و أهل الحجاز أجعل لهذا من غيرهم يجعلون الفاعل مفعولا إذا كان في مذهب النعت كقولهم سر كاتم و هم ناصب و ليل قائم و كقوله تعالى فِي عِيشَةٍ راضِيَةٍ
The second is that they are named as the done with the name of the doer. Al Fara’a said, ‘And the people of Al Hijaz are hasty to this than others. They are making the doer as the done, when it was in the doctrine of the adjective, like their words, ‘He travelled in concealment and they are hostile’, and ‘the night is standing’, and like Words of the Exalted: So he would be in a pleasurable life [69:21].
الثالث ذكر الخليل دفق الماء دفقا و دفوقا إذا انصب.
The third is Al-Khaleel mentioned the ejection of the water as the ejection when it is poured out.
الرابع صاحب الماء لما كان دافقا أطلق ذلك على المجاز.
The fourth is the owner of the water when it was ejected, that would be upon the metaphor.
بَيْنِ الصُّلْبِ وَ التَّرائِبِ قال الجوهري التريبة واحدة الترائب و هي عظام الصدر ما بين الترقوة إلى الشذوة انتهى
Coming from between the loins and the ribs [86:7] – Al-Jowhari said, ‘Singular is ‘rib’, and it is a bone of the chest what is between the clavicle to the back’ – end.
و قال الرازي ترائب المرأة عظام صدرها حيث تكون القلادة و كل عظم من ذلك تريبة و هذا قول جميع أهل اللغة
And Al-Razi said, ‘The ribs of the woman are bones of her chest whereby the necklace happens to be, and every bone from that is a rib, and this is the word of entirety of the linguists’.
ثم قال في هذه الآية قولان أحدهما أن الولد مخلوق من الماء الذي يخرج من صلب الرجل و ترائب المرأة
Then he said, ‘Regarding this Verse there are two words. One of these is that the child is a being Created from the water which emerged from the loins of the man and the ribs of the woman’.
و قال آخرون إنه مخلوق من الماء الذي يخرج من صلب الرجل و ترائبه و احتج صاحب القول الثاني على مذهبه بوجهين الأول أن ماء الرجل خارج من الصلب فقط و ماء المرأة خارج من ترائب المرأة فقط و على هذا التقدير لا يحصل هناك ماء خرج من بين الصلب و الترائب و ذلك على خلاف الآية
And others said, ‘He is a being Created from the water which emerged from the loins of the man and his ribs’. And the owners of the second word argued against his doctrine by tow aspects. The first is that the water of the man is outside from the loins only, and water of the woman is outside from the ribs of the woman only. And based upon this measure, it cannot result over there, water emerging from between the loins and the ribs, and that is based upon opposing the Verse.
الثاني أنه تعالى بين أن الإنسان مخلوق من ماء دافق و الذي وصف بذلك هو ماء الرجل ثم وصفه بأنه يخرج هذا الدافق من بين الصلب و الترائب و ذلك يدل على أن الولد مخلوق من ماء الرجل فقط
The second is that the Exalted Explained that the human being is a being Created from ejecting water, and that which is described with that, it is the water of the man. Then He-azwj Described it that this ejection emerges from between the loins and the ribs, and that evidence upon that the child is a being Created from water of the man only.
و أجاب القائلون بالقول الأول عن الحجة الأولى أنه يجوز أن يقال للشيئين المتباينين أنه يخرج من بين هذين خير كثير و لأن الرجل و المرأة عند اجتماعها يصيران كالشيء الواحد فحسن هذا اللفظ هناك
And the speakers answered with the first word about the first argument, ‘It is allowed that it be said for the two different things that the emergence is from between these two is a lot of good, and because the man and the woman, during their copulation, are become like the one thing. So this wording is excellent over there.
و عن الثانية بأن هذا من باب إطلاق اسم البعض على الكل فلما كان أحد قسمي المني دافقا أطلق هذا الاسم على المجموع
And about the second is that this is from the subject of relating the name of the part with the whole, when one of the two types was the ejecting semen, this names relates upon the whole.
ثم قالوا و الذي يدل على أن الولد مخلوق منهم أن مني الرجل وحده صغير و لا يكفي
Then they said, ‘And that which evidences upon that the child is a being Created from them is that the semen of the man is alone, small, and does not suffice.
وَ رُوِيَ أَنَّهُ ص قَالَ: إِذَا غَلَبَ مَاءُ الرَّجُلِ يَكُونُ ذَكَراً وَ يَعُودُ شِبْهُهُ إِلَيْهِ وَ إِلَى أَقَارِبِهِ وَ إِذَا غَلَبَ مَاءُ الْمَرْأَةِ فَإِلَيْهَا وَ إِلَى أَقَارِبِهَا يَعُودُ الشِّبْهُ.
And it is reported that he-saww said: When the water of the man overcomes, he would be a male, and his resemblance would return to him and to his relatives, and when water of the woman overcomes, then to her and to her relatives the resemblance would return’’.
و ذلك يقتضي صحة القول الأول.
And that contradicts the correctness of the first word.
ثم قال و اعلم أن الملحدين طعنوا في هذه الآية فقالوا إن كان المراد من قوله يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ أن المني إنما ينفصل من تلك المواضع فليس الأمر كذلك لأنه إنما يتولد عن فضله
Then he said, ‘And know that the atheists are taunting regarding this Verse. They said, ‘If the intent from His-azwj Words: Coming from between the loins and the ribs [86:7] is that the semen rather breaks away from that place, the matter isn’t like that, because rather he is born from His-azwj Grace.
الهضم الرابع و ينفصل عن جميع أجزاء البدن حتى يأخذ من كل عضو طبيعة و خاصية فيصير مستعدا لأن يتولد منه مثل تلك الأعضاء و لذلك قيل إن المفرط في الجماع يستولي الضعف عليه في جميع أعضائه
The fourth point is that it breaks away from entirety of the parts of the body until it takes a nature from every body part and specialities, so it become prepared, because the one to be born from it is like those body parts, and for that (reason) it is said that the excessive in the copulation, the weakness would be in charge upon him in entirety of his body parts.
و إذا كان المراد أن معظم المني يتولد هناك فهو ضعيف بل معظم أجزائه إنما يتولد في الدماغ و الدليل عليه أنه في صورته يشبه الدماغ و لأن المكثر منه يظهر الضعف أولا في عينيه
And when the intent was that most of the semen is produced over there, so it is weak, but most of his body parts. Rather it is produced in the brain, and the evidence upon it is that in his image he resembles the brain, and because the frequenter from it manifests the weakness, first in his eyes.
و إن كان المراد أن مستقر المني هناك فهو ضعيف لأن مستقر المني هو أوعية المني و هي عروق تلتف بعضها ببعض عند الأنثيين و إن كان المراد أن مخرج المني هناك فهو ضعيف فإن الحس يدل على أنه ليس كذلك.
And if the intent was that the settlement (place) of the semen is over there, so it is weak, because the settlement of the semen, it is a receptacle of the semen, and it is the veins wrapping around each other at the females. And if the intent was that the emergence of the semen is over there, so it is weak, for the feeling evidence upon that it isn’t like that.
و الجواب لا شك أن معظم الأعضاء معونة في توليد المني هو الدماغ و للدماغ خليفة و هي النخاع في الصلب و شعب كثيرة نازلة إلى مقدم البدن و هو التريبة فلهذا السبب خصص الله هذين العضوين بالذكر على أن كلامكم في كيفية تولد المني و كيفية تولد الأعضاء عن المني محض الوهم و الظن الضعيف و كلام الله أولى بالقبول انتهى.
And the answer – There is no doubt that main body part assisting in the production of the semen, it is the brain, and for the brain there is a replacement, and it is the marrow in the loins, and a lot of branches descend to the front of the body, and it is the ribs. So, for this cause, Allah-azwj has Specified these two body part with the Mention based upon their speech regarding the method of the production of the semen, and method of the production of the body parts from the semen, is purely the imagination and the thinking is weak, and the Speech of Allah-azwj is foremost with the acceptance’ – end.
و قال البيضاوي مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ بين صلب الرجل و ترائب المرأة و هي عظام صدرها و لو صح أن النطفة تتولد من فضلة الهضم الرابع و تنفصل عن جميع الأعضاء حتى يستعد أن يتولد منها مثل تلك الأعضاء و مقرها عروق التف بعضها ببعض عند البيضتين
And Al-Bayzawi said, from between the loins and the ribs [86:7], ‘Between the loins of the man and ribs of the woman, and these are bones of her chest, and if it had been correct that the seed is produced from excess of the fourth rib, and breaks away from entirety of the body parts until it is prepared that it is produced from it the like of those body parts, and the it is accepted by the veins wrapped around each other at the two eggs.
فالدماغ أعظم الأعضاء معونة في توليدها و لذلك تشبهه و يسرع الإفراط في الجماع بالضعف فيه و له خليفة و هي النخاع و هو في الصلب و شعب كثيرة نازلة إلى الترائب و هما أقرب إلى أوعية المني فلذلك خصا بالذكر انتهى.
So the brain is the main body part assisting in its production, and for that (reason) is its resembled, and quickness of the excessive in the copulation with the weakness in it, and for it there is a replacement, and it is the marrow, and it is in the loins, and a lot of branches descend to the ribs, and these two are closest of being receptacles of the semen. Therefore, due to that, He-azwj Specialised it with the mention’ – end.
و أقول على تقدير تسليم ما ذكره الأطباء في ذلك يمكن أن يكون المراد خروج المني من الرجل و المرأة من أعضاء محصورة بين الصلب من جهة الخلف و الترائب من جهة القدام بأن يكون الصلب و الترائب مقصودين في كل من الرجل و المرأة
And I (Majlisi) am saying, ‘Based upon the measurement of acceptance is what is mentioned by the physicians regarding that, it is possible that the intent would be emergence of the semen from the man and the woman, from body parts fortified between the loins, from an aspect of the replacement, and the ribs from an aspect of the precedence, due to the loins and the ribs being the purposes in all from the man and the woman.
و يكون هذا التعبير لبيان كثرة مدخلية الصلب و الترائب فيهما و كون ماء المرأة غير دافق ممنوع بل الظاهر أن له أيضا دفقا لكنه لما كان في داخل الرحم لا يظهر كثيرا و ما ورد في الأخبار من تخصيص الصلب بالرجل و الترائب بالمرأة لكون الصلب أدخل في مني الرجل و الترائب في مني المرأة
And this expression would be to explain the numerousness of the entrances of the loins and the ribs in them, and the water of the woman being non-ejected, prevented. But, the apparent is that there is an ejection for it as well, but when it was in the inside of the woman, it does not appear a lot, and what has been referred in the Ahadeeth, from the specialisation of the loins with the man and the ribs of the woman, the loins would be entered into the semen of the man, and the ribs into the semen (water) of the woman.
و يؤيده أن الأطباء ذكروا من آداب الجماع دغدغة ثدي المرأة لتهييج شهوتها و عللوه بأن الثدي شديد المشاركة للرحم.
And it is supported by that the physicians mentioned of the etiquettes of the copulation, to tickle the breasts of the woman in order to arouse her desire, and they justified it by (saying) that the breast is of intense participation for the womb’’.
– 1- الْمَنَاقِبُ، أَبُو جَعْفَرٍ الطُّوسِيُّ فِي الْأَمَالِي وَ أَبُو نُعَيْمٍ فِي الْحِلْيَةِ وَ صَاحِبُ الرَّوْضَةِ بِالْإِسْنَادِ عَنْ مُحَمَّدٍ الصَّيْرَفِيِّ وَ عَبْدُ الرَّحْمَنِ بْنُ سَالِمٍ قَالَ: دَخَلَ أَبُو حَنِيفَةَ عَلَى الصَّادِقِ ع فَقَالَ ع لَهُ الْبَوْلُ أَقْذَرُ أَمِ الْمَنِيُّ قَالَ الْبَوْلُ قَالَ يَجِبُ عَلَى قِيَاسِكَ أَنْ يَجِبَ الْغُسْلُ مِنَ الْبَوْلِ دُونَ الْمَنِيِّ وَ قَدْ أَوْجَبَ اللَّهُ الْغُسْلَ مِنَ الْمَنِيِّ دُونَ الْبَوْلِ
(The book) ‘Al Manaqib’ – Abu Ja’far Al Tusi in (the book) ‘Al Amaali’, and Abu Nueym in ‘Al HIlya’, and author of ‘Al Rowza’ – By the chain from Muhammad AL Sayrafi, and Abdul Rahman Bin Salim who said,
‘Abu Haneefa entered to see Al-Sadiq-asws. He-asws said to him: ‘Is the urine filthier or the semen?’ He said, ‘The urine’. He-asws said: ‘Based upon your analogy, it would obligate the bathing from the urine rather than the semen, and Allah-azwj has Obligated the bathing from the semen, rather than the urine’.
ثُمَّ قَالَ لِأَنَّ الْمَنِيَّ اخْتِيَارٌ وَ يَخْرُجُ مِنْ جَمِيعِ الْجَسَدِ وَ يَكُونُ فِي الْأَيَّامِ وَ الْبَوْلُ ضَرُورَةٌ وَ يَكُونُ فِي الْيَوْمِ مَرَّاتٍ
Then he-asws said: ‘Because the semen is by choice, and it emerges from entirety of the body, and it happens during the days, while the urine is a necessity and can happen at times during the day’.
قَالَ أَبُو حَنِيفَةَ كَيْفَ يَخْرُجُ مِنْ جَمِيعِ الْجَسَدِ وَ اللَّهُ يَقُولُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ
Abu Haneefa said, ‘How can it be emerging from entirety of the body and Allah-azwj is Saying: Coming from between the loins and the ribs [86:7]?’
قَالَ أَبُو عَبْدِ اللَّهِ ع فَهَلْ قَالَ لَا يَخْرُجُ مِنْ غَيْرِ هَذَيْنِ الْمَوْضِعَيْنِ
Abu Abdullah-asws said: ‘Has He-azwj Said that it does not come out from other than these two places?’
ثُمَّ قَالَ ع لِمَ لَا تَحِيضُ الْمَرْأَةُ إِذَا حَبِلَتْ قَالَ لَا أَدْرِي قَالَ ع حَبَسَ اللَّهُ الدَّمَ فَجَعَلَهُ غِذَاءً لِلْوَلَدِ إِلَى آخِرِ الْخَبَرِ بِطُولِهِ.
Then he-asws said: ‘Why doesn’t the woman menstruate when she is pregnant?’ He said, ‘I don’t know’. He-asws said: ‘Allah-azwj Withholds the blood and Makes is a feed for the child’ – up to the end with its length’’.[20]
2- تَفْسِيرُ النُّعْمَانِيِّ، بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ مُشَابِهِ الْخَلْقِ فَقَالَ هُوَ عَلَى ثَلَاثَةِ أَوْجُهٍ فَمِنْهُ خَلْقُ الِاخْتِرَاعِ كَقَوْلِهِ سُبْحَانَهُ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ
Tafseer Al-Numani – By his chain,
‘From Al-Sadiq-asws having said: ‘Amir Al-Momineen-asws was asked about resemblances of the creation. He-asws said: ‘It is based upon three aspects. From it is a creation of the bringing into being, like Words of the Glorious: Surely, your Lord is Allah Who Created the skies and the earth in six days, [7:54].
وَ خَلْقُ الِاسْتِحَالَةِ قَوْلُهُ تَعَالَى يَخْلُقُكُمْ فِي بُطُونِ أُمَّهاتِكُمْ خَلْقاً مِنْ بَعْدِ خَلْقٍ فِي ظُلُماتٍ ثَلاثٍ وَ قَوْلُهُ هُوَ الَّذِي خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ الْآيَةَ
And there is a creation of the impossible. Words of the Exalted: He Created you in the bellies of your mothers a creation from after a creation in triple darkness. [39:6]. And His‑azwj Words: He is the One Who Created you from soil, then from a seed, [40:67] – the Verse.
وَ أَمَّا خَلْقُ التَّقْدِيرِ فَقَوْلُهُ لِعِيسَى وَ إِذْ تَخْلُقُ مِنَ الطِّينِ الْآيَةَ.
And as for the creation of the Pre-determination, His-azwj Words to Isa-as: and when you created from the clay [5:110] – the Verse’’.[21]
3- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ: أَصَابَ رَجُلٌ غُلَامَيْنِ فِي بَطْنٍ فَهَنَّأَهُ أَبُو عَبْدِ اللَّهِ ع ثُمَّ قَالَ أَيُّهُمَا أَكْبَرُ فَقَالَ الَّذِي خَرَجَ أَوَّلًا
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Ahmad Bin Ahseym, from one of his companions who said,
‘A man attained two boys in one pregnancy (twins), so Abu Abdullah-asws congratulated him, then said, ‘Which of the two is older?’ He said, ‘The one who emerged first’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع الَّذِي خَرَجَ آخِراً هُوَ أَكْبَرُ أَ مَا تَعْلَمُ أَنَّهَا حَمَلَتْ بِذَاكَ أَوَّلًا وَ أَنَّ هَذَا دَخَلَ عَلَى ذَاكَ فَلَمْ يُمْكِنْهُ أَنْ يَخْرُجَ حَتَّى خَرَجَ هَذَا فَالَّذِي يَخْرُجُ آخِراً هُوَ أَكْبَرُهُمَا.
Abu Abdullah-asws said: ‘The one who emerged last, he is older. Don’t you know that she had conceived that one first, and this one entered upon that, so it was not possible for him to emerge until this one had come out. So the one who emerged last, he is older of the two’’.[22]
4- الْكَافِي، عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَعِيشُ الْوَلَدُ لِسِتَّةِ أَشْهُرٍ وَ لِسَبْعَةِ أَشْهُرٍ وَ لِتِسْعَةِ أَشْهُرٍ وَ لَا يَعِيشُ لِثَمَانِيَةِ أَشْهُرٍ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah, from his father, from Wahab,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws: ‘He will live, the child of six months, and of seven months, and of nine months, and he will not live, the one of eight months’’.[23]
5- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ غَايَةِ الْحَمْلِ بِالْوَلَدِ فِي بَطْنِ أُمِّهِ كَمْ هُوَ فَإِنَّ النَّاسَ يَقُولُونَ رُبَّمَا يَبْقَى فِي بَطْنِهَا سِنِينَ
And from him, from Ali Bin Muhammad, from Salih Bin Abu Hammad, from Yunus Bin Abdul Rahman, from Abdul Rahman Bin Sayaba, from the one who narrated it,
‘From Abu Ja’far-asws, he (the narrator) said: ‘I asked him-asws about the peak of the pregnancy with the child in the belly of its mother, how much is it, for the people are saying sometimes it can remain in her belly for years.
فَقَالَ كَذَبُوا أَقْصَى حَدِّ الْحَمْلِ تِسْعَةُ أَشْهُرٍ لَا يَزِيدُ لَحْظَةً وَ لَوْ زَادَ سَاعَةً لَقَتَلَ أُمَّهُ قَبْلَ أَنْ يَخْرُجَ.
He said, ‘They are lying! The maximum limit of the pregnancy is of nine months, not increasing a moment. If it were to increase an hour, it would kill its mother before it comes out’’.[24]
6- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ يُونُسُ بْنُ يَعْقُوبَ فَرَأَيْتُهُ يَئِنُّ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع مَا لِي أَرَاكَ تَئِنُّ قَالَ طِفْلٌ لِي تَأَذَّيْتُ بِهِ اللَّيْلَ أَجْمَعَ
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al-Hassan, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Muhammad Bin Muslim who said,
‘I was seated in the presence of Abu Abdullah-asws when Yunus Bin Yaqoub entered. I saw him groan. Abu Abdullah-asws said to him: ‘What is the matter I-asws see you groaning?’ He said, ‘A child of mine, I was bother by him whole night’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا يُونُسُ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ عَنْ آبَائِهِ ع عَنْ جَدِّي رَسُولِ اللَّهِ ص أَنَّ جَبْرَئِيلَ نَزَلَ عَلَيْهِ وَ رَسُولُ اللَّهِ وَ عَلِيٌ يَئِنَّانِ
Abu Abdullah-asws said: ‘O Yunus! My-asws father-asws Muhammad Bin Ali-asws, narrated to me‑asws, from his-asws forefathers-asws, from my-asws grandfather-saww Rasool-Allah-saww that Jibraeel-as descended unto him-as while Rasool-Allah-saww and Ali-asws were both disturbed.
فَقَالَ جَبْرَئِيلُ يَا حَبِيبَ اللَّهِ مَا لِي أَرَاكَ تَئِنُّ فَقَالَ رَسُولُ اللَّهِ ص مِنْ أَجْلِ طِفْلَيْنِ لَنَا تَأَذَّيْنَا بِبُكَائِهِمَا
Jibraeel-as said: ‘O Beloved of Allah-azwj! What is the matter I-as see you-saww troubled?’ Rasool-Allah-saww said: ‘From the reason of the two children for ours-asws bother us, crying’.
فَقَالَ جَبْرَئِيلُ مَهْ يَا مُحَمَّدُ فَإِنَّهُ سَيُبْعَثُ لِهَؤُلَاءِ الْقَوْمِ شِيعَةٌ إِذَا بَكَى أَحَدُهُمْ فَبُكَاؤُهُ لَا إِلَهَ إِلَّا اللَّهُ إِلَى أَنْ يَأْتِيَ عَلَيْهِ سَبْعُ سِنِينَ
Jibraeel-as said: ‘No, O Muhammad-saww! A group of Shias would be Sent for these two. Whenever one of them cries, his crying would be, ‘There is no god except Allah-azwj until seven years come upon him.
فَإِذَا جَازَ السَّبْعَ فَبُكَاؤُهُ اسْتِغْفَارٌ لِوَالِدَيْهِ إِلَى أَنْ يَأْتِيَ عَلَيْهِ الْحَدُّ فَإِذَا جَازَ الْحَدَّ فَمَا أَتَى مِنْ حَسَنَةٍ فَلِوَالِدَيْهِ وَ مَا أَتَى مِنْ سَيِّئَةٍ فَلَا عَلَيْهِمَا.
When he exceeds the seven (years), his crying would be seeking Forgiveness for his parents until the (age of) the legal penalty comes upon him. When he exceeds the (age of) legal penalty, then whatever he brings from the good deeds, it would be for his parents, and whatever he brings from the evil deeds, it would not be upon them’’.[25]
7- الْعِلَلُ، وَ الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ حَمْزَةَ الْأَشْعَرِيِّ عَنْ يَاسِرٍ الْخَادِمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ إِنَّ أَوْحَشَ مَا يَكُونُ هَذَا الْخَلْقُ فِي ثَلَاثَةِ مَوَاطِنَ يَوْمَ يَلِدُ وَ يَخْرُجُ مِنْ بَطْنِ أُمِّهِ فَيَرَى الدُّنْيَا وَ يَوْمَ يَمُوتُ وَ يُعَايِنُ الْآخِرَةَ وَ أَهْلَهَا وَ يَوْمَ يُبْعَثُ فَيَرَى أَحْكَاماً لَمْ يَرَهَا فِي دَارِ الدُّنْيَا
(The books) ‘Al Illal’ and ‘Al Uyoun’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Sa’ad Bin Abdullah, from Ahmad Bin Hamza Al Ashary, from Yasser Al Khadim who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘The most terrified is that what these people would be facing during three places – the day he is born and emerges from the belly of his mother, so he sees the world; and the day he would be dying and witnesses the Hereafter and its people; and the day he would be Resurrected, so he would see such ruling he had not seen in the house of the world’.
وَ قَدْ سَلَّمَ اللَّهُ عَزَّ وَ جَلَّ عَلَى يَحْيَى ع فِي هَذِهِ الْمَوَاطِنِ الثَّلَاثَةِ وَ آمَنَ رَوْعَتَهُ فَقَالَ وَ سَلامٌ عَلَيْهِ يَوْمَ وُلِدَ وَ يَوْمَ يَمُوتُ وَ يَوْمَ يُبْعَثُ حَيًّا
And Allah-azwj has Greeted unto Yahya-as in these three places, and secured his-as dread. He‑azwj Said: And peace be on him on the day he was born, and on the day he died, and on the day he would be Resurrected alive [19:15].
وَ قَدْ سَلَّمَ عِيسَى ابْنُ مَرْيَمَ ع عَلَى نَفْسِهِ فِي هَذِهِ الْمَوَاطِنِ الثَّلَاثَةِ فَقَالَ وَ السَّلامُ عَلَيَّ يَوْمَ وُلِدْتُ وَ يَوْمَ أَمُوتُ وَ يَوْمَ أُبْعَثُ حَيًّا.
And Isa-as Ibn Maryam-as had greeted unto himself-as regarding these three places, so he-as said: ‘And the Peace was upon me on the day I was born, and on the day I die, and on the day I am Resurrected alive [19:33]’’.[26]
8- الْمَنَاقِبُ، قَالَ عِمْرَانُ الصَّابِي لِلرِّضَا ع مَا بَالُ الرَّجُلِ إِذَا كَانَ مُؤَنَّثاً وَ الْمَرْأَةِ إِذَا كَانَتْ مُذَكَّرَةً
(The book) ‘Al Manaqib’ –
‘Imran Al-Zaby said to Al-Reza-asws, ‘What is the matter when the man happens to be effeminate and the woman when she happens to be masculine?’
قَالَ ع عِلَّةُ ذَلِكَ أَنَّ الْمَرْأَةَ إِذَا حَمَلَتْ وَ صَارَ الْغُلَامُ مِنْهَا فِي الرَّحِمِ مَوْضِعَ الْجَارِيَةِ كَانَ مُؤَنَّثاً وَ إِذَا صَارَتِ الْجَارِيَةُ مَوْضِعَ الْغُلَامِ كَانَتْ مُذَكَّرَةً وَ ذَلِكَ أَنَّ مَوْضِعَ الْغُلَامِ فِي الرَّحِمِ مِمَّا يَلِي مَيَامِنَهَا وَ الْجَارِيَةِ مِمَّا يَلِي مَيَاسِرَهَا
He-asws said: ‘The reason for that is when the woman is pregnant and the boy comes to be from her in the womb in place of the girls, he would be effeminate, and when the girl comes to be in place of the boy, she would be masculine, and that is because the place of the boy in the woman is from what follows her right, and the girl is from follows her left.
وَ رُبَّمَا وَلَدَتِ الْمَرْأَةُ وَلَدَيْنِ فِي بَطْنٍ وَاحِدٍ فَإِنْ عَظُمَ ثَدْيَاهَا جَمِيعاً تَحْمِلُ تَوْأَمَيْنِ وَ إِنْ عَظُمَ أَحَدُ ثَدْيَيْهَا كَانَ ذَلِكَ دَلِيلًا عَلَى أَنَّهُ تَلِدُ وَاحِداً إِلَّا أَنَّهُ إِذَا كَانَ الثَّدْيُ الْأَيْمَنُ أَعْظَمَ كَانَ الْمَوْلُودُ ذَكَراً وَ إِذَا كَانَ الْأَيْسَرُ أَعْظَمَ كَانَ الْمَوْلُودُ أُنْثَى
And sometimes the woman gives birth to the two sons in one pregnancy (twins). If both of her breasts are magnified, she would be pregnant with twins, and if one of her breasts is magnified, that would be evidence upon that one would be born, except that when the right breast was magnified, the new-born would be a male, and when the left was magnified, the new-born would be a female.
وَ إِذَا كَانَتْ حَامِلًا فَضَمُرَ ثَدْيُهَا الْأَيْمَنُ فَإِنَّهَا تُسْقِطُ غُلَاماً وَ إِذَا ضَمُرَ ثَدْيُهَا الْأَيْسَرُ فَإِنَّهَا تُسْقِطُ أُنْثَى وَ إِذَا ضَمُرَا جَمِيعاً تُسْقِطُهُمَا جَمِيعاً
And when she was pregnant and her right breast shrinks, a boy would be miscarried, and when her left breast shrinks, a female would be miscarried, and when they both shrink, they would both be miscarried’.
قَالَ مِنْ أَيِّ شَيْءٍ الطُّولُ وَ الْقِصَرُ فِي الْإِنْسَانِ
He said, ‘From which thing is the talk and the short in the human being?’
فَقَالَ مِنْ قِبَلِ النُّطْفَةِ إِذَا خَرَجَتْ مِنَ الذَّكَرِ فَاسْتَدَارَتْ جَاءَ الْقِصَرُ وَ إِنِ اسْتَطَالَتْ جَاءَ الطُّولُ.
He-asws said; ‘From the direction of the seed, when it emerges from the male. If it is round, the short one would come, and if it is elongated, the tall one would come’’.[27]
9- تَفْسِيرُ الْإِمَامِ، وَ الِاحْتِجَاجُ، بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: سَأَلَ ابْنُ صُورِيَا النَّبِيَّ ص فَقَالَ أَخْبِرْنِي يَا مُحَمَّدُ الْوَلَدُ يَكُونُ مِنَ الرَّجُلِ أَوْ مِنَ الْمَرْأَةِ
Tafseer of the Imam-asws and ‘Al-Ihtijaj’ – by the chain to Abu Muhammad Al-Askari-asws, from Jabir Bin Abdullah having said, ‘Ibn Sowriya asked the Prophet-saww. He said, ‘Inform me, O Muhammad-saww! Does the child happen to be from the man or from the woman?’
فَقَالَ النَّبِيُّ ص أَمَّا الْعِظَامُ وَ الْعَصَبُ وَ الْعُرُوقُ فَمِنَ الرَّجُلِ وَ أَمَّا اللَّحْمُ وَ الدَّمُ وَ الشَّعْرُ فَمِنَ الْمَرْأَةِ قَالَ صَدَقْتَ يَا مُحَمَّدُ
The Prophet-saww said: ‘‘As for the bones and the nerves and the veins, so these are from the man, and as for the flesh, and the blood, and the hair, so these are from the woman’. He said, ‘You speak the truth, O Muhammad–saww’.
ثُمَّ قَالَ يَا مُحَمَّدُ فَمَا بَالُ الْوَلَدِ يُشْبِهُ أَعْمَامَهُ لَيْسَ فِيهِ مِنْ شَبَهِ أَخْوَالِهِ شَيْءٌ وَ يُشْبِهُ أَخْوَالَهُ لَيْسَ فِيهِ مِنْ شَبَهِ أَعْمَامِهِ شَيْءٌ
Then he said, ‘So what is the matter the child (sometimes) resembles his paternal uncle, (and) there isn’t any resemblance of anything from his maternal uncle, and (sometimes) he resembles his maternal uncle and there isn’t any resemblance from his paternal uncle of anything?’
فَقَالَ رَسُولُ اللَّهِ ص أَيُّهُمَا عَلَا مَاؤُهُ مَاءَ صَاحِبِهِ كَانَ الشَّبَهُ لَهُ
Rasool-Allah–saww said: ‘Whichever water of the two is upper (pre-dominant) over the water of his companion, the resemblance would be towards him’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنِي عَمَّنْ لَا يُولَدُ لَهُ وَ مَنْ يُولَدُ لَهُ
He said, ‘You–saww speak the truth, O Muhammad–saww! Inform me about the one for him who has not child for him, and the one who does have a child for him’.
فَقَالَ إِذَا مَغَرَتِ النُّطْفَةُ لَمْ يُولَدْ لَهُ أَيْ إِذَا احْمَرَّتْ وَ كَدِرَتْ وَ إِذَا كَانَتْ صَافِيَةً وُلِدَ لَهُ الْخَبَرَ.
He–saww said: ‘When the seed is disadvantaged, there would be no birth for him – i.e., when it reddens and is cloudy – So when it was clear, there is born for him (a child)’ – the Hadeeth’’.[28]
10- الِاحْتِجَاجُ، عَنْ ثَوْبَانَ قَالَ: إِنَّ يَهُودِيّاً جَاءَ إِلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ أَسْأَلُكَ عَنْ شَيْءٍ لَا يَعْلَمُهُ إِلَّا نَبِيٌّ قَالَ وَ مَا هُوَ قَالَ عَنْ شَبَهِ الْوَلَدِ أَبَاهُ وَ أُمَّهُ
(The book) ‘Al-Ihtijaj’ – From Sowban who said,
‘A Jew came to the Prophet-saww. He said, ‘O Muhammad-saww! I shall ask you about something, no one would know it except a Prophet-as!’ He-saww said: ‘And what is it?’ He said, ‘About resemblance of the child to its father and its mother’.
قَالَ مَاءُ الرَّجُلِ أَبْيَضُ غَلِيظٌ وَ مَاءُ الْمَرْأَةِ أَصْفَرُ رَقِيقٌ فَإِذَا عَلَا مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ كَانَ الْوَلَدُ ذَكَراً بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنْ قِبَلِ ذَلِكَ يَكُونُ الشَّبَهُ وَ إِذَا عَلَا مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلِ خَرَجَ الْوَلَدُ أُنْثَى بِإِذْنِ اللَّهِ تَعَالَى وَ مِنْ قِبَلِ ذَلِكَ يَكُونُ الشَّبَهُ الْخَبَرَ.
He-saww said: ‘Water of the man is white, and water of the woman is yellow. When water of the man is higher than water of the woman, the child would be a male by the Permission of Allah-azwj Mighty and Majestic, and from that direction would be its resemblance; and when water of the woman is higher than water of the man, the child would emerge as female by the Permission of Allah-azwj the Exalted, and from that direction would be the resemblance’ – the Hadeeth’’.[29]
أقول سيأتي أخبار الخضر في هذا المعنى في باب النفس و أحوالها.
Note: I (Majlisi) am saying, ‘I shall come with the Ahadeeth in this meaning, in the chapter on the soul and its situations’.
11- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا بَلَغَ الْوَلَدُ أَرْبَعَةَ أَشْهُرٍ فَقَدْ صَارَ فِيهِ الْحَيَاةُ الْخَبَرَ.
Tafseer Ali Bin Ibrahim – From his father, from Suleyman Bin Khalid,
‘From Abu Abdullah-asws having said: ‘When the child reaches four months, so the life has come to be in him’ – the Hadeeth’’.[30]
12- وَ مِنْهُ، قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ فَلْيَنْظُرِ الْإِنْسانُ مِمَّ خُلِقَ خُلِقَ مِنْ ماءٍ دافِقٍ قَالَ النُّطْفَةُ الَّتِي تَخْرُجُ بِقُوَّةٍ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ قَالَ الصُّلْبُ الرَّجُلُ وَ التَّرَائِبُ الْمَرْأَةُ وَ هِيَ صَدْرُهَا.
And from him,
Ali Bin Ibrahim said regarding His-azwj Words: So let the human being consider from what he is Created [86:5] He is Created from of water ejected [86:6]. He said, ‘The seed in emerges with strength’ – Coming from between the loins and the ribs [86:7]. He said, ‘The loins of the man and the ribs of the woman, and it is her chest’’.[31] (Not a Hadeeth)
13- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلَّاقِينَ فَإِذَا أَرَادَ أَنْ يَخْلُقَ خَلْقاً أَمَرَهُمْ فَأَخَذُوا مِنَ التُّرْبَةِ الَّتِي قَالَ فِي كِتَابِهِ مِنْها خَلَقْناكُمْ وَ فِيها نُعِيدُكُمْ وَ مِنْها نُخْرِجُكُمْ تارَةً أُخْرى
(The book) ‘Al Kafi’ – From Ali Bin Muhammad Bin Abdullah, from Ibrahim Bin Is’haq, from Muhammad Bin Suleyman Al Daylami, from his father,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Allah-azwj Mighty and Majestic Created creatures. So whenever He-azwj Wants to Create creatures, Commands them, so they take from the soil which He-azwj Said in His-azwj Book: From it We Created you and into it We will Return you, and from it We will Extract you once again [20:55].
فَعَجَنَ النُّطْفَةَ بِتِلْكَ التُّرْبَةِ الَّتِي يَخْلُقُ مِنْهَا بَعْدَ أَنْ أَسْكَنَهَا الرَّحِمَ أَرْبَعِينَ لَيْلَةً فَإِذَا تَمَّتْ لَهُ أَرْبَعَةُ أَشْهُرٍ قَالُوا يَا رَبِّ تَخْلُقُ مَا ذَا
So the seed is kneaded with that soil which it is to be created from later to settle it in the womb for forty nights. When four months are complete for it, they (Angels) say: ‘O Lord-azwj! What is that You-azwj Want to Create?’
فَيَأْمُرُهُمْ بِمَا يُرِيدُ مِنْ ذَكَرٍ وَ أُنْثَى أَبْيَضَ أَوْ أَسْوَدَ فَإِذَا خَرَجَتِ الرُّوحُ مِنَ الْبَدَنِ خَرَجَتْ هَذِهِ النُّطْفَةُ بِعَيْنِهَا مِنْهُ كَائِناً مَا كَانَ صَغِيراً أَوْ كَبِيراً ذَكَراً أَوْ أُنْثَى فَلِذَلِكَ يُغَسَّلُ الْمَيِّتُ غُسْلَ الْجَنَابَةِ.
He-azwj Commands them with what He-azwj Wants, from a male and a female, white or black. When the soul exits from the body, this seed exactly exits from it, whatever it may be, small or large, male or female. So, for that (reason) the deceased is washed with the washing for the sexual impurity’’.[32]
14- الْكَافِي، عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ الْحَجَّالِ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي مِنْهَالٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ النُّطْفَةَ إِذَا وَقَعَتْ فِي الرَّحِمِ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مَلَكاً فَأَخَذَ مِنَ التُّرْبَةِ الَّتِي يُدْفَنُ فِيهَا فَمَاثَهَا فِي النُّطْفَةِ فَلَا يَزَالُ قَلْبُهُ يَحِنُّ إِلَيْهَا حَتَّى يُدْفَنَ فِيهَا.
(The book) ‘Al Kafi’ – From the number, from Sahl, from Al Hajjaj, from Ibn Bueyr, from Abu Minhal, from Al Haris Bin Al Mugheira who said,
‘I heard Abu Abdullah-asws saying: ‘The seed, when it fall in the womb, Allah-azwj Mighty and Majestic Sends an Angel. He takes from the soil which he is to be buried in, so he mixes it in the seed. So his heart does not cease to yearn to it until he is buried in it’’.[33]
15- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ بِإِسْنَادِهِ رَفَعَهُ قَالَ: أَتَى عَلِيَّ بْنَ أَبِي طَالِبٍ يَهُودِيٌّ فَسَأَلَهُ عَنْ مَسَائِلَ فَكَانَ فِي مَا سَأَلَهُ أَخْبِرْنِي عَنْ شَبَهِ الْوَلَدِ أَعْمَامَهُ وَ أَخْوَالَهُ وَ مِنْ أَيِّ النُّطْفَتَيْنِ يَكُونُ الشَّعْرُ وَ اللَّحْمُ وَ الْعَظْمُ وَ الْعَصَبُ
(The book) ‘Al Illal’ – From Ali Bin Ahmad Bin Muhammad Bin Yaqoub, from Ali Bin Muhammad, by his chain, raising it, said,
‘A Jew came to Ali-asws Bin Abu Talib-asws. He asked him-asws about issues. It was among what he asked him-asws, ‘Inform me about the resemblance of the child to its paternal uncles, and its maternal uncles, and from which of the two seeds do the hair and the flesh and the bones and the nerves happen to be?’
فَقَالَ ع أَمَّا شَبَهُ الْوَلَدِ أَعْمَامَهُ وَ أَخْوَالَهُ فَإِذَا سَبَقَ نُطْفَةُ الرَّجُلِ نُطْفَةَ الْمَرْأَةِ إِلَى الرَّحِمِ خَرَجَ شَبَهُ الْوَلَدِ إِلَى أَعْمَامِهِ وَ مِنْ نُطْفَةِ الرَّجُلِ يَكُونُ الْعَظْمُ وَ الْعَصَبُ
He-asws said: ‘As for the child resembling to his paternal uncles and his maternal uncles, so when the seed of the man precedes the seed (water) of the woman to the womb, the resemblance of the child emerges to its paternal uncles, and from the seed of the man happens to be the bones, and the nerves.
وَ إِذَا سَبَقَ نُطْفَةُ الْمَرْأَةِ نُطْفَةَ الرَّجُلِ إِلَى الرَّحِمِ خَرَجَ شَبَهُ الْوَلَدِ إِلَى أَخْوَالِهِ وَ مِنْ نُطْفَتِهَا يَكُونُ الشَّعْرُ وَ الْجِلْدُ وَ اللَّحْمُ لِأَنَّهَا صَفْرَاءُ رَقِيقَةٌ الْخَبَرَ.
And when the seed of the woman precedes the seed of the man to the womb, the resemblance of the child emerges to its maternal uncles, and from her seed happen to be the hair, and the skin, and the flesh, because it is yellow, delicate’ – the Hadeeth’’.[34]
16- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ إِنَّ الرَّجُلَ رُبَّمَا أَشْبَهَ أَخْوَالَهُ وَ رُبَّمَا أَشْبَهَ عُمُومَتَهُ
And from him, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws. I said to him-asws, ‘Sometimes the man resembles his maternal uncles, and sometimes he resembles his paternal uncles’.
فَقَالَ إِنَّ نُطْفَةَ الرَّجُلِ بَيْضَاءُ غَلِيظَةٌ وَ نُطْفَةَ الْمَرْأَةِ صَفْرَاءُ رَقِيقَةٌ فَإِنْ غَلَبَتْ نُطْفَةُ الرَّجُلِ نُطْفَةَ الْمَرْأَةِ أَشْبَهَ الرَّجُلُ أَبَاهُ وَ عُمُومَتَهُ وَ إِنْ غَلَبَتْ نُطْفَةُ الْمَرْأَةِ نُطْفَةَ الرَّجُلِ أَشْبَهَ الرَّجُلُ أَخْوَالَهُ.
He-asws said: ‘Seed of the man is white, thick, and seed (water) of the woman is yellow, delicate. If the seed of the man overcomes seed of the woman, the man resembles his father and his paternal uncles, and if the seed of the woman overcomes seed of the woman, the man resembles his maternal uncles’’.[35]
17- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ فِي مَا كَتَبَ إِلَيَّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ حَمْدَانَ بْنِ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ الْوَلِيدِ عَنِ ابْنِ بُكَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ الْمَوْلُودُ يُشْبِهُ أَبَاهُ وَ عَمَّهُ
And from him, from Ali Bin Hatim among what he wrote to me, from Al Qasim Bin Muhammad, from Hamdan Bin Al Husayn, from Al Husayn Bin Al Waleed, from Ibn Bukeyr, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘The new-born resembles his father and his paternal uncle’.
قَالَ إِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ فَالْوَلَدُ يُشْبِهُ أَبَاهُ وَ عَمَّهُ وَ إِذَا سَبَقَ مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلِ يُشْبِهُ الْوَلَدُ أُمَّهُ وَ خَالَهُ.
He-asws said: ‘When water of the man precedes water of the woman, the child resembles his father and his paternal uncles, and when water of the woman precedes water of the man, the child resembles his mother and his maternal uncles’’.[36]
18- وَ مِنْهُ، عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الطَّالَقَانِيِّ عَنْ مُحَمَّدِ بْنِ يُوسُفَ الْخَلَّالِ عَنْ مُحَمَّدِ بْنِ خَلِيلٍ المحرمي [الْمَخْرَمِيِ] عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْمِسْمَعِيِ عَنْ حُمَيْدٍ الطَّوِيلِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: سَأَلَ عَبْدُ اللَّهِ بْنُ سَلَامٍ النَّبِيَّ ص فَقَالَ مَا يَنْزِعُ الْوَلَدَ إِلَى أَبِيهِ أَوْ إِلَى أُمِّهِ
And from him, from Al Abbas Bin Muhammad Bin Ibrahim Bin Is’haq Al Talaqany, from Muhammad Bin Yusuf Al Khallal, from Muhammad Bin Khaleel Al Harmy, from Abdullah Bin Bakr Al Mismaie, from Humeyr Al Taweel, from Anas Bin Malik (well-known fabricator) who said,
‘Abdullah Bin Salam asked the Prophet-saww. He said, ‘What snatches (resembles) the child to his father or to his mother?’
قَالَ ص إِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ الْوَلَدُ إِلَيْهِ الْخَبَرَ.
He-saww said: ‘When water of the man precedes water of the woman, the child snatches (resembles) to him’ – the Hadeeth’’.[37]
وَ رَوَوْا أَيْضاً أَنَّ حَبْراً مِنْ أَحْبَارِ الْيَهُودِ سَأَلَ النَّبِيَّ ص عَنِ الْوَلَدِ فَقَالَ مَاءُ الرَّجُلِ أَبْيَضُ وَ مَاءُ الْمَرْأَةِ أَصْفَرُ فَإِذَا اجْتَمَعَا فَعَلَا مَنِيُّ الرَّجُلِ مَنِيَّ الْمَرْأَةِ أَذْكَرَ بِإِذْنِ اللَّهِ تَعَالَى.
And it is reported as well that a Rabbi from the Rabbis of the Jews asked the Prophet-saww about the child. He-saww said: ‘Water of the man is white and water of the woman is yellow. When they get together, so semen of the man is higher than the semen (water) of the woman, it would be a male by the Permission of Allah-azwj the Exalted’’.[38]
19- الْعِلَلُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَرَادَ أَنْ يَخْلُقَ خَلْقاً جَمَعَ كُلَّ صُورَةٍ بَيْنَهُ وَ بَيْنَ أَبِيهِ إِلَى آدَمَ ثُمَّ خَلَقَهُ عَلَى صُورَةِ أَحَدِهِمْ فَلَا يَقُولَنَّ أَحَدٌ هَذَا لَا يُشْبِهُنِي وَ لَا يُشْبِهُ شَيْئاً مِنْ آبَائِي.
(The book) ‘Al Illal’ – From his father, from Ahmad Bin Idrees, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Ja’far Bin Bashir, from a man,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted, when He-azwj Wants to Create a creature, Gathers every image between him and his father up to Adam-as, then Creates him upon the image of one of them. So, no one should be saying, ‘This one does not resemble me, nor resembles anything from my forefathers’’.[39]
20- وَ مِنْهُ، عَنِ الْمُظَفَّرِ بْنِ جَعْفَرِ بْنِ الْمُظَفَّرِ الْعَلَوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: تَعْتَلِجُ النُّطْفَتَانِ فِي الرَّحِمِ فَأَيَّتُهُمَا كَانَتْ أَكْثَرَ جَاءَتْ تُشْبِهُهَا فَإِنْ كَانَتْ نُطْفَةُ الْمَرْأَةِ أَكْثَرَ جَاءَتْ تُشْبِهُ أَخْوَالَهُ وَ إِنْ كَانَتْ نُطْفَةُ الرَّجُلِ أَكْثَرَ جَاءَتْ تُشْبِهُ أَعْمَامَهُ
And from him, from Al Muzaffar Bin Ja’far Bin Al Muzaffar Al Alawy, from Ja’far Bin Muhammad Bin Masoud Al Ayyashi, from his father, from Ali Bin Al-Hassan, from Muhammad Bin Abdullah Bin Zurara, from Ali Bin Abdullah, from his father, from his grandfather,
‘From Amir Al-Momineen-asws having said: ‘The two seeds mingle in the womb, so whichever of the two was more, it (child) would come resembling it. If seed of the woman was more, it would come resembling it’s maternal uncles, and if seed of the man was more, it would come resembling its paternal uncles’.
وَ قَالَ تَحَوَّلُ النُّطْفَةُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً فَمَنْ أَرَادَ أَنْ يَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ فَفِي تِلْكَ الْأَرْبَعِينَ قَبْلَ أَنْ تُخْلَقَ ثُمَّ يَبْعَثُ اللَّهُ عَزَّ وَ جَلَّ مَلَكَ الْأَرْحَامِ فَيَأْخُذُهَا فَيَصْعَدُ بِهَا إِلَى اللَّهِ عَزَّ وَ جَلَّ فَيَقِفُ مِنْهُ مَا شَاءَ اللَّهُ فَيَقُولُ يَا إِلَهِي أَ ذَكَرٌ أَمْ أُنْثَى
And he-asws said: ‘The seed transforms in the womb for forty days, so the one who wants to supplicate to Allah-azwj Mighty and Majestic, so in those forty (days) before it is created. Then Allah-azwj Mighty and Majestic Sends an Angel of the wombs, so he takes it and ascends with it to Allah-azwj Mighty and Majestic. He pauses from it for as long as Allah-azwj so Desires. He says, ‘O my God-azwj! Is it a male or a female?’
فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مِنْ ذَلِكَ مَا يَشَاءُ وَ يَكْتُبُ الْمَلَكُ
Allah-azwj Mighty and Majestic Reveals to him from that whatever He-azwj so Desires, and the Angels writes it.
ثُمَّ يَقُولُ إِلَهِي أَ شَقِيٌّ أَمْ سَعِيدٌ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مِنْ ذَلِكَ مَا يَشَاءُ وَ يَكْتُبُ الْمَلَكُ
Then he says, ‘My God-azwj! Is it wretched or fortunate?’ Allah-azwj Mighty and Majestic Reveals to him from that whatever He-azwj so Desires and the Angel writes it.
فَيَقُولُ اللَّهُمَ كَمْ رِزْقُهُ وَ مَا أَجَلُهُ ثُمَّ يَكْتُبُهُ وَ يَكْتُبُ كُلَّ شَيْءٍ يُصِيبُهُ فِي الدُّنْيَا بَيْنَ عَيْنَيْهِ ثُمَّ يَرْجِعُ بِهِ فَيَرُدُّهُ فِي الرَّحِمِ
He said, ‘O Allah-azwj! How much is it’s sustenance, and what is it’s term?’ Then he writes it and writes all things which would afflict him in the world, between its eyes, then returns with it and returns it in the womb.
فَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها.
So that is the Word of Allah-azwj Mighty and Majestic: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. [57:22]’’. [40]
21- الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ مُقَرِّنٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ عَلِيّاً ع عَنْ رِزْقِ الْوَلَدِ فِي بَطْنِ أُمِّهِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَبَسَ عَلَيْهَا الْحَيْضَةَ فَجَعَلَهَا رِزْقَهُ فِي بَطْنِ أُمِّهِ.
(The book) ‘Al Illal’ – From his father, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufy, from Abdullah Bin Abdul Rahman Al Asamma, from Al Haysam Bin Waqid, from Muqarrin,
‘From Abu Abdullah-asws having said: ‘Salman-ra, may Allah-azwj be Pleased with him-ra asked Ali-asws about sustenance of the child in the belly of its mother. He-asws said: ‘Allah-azwj Blessed and Exalted Withholds the menstruation upon her, and He-azwj Makes it a sustenance in the belly of its mother’’.[41]
22- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ ع عَنِ الْمَيِّتِ لِمَ يُغَسَّلُ غُسْلَ الْجَنَابَةِ
And from him, from Al Husayn Bin Ahmad, from his father, from Ibn Isa, from Al Bazanty, from Abdul Rahman Bin Hammad who said,
‘I asked Abu Ibrahim (7th Imam-asws) about the deceased, why is he washed the washing of the sexual impurity?’
قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَعْلَى وَ أَخْلَصُ مِنْ أَنْ يَبْعَثَ الْأَشْيَاءَ بِيَدِهِ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى مَلَكَيْنِ خَلَّاقَيْنِ فَإِذَا أَرَادَ أَنْ يَخْلُقَ خَلْقاً أَمَرَ أُولَئِكَ الْخَلَّاقِينَ فَأَخَذُوا مِنَ التُّرْبَةِ الَّتِي قَالَ اللَّهُ فِي كِتَابِهِ مِنْها خَلَقْناكُمْ وَ فِيها نُعِيدُكُمْ وَ مِنْها نُخْرِجُكُمْ تارَةً أُخْرى
He-asws said: ‘Allah-azwj Blessed and Exalted is Higher and more sincere than to Resurrect the things by His-azwj Hands. There are two Angels for Allah-azwj Blessed and Exalted, creators. Whenever He-azwj Wants to Create a creature, Commands those creators, so they take from the soil which Allah-azwj Said in His-azwj Book: From it We Created you and into it We will Return you, and from it We will Extract you once again [20:55].
فَعَجَنُوهَا بِالنُّطْفَةِ الْمُسْكَنَةِ فِي الرَّحِمِ فَإِذَا عُجِنَتِ النُّطْفَةُ بِالتُّرْبَةِ قَالا يَا رَبِّ مَا تَخْلُقُ
They knead it with the seed settled in the womb. When they have kneaded the seed with the soil, they say, ‘O Lord-azwj! What are You-azwj Creating?’’
قَالَ فَيُوحِي اللَّهُ تَبَارَكَ وَ تَعَالَى مَا يُرِيدُ مِنْ ذَلِكَ ذَكَراً أَوْ أُنْثَى مُؤْمِناً أَوْ كَافِراً أَسْوَدَ أَوْ أَبْيَضَ شَقِيّاً أَوْ سَعِيداً فَإِنْ مَاتَ سَالَتْ مِنْهُ تِلْكَ النُّطْفَةُ بِعَيْنِهَا لَا غَيْرُهَا فَمِنْ ثَمَّ صَارَ الْمَيِّتُ يُغَسَّلُ غُسْلَ الْجَنَابَةِ.
He-asws said: ‘So Allah-azwj Blessed and Exalted Reveals whatever He-azwj Wants from that, male or female, Momin or Kafir, black or white, wretched or fortunate. If (when) he dies, that exact seed flows out from him not any other. So, from then, the decease becomes washed, the washing for the sexual impurity’’.[42]
23- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ لَقَدْ خَلَقْنَا الْإِنْسانَ فِي كَبَدٍ يَعْنِي مُنْتَصِباً فِي بَطْنِ أُمِّهِ مَقَادِيمُهُ إِلَى مَقَادِيمِ أُمِّهِ وَ مَوَاخِيرُهُ إِلَى مَوَاخِيرِ أُمِّهِ غِذَاؤُهُ مِمَّا تَأْكُلُ أُمُّهُ وَ يَشْرَبُ مِمَّا تَشْرَبُ تُنَسِّمُهُ تَنْسِيماً وَ مِيثَاقُهُ الَّذِي أَخَذَ اللَّهُ عَلَيْهِ بَيْنَ عَيْنَيْهِ
(The book) ‘Al Mahasin’ – From his father, from Haroun Bin Al Jaham, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted is Saying in His-azwj Book: We have Created the human being in suffering [90:4] – meaning upright in the belly of his mother, his front being to the front of his mother, and his back to the back of his mother. His feed is from what his mother eats, and he drinks from what she drinks, breezing him like a breeze, and his Covenant which Allah-azwj had Taken upon him is between his eyes.
فَإِذَا دَنَا وِلَادَتُهُ أَتَاهُ مَلَكٌ يُسَمَّى الزَّاجِرَ فَيَزْجُرُهُ فَيَنْقَلِبُ فَيَصِيرُ مَقَادِيمُهُ إِلَى مَوَاخِرِ أُمِّهِ وَ مَوَاخِيرُهُ إِلَى مُقَدَّمِ أُمِّهِ لِيُسَهِّلَ اللَّهُ عَلَى الْمَرْأَةِ وَ الْوَلَدِ أَمْرَهُ وَ يُصِيبُ ذَلِكَ جَمِيعَ النَّاسِ إِلَّا إِذَا كَانَ عَاتِياً فَإِذَا زَجَرَهُ فَزَعَ وَ انْقَلَبَ وَ وَقَعَ إِلَى الْأَرْضِ بَاكِياً مِنْ زَجْرَةِ الزَّاجِرِ وَ نَسِيَ الْمِيثَاقَ.
When his birth approaches, an Angel called Al Zajir comes to him and rebukes him, so he overturns and his front comes to the back of his mother and his back to the front of his mother, in order for Allah-azwj Ease upon the woman and the child of his matter, and that afflicts entirety of the people except when he comes and rebukes him, he panics and overturns and falls to the ground crying from the rebuke of Al Zajir and he forgets the Covenant’’.[43]
24- الْعَيَّاشِيُّ، عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ قَالَ: إِذَا زَنَى الرَّجُلُ أَدْخَلَ الشَّيْطَانُ ذَكَرَهُ ثُمَّ عَمِلَا جَمِيعاً ثُمَّ تَخْتَلِفُ النُّطْفَتَانِ فَيَخْلُقُ اللَّهُ مِنْهُمَا فَيَكُونُ شِرْكَ الشَّيْطَانِ.
Al Ayyashi – From Abdul Malik Bin Aya who said,
‘When the man commits adultery, the Satan-la enters his manhood, then they both work together. Then the two seeds interchange, and Allah-azwj Created from these, so it becomes a participation of Satan-la’’.[44]
25- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ شِرْكِ الشَّيْطَانِ قَوْلِهِ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ قَالَ مَا كَانَ مِنْ مَالٍ حَرَامٍ فَهُوَ شِرْكُ الشَّيْطَانِ
And from him, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the participation of Satan‑la, His-azwj Words: and participate in their wealth and their children [17:64]. He-asws said: ‘Whatever was from the Prohibited wealth, so it is a participation of the Satan-la’.
قَالَ وَ يَكُونُ مَعَ الرَّجُلِ حَتَّى يُجَامِعُ فَيَكُونُ مِنْ نُطْفَتِهِ وَ نُطْفَةِ الرَّجُلِ إِذَا كَانَ حَرَاماً.
He-asws said: ‘And he-la happens to be with the man until he copulates, so the seed of the man happens to be from his-la seed, when it (copulation) was Prohibited’’.[45]
26- الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعِلَّةُ فِي تَحْوِيلِ آدَمَ لَحْماً وَ دَماً بَعْدَ أَرْبَعِينَ سَنَةً أَنَّهُ لَمْ يَكُنْ فِي رَحِمٍ وَ لَا بَطْنٍ وَ كَانَ ظَاهِراً بَارِزاً فَتَحَوَّلَ لَحْماً وَ دَماً بَعْدَ أَرْبَعِينَ سَنَةً.
(The book) ‘Illal’ of Muhammad Bin Ali Bin Ibrahim –
‘The reason in transformation of Adam-as, into flesh and blood after forty years is, he-as did not happen to be in a womb, nor belly, and he-as was prominently apparent, so he-as transformed as flesh and blood after forty years’’.[46]
27- الْمَنَاقِبُ، عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ فِي خَبَرٍ طَوِيلٍ يَذْكُرُ فِيهِ خَلْقَ الْوَلَدِ فِي بَطْنِ أُمِّهِ قَالَ وَ يَبْعَثُ اللَّهُ مَلَكاً يُقَالُ لَهُ الزَّاجِرُ فَيَزْجُرُهُ زَجْرَةً فَيَفْزَعُ الْوَلَدُ مِنْهَا وَ يَنْقَلِبُ فَتَصِيرُ رِجْلَاهُ أَسْفَلَ الْبَطْنِ لِيُسَهِّلَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْمَرْأَةِ وَ عَلَى الْوَلَدِ الْخُرُوجَ
(The book) ‘Al Manaqib’ – From Sallam Bin Al Mustaneer,
‘From Abu Ja’far-asws in a lengthy Hadeeth mentioning in it the creation of the child in the belly of its mother, he-asws said: ‘And Allah-azwj Sends an Angel called Al-Zajir. He rebukes it with a rebuke, so the child panics from it and overturns, so his legs become to the lower belly for Allah-azwj Mighty and Majestic to Ease the exit (birth) upon the woman and upon the child’.
قَالَ فَإِنِ احْتُبِسَ زَجَرَهُ زَجْرَةً أُخْرَى شَدِيدَةً فَيَفْزَعُ مِنْهَا فَيَسْقُطُ إِلَى الْأَرْضِ فَزِعاً بَاكِياً مِنَ الزَّجْرِ.
He-asws said: ‘If he withholds, he rebukes it with another severe rebuke, so it panics from it and falls to the ground in panic, crying from the rebuke’’.[47]
28- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ فَقَالَ الْمُخَلَّقَةُ هُمُ الذَّرُّ الَّذِينَ خَلَقَهُمُ اللَّهُ فِي صُلْبِ آدَمَ ع أَخَذَ عَلَيْهِمُ الْمِيثَاقَ ثُمَّ أَجْرَاهُمْ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ وَ هُمُ الَّذِينَ يَخْرُجُونَ إِلَى الدُّنْيَا حَتَّى يُسْأَلُوا عَنِ الْمِيثَاقِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Al-Hassan Bin Mahboub, from Muhammad Bin Al Numan, from Sallam Bin Al Mustaneer who said,
‘I asked Abu Ja’far-asws about Words of Allah Mighty and Majestic: formed and unformed, [22:5]. He-asws said: ‘The formed, they are the particles, those Allah-azwj had Created in the loins of Adam-as. He-azwj Took the Covenant upon them. Then He-azwj Flowed them in the loins of the men and the wombs of the women, and they are those who will be emerging to the world, until He-azwj Asks them about the Covenant.
وَ أَمَّا قَوْلُهُ وَ غَيْرِ مُخَلَّقَةٍ فَهُمْ كُلُّ نَسَمَةٍ لَمْ يَخْلُقْهُمُ اللَّهُ فِي صُلْبِ آدَمَ ع حِينَ خَلَقَ الذَّرَّ وَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ وَ هُمُ النُّطَفُ مِنَ الْعَزْلِ وَ السِّقْطِ قَبْلَ أَنْ يُنْفَخَ فِيهِ الرُّوحُ وَ الْحَيَاةُ وَ الْبَقَاءُ.
And as for His-azwj Words: and unformed, [22:5], they are every person Allah-azwj had not Created in the loins of Adam when He-azwj Created the particles, and Took the Covenant upon them, and they are the seeds from the isolated (wasted semen) and the miscarriages before the soul is blown into it, and the life and the remaining’’.[48]
29- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَحَدِهِمَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى وَ ما تَغِيضُ الْأَرْحامُ وَ ما تَزْدادُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Hareez, from the one who mentioned it,
‘From one of them (5th or the 6th Imam-asws) regarding Words of Allah-azwj Mighty and Majestic: Allah Knows what every female bears, and what the wombs fall short of (completion) and what they increase; [13:8].
قَالَ الْغَيْضُ كُلُّ حَمْلٍ دُونَ تِسْعَةِ أَشْهُرٍ وَ مَا يَزْدَادُ كُلُّ شَيْءٍ يَزْدَادُ عَلَى تِسْعَةِ أَشْهُرٍ فَكُلَّمَا رَأَتِ الْمَرْأَةُ الدَّمَ الْخَالِصَ فِي حَمْلِهَا فَإِنَّهَا تَزْدَادُ بِعَدَدِ الْأَيَّامِ الَّتِي رَأَتْ فِي حَمْلِهَا مِنَ الدَّمِ.
He-asws said: ‘what the wombs fall short of (completion) is every pregnancy less than nine months, and what they increase, is everything increasing upon nine months. Every time the woman sees the pure blood in her pregnancy, it is increased by the number of days which she sees from the blood in her pregnancy’’.[49]
30- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ قَالَ أَبُو جَعْفَرٍ ع إِنَّ النُّطْفَةَ تَكُونُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً فَإِذَا كَمَلَ أَرْبَعَةُ أَشْهُرٍ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مَلَكَيْنِ خَلَّاقَيْنِ فَيَقُولَانِ يَا رَبِّ مَا تَخْلُقُ ذَكَراً أَوْ أُنْثَى
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al-Hassan Bin Al Jahm who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘Abu Ja’far-asws said: ‘The seed happens to be in the womb for forty days, then it becomes a clot for forty days, then it becomes a lump for forty days. When four months are complete, Allah-azwj Mighty and Majestic Send two creating Angels. They said, ‘O Lord-azwj! What are You-azwj Creating, male or a female?’
فَيُؤْمَرَانِ فَيَقُولَانِ يَا رَبِّ شَقِيّاً أَوْ سَعِيداً فَيُؤْمَرَانِ فَيَقُولَانِ يَا رَبِّ مَا أَجَلُهُ وَ مَا رِزْقُهُ وَ مَا كُلُّ شَيْءٍ مِنْ حَالِهِ وَ عَدَّدَ مِنْ ذَلِكَ أَشْيَاءَ وَ يَكْتُبَانِ الْمِيثَاقَ بَيْنَ عَيْنَيْهِ
They get Commanded. They said, ‘O Lord-azwj! Wretched or fortunate?’ They get Commanded. They said, O Lord-azwj! What is it’s term, and what is it’s sustenance, and what is everything from its state?’, and a number from that things, and they write down the Covenant between his eyes.
فَإِذَا أَكْمَلَ اللَّهُ الْأَجَلَ بَعَثَ اللَّهُ مَلَكاً فَزَجَرَهُ زَجْرَةً فَيَخْرُجُ وَ قَدْ نَسِيَ الْمِيثَاقَ
When Allah-azwj Completes the term, Allah-azwj Sends an Angel who rebukes him (child) with a rebuke, so he comes out, and he has forgotten the Covenant’.
وَ قَالَ الْحَسَنُ بْنُ الْجَهْمِ فَقُلْتُ لَهُ أَ فَيَجُوزُ أَنْ يَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ فَيُحَوِّلَ الْأُنْثَى ذَكَراً أَوِ الذِّكَرَ أُنْثَى
And Al-Hassan Bin Al-Jaham said, ‘I said to him-asws, ‘Is it allowed to supplicated to Allah-azwj Mighty and Majestic, so He-azwj would Transform the female into a male, or the male into a female?’
فَقَالَ إِنَّ اللَّهَ يَفْعَلُ ما يَشاءُ.
He-asws said: ‘Allah Does whatever He so Desires to” [3:40]’’.[50]
31- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ أَنْ يَخْلُقَ النُّطْفَةَ الَّتِي أَخَذَ عَلَيْهَا الْمِيثَاقَ فِي صُلْبِ آدَمَ أَوْ مَا يَبْدُو لَهُ فِيهِ وَ يَجْعَلُهَا فِي الرَّحِمِ حَرَّكَ الرَّجُلَ لِلْجِمَاعِ وَ أَوْحَى إِلَى الرَّحِمِ أَنِ افْتَحِي بَابَكِ حَتَّى يَلِجَ فِيكِ خَلْقِي وَ قَضَائِيَ النَّافِذُ وَ قَدَرِي
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Ra’ib, from Zurarah,
‘From Abu Ja’far-asws having said: ‘When Allah-azwj Mighty and Majestic Wants to Create the seed which He-azwj had Taken the Covenant upon in the Sulb of Adam-as, of whatever is His‑azwj Decision regarding it, and Makes it to be in the womb, Stirs the man for the copulation and Reveals to the womb: “Open your door until My-azwj creature shelters in you, and My-azwj Decree and Determination is implemented!”
فَتَفْتَحُ الرَّحِمُ بَابَهَا فَتَصِلُ النُّطْفَةُ إِلَى الرَّحِمِ فَتَرَدَّدُ فِيهِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ لَحْماً تَجْرِي فِيهِ عُرُوقٌ مُشْتَبِكَةٌ
So the womb opens its door and the seed arrives to the womb. It vibrates in it for forty days, then becomes a clot for forty days, then becomes a lump for forty days, then becomes flesh with wrapped up veins flow in it.
ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ يَخْلُقَانِ فِي الْأَرْحَامِ مَا يَشَاءُ يَقْتَحِمَانِ فِي بَطْنِ الْمَرْأَةِ مِنْ فَمِ الْمَرْأَةِ فَيَصِلَانِ إِلَى الرَّحِمِ وَ فِيهَا الرُّوحُ الْقَدِيمَةُ الْمَنْقُولَةُ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ
Then Allah-azwj Sends two creating Angels to create in the wombs whatever He-azwj so Desires. They storm into the belly of the woman from the mouth of the woman. They arrive to the womb and therein is the ancient soul transferred in the loins of the men and wombs of the women.
فَيَنْفُخَانِ فِيهَا رُوحَ الْحَيَاةِ وَ الْبَقَاءِ وَ يَشُقَّانِ لَهُ السَّمْعَ وَ الْبَصَرَ وَ جَمِيعَ الْجَوَارِحِ وَ جَمِيعَ مَا فِي الْبَطْنِ بِإِذْنِ اللَّهِ تَعَالَى ثُمَّ يُوحِي اللَّهُ إِلَى الْمَلَكَيْنِ اكْتُبَا عَلَيْهِ قَضَائِي وَ قَدَرِي وَ نَافِذَ أَمْرِي وَ اشْتَرِطَا لِيَ الْبَدَاءَ فِي مَا تَكْتُبَانِ فَيَقُولَانِ يَا رَبِّ مَا نَكْتُبُ
They blow into it the soul of life and remaining, and they split for him the hearing and the sight and entirety of the limbs and entirety of whatever is in the belly, by the Permission of Allah-azwj the Exalted. Then Allah-azwj Reveals to the two Angels: “Write upon him, My-azwj Decree and My-azwj Determination, and implementation of My-azwj Command, and stipulate for Me-azwj the Change of Decision in what you two are writing!” They say, O Lord-azwj! What shall we write?’
قَالَ فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمَا أَنِ ارْفَعَا رُءُوسَكُمَا إِلَى رَأْسِ أُمِّهِ فَيَرْفَعَانِ رُءُوسَهَا فَإِذَا اللَّوْحُ يَقْرَعُ جَبْهَةَ أُمِّهِ فَيَنْظُرَانِ فِيهِ فَيَجِدَانِ فِي اللَّوْحِ صُورَتَهُ وَ رُؤْيَتَهُ وَ أَجَلَهُ وَ مِيثَاقَهُ شَقِيّاً أَوْ سَعِيداً وَ جَمِيعَ شَأْنِهِ
He-asws said: ‘So Allah-azwj Mighty and Majestic Reveals to them: “Raise your head to the head of its mother!” They raise their head, and behold, the Tablet is knocking on the forehead of its mother. They look into it and they find in the Tablet, his face, and his appearance, and his term, and his Covenant, whether he is wretched or fortunate, and entirety of his concerns’.
قَالَ فَيُمْلِي أَحَدُهُمَا عَلَى صَاحِبِهِ فَيَكْتُبَانِ جَمِيعَ مَا فِي اللَّوْحِ وَ يَشْتَرِطَانِ الْبَدَاءَ فِي مَا يَكْتُبَانِ ثُمَّ يَخْتِمَانِ الْكِتَابَ وَ يَجْعَلَانِهِ بَيْنَ عَيْنَيْهِ ثُمَّ يُقِيمَانِهِ قَائِماً فِي بَطْنِ أُمِّهِ
He-asws said: ‘One of the two dictates to his companion, so they write entirety of what is in the Tablet and stipulate the condition of the Change of Decision in whatever they write down. Then they seal the letter and make it to be between his eyes. Then they stand him upright in the belly of his mother’.
قَالَ فَرُبَّمَا عَتَا فَانْقَلَبَ وَ لَا يَكُونُ ذَلِكَ إِلَّا فِي كُلِّ عَاتٍ أَوْ مَارِدٍ فَإِذَا بَلَغَ أَوَانُ خُرُوجِ الْوَلَدِ تَامّاً أَوْ غَيْرَ تَامٍّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الرَّحِمِ أَنِ افْتَحِي بَابَكِ حَتَّى يَخْرُجَ خَلْقِي إِلَى أَرْضِي وَ يَنْفُذَ فِيهِ أَمْرِي فَقَدْ بَلَغَ أَوَانُ خُرُوجِهِ
He-asws said: ‘Sometimes he is insolent, so he overturns, and that does not happen except in every insolent one, or rebel. When the time reaches for the exit of the child, complete or incomplete, Allah-azwj Mighty and Majestic Reveals to the womb: “Open your door until My‑azwj creature to My-azwj earth, and implement My-azwj Command regarding him, for the time of his emergence has reached!”’
قَالَ فَيَفْتَحُ الرَّحِمُ بَابَ الْوَلَدِ فَيَبْعَثُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ زَجْرَةً فَيَفْزَعُ مِنْهَا الْوَلَدُ فَيَنْقَلِبُ فَيَصِيرُ رِجْلَاهُ فَوْقَ رَأْسِهِ وَ رَأْسُهُ فِي أَسْفَلِ الْبَطْنِ لِيُسَهِّلَ اللَّهُ عَلَى الْمَرْأَةِ وَ عَلَى الْوَلَدِ الْخُرُوجَ
He-asws said: ‘So the womb opens its door for the birth. Allah-azwj Mighty and Majestic Sends an Angel called Zajir to him. He rebukes him with a rebuke, so the child panics from it and overturns. His legs become above his head, and his head in the lower belly, in order for Allah-azwj to Eased the exit (birth) upon the woman and the child’.
قَالَ فَإِذَا احْتُبِسَ زَجَرَهُ الْمَلَكُ زَجْرَةً أُخْرَى فَيَفْزَعُ مِنْهَا فَيَسْقُطُ الْوَلَدُ إِلَى الْأَرْضِ بَاكِياً فَزِعاً مِنَ الزَّجْرَةِ.
He-asws said: ‘When he withholds, the Angel rebukes him with another rebuke, so he panics from it and the child drops to the ground, crying, panicking from the rebuke’’.[51]
31- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ أَوْ غَيْرِهِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ الرَّجُلُ يَدْعُو لِلْحُبْلَى أَنْ يَجْعَلَ اللَّهُ مَا فِي بَطْنِهَا ذَكَراً سَوِيّاً
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, or someone else, said,
‘I said to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! Can the man supplicate for the pregnancy that Allah-azwj would Make whatever is in her belly to be a complete male?’
فَقَالَ يَدْعُو مَا بَيْنَهُ وَ بَيْنَ أَرْبَعَةِ أَشْهُرٍ فَإِنَّهُ أَرْبَعِينَ لَيْلَةً نُطْفَةٌ وَ أَرْبَعِينَ لَيْلَةً عَلَقَةٌ وَ أَرْبَعِينَ لَيْلَةً مُضْغَةٌ فَذَلِكَ تَمَامُ أَرْبَعَةِ أَشْهُرٍ
He-asws said: ‘He can supplicate what is between him and four months, for it is a seed for forty days, and a clot for forty days, and a lump for forty days. So that completes four months.
ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ فَيَقُولَانِ يَا رَبِّ مَا تَخْلُقُ ذَكَراً أَوْ أُنْثَى شَقِيّاً أَوْ سَعِيداً فَيَقُولَانِ يَا رَبِّ مَا رِزْقُهُ وَ مَا أَجَلُهُ وَ مَا مُدَّتُهُ
Then Allah-azwj Sends two creating Angels. They said, ‘O Allah-azwj! What are You-azwj Creating, male or female, wretched or fortunate?’ They say, ‘O Lord-azwj what is it’s sustenance, and what is it’s term, and what is it’s period?’
فَيُقَالُ ذَلِكَ وَ مِيثَاقُهُ بَيْنَ عَيْنَيْهِ يَنْظُرُ إِلَيْهِ فَلَا يَزَالُ مُنْتَصِباً فِي بَطْنِ أُمِّهِ حَتَّى إِذَا دَنَا خُرُوجُهُ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَلَكاً فَزَجَرَهُ زَجْرَةً فَيَخْرُجُ وَ يَنْسَى الْمِيثَاقَ.
He-azwj Says that, and his Covenant is between his eyes, looking at it. He does not cease to be upright in the belly of it’s mother until when his exit draws near, Allah-azwj Mighty and Majestic Sends an Angel to him. He rebukes him with a rebuke, so he comes out and forgets the Covenant’’.[52]
32- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ إِسْمَاعِيلَ بْنِ عَمْرٍو عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلرَّحِمِ أَرْبَعَةَ سُبُلٍ فِي أَيِّ سَبِيلٍ سَلَكَ فِيهِ الْمَاءُ كَانَ مِنْهُ الْوَلَدُ وَاحِدٌ أَوِ اثْنَانِ وَ ثَلَاثَةٌ وَ أَرْبَعَةٌ وَ لَا يَكُونُ إِلَى سَبِيلٍ أَكْثَرَ مِنْ وَاحِدٍ.
And from him, from Muhammad Bin Yahya and someone else, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Ismail Bin Amro, from Shueyb Al Aqarquqy,
‘From Abu Abdullah-asws having said: ‘For the womb, there are four ways. In whichever the water travels in, the child would be from it, one, or two, and three, and four, and there cannot happen a way for more than one (at a time)’’.[53]
33- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ لِلرَّحِمِ أَرْبَعَةَ أَوْعِيَةٍ فَمَا كَانَ فِي الْأَوَّلِ فَلِلْأَبِ وَ مَا كَانَ فِي الثَّانِي فَلِلْأُمِّ وَ مَا كَانَ فِي الثَّالِثِ فَلِلْعُمُومَةِ وَ مَا كَانَ فِي الرَّابِعِ فَلِلْخُئُولَةِ.
And from him, from Ali Bin Muhammad, raising it from Muhammad Bin Humran,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Created four receptacles for the womb. Whatever was in the first (resemblance) is to the father, and whatever was in the second is to the mother, and whatever was in the third, is to his paternal uncle, and whatever was in the fourth is to the maternal uncles’’.[54]
34- النهج، نهج البلاغة قَالَ: أَيُّهَا الْمَخْلُوقُ السَّوِيُّ وَ الْمُنْشَأُ الْمَرْعِيُّ فِي ظُلُمَاتِ الْأَرْحَامِ وَ مُضَاعَفَاتِ الْأَسْتَارِ بُدِئْتَ مِنْ سُلالَةٍ مِنْ طِينٍ وَ وُضِعْتَ فِي قَرارٍ مَكِينٍ إِلى قَدَرٍ مَعْلُومٍ وَ أَجَلٍ مَقْسُومٍ تَمُورُ فِي بَطْنِ أُمِّكَ جَنِيناً لَا تَحِيرُ دُعَاءً وَ لَا تَسْمَعُ نِدَاءً
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘O you complete creature having been taken care in the growth in the multiple darkness(es) of the wombs, and multiple curtains! You were Created from an extract of clay [23:12] and placed in a secure place [77:21] Up to a known determination [77:22], and a sanctioned term. You were moving in the belly of your mother as a foetus, neither responding to a call nor hearing a voice.
ثُمَّ أُخْرِجْتَ مِنْ مَقَرِّكَ إِلَى دَارٍ لَمْ تَشْهَدْهَا وَ لَمْ تَعْرِفْ سُبُلَ مَنَافِعِهَا فَمَنْ هَدَاكَ لِاجْتِرَارِ الْغِذَاءِ مِنْ ثَدْيِ أُمِّكَ وَ عَرَّفَكَ عِنْدَ الْحَاجَةِ مَوَاضِعَ طَلَبِكَ وَ إِرَادَتِكَ
Then you were brought out from your settling place to a house you had not witnessed and did not know the ways of its benefits. Who guided you to ruminate from the breast of your mother and introduced you to the places of your requirements during the need, and Made you aware?
هَيْهَاتَ إِنَّ مَنْ يَعْجِزُ عَنْ صِفَاتِ ذِي الْهَيْئَةِ وَ الْأَدَوَاتِ فَهُوَ عَنْ صِفَاتِ خَالِقِهِ أَعْجَزُ وَ مِنْ تَنَاوُلِهِ بِحُدُودِ الْمَخْلُوقِينَ أَبْعَدُ.
Far be it! The one who is unable from the attributes of the ones with a body and limbs, so he would be more unable from the attributes of his Creator, and remote from grasping Him‑azwj by the limitation of the created beings!’’[55]
35- النهج، نهج البلاغة جَعَلَ لَكُمْ أَسْمَاعاً لِتَعِيَ مَا عَنَاهَا وَ أَبْصَاراً لِتَجْلُوَ عَنْ عَشَاهَا وَ أَشْلَاءً جَامِعَةً لِأَعْضَائِهَا مُلَائِمَةً لِأَحْنَائِهَا فِي تَرْكِيبِ صُوَرِهَا وَ مُدَدِ عُمُرِهَا بِأَبْدَانٍ قَائِمَةٍ بِأَرْفَاقِهَا وَ قُلُوبٍ رَائِدَةٍ لِأَرْزَاقِهَا فِي مُجَلِّلَاتِ نِعَمِهِ وَ مُوجِبَاتِ مِنَنِهِ وَ حَوَاجِزِ بَلِيَّتِهِ وَ جَوَائِزِ عَافِيَتِهِ
(The book) ‘Nahj Al Balagah’ –
‘He-azwj has Made ears for you to retain what is meaningful, and eyes for you to get away from its blindness, and a collection of small body parts, filling its mould in installing its image, and extensions in their ages with the bodies stand with their loftiness, and hearts watching out for its sustenance among His-azwj majestic bounties, and obligations of His-azwj Conferment, and barriers to the afflictions, and rewards of His-azwj Given well-being.
وَ قَدَّرَ لَكُمْ أَعْمَاراً سَتَرَهَا عَنْكُمْ وَ خَلَّفَ لَكُمْ عِبَراً مِنْ آثَارِ الْمَاضِينَ قَبْلَكُمْ
And He-azwj has Determined the ages, concealing these from you all, and Left behind lessons for you from the traces of the past ones before you!’
إِلَى قَوْلِهِ ع أَمْ هَذَا الَّذِي أَنْشَأَهُ فِي ظُلُمَاتِ الْأَرْحَامِ وَ شُغُفِ الْأَسْتَارِ نُطْفَةً دِهَاقاً وَ عَلَقَةً مِحَاقاً وَ جَنِيناً وَ رَاضِعاً وَ وَلِيداً وَ يَافِعاً
Up to His-azwj Words: ‘Or this, the one who has grown in the darkness(es) of the wombs, and layers of curtains, an ejecting seed and a shapeless clot, and a foetus, and a suckling infant, and a child, and a grown-up.
ثُمَّ مَنَحَهُ قَلْباً حَافِظاً وَ لِسَاناً لَافِظاً وَ بَصَراً لَاحِظاً لِيَفْهَمَ مُعْتَبِراً وَ يُقَصِّرَ مُزْدَجِراً حَتَّى إِذَا قَامَ اعْتِدَالُهُ وَ اسْتَوَى مِثَالُهُ نَفَرَ مُسْتَكْبِراً إِلَى آخِرِ الْخُطْبَةِ.
Then He-azwj Granted him a preserving heart, and an eloquent tongues and a perceptive sight for him to understand, take lessons, and shorten the deterrence until when he stands with his growth and evened his stature, became arrogant’ – up to the end of the sermon’’.[56]
36- الْفَقِيهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُرَازِمٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا وَقَعَ الْوَلَدُ فِي جَوْفِ أُمِّهِ صَارَ وَجْهُهُ قِبَلَ ظَهْرِ أُمِّهِ إِنْ كَانَ ذَكَراً وَ إِنْ كَانَ أُنْثَى صَارَ وَجْهُهَا قِبَلَ بَطْنِ أُمِّهَا يَدَاهُ عَلَى وَجْنَتَيْهِ وَ ذَقَنُهُ عَلَى رُكْبَتَيْهِ كَهَيْئَةِ الْحَزِينِ الْمَهْمُومِ
(The book) ‘Al Faqeeh’ – From Muhammad Bin Ali Al Kufi, from Ismail Bin Mihran, from Muzahim, from Jabir Bin Yazeed, from Jabir Bin Abdullah Al Ansari who said,
‘Rasool-Allah-saww said: ‘When the child occurs in the inside of his mother, his face becomes facing the back of his mother if he was a male, and if it was a female, her face would be facing the belly of her mother. His hands would be on his cheek and his chin on his knees, as if it is grieving, sorrowful.
فَهُوَ كَالْمَصْرُورِ مَنُوطٌ بِمِعَاءٍ مِنْ سُرَّتِهِ إِلَى سُرَّةِ أُمِّهِ فَبِتِلْكَ السُّرَّةِ يَغْتَذِي مِنْ طَعَامِ أُمِّهِ وَ شَرَابِهَا إِلَى الْوَقْتِ الْمُقَدَّرِ لِوِلَادَتِهِ
He is like the sphincter connected with an intestine from his navel to the navel of his mother. It is by that intestine he is fed from the food of his mother and her drink up to the time determined for his birth.
فَيَبْعَثُ اللَّهُ تَعَالَى مَلَكاً فَيَكْتُبُ عَلَى جَبْهَتِهِ شَقِيٌّ أَوْ سَعِيدٌ مُؤْمِنٌ أَوْ كَافِرٌ غَنِيٌّ أَوْ فَقِيرٌ وَ يَكْتُبُ أَجَلَهُ وَ رِزْقَهُ وَ سُقْمَهُ وَ صِحَّتَهُ
Allah-azwj the Exalted Sends an Angel and he writes upon his forehead, wretched or fortunate, Momin or Kafir, rich or poor, and he writes his term, and his sustenance, and his illness, and his health.
فَإِذَا انْقَطَعَ الرِّزْقُ الْمُقَدَّرُ لَهُ مِنْ سُرَّةِ أُمِّهِ زَجَرَهُ الْمَلَكُ زَجْرَةً فَانْقَلَبَ فَزِعاً مِنَ الزَّجْرَةِ وَ صَارَ رَأْسُهُ قِبَلَ الْمَخْرَجِ فَإِذَا وَقَعَ إِلَى الْأَرْضِ دُفِعَ إِلَى هَوْلٍ عَظِيمٍ وَ عَذَابٍ أَلِيمٍ إِنْ أَصَابَتْهُ رِيحٌ أَوْ مَشَقَّةٌ أَوْ مَسَّتْهُ يَدٌ وَجَدَ لِذَلِكَ مِنَ الْأَلَمِ مَا يَجِدُهُ الْمَسْلُوخُ عِنْدَ جَلْدِهِ
When the sustenance determined for him from the navel of his mother terminates, the Angel rebukes him with a rebuke. So he overturns panicking from the rebuke and his head becomes facing the exit. When he falls to the ground, he falls into mighty terror and painful punishment if a wind were to hit him, or hardship, or a hand touches him, he feels the pain of that what a man stripped of his skin would feel.
يَجُوعُ فَلَا يَقْدِرُ عَلَى اسْتِطْعَامٍ وَ يَعْطَشُ فَلَا يَقْدِرُ عَلَى اسْتِسْقَاءٍ وَ يَتَوَجَّعُ فَلَا يَقْدِرُ عَلَى الِاسْتِغَاثَةِ
He is hungry, but is not able upon feeding, and he is thirsty but is not able upon the quenching, and he is in pain, but is not able upon crying for help.
فَيُوَكِّلُ اللَّهُ تَعَالَى بِهِ الرَّحْمَةَ وَ الشَّفَقَةَ عَلَيْهِ وَ الْمَحَبَّةَ لَهُ أُمَّهُ فَتَقِيهِ الْحَرَّ وَ الْبَرْدَ بِنَفْسِهَا وَ تَكَادُ تَفْدِيهِ بِرُوحِهَا وَ تَصِيرُ مِنَ التَّعَطُّفِ عَلَيْهِ بِحَالٍ لَا تُبَالِي أَنْ تَجُوعَ إِذَا شَبِعَ وَ تَعْطَشَ إِذَا رَوِيَ وَ تَعْرَى إِذَا كُسِيَ
So due to it, Allah-azwj the Exalted Allocates the mercy and the compassion upon him, and the love of his mother for him. She saves him from the heat and the cold by herself, and almost ransoms him with her soul, and she comes to be from the kindness upon him, in such a state she does not care anymore if she is hungry so long as he is satiated, and she is thirsty so long as he is saturated, and she is bare so long as he is clothed.
وَ جَعَلَ اللَّهُ تَعَالَى ذِكْرُهُ رِزْقَهُ فِي ثَدْيَيْ أُمِّهِ فِي إِحْدَاهُمَا طَعَامُهُ وَ فِي الْأُخْرَى شَرَابُهُ حَتَّى إِذَا رَضَعَ آتَاهُ اللَّهُ فِي كُلِّ يَوْمٍ بِمَا قَدَّرَ لَهُ فِيهِ مِنَ الرِّزْقِ وَ إِذَا أَدْرَكَ فَهَّمَهُ الْأَهْلَ وَ الْمَالَ وَ الشَّرَهَ وَ الْحِرْصَ
And Allah-azwj, Exalted is His-azwj Mention, Makes his sustenance to be in the breasts of his mother. In one of them is his food and in the other, his drink, until when he breastfeeds, Allah-azwj Brings him during every day what had been Determined for him during it, of the sustenance, and when he matures, so his worries are the family, and the wealth, and his evil, and the greed.
ثُمَّ هُوَ مَعَ ذَلِكَ بِعَرْضِ الْآفَاتِ وَ الْعَاهَاتِ وَ الْبَلِيَّاتِ مِنْ كُلِّ وَجْهٍ وَ الْمَلَائِكَةُ تَهْدِيهِ وَ تُرْشِدُهُ وَ الشَّيَاطِينُ تُضِلُّهُ وَ تُغْوِيهِ فَهُوَ هَالِكٌ إِلَّا أَنْ يُنَجِّيَهُ اللَّهُ تَعَالَى وَ قَدْ ذَكَرَ اللَّهُ تَعَالَى ذِكْرُهُ نِسْبَةَ الْإِنْسَانِ فِي مُحْكَمِ كِتَابِهِ
Then he, along with that, is exposed to the calamities, and the disabilities, and the afflictions from every direction, and the Angels guide him and put him right, and the Satan-la strays him and deviates him. So, he perishes, except if Allah-azwj the Exalted Saves him, and Allah-azwj, Exalted is His-azwj Mention, has Mentioned the attribution of the human being in the Decisive of His-azwj Book.
The Mighty and Majestic Said:
فَقَالَ عَزَّ وَ جَلَ وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طِينٍ ثُمَّ جَعَلْناهُ نُطْفَةً فِي قَرارٍ مَكِينٍ ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظاماً فَكَسَوْنَا الْعِظامَ لَحْماً ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ ثُمَّ إِنَّكُمْ بَعْدَ ذلِكَ لَمَيِّتُونَ ثُمَّ إِنَّكُمْ يَوْمَ الْقِيامَةِ تُبْعَثُونَ
And We have Created the human being from an extract of clay [23:12] Then We Made him a seed in a firm resting place [23:13] Then We Created the seed to be a clot, then We Created the clot to be a lump of flesh, then We Created the lump as bones, then We Clothed the bones with flesh, then We Grow it as another creation. So Blessed is Allah, the best of the Creators [23:14] Then after that you will be dying [23:15] Then on the Day of Judgement, you shall be Resurrected [23:16]’.
قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ فَقُلْتُ يَا رَسُولَ اللَّهِ هَذِهِ حَالُنَا فَكَيْفَ حَالُكَ وَ حَالُ الْأَوْصِيَاءِ بَعْدَكَ فِي الْوِلَادَةِ
Jabir Bin Abdullah Al Ansari said, ‘I said, ‘O Rasool-Allah-saww! This is our situation, so how is your-saww situation and situation of the successors-asws after you-saww regarding the birth?’
فَسَكَتَ رَسُولُ اللَّهِ ص مَلِيّاً ثُمَّ قَالَ يَا جَابِرُ لَقَدْ سَأَلْتَ عَنْ أَمْرٍ جَسِيمٍ لَا يَحْتَمِلُهُ إِلَّا ذُو حَظٍّ عَظِيمٍ إِنَّ الْأَنْبِيَاءَ وَ الْأَوْصِيَاءَ مَخْلُوقُونَ مِنْ نُورِ عَظَمَةِ اللَّهِ جَلَّ ثَنَاؤُهُ يُودِعُ اللَّهُ أَنْوَارَهُمْ أَصْلَاباً طَيِّبَةً وَ أَرْحَاماً طَاهِرَةً يَحْفَظُهَا بِمَلَائِكَتِهِ وَ يُرَبِّيهَا بِحِكْمَتِهِ وَ يَغْذُوهَا بِعِلْمِهِ
Rasool-Allah-saww was silent for a while, then said: ‘O Jabir! You have asked about a serious matter. No one can tolerate it except the ones with a mighty portion. Surely the Prophets-as and the successors-asws are being Created from Noor (Light) of Magnificence of Allah-azwj, Majestic is His-azwj Praise. Allah-azwj Deposits their Noors (Lights) in the goodly loins and clean wombs. His-azwj Angels preserve these and they-asws are nourished by His-azwj Wisdom and fed by His-azwj Knowledge.
فَأَمْرُهُمْ يَجِلُّ عَنْ أَنْ يُوصَفَ وَ أَحْوَالُهُمْ تَدِقُّ عَنْ أَنْ تُعْلَمَ لِأَنَّهُمْ نُجُومُ اللَّهِ فِي أَرْضِهِ وَ أَعْلَامُهُ فِي بَرِيَّتِهِ وَ خُلَفَاؤُهُ عَلَى عِبَادِهِ وَ أَنْوَارُهُ فِي بِلَادِهِ وَ حُجَجُهُ عَلَى خَلْقِهِ
Their-asws affairs is too majestic to be described, and their-asws situations are too difficult for you to know, because they-asws are stars of Allah-azwj in His-azwj earth, and His-azwj flags among His-azwj Created beings, and His-azwj caliphs upon His-azwj servants, and His-azwj Noors (lights) in His-azwj country, and His-azwj Divine Authorities upon His-azwj creatures!
يَا جَابِرُ هَذَا مِنْ مَكْنُونِ الْعِلْمِ وَ مَخْزُونِهِ فَاكْتُمْهُ إِلَّا مِنْ أَهْلِهِ.
O Jabir! This is from the hidden knowledge and its treasure, so conceal it except from its rightful ones’’.[57]
37- الْكَافِي، عَنِ الْعِدَّةِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ وَ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالا عَرَضْنَا كِتَابَ الْفَرَائِضِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع عَلَى أَبِي الْحَسَنِ الرِّضَا ع وَ مِمَّا فِيهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع جَعَلَ دِيَةَ الْجَنِينِ مِائَةَ دِينَارٍ وَ جَعَلَ مَنِيَّ الرَّجُلِ إِلَى أَنْ يَكُونَ جَنِيناً خَمْسَةَ أَجْزَاءٍ
(The book) ‘Al Kafi’ – From the number, from Ali Bin Ibrahim, from his father, from Ibn Fazzal, and Muhammad Bin Isa, from Yunus, they both said,
‘We presented the book of obligations from Amir Al-Momineen-asws to Abu Al-Hassan Al-Reza-asws, and from what was in it is that Amir Al-Momineen-asws had made the wergild of a foetus to be one hundred Dinars, and made the semen of the man up to it being a foetus, into five segments.
فَإِذَا كَانَ جَنِيناً قَبْلَ أَنْ تَلِجَهُ الرُّوحُ مِائَةَ دِينَارٍ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْإِنْسَانَ مِنْ سُلَالَةٍ وَ هِيَ النُّطْفَةُ فَهَذَا جُزْءٌ
When it was a foetus before the soul enters it, one hundred Dinars, and that is because Allah-azwj Mighty and Majestic Created the human being from an extract, and it is the seed. So this is a segment.
ثُمَّ عَلَقَةً فَهُوَ جُزْءَانِ ثُمَّ مُضْغَةً فَهُوَ ثَلَاثَةُ أَجْزَاءٍ ثُمَّ عَظْماً فَهُوَ أَرْبَعَةُ أَجْزَاءٍ ثُمَّ يُكْسَى لَحْماً فَحِينَئِذٍ تَمَّ جَنِيناً فَكَمَلَتْ لَهُ خَمْسَةُ أَجْزَاءٍ مِائَةُ دِينَارٍ
Then a clot, so these are two segments, then a lump, so it is of three segments, then bones, so it is of four segments, then it is clothed with flesh, so on that day, the foetus is complete. So the five segments are completed for it, one hundred Dinars’.
إِلَى قَوْلِهِ فَإِذَا أُنْشِئَ فِيهِ خَلْقٌ آخَرُ وَ هُوَ الرُّوحُ فَهُوَ حِينَئِذٍ نَفْسٌ فِيهِ أَلْفُ دِينَارٍ كَامِلَةً إِنْ كَانَ ذَكَراً وَ إِنْ كَانَ أُنْثَى فَخَمْسُمِائَةِ دِينَارٍ.
Up to his words, ‘So when another creation grows in it, and it is the soul, on that day it is a self (person), regarding it is a thousand Dinars complete if it was a male, and if it was a female, so five hundred Dinars’’.[58]
38- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرَّجُلِ يَضْرِبُ الْمَرْأَةَ فَتَطْرَحُ النُّطْفَةَ فَقَالَ عَلَيْهِ عِشْرُونَ دِينَاراً
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about the man hitting the woman, and the seed is dropped. He-asws said: ‘Upon him (is a penalty of) twenty Dinars’.
فَقُلْتُ فَيَضْرِبُهَا فَتَطْرَحُ الْعَلَقَةَ فَقَالَ أَرْبَعُونَ دِينَاراً قُلْتُ فَيَضْرِبُهَا فَتَطْرَحُ الْمُضْغَةَ قَالَ عَلَيْهِ سِتُّونَ دِينَاراً قُلْتُ فَيَضْرِبُهَا فَتَطْرَحُهُ وَ قَدْ صَارَ لَهُ عَظْمٌ فَقَالَ عَلَيْهِ الدِّيَةُ كَامِلَةً بِهَذَا قَضَى أَمِيرُ الْمُؤْمِنِينَ ع
I said, ‘He hits her and the clot drops’. He-asws said: ‘Forty Dinars’. I said, ‘He hits her and the lump drops’. He-asws said: ‘Upon him are sixty Dinars’. I said, ‘He hits her and it drops, and bones have come to be for him?’ He-asws said: ‘Upon him would be the complete wergild. Amir Al-Momineen-asws had judged with this’.
قُلْتُ فَمَا صِفَةُ خِلْقَةِ النُّطْفَةِ الَّتِي تُعْرَفُ بِهَا
I said, ‘So what is the description of the seed which it is known by?’
فَقَالَ النُّطْفَةُ تَكُونُ بَيْضَاءَ مِثْلَ النُّخَامَةِ الْغَلِيظَةِ فَتَمْكُثُ فِي الرَّحِمِ إِذَا صَارَتْ فِيهِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ إِلَى عَلَقَةٍ
He-asws said: ‘The seed happens to be white like the thick phlegm. It remains in the womb. When forty days come to be in it, then it comes to be a clot’.
قُلْتُ فَمَا صِفَةُ خِلْقَةِ الْعَلَقَةِ الَّتِي تُعْرَفُ بِهَا
I said, ‘So what is the description of the creation of the cloth which it is known by?’
فَقَالَ هِيَ عَلَقَةٌ كَعَلَقَةِ الدَّمِ الْمِحْجَمَةِ الْجَامِدَةِ تَمْكُثُ فِي الرَّحِمِ بَعْدَ تَحْوِيلِهَا عَنِ النُّطْفَةِ أَرْبَعِينَ يَوْماً ثُمَّ تَصِيرُ مُضْغَةً
He-asws said: ‘It is a clot like a clot of congealed blood, the solidified. It remains in the womb after its transformation from the seed, for forty days. Then it becomes a lump’.
قُلْتُ فَمَا صِفَةُ الْمُضْغَةِ وَ خِلْقَتِهَا الَّتِي تُعْرَفُ بِهَا
I said, ‘So what is the description of the lump and its creation which it is known by?’
قَالَ هِيَ مُضْغَةٌ لَحْمٌ حَمْرَاءُ فِيهَا عُرُوقٌ خُضْرٌ مُتَشَبِّكَةٌ ثُمَّ تَصِيرُ إِلَى عَظْمٍ
He-asws said: ‘It is a lump of red flesh wherein are green veins inter-twined. Then bones come to it’.
قُلْتُ فَمَا صِفَةُ خِلْقَتِهِ إِذَا كَانَ عَظْماً
I said, ‘So what is the description of its creation, when bones happen to be?’
فَقَالَ إِذَا كَانَ عَظْماً شُقَّ لَهُ السَّمْعُ وَ الْبَصَرُ وَ رُتِّبَتْ جَوَارِحُهُ فَإِذَا كَانَ كَذَلِكَ فَإِنَّ فِيهِ الدِّيَةَ كَامِلَةً.
He-asws said: ‘When it were bones, the hearing and the sight are split for him, and the arrangement of his limbs. When he would be like that, then regarding him is the complete wergild’’.[59]
39- وَ مِنْهُ، عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يُونُسَ الشَّيْبَانِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فَإِنْ خَرَجَ فِي النُّطْفَةِ قَطْرَةُ دَمٍ قَالَ الْقَطْرَةُ عُشْرُ النُّطْفَةِ فِيهَا اثْنَانِ وَ عِشْرُونَ دِينَاراً
And from him, from Salih Bin Uqba, from Yunus Al Shaybani who said,
‘I said to Abu Abdullah-asws, may the greetings be upon him-asws, ‘If a drop of blood were to emerge in the seed?’ He-asws said: ‘The drop is a tenth of the seed. Regarding it are twenty-two Dinars (wergild)’.
قُلْتُ فَإِنْ قَطَرَتْ قَطْرَتَيْنِ قَالَ أَرْبَعَةٌ وَ عِشْرُونَ دِينَاراً
I said, ‘If the drops are two drops?’ He-asws said: ‘Twenty-four Dinars’.
قَالَ قُلْتُ فَإِنْ قَطَرَتْ بِثَلَاثٍ قَالَ فَسِتٌّ وَ عِشْرُونَ دِينَاراً
He (the narrator) said, ‘I said, ‘If the drops are three drops?’ He-asws said: ‘Twenty-six Dinars’.
قُلْتُ فَأَرْبَعٌ قَالَ فَثَمَانِيَةٌ وَ عِشْرُونَ دِينَاراً وَ فِي خَمْسٍ ثَلَاثُونَ وَ مَا زَادَ عَلَى النِّصْفِ فَعَلَى حِسَابِ ذَلِكَ حَتَّى تَصِيرَ عَلَقَةً فَإِذَا صَارَتْ عَلَقَةً فَفِيهَا أَرْبَعُونَ دِينَاراً
I said, ‘So, four?’ He-asws said: ‘Twenty-eight Dinars, and regarding five, thirty (Dinars), and whatever increases upon the half, is based upon that calculation until it becomes a clot. When it becomes a clot, then regarding it would be forty Dinars’.
فَقَالَ لَهُ أَبُو شِبْلٍ وَ أَخْبَرَنَا أَبُو شِبْلٍ قَالَ حَضَرْتُ يُونُسَ وَ أَبُو عَبْدِ اللَّهِ ع يُخْبِرُهُ بِالدِّيَاتِ
Abu Shibl said to him, and Abu Shibl informed us. He said, ‘Yunus presented, and Abu Abdullah-asws was informing with the wergilds’.
قَالَ قُلْتُ فَإِنَّ النُّطْفَةَ خَرَجَتْ مُتَخَضْخِضَةً بِالدَّمِ
He (the narrator) said, ‘I said, ‘The seed emerges diffused with the blood?’
قَالَ فَقَالَ لِي فَقَدْ عَلِقَتْ إِنْ كَانَ دَماً صَافِياً فَفِيهَا أَرْبَعُونَ دِينَاراً وَ إِنْ كَانَ دَماً أَسْوَدَ فَلَا شَيْءَ عَلَيْهِ إِلَّا التَّعْزِيرَ لِأَنَّهُ مَا كَانَ مِنْ دَمٍ صَافٍ فَذَلِكَ لِلْوَلَدِ وَ مَا كَانَ مِنْ دَمٍ أَسْوَدَ فَذَلِكَ مِنَ الْجَوْفِ
He (the narrator) said, ‘He-asws said to me: ‘It has become a clot if the blood was clear, then regarding it would be forty Dinars, and if the blood was black, then there is nothing upon it except the reprimand, because whatever would be from the clear blood, it would be of the child, and whatever would be of the black blood, that is from the inside’.
قَالَ أَبُو شِبْلٍ فَإِنَّ الْعَلَقَةَ صَارَ فِيهَا شِبْهَ الْعِرْقِ مِنْ لَحْمٍ قَالَ اثْنَانِ وَ أَرْبَعُونَ الْعُشْرُ
Abu Shibl said, ‘If the clot becomes wherein is a resemblance of the veil from flesh?’ He-asws said: ‘Forty-two, the tenth’.
قَالَ قُلْتُ فَإِنَّ عُشْرَ الْأَرْبَعِينَ أَرْبَعَةٌ قَالَ لَا إِنَّمَا هُوَ عُشْرُ الْمُضْغَةِ لِأَنَّهُ إِنَّمَا ذَهَبَ عُشْرُهَا فَكُلَّمَا زَادَتْ زِيدَ حَتَّى تَبْلُغَ السِّتِّينَ
He (the narrator) said, ‘I said, ‘But the tenth of the forty is four!’ He-asws said: ‘No. But rather it is a tenth of the lump, because rather it’s tenth is gone. So, every time it increases, it (wergild) would increase until it reaches sixty (Dinars)’.
قَالَ قُلْتُ فَإِنْ رَأَيْتُ فِي الْمُضْغَةِ شِبْهَ الْعُقْدَةِ عَظْماً يَابِساً
He (the narrator) said, ‘I said, ‘I saw in the lump a resemblance of the node, a dry bone’.
قَالَ فَذَلِكَ عَظْمٌ كَذَلِكَ أَوَّلُ مَا يَبْتَدِئُ الْعَظْمُ فَيَبْتَدِئُ بِخَمْسَةِ أَشْهُرٍ فَفِيهِ أَرْبَعَةُ دَنَانِيرَ فَإِنْ زَادَ فَزَادَ أَرْبَعَةً أَرْبَعَةً حَتَّى تَتِمَ الثَّمَانِينَ
He-asws said: ‘So that is a bone. Like that at first is what the bone begins. It begins with five months. Regarding it are forty Dinars. If it increases, it (wergild) would increases, four by four until the eight are completed’.
قَالَ قُلْتُ وَ كَذَلِكَ إِذَا كُسِيَ الْعَظْمُ لَحْماً قَالَ كَذَلِكَ
He (the narrator) said, ‘I said, ‘And like that, when the bones are clothed in flesh?’ He-asws said: ‘Like that’.
قُلْتُ فَإِذَا وَكَزَهَا فَسَقَطَ الصَّبِيُّ فَلَا يُدْرَى أَ حَيّاً كَانَ أَمْ لَا
I said, ‘So when she is poked and the child miscarried, and it is not known whether it was alive or not?’
قَالَ هَيْهَاتَ يَا بَا شِبْلٍ إِذَا مَضَتِ الْخَمْسَةُ أَشْهُرٍ فَقَدْ صَارَتْ فِيهِ الْحَيَاةُ وَ قَدِ اسْتَوْجَبَ الدِّيَةُ.
He-asws said: ‘Far be it, O Abu Shibl! When five months have passed, so the life has come to be in it, and the (full) wergild is obligated!’’[60]
40- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ سَعِيدٍ الْمُسَيَّبِ قَالَ: سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع عَنْ رَجُلٍ ضَرَبَ امْرَأَتَهُ حَامِلًا بِرِجْلِهِ فَطَرَحَتْ مَا فِي بَطْنِهَا مَيِّتاً فَقَالَ إِنْ كَانَ نُطْفَةً فَإِنَّ عَلَيْهِ عِشْرِينَ دِينَاراً
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdullah Bin Ghalib, from his father, from Saeed Al Musayyab who said,
‘I asked Ali Bin Al Husayn-asws about a man hitting his pregnant wife with his leg, so it drops (miscarries) whatever was in her belly, dead. He-asws said: ‘If it was a seed, upon him would be twenty Dinars’.
قُلْتُ فَمَا حَدُّ النُّطْفَةِ فَقَالَ هِيَ الَّتِي إِذَا وَقَعَتْ فِي الرَّحِمِ فَاسْتَقَرَّتْ فِيهِ أَرْبَعِينَ يَوْماً
I said, ‘So what is the limit of the seed?’ He-asws said: ‘It is which, when it falls into the womb, it settles in it for forty days’.
قَالَ وَ إِنْ طَرَحَتْهُ وَ هُوَ عَلَقَةٌ فَإِنَّ عَلَيْهِ أَرْبَعِينَ دِينَاراً
He-asws said, ‘And if it drops, and it is a clot, then upon him would be forty Dinars’.
قُلْتُ فَمَا حَدُّ الْعَلَقَةِ فَقَالَ هِيَ الَّتِي إِذَا وَقَعَتْ فِي الرَّحِمِ فَاسْتَقَرَّتْ فِيهِ ثَمَانِينَ يَوْماً
I said, ‘So what is the limit of the clot?’ He-asws said: ‘It is which, when it falls into the womb, it settles in it for eighty days’.
قَالَ وَ إِنْ طَرَحَتْهُ وَ هُوَ مُضْغَةٌ فَإِنَّ عَلَيْهِ سِتِّينَ دِينَاراً
He-asws said: ‘And if it drops and it is a lump, then upon him would be sixty Dinars’.
قُلْتُ فَمَا حَدُّ الْمُضْغَةِ فَقَالَ هِيَ الَّتِي إِذَا وَقَعَتْ فِي الرَّحِمِ فَاسْتَقَرَّتْ فِيهِ مِائَةً وَ عِشْرِينَ يَوْماً
I said, ‘So what is the limit of the lump?’ He-asws said: ‘It is which, when it falls into the womb, it settles in it for one hundred and twenty days’.
قَالَ وَ إِنْ طَرَحَتْهُ وَ هُوَ نَسَمَةٌ مُخَلَّقَةٌ لَهُ عَظْمٌ وَ لَحْمٌ مُرَتَّبُ الْجَوَارِحِ قَدْ نُفِخَ فِيهِ رُوحُ الْعَقْلِ فَإِنَّ عَلَيْهِ دِيَةً كَامِلَةً
He-asws said, ‘And if it drops and it is a person, bones and flesh have been Created for it, arrangement of the limbs, the soul has been blown into it, the soul of the intellect, then upon him is the complete wergild’.
قُلْتُ لَهُ أَ رَأَيْتَ تَحَوُّلَهُ فِي بَطْنِهَا إِلَى حَالٍ أَ بِرُوحٍ كَانَ ذَلِكَ أَوْ بِغَيْرِ رُوحٍ
I said to him-asws, ‘What is your-asws view of its transformation in her belly to a state, would that be with a soul or without a soul?’
قَالَ بِرُوحٍ عَدَا الْحَيَاةِ الْقَدِيمِ الْمَنْقُولِ فِي أَصْلَابِ الرِّجَالِ وَ أَرْحَامِ النِّسَاءِ وَ لَوْ لَا أَنَّهُ كَانَ فِيهِ رُوحٌ عَدَا الْحَيَاةِ مَا تَحَوَّلَ مِنْ حَالٍ إِلَى حَالٍ فِي الرَّحِمِ وَ مَا كَانَ إِذَنْ عَلَى مَنْ يَقْتُلَانِهِ دِيَةٌ وَ هُوَ فِي تِلْكَ الْحَالِ.
He-asws said: ‘With a soul other than the ancient life transferred in the loins of the men and wombs of the women, and had it not been that there was a soul in him besides the life, it would not transform from a state to a state in the womb, and then there would not have been any wergild upon the one who kills him while he is upon that state’’.[61]
41- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع إِنَّا رُوِّينَا عَنِ النَّبِيِّ ص أَنَّهُ قَالَ مَنْ شَرِبَ الْخَمْرَ لَمْ يُحْتَسَبْ صَلَاتُهُ أَرْبَعِينَ يَوْماً
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Al Husayn Bin Khalid who said,
‘I said to Abu Al-Hassan-asws, ‘We are reporting from the Prophet-saww having said: ‘One who drinks the wine his Salats will not be counted for forty days’.
قَالَ فَقَالَ صَدَقُوا قُلْتُ وَ كَيْفَ لَا يُحْتَسَبُ صَلَاتُهُ أَرْبَعِينَ صَبَاحاً لَا أَقَلَّ مِنْ ذَلِكَ وَ لَا أَكْثَرَ
He (the narrator) said, ‘He-asws said: ‘They are speaking the truth’. I said, ‘And how come his Salat would not be counted for forty days, neither less than that nor more?’
فَقَالَ إِنَّ اللَّهَ جَلَّ وَ عَزَّ قَدَّرَ خَلْقَ الْإِنْسَانِ فَصَيَّرَهُ نُطْفَةً أَرْبَعِينَ يَوْماً ثُمَّ نَقَلَهَا فَصَيَّرَهَا عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ نَقَلَهَا فَصَيَّرَهَا مُضْغَةً أَرْبَعِينَ يَوْماً فَهُوَ إِذَا شَرِبَ الْخَمْرَ بَقِيَ فِي مُشَاشَتِهِ أَرْبَعِينَ يَوْماً عَلَى قَدْرِ انْتِقَالِ خِلْقَتِهِ
He-asws said: ‘Allah-azwj Majestic and Mighty Determined creation of the human being, so Caused him to be a seed for forty days, then Transformed it, so he came a clot for forty days, then Transformed it, so he became a lump for forty days. So when he drinks the wine, it remains in his marrow for forty days based upon a measurement of the transformation of his creation’.
ثُمَّ قَالَ ع كَذَلِكَ جَمِيعُ غِذَاءٍ أَكَلَهُ وَ شَرِبَهُ يَبْقَى فِي مُشَاشَتِهِ أَرْبَعِينَ يَوْماً.
Then he-asws said: ‘Like that are entirety of the feed he eats and drinks. They remain in his marrow for forty days’’.[62]
42- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عِيسَى رَفَعَهُ فِي مَا نَاجَى اللَّهُ بِهِ مُوسَى ع قَالَ يَا مُوسَى أَنَا السَّيِّدُ الْكَبِيرُ إِنِّي خَلَقْتُكَ مِنْ نُطْفَةٍ مِنْ ماءٍ مَهِينٍ مِنْ طِينَةٍ أَخْرَجْتُهَا مِنْ أَرْضٍ مَمْشُوجَةٍ فَكَانَتْ بَشَراً فَأَنَا صَانِعُهَا خَلْقاً الْخَبَرَ.
And from him, from Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Ali Bin Isa, raising it,
‘Among what Allah-azwj Whispered with to Musa-as, He-azwj Said: “O Musa-as! I-azwj am the Great Master! I-azwj Created you-as from a seed from despicable water [32:8], from a clay I-azwj had Extracted from rough soil. So you became a mortal, and I-azwj Made it into a created being!” – the Hadeeth’’.[63]
43- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنِ الْمَيِّتِ يَبْلَى جَسَدُهُ
And from him, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al-Hassan, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar Bin Musa,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about the deceased, ‘Would his body deteriorate?’
قَالَ نَعَمْ حَتَّى لَا يَبْقَى لَحْمٌ وَ لَا عَظْمٌ إِلَّا طِينَتُهُ الَّتِي خُلِقَ مِنْهَا فَإِنَّهَا لَا تَبْلَى تَبْقَى فِي الْقَبْرِ مُسْتَدِيرَةً حَتَّى يَخْلُقَ اللَّهُ مِنْهَا كَمَا خَلَقَ أَوَّلَ مَرَّةٍ.
He-asws said: ‘Yes, until there neither remains any flesh, nor bones, except his clay which he had been Created from, for it will not deteriorate. It shall remain in the grace, rotating, until Allah-azwj Creates from it just as He-azwj had Created the first time’’.[64]
44- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُسْلِمٍ الْحُلْوَانِيِّ عَنْ أَبِي إِسْمَاعِيلَ الصَّيْقَلِ الرَّازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِي الْجَنَّةِ لَثَمَرَةً تُسَمَّى الْمُزْنَ فَإِذَا أَرَادَ اللَّهُ أَنْ يَخْلُقَ مُؤْمِناً أَقْطَرَ مِنْهَا قَطْرَةً فَلَا تُصِيبُ بَقْلَةً وَ لَا ثَمَرَةً أَكَلَ مِنْهَا مُؤْمِنٌ أَوْ كَافِرٌ إِلَّا أَخْرَجَ اللَّهُ مِنْ صُلْبِهِ مُؤْمِناً.
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibrahim Bin Muslim Al Hulwany, from Abu Ismail Al Sayqal Al Razy,
‘From Abu Abdullah-asws having said: ‘In the Paradise there is a fruit named as Al Muzn. Whenever Allah-azwj Wants to Create a Momin, a drop drips from it. It neither hits a vegetable nor a fruit, a Momin or a Kafir eats from it, except Allah-azwj Extracts a Momin from his loins’’.[65]
45- الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ مَخْلَدٍ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ بَشِيرٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ الْقَزْوِينِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع فَقُلْتُ لِأَيِّ عِلَّةٍ يُولَدُ الْإِنْسَانُ هَاهُنَا وَ يَمُوتُ فِي مَوْضِعٍ آخَرَ
(The book) ‘Al Illal’ – From Ali Bin Hatim, from Al Qasim Bin Muhammad, from Ibrahim Bin Makhlad, from Ahmad Bin Ibrahim, from Muhammad Bin Bashir, from Muhammad Bin Sinan, from Abu Abdullah Al Qazwiny who said,
‘I asked Abu Ja’far Muhammad Bin Ali-asws. I said, ‘For which reason is the human being born over here and dies in another place?’
قَالَ إِنَ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ خَلْقَهُ خَلَقَهُمْ مِنْ أَدِيمِ الْأَرْضِ فَيَرْجِعُ كُلُّ إِنْسَانٍ إِلَى تُرْبَتِهِ.
He-asws said: ‘Allah-azwj Blessed and Exalted, when He-azwj Created His-azwj creatures, Created them from the surface of the earth, so every human being will return to his soil’’.[66]
46- تَفْسِيرُ الْإِمَامِ، قَالَ ع فِي سِيَاقِ قِصَّةِ ذَبْحِ الْبَقَرَةِ ثُمَّ ذَبَحُوهَا وَ أَخَذُوا قِطْعَةً وَ هِيَ عَجْبُ الذَّنَبِ الَّذِي مِنْهُ خَلَقَ ابْنَ آدَمَ وَ عَلَيْهِ يُرَكِّبُ إِذَا أَرَادَ خَلْقاً جَدِيداً فَضَرَبُوهُ بِهَا الْقِصَّةَ.
Tafseer Al-Imam-asws (Hassan Al-Askari-asws) – He-asws said in continuation of the story of the slaughter of the cow: ‘Then they slaughtered it and took a piece, and it is a part of the tail which the son of Adam-as is Created, and upon it he would be composed when a new creation is wanted. So they struck with it’ – the story’’.[67]
47- الْبَصَائِرُ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ الْهَمَدَانِيِّ وَ غَيْرِهِ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَرَادَ اللَّهُ أَنْ يَقْبِضَ رُوحَ إِمَامٍ وَ يَخْلُقَ مِنْ بَعْدِهِ إِمَاماً أَنْزَلَ قَطْرَةً مِنْ مَاءٍ تَحْتَ الْعَرْشِ إِلَى الْأَرْضِ فَيُلْقِيهَا عَلَى ثَمَرَةٍ أَوْ بَقْلَةٍ فَيَأْكُلُ تِلْكَ الثَّمَرَةَ أَوْ تِلْكَ الْبَقْلَةَ الْإِمَامُ الَّذِي يَخْلُقُ اللَّهُ مِنْهُ نُطْفَةَ الْإِمَامِ الَّذِي يَقُومُ مِنْ بَعْدِهِ
(The book) ‘Al Basaair’ From Al-Hassan Bin Mahboub, from Salih Bin Sahl Al Hamdany and someone else, from Yunus Bin Zabyan,
‘From Abu Abdullah-asws having said: ‘When Allah–azwj Wants to capture (the soul of) an Imam–asws and Created an Imam–asws to be from after him–asws, Sends down a drop of water beneath the Throne, to the earth, and it falls either upon a fruit or upon a vegetable. So, he–asws eats that fruit, or that vegetable, the Imam–asws from whom Allah–azwj would be Creating the seed of the Imam-asws who would be standing from after him-asws’.
قَالَ فَيَخْلُقُ اللَّهُ مِنْ تِلْكَ الْقَطْرَةِ نُطْفَةً فِي الصُّلْبِ ثُمَّ يَصِيرُ إِلَى الرَّحِمِ فَيَمْكُثُ فِيهَا أَرْبَعِينَ لَيْلَةً فَإِذَا مَضَى لَهُ أَرْبَعُونَ لَيْلَةً سَمِعَ الصَّوْتَ فَإِذَا مَضَى لَهُ أَرْبَعَةُ أَشْهُرٍ كَتَبَ عَلَى عَضُدِهِ الْأَيْمَنِ وَ تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَ عَدْلًا لا مُبَدِّلَ لِكَلِماتِهِ وَ هُوَ السَّمِيعُ الْعَلِيمُ
He–asws said: ‘So, Allah–azwj Creates a seed from that drop in the Sulb, then it comes to be in the womb, and it stays in it for forty nights. When forty nights pass by for him–asws, he–asws hears the voice. When forty days pass by for him–as, it is inscribed upon the right upper arm: And the Word of your Lord has been Completed, truly and justly; there is no changer of His Words, and He is the Hearing, the Knowing [6:115].
فَإِذَا خَرَجَ إِلَى الْأَرْضِ أُوتِيَ الْحِكْمَةَ وَ زُيِّنَ بِالْعِلْمِ وَ الْوَقَارِ وَ أُلْبِسَ الْهَيْبَةَ وَ جُعِلَ لَهُ مِصْبَاحٌ مِنْ نُورٍ يَعْرِفُ بِهِ الضَّمِيرَ وَ يَرَى بِهِ أَعْمَالَ الْعِبَادِ.
When he–asws comes out to the earth, he–asws is Given the wisdom and adorned with the knowledge and the dignity, and is clothed the prestige, and a lantern of light is made to be for him–asws he–asws recognises by it the consciences and sees by it the deeds of the servants’’.[68]
48- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي ع فِي حَدِيثٍ طَوِيلٍ ذَكَرَ فِيهِ إِتْيَانَ الْخَضِرِ أَمِيرَ الْمُؤْمِنِينَ ع وَ سُؤَالَهُ عَنْ مَسَائِلَ وَ أَمْرَهُ ع الْحَسَنَ بِجَوَابِهِ
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Al Barqy, from Abu Hashim Al Ja’far,
‘From Abu Ja’far-asws the 2nd in a lengthy Hadeeth mentioning in it the coming of Al Khizr-as to Amir Al-Momineen-asws and asking him-asws about issues, and his-asws instructing Al-Hassan-asws to answer him-as.
فَقَالَ الْحَسَنُ ع فِي سِيَاقِ الْأَجْوِبَةِ وَ أَمَّا مَا ذَكَرْتَ مِنْ أَمْرِ الرَّجُلِ يُشْبِهُ أَعْمَامَهُ وَ أَخْوَالَهُ فَإِنَّ الرَّجُلَ إِذَا أَتَى أَهْلَهُ بِقَلْبٍ سَاكِنٍ وَ عُرُوقٍ هَادِئَةٍ وَ بَدَنٍ غَيْرِ مُضْطَرِبٍ اسْتَكَنَتْ تِلْكَ النُّطْفَةُ فِي تِلْكَ الرَّحِمِ فَخَرَجَ الْوَلَدُ يُشْبِهُ أَبَاهُ وَ أُمَّهُ
Al-Hassan-asws said in continuation of the answers: ‘And as for what you-as mentioned from the matter of the man resembling his paternal uncles and his maternal uncles, so the man, when he goes to his wife with a tranquil heart and calm veins, and a body not desperate, that seed would settle in that womb, and the child would emerge resembling his father and his mother.
وَ إِنْ أَتَاهَا بِقَلْبٍ غَيْرِ سَاكِنٍ وَ عُرُوقٍ غَيْرِ هَادِئَةٍ وَ بَدَنٍ مُضْطَرِبٍ اضْطَرَبَتْ تِلْكَ النُّطْفَةُ فِي جَوْفِ تِلْكَ الرَّحِمِ فَوَقَعَتْ عَلَى عِرْقٍ مِنَ الْعُرُوقِ فَإِنْ وَقَعَتْ عَلَى عِرْقٍ مِنْ عُرُوقِ الْأَعْمَامِ أَشْبَهَ الْوَلَدُ أَعْمَامَهُ وَ إِنْ وَقَعَتْ عَلَى عِرْقٍ مِنْ عُرُوقِ الْأَخْوَالِ أَشْبَهَ أَخْوَالَهُ إِلَى آخِرِ مَا سَيَأْتِي مِنَ الْخَبَرِ الطَّوِيلِ.
And if he goes to her with a heart not tranquil, and veins not calmed, and a desperate body, that seed would keep stirring in the inside of that womb, and it would fall upon a vein from the veins. If it falls upon a vein from the veins of the paternal uncles, the child would resemble its paternal uncles, and if it falls upon a vein from the veins of the maternal uncles, it would resemble its maternal uncles’ – up to the end of what I shall coming with from the long Hadeeth’’.[69]
49- تَفْسِيرُ الْإِمَامِ، قَالَ ع فِي قَوْلِهِ تَعَالَى يا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نُطْفَةٍ مِنْ ماءٍ مَهِينٍ فَجَعَلَهُ فِي قَرارٍ مَكِينٍ إِلى قَدَرٍ مَعْلُومٍ فَقَدَّرَهُ فَنِعْمَ الْقَادِرُ رَبُّ الْعَالَمِينَ
Tafseer Imam (Hassan Al-Askari-asws) – He-asws said: ‘Then Allah–azwj Mighty and Majestic Said: Who Created you – worship the One–azwj Who Created you – from a drop of despised water, and Made it to be in a settled place, to a determined period of time. So He–azwj Determines it, and the best of the Determiners is Allah–azwj, Lord–azwj of the worlds.
قَالَ رَسُولُ اللَّهِ ص إِنَّ النُّطْفَةَ تَثْبُتُ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً نُطْفَةً ثُمَّ يَصِيرُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ يُجْعَلُ بَعْدَهُ عَظْماً ثُمَّ يُكْسَى لَحْماً ثُمَّ يُلْبِسُ اللَّهُ بَعْدَهُ جِلْداً ثُمَّ يَنْبُتُ عَلَيْهِ شَعْراً
Rasool-Allah–saww said: ‘The drop is affirmed in a settled place – the womb, for forty days as a drop, then becomes a cloth for forty days, then a lump for forty days, then bones are made after it, then it is clothed in flesh, then Allah–azwj Clothes it by skin above it, then the hairs grow upon it.
ثُمَّ يَبْعَثُ اللَّهُ عَزَّ وَ جَلَّ مَلَكَ الْأَرْحَامِ فَيُقَالُ لَهُ اكْتُبْ أَجَلَهُ وَ عَمَلَهُ وَ رِزْقَهُ وَ شَقِيّاً يَكُونُ أَوْ سَعِيداً فَيَقُولُ الْمَلَكُ يَا رَبِّ أَنَّى لِي بِعِلْمِ ذَلِكَ فَيُقَالُ لَهُ اسْتَمْلِ ذَلِكَ مِنْ قُرَّاءِ اللَّوْحِ الْمَحْفُوظِ فَيَسْتَمْلِيهِ مِنْهُمْ.
Then Allah–azwj Mighty and Majestic Sends to him the Angel of the wombs, and it is said to him: ‘Write his term, and his deeds, and his sustenance, and whether he would become wretched or fortunate’. So the Angel is saying: ‘O Lord–azwj! Is there for me to know that (from anywhere)?’ So it is said to him: ‘Utilise that from the readers of the Guarded Tablet’. So he utilizes it from them–asws’’.[70]
50- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الْمَدَائِنِيِّ عَنْ عَائِذِ بْنِ حَبِيبٍ بَيَّاعِ الْهَرَوِيِّ عَنْ عِيسَى بْنِ زَيْدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: يَثَّغِرُ الْغُلَامُ لِسَبْعِ سِنِينَ وَ يُؤْمَرُ بِالصَّلَاةِ لِتِسْعٍ وَ يُفَرَّقُ بَيْنَهُمْ فِي الْمَضَاجِعِ لِعَشْرٍ وَ يَحْتَلِمُ لِأَرْبَعَ عَشْرَةَ وَ يَنْتَهِي طُولُهُ إِلَى اثْنَتَيْنِ وَ عِشْرِينَ سَنَةً وَ يَنْتَهِي عَقْلُهُ إِلَى ثَمَانٍ وَ عِشْرِينَ سَنَةً إِلَّا التَّجَارِبَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Muhammad Al Madainy, from A’iz Bin Habeeb Baya Al Harwy, from Isa Bin Zayd, raising it to,
‘Abu Abdullah-asws having said: ‘The boy loses (milk) teeth at seven years, and instruct him with the Salat at nine, and separate between them in the lying places at ten, and he will bed-wet at fourteen, and his tallness will end at twenty-two years, and his intellect will end (peak) at twenty-eight years, except the experience’’.[71]
51- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ عُمَرَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ الضَّرِيرِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَشِبُّ الصَّبِيُّ كُلَّ سَنَةٍ أَرْبَعَ أَصَابِعَ بِأَصَابِعِ نَفْسِهِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Musa Bin Umar, from Ali Bin Al Husayn, from Al-Hassan Al Zareer, from Hammad bin Isa,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The child grows every years by four fingers, by (a measurement of) his own fingers’’.[72]
52- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: الْغُلَامُ لَا يُلْقِحُ بِتَفَلُّكِ ثدياه [ثَدْيَيْهِ] وَ بِسَطْحِ رِيحِ إِبْطَيْهِ.
And from him, from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘The boy cannot impregnate until his breasts rise and the smell of his armpits have odour’’.[73]
53- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ خَلِيلِ بْنِ عَمْرٍو الْيَشْكُرِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ إِذَا كَانَ الْغُلَامُ مُلْتَاثَ الْأُدْرَةِ صَغِيرَ الذَّكَرِ سَاكِنَ النَّظَرِ فَهُوَ مِمَّنْ يُرْجَى خَيْرُهُ وَ يُؤْمَنُ شَرُّهُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Khaleel Bin Amro Al Yashkury, from Jameel Bin Darraj,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws was saying: ‘When the boy was of a cloudy testicular fluid, small of the penis, relaxed eyes, so he is from whom goodness is hoped for, and safety from his evil’.
قَالَ وَ إِذَا كَانَ الْغُلَامُ شَدِيدَ الْأُدْرَةِ كَبِيرَ الذَّكَرِ حَادَّ النَّظَرِ فَهُوَ مِمَّنْ لَا يُرْجَى خَيْرُهُ وَ لَا يُؤْمَنُ شَرُّهُ.
And when the boy was from hard testicular fluid, large of the penis, harsh looks, so he is from whom there is no hope of his goodness, and security from his evil’’.[74]
54- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنْ أَبِي سَعِيدٍ الشَّامِيِّ عَنْ صَالِحِ بْنِ عُقْبَةَ قَالَ سَمِعْتُ الْعَبْدَ الصَّالِحَ يَقُولُ تُسْتَحَبُ عَرَامَةُ الْغُلَامِ فِي صِغَرِهِ لِيَكُونَ حَلِيماً فِي كِبَرِهِ ثُمَّ قَالَ مَا يَنْبَغِي إِلَّا أَنْ يَكُونَ هَكَذَا
(The book) ‘Al Kafi’ – From Ali Bin Muhammad Bin Bundar, from his father, from Muhammad Bin Ali Al Hamdany, from Abu Saeed Al Shamy, from Salih Bin Uqba who said,
‘I heard Al Abd Al Salih (7th Imam-asws) saying: ‘‘It is recommended to (involve) the child in hard-work during his young age in order for him to become forbearing in his old age’. Then he-asws said: ‘It is not befitting except if it happens like this’.
وَ رُوِيَ أَنَّ أَكْيَسَ الصِّبْيَانِ أَشَدُّهُمْ بُغْضاً لِلْكِتَابِ.
And it is reported that the cleverest of the children are their severest of hatred for the books (studying)’’.[75]
55- الدُّرُّ الْمَنْثُورُ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرْطِيِّ قَالَ: قَرَأْتُ فِي التَّوْرَاةِ أَوْ قَالَ فِي صُحُفِ إِبْرَاهِيمَ فَوَجَدْتُ فِيهَا يَقُولُ اللَّهُ تَعَالَى يَا ابْنَ آدَمَ مَا أَنْصَفْتَنِي خَلَقْتُكَ وَ لَمْ تَكُ شَيْئاً وَ جَعَلْتُكَ بَشَراً سَوِيّاً خَلَقْتُكَ مِنْ سُلالَةٍ مِنْ طِينٍ ثُمَّ جَعَلْتُكَ نُطْفَةً فِي قَرارٍ مَكِينٍ ثُمَّ خَلَقْتُ النُّطْفَةَ عَلَقَةً فَخَلَقْتُ الْعَلَقَةَ مُضْغَةً فَخَلَقْتُ الْمُضْغَةَ عِظاماً فَكَسَوْتُ الْعِظامَ لَحْماً ثُمَّ أَنْشَأْتُكَ خَلْقاً آخَرَ
(The non-Shia book) ‘Al Durr Al Mansour – From Muhammad Bin Ka’ab Al Qurtuby who said,
‘I read in the Torah’, or he said, ‘In the Parchments of Ibrahim-as, and I found in it Allah-azwj the Exalted Saying: “O son of Adam-as! You are not fair to Me-azwj! I-azwj Created you and you were nothing and Made you a complete mortal. I-azwj Created you, from an extract of clay [23:12], then Made you Then We Made him a seed in a firm resting place [23:13], then Created the seed to be a clot, then We Created the clot to be a lump of flesh, then We Created the lump as bones, then We Clothed the bones with flesh, then We Grew it as another creation. [23:14].
يَا ابْنَ آدَمَ هَلْ يَقْدِرُ عَلَى ذَلِكَ غَيْرِي ثُمَّ خَفَّفْتُ ثِقْلَكَ عَلَى أُمِّكَ حَتَّى لَا تَتَبَرَّمَ بِكَ وَ لَا تَتَأَذَّى ثُمَّ أَوْحَيْتُ إِلَى الْأَمْعَاءِ أَنِ اتَّسِعِي وَ إِلَى الْجَوَارِحِ أَنْ تَفَرَّقِي فَاتَّسَعَتِ الْأَمْعَاءُ مِنْ بَعْدِ ضِيقِهَا وَ تَفَرَّقَتِ الْجَوَارِحُ مِنْ بَعْدِ تَشْبِيكِهَا
O son of Adam-as! Is anyone able upon that apart from Me-azwj? Then I-azwj Lightened your burden upon your mother until she was neither sick with you nor harmed. Then I-azwj Revealed to the intestines to expand, and to the limbs to separate. So the intestines expanded from after their narrowness, and the limbs separated from after their being joined.
ثُمَّ أَوْحَيْتُ إِلَى الْمَلَكِ الْمُوَكَّلِ بِالْأَرْحَامِ أَنْ يُخْرِجَكَ مِنْ بَطْنِ أُمِّكَ فَاسْتَخْلَصَكَ عَلَى رِيشَةٍ مِنْ جَنَاحِهِ فَاطَّلَعْتُ عَلَيْكَ فَإِذَا أَنْتَ خَلْقٌ ضَعِيفٌ لَيْسَ لَكَ سِنٌّ يَقْطَعُ وَ لَا ضِرْسٌ يَطْحَنُ فَاسْتَخْلَصْتُ لَكَ فِي صَدْرِ أُمِّكَ ثَدْياً يُدِرُّ لَكَ لَبَناً بَارِداً فِي الصَّيْفِ حَارّاً فِي الشِّتَاءِ
Then I-azwj Revealed to the Angel Allocated with the wombs to extract you from the belly of your mother, so he extracted you upon a feather of his wings and it noticed you, and there you were, a weak creature. There were neither any cutting teeth for you nor grinding molars. So I-azwj Extracted for you in the chest of your mother, a breast flowing milk for you, cool in the summer and warm in the winter.
وَ اسْتَخْلَصْتُهُ مِنْ بَيْنِ جِلْدٍ وَ لَحْمٍ وَ دَمٍ وَ عُرُوقٍ وَ قَذَفْتُ لَكَ فِي قَلْبِ وَالِدَتِكَ الرَّحْمَةَ وَ فِي قَلْبِ أَبِيكَ التَّحَنُّنَ فِيهِمَا يَكُدَّانِ وَ يَجْهَدَانِ وَ يُرَبِّيَانِكَ وَ يُغَذِّيَانِكَ وَ لَمْ يَنَامَا حَتَّى يُنَوِّمَانِكَ
And I-azwj Extracted it from between the skin, and flesh, and blood and veins, and Cast the mercy in the heart of your mother, and sympathy in the heart of your father. They both toiled, and struggled, and nourished you, and fed you, and did not sleep until you had slept.
ابْنَ آدَمَ أَنَا فَعَلْتُ ذَلِكَ بِكَ لَا بِشَيْءٍ اسْتَأْهَلْتَهُ بِهِ مِنِّي أَوْ لِحَاجَةٍ اسْتَعَنْتَ عَلَى قَضَائِهَا
Son of Adam-as! I-azwj did that with you, not for something I-azwj from Me-azwj to be deserving with it, or for any need I-azwj Wanted to be assisted with upon fulfilling it.
ابْنَ آدَمَ فَلَمَّا قَطَعَ سِنُّكَ وَ طَلَعَ ضِرْسُكَ أَطْعَمْتُكَ فَاكِهَةَ الصَّيْفِ وَ فَاكِهَةَ الشِّتَاءِ فِي أَوَانِهِمَا فَلَمَّا عَرَفْتَ أَنِّي رَبُّكَ عَصَيْتَنِي فَالْآنَ إِذْ عَصَيْتَنِي فَادْعُنِي وَ إِنِّي قَرِيبٌ مُجِيبٌ وَ ادْعُنِي فَإِنِّي غَفُورٌ رَحِيمٌ.
Son of Adam-as! When your teeth began to cut, and your molars emerged, I-azwj Fed you the fruits of the summer and fruits of the winter in their seasons. When you recognised that I‑azwj am your Lord-azwj, you disobeyed Me-azwj. So now, when you disobey Me-azwj, then supplicate to Me-azwj, and I-azwj, am near, answering, and supplicate to Me-azwj for I-azwj am Forgiving, Merciful!”’[76]
56- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ رَوَاهُ عَنْ رَجُلٍ مِنَ الْعَامَّةِ قَالَ: كُنْتُ أُجَالِسُ أَبَا عَبْدِ اللَّهِ ع فَلَا وَ اللَّهِ مَا رَأَيْتُ مَجْلِساً أُنِيلُ مِنْ مَجَالِسِهِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from one of his companions reporting it from a man from the general Muslims who said,
‘I used to sit with Abu Abdullah-asws, so no, by Allah-azwj, I did not see any gathering nobler than his-asws gathering’.
قَالَ فَقَالَ لِي ذَاتَ يَوْمٍ مِنْ أَيْنَ تَخْرُجُ الْعَطْسَةُ فَقُلْتُ مِنَ الْأَنْفِ فَقَالَ لِي أَصَبْتَ الْخَطَأَ فَقُلْتُ جُعِلْتُ فِدَاكَ مِنْ أَيْنَ تَخْرُجُ
He (the narrator) said, ‘One day he-asws said to me, ‘Where does the sneezing emerge from?’ I said, ‘From the nose’. He-asws said to me: ‘You have hit the error!’ I said, ‘May I be sacrificed for you-asws! Where does it emerge from?’
فَقَالَ مِنْ جَمِيعِ الْبَدَنِ كَمَا أَنَّ النُّطْفَةَ تَخْرُجُ مِنْ جَمِيعِ الْبَدَنِ وَ مَخْرَجُهَا مِنَ الْإِحْلِيلِ ثُمَّ أَ مَا رَأَيْتَ الْإِنْسَانَ إِذَا عَطَسَ نَفَضَ جَمِيعَ أَعْضَائِهِ وَ صَاحِبُ الْعَطْسَةِ يَأْمَنُ الْمَوْتَ سَبْعَةَ أَيَّامٍ.
He-asws said: ‘From entirety of the body, just as the seed emerges from entirety of the body and its exit is from the urethra. Then, are you not seeing the human being when he sneezes, the entirety of his body parts shake? The owner of the sneeze is safe from death for seven days’’.[77]
57- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْخَلْقِ فَقَالَ إِنَّ اللَّهَ تَعَالَى لَمَّا خَلَقَ الْخَلْقَ مِنْ طِينٍ أَفَاضَ بِهَا كَإِفَاضَةِ الْقِدَاحِ فَأَخْرَجَ الْمُسْلِمَ فَجَعَلَهُ سَعِيداً وَ جَعَلَ الْكَافِرَ شَقِيّاً
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Muhammad Bin Al Fuzeyl, from Abu Hamza who said,
‘I asked Abu Ja’far-asws about the creature. He-azwj said: ‘Allah-azwj the Exalted Created the creature from clay, Pouring it out like the overflowing cup. He-azwj Extracted the Muslim and Made him fortunate and Made the Kafir wretched.
فَإِذَا وَقَعَتِ النُّطْفَةُ تَلَقَّتْهَا الْمَلَائِكَةُ فَصَوَّرُوهَا ثُمَّ قَالُوا يَا رَبِّ أَ ذَكَرٌ أَوْ أُنْثَى فَيَقُولُ الرَّبُّ جَلَّ جَلَالُهُ أَيَّ ذَلِكَ شَاءَ فَيَقُولَانِ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ
When the seed fall, the Angels meet it and fashion it. Then they said, ‘O Lord-azwj! Is it a male of a female?’ The Lord-azwj, Majestic is His-azwj Majesty, Says: “Any of that!” They say: ‘So Blessed is Allah, the best of the Creators [23:14]’.
ثُمَّ يُوضَعُ فِي بَطْنِهَا فَتَرَدَّدُ تِسْعَةَ أَيَّامٍ وَ فِي كُلِّ عِرْقٍ وَ مَفْصَلٍ مِنْهَا وَ لِلرَّحِمِ ثَلَاثَةُ أَقْفَالٍ قُفْلٌ فِي أَعْلَاهَا مِمَّا يَلِي أَعْلَى السُّرَّةِ مِنْ جَانِبِ الْأَيْمَنِ وَ الْقُفْلُ الْآخَرُ فِي وَسَطِهَا أَسْفَلَ مِنَ الرَّحِمِ
Then it is placed in her belly. It stirs for nine days, and in every vein and joint from her; and for the womb there are three lock – a lock in its top from what follows the top of the navel from the right side, and the other lock is in its middle, (and the third) lower than the womb.
فَيُوضَعُ بَعْدَ تِسْعَةِ أَيَّامٍ فِي الْقُفْلِ الْأَعْلَى فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ فَعِنْدَ ذَلِكَ يُصِيبُ الْمَرْأَةَ خُبْثُ النَّفْسِ وَ التَّهَوُّعُ ثُمَّ يَنْزِلُ إِلَى الْقُفْلِ الْأَوْسَطِ فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ وَ سُرَّةُ الصَّبِيِّ فِيهَا مَجْمَعُ الْعُرُوقِ وَ عُرُوقُ الْمَرْأَةِ كُلُّهَا مِنْهَا يَدْخُلُ طَعَامُهُ وَ شَرَابُهُ مِنْ تِلْكَ الْعُرُوقِ ثُمَّ يَنْزِلُ إِلَى الْقُفْلِ الْأَسْفَلِ فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ
After nine days it is placed in the top lock. It remains in it for three months. During that, the woman is afflicted with the maliciousness of the soul and the recklessness. Then it descends to the middle lock. It remain in it for three months, and during it the navel of the child is a collection of the veins, and the veins of the woman, all of these are from it, entering his feed and his drink from those veins. Then it descends to the lower lock. It remain in it for three months.
فَذَلِكَ تِسْعَةُ أَشْهُرٍ ثُمَّ تُطْلَقُ الْمَرْأَةُ فَكُلَّمَا طُلِقَتْ انْقَطَعَ عِرْقٌ مِنْ سُرَّةِ الصَّبِيِّ فَأَصَابَهَا ذَلِكَ الْوَجَعُ وَ يَدُهُ عَلَى سُرَّتِهِ حَتَّى يَقَعَ عَلَى الْأَرْضِ وَ يَدُهُ مَبْسُوطَةٌ فَيَكُونُ رِزْقُهُ حِينَئِذٍ مِنْ فِيهِ.
So that is nine months. Then the woman is released. Every time she is released, a vein cuts off from the navel of the child. That pain afflicts her, and his hand is upon his navel until he falls to the ground and his hands would be extended. On that day, his sustenance would be from his mouth’’.[78]
58- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا وَقَعَتِ النُّطْفَةُ فِي الرَّحِمِ اسْتَقَرَّتْ فِيهَا أَرْبَعِينَ يَوْماً وَ تَكُونُ عَلَقَةً أَرْبَعِينَ يَوْماً وَ تَكُونُ مُضْغَةً أَرْبَعِينَ يَوْماً ثُمَّ يَبْعَثُ اللَّهُ مَلَكَيْنِ خَلَّاقَيْنِ فَيُقَالُ لَهُمَا اخْلُقَا كَمَا يُرِيدُ اللَّهُ ذَكَراً أَوْ أُنْثَى صَوِّرَاهُ وَ اكْتُبَا أَجَلَهُ وَ رِزْقَهُ وَ مَنِيَّتَهُ وَ شَقِيّاً أَوْ سَعِيداً وَ اكْتُبَا لِلَّهِ الْمِيثَاقَ الَّذِي أَخَذَهُ فِي الذَّرِّ بَيْنَ عَيْنَيْهِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Ibn Ra’ib, from Zurarah Bin Ayn who said,
‘I heard Abu Ja’far-asws saying: ‘When the seed falls into the womb, it settles in it for forty days, and it becomes a clot for forty days, and becomes a lump for forty days. Then Allah-azwj Sends two creating Angels. It is said to them, ‘Create just as Allah-azwj Wants, male or female. Image him and write his term, and his sustenance, and his conferment, and whether he is wretched or fortunate, and write for Allah-azwj the Covenant which He-azwj had Taken in the (realm of) the particles, between his eyes’.
فَإِذَا دَنَا خُرُوجُهُ مِنْ بَطْنِ أُمِّهِ بَعَثَ اللَّهُ إِلَيْهِ مَلَكاً يُقَالُ لَهُ زَاجِرٌ فَيَزْجُرُهُ فَيَفْزَعُ فَزَعاً فَيَنْسَى الْمِيثَاقَ وَ يَقَعُ إِلَى الْأَرْضِ وَ يَبْكِي مِنْ زَجْرَةِ الْمَلَكِ.
When his exit from the belly of his mother approaches, Allah-azwj Sends an Angel to him called Zajir. He rebukes him, so he panics and forgets the Covenant, and falls to the ground and cries from the rebuke of the Angel’’.[79]
59- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ الرِّضَا ع أَنْ يَدْعُوَ اللَّهَ عَزَّ وَ جَلَّ لِامْرَأَةٍ مِنْ أَهْلِنَا بِهَا حَمْلٌ
(The book) ‘Qurb Al Isnad – From Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘I asked Al-Reza-asws to supplicate to Allah-azwj Mighty and Majestic for a woman from our family having a pregnancy for her’.
فَقَالَ قَالَ أَبُو جَعْفَرٍ ع الدُّعَاءُ مَا لَمْ يَمْضِ أَرْبَعَةُ أَشْهُرٍ فَقُلْتُ لَهُ إِنَّمَا لَهَا أَقَلُّ مِنْ هَذَا
He (the narrator) said, ‘Abu Ja’far-asws said: ‘The supplication is for as long as four months have not passed’. I said to him-asws, ‘But rather, for her is less than this!’
فَدَعَا لَهَا ثُمَّ قَالَ إِنَّ النُّطْفَةَ تَكُونُ فِي الرَّحِمِ ثَلَاثِينَ يَوْماً وَ تَكُونُ عَلَقَةً ثَلَاثِينَ يَوْماً وَ تَكُونُ مُضْغَةً ثَلَاثِينَ يَوْماً وَ تَكُونُ مُخَلَّقَةً وَ غَيْرَ مُخَلَّقَةٍ ثَلَاثِينَ يَوْماً فَإِذَا تَمَّتِ الْأَرْبَعَةُ أَشْهُرٍ بَعَثَ اللَّهُ تَعَالَى إِلَيْهَا مَلَكَيْنِ خَلَّاقَيْنِ يُصَوِّرَانِهِ وَ يَكْتُبَانِ رِزْقَهُ وَ أَجَلَهُ وَ شَقِيّاً أَوْ سَعِيداً الْخَبَرَ.
He-asws supplicated, then said: ‘The seed happens to be in the womb for thirty days, and it becomes a clot for thirty days, and becomes a lump for thirty days, and becomes formed and unformed for thirty days. When the four months are complete, Allah-azwj the Exalted Sends two creating Angels to her. They image him, and write his sustenance, and his term, and where he is wretched or fortunate’ – the Hadeeth’’.[80]
60- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، لَقَدْ خَلَقْناكُمْ ثُمَّ صَوَّرْناكُمْ أَيْ خَلَقْنَاكُمْ فِي الْأَصْلَابِ وَ صَوَّرْنَاكُمْ فِي أَرْحَامِ النِّسَاءِ
Tafseer Ali Bin Ibrahim –
‘And We Created you, then We Shaped you, [7:11] – i.e., Created you in the loins and shaped you in the womb of them women’.
ثُمَّ قَالَ وَ صَوَّرَ ابْنَ مَرْيَمَ فِي الرَّحِمِ دُونَ الصُّلْبِ وَ إِنْ كَانَ مَخْلُوقاً فِي أَصْلَابِ الْأَنْبِيَاءِ وَ رُفِعَ وَ عَلَيْهِ مِدْرَعَةٌ مِنْ صُوفٍ.
Then he said, ‘And shaped the son-as of Maryam-as in the womb without the loins, and even though he-as was a Created being in the loins of the Prophets-as, and he-as was raised and upon him-as was a vest of wool’’.[81] (Not a Hadeeth)
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْمُحَمَّدِيِّ عَنْ كَثِيرِ بْنِ عَيَّاشٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ لَقَدْ خَلَقْناكُمْ ثُمَّ صَوَّرْناكُمْ قَالَ أَمَّا خَلَقْناكُمْ فَنُطْفَةً ثُمَّ عَلَقَةً ثُمَّ مُضْغَةً ثُمَّ عِظَاماً ثُمَّ لَحْماً
It is narrated to us by Ahmad Bin Muhammad, from Ja’far Bin Abdullah Al Muhammadi, from Kaseer Bin Ayyash,
‘From Abu Ja’far-asws regarding His-azwj Words: And We Created you, then We Shaped you, [7:11]. He-asws said: ‘As for We Created you, it is the seed, then a clot, then a lump, then bones, then flesh.
وَ أَمَّا صَوَّرْناكُمْ فَالْعَيْنَ وَ الْأَنْفَ وَ الْأُذُنَيْنِ وَ الْفَمَ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ صَوَّرَ هَذَا وَ نَحْوَهُ ثُمَّ جَعَلَ الدَّمِيمَ وَ الْوَسِيمَ وَ الْجَسِيمَ وَ الطَّوِيلَ وَ الْقَصِيرَ وَ أَشْبَاهَ هَذَا.
And as for We Shaped you, it is the eyes, and the nose, and the two ears, and the mouth, and the two hands, and the two legs. He-azwj Shaped this and approximate to it. Then He-azwj Made the loathsome, and the handsome, and the large-bodies, and the tall, and the short, and resembling this’’.[82]
61- وَ مِنْهُ، خَلَقَكُمْ مِنْ نَفْسٍ واحِدَةٍ ثُمَّ جَعَلَ مِنْها زَوْجَها يَعْنِي آدَمَ وَ زَوْجَتَهُ حَوَّاءَ
And from him-asws – Created you from a single being and Made its spouse from it [4:1] – meaning Adam-as and his-as spouse Hawwa-as.
فِي ظُلُماتٍ ثَلاثٍ قَالَ الْبَطْنُ وَ الرَّحِمُ وَ الْمَشِيمَةُ.
in triple darkness. [39:6] – he-asws said: ‘The belly, and the womb, and the placenta’’.[83]
62- وَ مِنْهُ، أَيْنَما تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَ لَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ يَعْنِي الظُّلُمَاتِ الثَّلَاثَ الَّتِي ذَكَرَهَا اللَّهُ وَ هِيَ الْمَشِيمَةُ وَ الرَّحِمُ وَ الْبَطْنُ.
And from him-asws – Wherever you may happen to be, the death will overtake you, and even if you are in lofty towers; [4:78] – meaning the triple darkness which Allah-azwj Mentioned, and these are the placenta, and the womb, and the belly’’.[84] (p.s. – recording error, unrelated Verse)
63- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ قَالَ: إِنَّمَا جُعِلَتِ الْمَوَارِيثُ مِنْ سِتَّةِ أَسْهُمٍ عَلَى خِلْقَةِ الْإِنْسَانِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ بِحِكْمَتِهِ خَلَقَ الْإِنْسَانَ مِنْ سِتَّةِ أَجْزَاءٍ فَوَضَعَ الْمَوَارِيثَ عَلَى سِتَّةِ أَسْهُمٍ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus who said,
‘But rather the inheritances are Made to be from six shares based upon the creation of the human being, because Allah-azwj Mighty and Majestic, by His-azwj Wisdom, Created the human beings from six parts, so He-azwj Placed the inheritances upon six shares.
وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَ وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طِينٍ ثُمَّ جَعَلْناهُ نُطْفَةً فِي قَرارٍ مَكِينٍ فَفِي النُّطْفَةِ دِيَةٌ
And it is Word of the Mighty and Majestic: And We have Created the human being from an extract of clay [23:12] Then We Made him a seed in a firm resting place [23:13]. So regarding the seed, there is wergild.
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَفِي الْعَلَقَةِ دِيَةٌ فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً وَ فِيهَا دِيَةٌ فَخَلَقْنَا الْمُضْغَةَ عِظاماً وَ فِيهَا دِيَةٌ فَكَسَوْنَا الْعِظامَ لَحْماً وَ فِيهِ دِيَةٌ أُخْرَى ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ وَ فِيهِ دِيَةٌ أُخْرَى فَهَذَا ذِكْرُ آخِرِ الْمَخْلُوقِ.
Then We Created the seed to be a clot, – so regarding the clot there is wergild – then We Created the clot to be a lump of flesh, – so regarding it there is wergild – then We Created the lump as bones, – and regarding it there is wergild – then We Clothed the bones with flesh, – and regarding it is another wergild – then We Grow it as another creation. [23:14] – and regarding it there is another wergild. So this is mentioned of another creation’’.[85] (Not a Hadeeth)
64- قِصَصُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ بِإِسْنَادِهِ عَنْ شَهْرِ بْنِ حَوْشَبٍ قَالَ: لَمَّا قَدِمَ رَسُولُ اللَّهِ ص الْمَدِينَةَ أَتَاهُ رَهْطٌ مِنَ الْيَهُودِ فَسَأَلُوهُ عَنْ مَسَائِلَ مِنْهَا قَالُوا كَيْفَ يَكُونُ الشَّبَهُ مِنَ الْمَرْأَةِ وَ إِنَّمَا النُّطْفَةُ لِلرَّجُلِ
(The book) ‘Qasas Al Rawandy’ – By his chain from Al Sadouq, by his chain from Shahr Bin Hawshab who said,
‘When Rasool-Allah-saww arrived at Al-Medina, a group of Jews came to him-saww. They asked him about issues. From these, they said, ‘How comes the resemblance happens to be of the woman and rather the seed is of the man?’
فَقَالَ أَنْشُدُكُمْ بِاللَّهِ أَ تَعْلَمُونَ أَنَّ نُطْفَةَ الرَّجُلِ بَيْضَاءُ غَلِيظَةٌ وَ أَنَّ نُطْفَةَ الْمَرْأَةِ حَمْرَاءُ رَقِيقَةٌ فَأَيَّتُهَا غَلَبَ عَلَى صَاحِبَتِهَا كَانَ لَهَا الشَّبَهُ قَالُوا اللَّهُمَّ نَعَمْ الْخَبَرَ.
He-saww said: ‘I-saww adjure you all with Allah-azwj! Are you knowing that the seed of the man is white, thick, and the seed of the woman is red, delicate? So whichever overcomes upon its counterpart, the resemblance would be for it!’ They said, ‘O Allah-azwj, yes!’ – the Hadeeth’’.[86]
65- وَ مِنْهُ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ السَّيَّارِيِّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنِ الرِّضَا ع قَالَ: إِنَّ الْمَلِكَ قَالَ لِدَانِيَالَ أَشْتَهِي أَنْ يَكُونَ لِي ابْنٌ مِثْلُكَ فَقَالَ مَا مَحَلِّي مِنْ قَلْبِكَ قَالَ أَجَلُّ مَحَلٍّ وَ أَعْظَمُهُ قَالَ دَانِيَالُ فَإِذَا جَامَعْتَ فَاجْعَلْ هِمَّتَكَ فِيَّ
And from him, by his chain from Al Sadouq, from Muhammad Bin Yahya, from Muhammad Bin Ahmad Bin Yahya, from Al Sayyari, from Is’haq Bin Ibrahim,
‘From Al-Reza-asws having said: ‘The king said to Daniel-as, ‘I desire that there would be a son for me like you-as’. He-as said: ‘What is my-as position from your heart?’ He said, ‘Most majestic position and its mightiest!’ Daniel-as said: ‘When you copulate, then make your concern regarding me-as’.
قَالَ فَفَعَلَ الْمَلِكُ ذَلِكَ فَوُلِدَ لَهُ ابْنٌ أَشْبَهُ خَلْقِ اللَّهِ بِدَانِيَالَ.
He-asws said: ‘The king did that, and a son was born for him being the most resembling of the creatures of Allah-azwj to Daniel-as?’’[87]
66- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ [عَنْ] وَهْبٍ الْقُرَشِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ رَجُلًا أَتَى عَلِيَّ بْنَ أَبِي طَالِبٍ ع فَقَالَ إِنَّ امْرَأَتِي هَذِهِ جَارِيَةٌ حَدَثَةٌ وَ هِيَ عَذْرَاءُ وَ هِيَ حَامِلٌ فِي تِسْعَةِ أَشْهُرٍ وَ لَا أَعْلَمُ إِلَّا خَيْراً وَ أَنَا شَيْخٌ كَبِيرٌ مَا افْتَرَعْتُهَا وَ إِنَّهَا لَعَلَى حَالِهَا
(The book) ‘Qurb Al Asnaad’ – From Al Sindy Bin Muhammad, from Abu Al Bakhtary, from Wahab Al Qureyshi,
‘From Ja’far-asws, from his-asws father-asws: ‘A man came to Ali-asws Bin Abu Talib-asws. He said, ‘My wife is this young girl, and she is a virgin, and she is pregnant in nine months, and I don’t know except good, and I am an old man. I have not deflowered her, and she is upon her state’.
فَقَالَ لَهُ عَلِيٌّ ع نَشَدْتُكَ بِاللَّهِ هَلْ كُنْتَ تُهَرِيقُ عَلَى فَرْجِهَا قَالَ نَعَمْ
Ali-asws said: ‘I adjure you with Allah-azwj! Have you been pouring out upon her private part?’ He said, ‘Yes’.
فَقَالَ عَلِيٌّ ع إِنَّ لِكُلِّ فَرْجٍ ثُقْبَتَيْنِ ثَقْبٌ يَدْخُلُ فِيهِ مَاءُ الرَّجُلِ وَ ثَقْبٌ يَخْرُجُ مِنْهُ الْبَوْلُ وَ أَفْوَاهُ الرَّحِمِ تَحْتَ الثَّقْبِ الَّذِي يَدْخُلُ مِنْهُ مَاءُ الرَّجُلِ فَإِذَا دَخَلَ الْمَاءُ فِي فَمٍ وَاحِدَةٍ مِنْ أَفْوَاهِ الرَّحِمِ حَمَلَتِ الْمَرْأَةُ بِوَلَدٍ وَاحِدٍ وَ إِذَا دَخَلَ فِي اثْنَيْنِ حَمَلَتْ بِاثْنَيْنِ وَ إِذَا دَخَلَ مِنْ ثَلَاثَةٍ حَمَلَتْ بِثَلَاثَةٍ وَ إِذَا دَخَلَ مِنْ أَرْبَعَةٍ حَمَلَتْ بِأَرْبَعَةٍ وَ لَيْسَ هُنَاكَ غَيْرُ ذَلِكَ وَ قَدْ أُلْحِقَتْ بِكَ وَلَدُهَا
Ali-asws said, ‘For every woman’s front part there are two holes – a hole in which enters the water of the man, and a hope the urine comes out from it, and the mouth (entrance) of the womb is beneath the hole in which the water of the man enters. When the water enters into one mouth of the womb, the woman gets pregnant with one child. When it enters in two, she gets pregnant with two, and when it enters from three, she gets pregnant with three, and when it enters from four, she gets pregnant with four, and there isn’t over there other than that, and I-asws have joined her child with you’.
فَشَقَّ عَنْهَا الْقَوَابِلُ فَجَاءَتْ بِغُلَامٍ فَعَاشَ.
The midwives justified it. She came with a boy, and he lived’’.[88]
67- التَّهْذِيبُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ع قَالَ: قُلْتُ تَلْزَمُنِي الْمَرْأَةُ أَوِ الْجَارِيَةُ مِنْ خَلْفِي وَ أَنَا مُتَّكِئٌ عَلَى جَنْبٍ فَتَتَحَرَّكُ عَلَى ظَهْرِي فَتَأْتِيهَا الشَّهْوَةُ وَ تُنْزِلُ الْمَاءَ أَ فَعَلَيْهَا غُسْلٌ أَمْ لَا
(The book) ‘Al Tahzeeb’ – By his chain from Muhammad Bin Al Fuzeyl,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I said, ‘The wife, or the maid sticks with me from behind me and I am reclining upon a side. She moves upon my back and the desire comes to her, and the water descends. Is there a washing upon her or not?’
قَالَ نَعَمْ إِذَا جَاءَتِ الشَّهْوَةُ وَ أَنْزَلَتِ الْمَاءَ وَجَبَ عَلَيْهَا الْغُسْلُ.
He-asws said: ‘Yes. When the desire comes and the water descends, the washing is obligated upon her’’.[89]
68- وَ مِنْهُ، بِسَنَدٍ مُوَثَّقٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا أَمْنَتِ الْمَرْأَةُ وَ الْأَمَةُ مِنْ شَهْوَةٍ جَامَعَهَا الرَّجُلُ أَوْ لَمْ يُجَامِعْهَا فِي نَوْمٍ كَانَ ذَلِكَ أَوْ فِي يَقَظَةٍ فَإِنَّ عَلَيْهَا الْغُسْلَ.
And from him, by a trusted chain from Muawiya Bin Hukeym who said,
‘I heard Abu Abdullah-asws saying: ‘When the woman and the maid descend the water from desire, whether the man copulates with her or does not copulate with her, whether that was during the sleep or during the wakefulness, so upon her would be the washing’’.[90]
69- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ يَحْيَى بْنِ أَبِي طَلْحَةَ أَنَّهُ سَأَلَ عَبْداً صَالِحاً عَنْ رَجُلٍ مَسَّ فَرْجَ امْرَأَتِهِ أَوْ جَارِيَتِهِ يَعْبَثُ بِهَا حَتَّى أَنْزَلَتْ عَلَيْهَا غُسْلٌ أَمْ لَا قَالَ أَ لَيْسَ قَدْ أَنْزَلَتْ مِنْ شَهْوَةٍ قُلْتُ بَلَى قَالَ عَلَيْهَا غُسْلٌ.
And from him, by his chain from Yahya Bin Abu Talha,
‘Abd Salih (7th Imam-asws) was asked about a man who touches the private part of his wife or his maid, playing with it until he descends. Is there washing upon her or not?’ He-asws said: ‘Hadn’t she descended (her water) from desire?’ I said, ‘Yes’. He-asws said: ‘Upon her is the washing’’.[91]
70- وَ مِنْهُ، بِسَنَدٍ صَحِيحٍ عَنِ ابْنِ بَزِيعٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الرَّجُلِ يُجَامِعُ الْمَرْأَةَ فِي مَا دُونَ الْفَرْجِ فَتُنْزِلُ الْمَرْأَةُ هَلْ عَلَيْهَا غُسْلٌ قَالَ نَعَمْ.
And from him, by a correct chain from Ibn Bazie who said,
‘I asked Al-Reza-asws about the man copulating with the wife in what is below her private part, so she descends (her water). Is there washing upon her?’ He-asws said: ‘Yes’’.[92]
71- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، قَوْلُهُ سُبْحانَ الَّذِي خَلَقَ الْأَزْواجَ كُلَّها مِمَّا تُنْبِتُ الْأَرْضُ وَ مِنْ أَنْفُسِهِمْ وَ مِمَّا لا يَعْلَمُونَ. قَالَ فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ النُّطْفَةَ تَقَعُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ عَلَى النَّبَاتِ وَ الثَّمَرِ وَ الشَّجَرِ فَتَأْكُلُ النَّاسُ مِنْهُ وَ الْبَهَائِمُ فَيَجْرِي فِيهِمْ.
Tafseer Ali Bin Ibrahim –
His-azwj Words: 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]. He said, ‘It is narrated to me by my father, from Al-Nazar Bin Suweyd, from Al-Halby, from Abu Abdullah‑asws having said: ‘The seed falls from the sky to the earth upon the vegetation, and the fruit, and the tree. The people eat from it, and so do the animals, so it flows in them’’.[93]
72- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ابْنُ آدَمَ مُنْتَصِبٌ فِي بَطْنِ أُمِّهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ لَقَدْ خَلَقْنَا الْإِنْسانَ فِي كَبَدٍ وَ مَا سِوَى ابْنِ آدَمَ فَرَأْسُهُ فِي دُبُرِهِ وَ يَدَاهُ بَيْنَ يَدَيْهِ.
(The book) ‘Al Illal’ – From Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al Husayn Al Asadabady, from Ahmad Bin Abdu Abdullah Al Barqy, from his father, from Muhammad Bin Yahya, from Hammad Bin Usman,
‘From Abu Abdullah-asws having said: ‘The son of Adam-as is upright in the belly of its mother, and that is the Word of Allah-azwj Mighty and Majestic: We have Created the human being in suffering [90:4]; and whatever is besides the son of Adam-as, its head would be in its back, and its hands in front of it’’.[94]
73- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طِينٍ قَالَ السُّلَالَةُ الصَّفْوَةُ مِنَ الطَّعَامِ وَ الشَّرَابِ الَّذِي يَصِيرُ نُطْفَةً وَ النُّطْفَةُ أَصْلُهَا مِنَ السُّلَالَةِ وَ السُّلَالَةُ هُوَ مِنْ صَفْوَةِ الطَّعَامِ وَ الشَّرَابِ وَ الطَّعَامُ مِنْ أَصْلِ الطِّينِ فَهَذَا مَعْنَى قَوْلِهِ مِنْ سُلالَةٍ مِنْ طِينٍ ثُمَّ جَعَلْناهُ نُطْفَةً فِي قَرارٍ مَكِينٍ أَيْ فِي الْأُنْثَيَيْنِ
Tafseer Ali Bin Ibrahim –
‘And We have Created the human being from an extract of clay [23:12] – he said, ‘The extract is the clear from the food and the drink which becomes a seed, and the seed, it’s origin is from the extract, and the extract, it is from the clear food and drink, and the food is from the original clay. So this is the meaning of His-azwj Words: from an extract of clay [23:12] Then We Made him a seed in a firm resting place [23:13] – i.e., in the two females.
ثُمَّ فِي الرَّحِمِ ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً إِلَى قَوْلِهِ أَحْسَنُ الْخالِقِينَ وَ هَذِهِ اسْتِحَالَةُ أَمْرٍ إِلَى أَمْرٍ فَحَدُّ النُّطْفَةِ إِذَا وَقَعَتْ فِي الرَّحِمِ أَرْبَعِينَ يَوْماً ثُمَّ يَصِيرُ عَلَقَةً.
Then in the womb, Then We Created the seed to be a clot, [23:14] – up to His-azwj Words: So Blessed is Allah, the best of the Creators [23:14], and this is the transformation of the matter to a matter. So a limit of the seed, when it falls in the womb, is forty days, then it becomes a clot’’.[95] (Opinion is forbidden in interpreting Holy Verses)
74- وَ مِنْهُ، قَوْلُهُ وَ لَقَدْ خَلَقْنَا الْإِنْسانَ إِلَى قَوْلِهِ ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَهِيَ سِتَّةُ أَجْزَاءٍ وَ سِتَّةُ اسْتَحَالاتٍ وَ فِي كُلِّ جُزْءٍ وَ اسْتِحَالَةٍ دِيَةٌ مَحْدُودَةٌ فَفِي النُّطْفَةِ عِشْرُونَ دِينَاراً وَ فِي الْعَلَقَةِ أَرْبَعُونَ دِينَاراً وَ فِي الْمُضْغَةِ سِتُّونَ دِينَاراً وَ فِي الْعَظْمِ ثَمَانُونَ دِينَاراً وَ إِذَا كُسِيَ لَحْماً فَمِائَةُ دِينَارٍ حَتَّى يَسْتَهِلَّ فَإِذَا اسْتَهَلَّ فَالدِّيَةُ كَامِلَةً.
And from him – His-azwj Words: And We have Created the human being [23:12] – up to His‑azwj Words: then We Grow it as another creation. [23:14]. These are six parts and six transformation, and in every part and transformation, there is a limited wergild. Regarding the seed there are twenty Dinars, and regarding the cloth there are forty Dinars, and regarding the lump there are sixty Dinars, and regarding the bones there are eighty Dinars, and it is clothed in flesh, so one hundred Dinars, until it is transformed. So when it is transformed, the wergild would be the complete’’.[96] (Opinion is forbidden in interpreting Holy Verses)
75- وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَهُوَ نَفْخُ الرُّوحِ فِيهِ.
And in a report of Abu Al Jaroud –
‘From Abu Ja’far-asws regarding His-azwj Words: then We Grow it as another creation. [23:14]: ‘It is the blowing of the soul into it’’.[97]
76- وَ مِنْهُ، وَ بَدَأَ خَلْقَ الْإِنْسانِ مِنْ طِينٍ قَالَ هُوَ آدَمُ ع ثُمَّ جَعَلَ نَسْلَهُ أَيْ وُلْدَهُ مِنْ سُلالَةٍ وَ هُوَ الصَّفْوَةُ مِنَ الطَّعَامِ وَ الشَّرَابِ مِنْ ماءٍ مَهِينٍ قَالَ النُّطْفَةُ الْمَنِيُ ثُمَّ سَوَّاهُ أَيْ اسْتَحَالَهُ مِنْ نُطْفَةٍ إِلَى عَلَقَةٍ وَ مِنَ الْعَلَقَةِ إِلَى مُضْغَةٍ ثُمَ نَفَخَ فِيهِ الرُّوحَ.
And from him (Ali Bin Ibrahim) – and He Began the creation of the human being from clay [32:7]. He said, ‘He-as is Adam-as – Then He Made his descendants – i.e., his-as children – from an extract – and it is the clear from the food and the drink – of despicable water [32:8]. He said, ‘The seed, the semen – Then Fashioned him [32:9] – i.e., his transformation from a seed to a clot, and from the clot to a lump, then the soul is blown into it’’.[98] (Opinion is forbidden in interpreting Holy Verses)
77- وَ مِنْهُ، فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ يَهَبُ لِمَنْ يَشاءُ إِناثاً يَعْنِي لَيْسَ مَعَهُنَّ ذَكَرٌ وَ يَهَبُ لِمَنْ يَشاءُ الذُّكُورَ يَعْنِي لَيْسَ مَعَهُمْ أُنْثَى أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً أَيْ يَهَبُ لِمَنْ يَشَاءُ ذُكْرَاناً وَ إِنَاثاً جَمِيعاً يَجْمَعُ لَهُ الْبَنِينَ وَ الْبَنَاتِ.
And from him in a reported of Abu Al Jaroud –
‘From Abu Ja’far-asws regarding His-azwj Words: He Grants to whom He pleases daughters – meaning there is not male with them – and Grants to whom He pleases sons. [42:49] – meaning there isn’t with them any female – Or He Pairs them as males and females, [42:50] – i.e., Grants to the one He-azwj so Desires, males and females together, gathering for him the sons and the daughters’’.[99]
78- وَ مِنْهُ، عَنْ أَبِيهِ عَنِ الْمَحْمُودِيِّ وَ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الدَّارِمِيِ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ أَنَّ يَحْيَى بْنَ أَكْثَمَ سَأَلَ مُوسَى بْنَ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مَسَائِلَ وَ فِيهَا أَخْبِرْنَا عَنْ قَوْلِ اللَّهِ أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً فَهَلْ يُزَوِّجُ اللَّهُ عِبَادَهُ الذُّكْرَانَ وَ قَدْ عَاقَبَ قَوْماً فَعَلُوا ذَلِكَ
And from him, from his father, from Al Mahmoudy and Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Ismail Al Daramy,
‘From Muhammad Bin Saeed that Yahya Bin Aksam asked Musa son of Ali Bin Muhammad‑asws about issues, and among these was, ‘Inform us about Words of Allah-azwj: Or He Pairs them as males and females, [42:50]. Does Allah-azwj get His-azwj male servants married, and He-azwj has Punished a people who had done that?’
فَسَأَلَ مُوسَى أَخَاهُ أَبَا الْحَسَنِ الْعَسْكَرِيَّ ع فَكَانَ مِنْ جَوَابِ أَبِي الْحَسَنِ ع أَمَّا قَوْلُهُ أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً فَإِنَّ اللَّهَ تَعَالَى زَوَّجَ ذُكْرَانَ الْمُطِيعِينَ إِنَاثاً مِنَ الْحُورِ الْعِينِ وَ إِنَاثَ الْمُطِيعَاتِ مِنَ الْإِنْسِ ذُكْرَانَ الْمُطِيعِينَ وَ مَعَاذَ اللَّهِ أَنْ يَكُونَ الْجَلِيلُ عَنَى مَا لَبَّسْتَ عَلَى نَفْسِكَ تَطَلُّباً لِلرُّخْصَةِ لِارْتِكَابِ الْمَآثِمِ.
Musa asked his brother-asws Abu Al-Hassan Al-Askari-asws. It was from the answer of Abu Al-Hassan-asws: ‘Or He Pairs them as males and females, [42:50], Allah-azwj the Exalted will get obedient males to females from the Maiden Houries, and obedient females from the humans to obedient males, and Allah-azwj Forbid that the Majestic Meant what you have clothed upon yourself seeking the permission for indulging in sins!’’[100]
79- التَّهْذِيبُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ قَالَ: سَأَلْتُ الْعَبْدَ الصَّالِحَ ع عَنِ النُّطْفَةِ مَا فِيهَا مِنَ الدِّيَةِ وَ مَا فِي الْعَلَقَةِ وَ مَا فِي الْمُضْغَةِ الْمُخَلَّقَةِ وَ مَا يُقِرُّ فِي الْأَرْحَامِ
(The book) ‘Al Tahzeeb’ – From Muhammad Bin Al-Hassan Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al Abbas Bin Musa Al Warraq, from Yunus Bin Abdul Rahman, from Abu Jareer Al QUmmi who said,
‘I asked Al-Abd Al-Salih (7th Imam-asws) about the seed, ’What is in it from the wergild, and what is regarding the clot, and what is regarding the formed lump, and what settles in the womb?’
قَالَ إِنَّهُ يَخْلُقُ فِي بَطْنِ أُمِّهِ خَلْقاً مِنْ بَعْدِ خَلْقٍ يَكُونُ نُطْفَةً أَرْبَعِينَ يَوْماً ثُمَّ يَكُونُ عَلَقَةً أَرْبَعِينَ يَوْماً ثُمَّ مُضْغَةً أَرْبَعِينَ يَوْماً فَفِي النُّطْفَةِ أَرْبَعُونَ دِينَاراً وَ فِي الْعَلَقَةِ سِتُّونَ دِينَاراً وَ فِي الْمُضْغَةِ ثَمَانُونَ دِينَاراً فَإِذَا اكْتَسَى الْعِظَامُ لَحْماً فَفِيهِ مِائَةُ دِينَارٍ
He-asws said: ‘He-azwj Creates a creation in the belly of its mother from after the creation being a seed for forty days, then it becomes a clot for forty days, then a lump for forty days. So regarding the seed, it is forty Dinars, and regarding the cloth it is sixty Dinars, and regarding the lump it is eighty Dinars. When the bones are clothed in flesh, regarding it is one hundred Dinars.
قَالَ اللَّهُ عَزَّ وَ جَلَ ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ فَإِنْ كَانَ ذَكَراً فَفِيهِ الدِّيَةُ وَ إِنْ كَانَتْ أُنْثَى فَفِيهَا دِيَتُهَا.
Allah-azwj Mighty and Majestic Said: then We Grow it as another creation. So Blessed is Allah, the best of the Creators [23:14]. If it was a male, there is wergild regarding him, and if it was a female, regarding her is her wergild’’.[101]
80- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ أَبِيهِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع حَيْثُ دَخَلَ عَلَيْهِ دَاوُدُ الرَّقِّيُّ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ يَقُولُونَ إِذَا مَضَى لِلْحَمْلِ سِتَّةُ أَشْهُرٍ فَقَدْ فَرَغَ اللَّهُ مِنْ خِلْقَتِهِ
(The book) ‘Ma’any Al Akhbar’ – From his father, from Muhammad Bin Yahya Al Attar, from Ahmad Bin Muhammad, from Ali Bin Al Sindy, from Muhammad Bin Amro Bin Saeed, from his father who said,
‘I was in the presence of Abu Abdullah-asws when Dawood Al-Raqqy entered to see him-asws. He said to him-asws, ‘May I be sacrificed for you-asws! The people are saying, when six months pass by for the pregnancy, so Allah-azwj is Free from its creation’.
فَقَالَ أَبُو الْحَسَنِ ع يَا دَاوُدُ ادْعُ وَ لَوْ بِشَقِّ الصَّفَا فَقُلْتُ وَ أَيُّ شَيْءٍ الصَّفَا قَالَ مَا يَخْرُجُ مَعَ الْوَلَدِ فَإِنَ اللَّهَ عَزَّ وَ جَلَّ يَفْعَلُ مَا يَشَاءُ.
Abu Al-Hassan-asws said: ‘O Dawood! Supplicate, and even if it is for the splitting of Al-Safa!’ I said, ‘And which thing is Al-Safa?’ He-asws said: ‘What emerges with the child, for Allah-azwj Mighty and Majestic Does whatever He-azwj so Desires to’’.[102]
81- الْإِقْبَالُ، عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع فِي دُعَاءِ يَوْمِ عَرَفَةَ ابْتَدَأْتَنِي بِنِعْمَتِكَ قَبْلَ أَنْ أَكُونَ شَيْئاً مَذْكُوراً وَ خَلَقْتَنِي مِنَ التُّرَابِ ثُمَّ أَسْكَنْتَنِي الْأَصْلَابَ أَمْناً لِرَيْبِ الْمَنُونِ وَ اخْتِلَافِ الدُّهُورِ
(The book) ‘Al Iqbal’ –
‘From Al-Husayn-asws Bin Ali-asws in a supplication of the day of Arafaat: ‘You-azwj Began me with Your-azwj bounty before I-asws was a mentionable thing, and You-azwj Created me from the soil, then Settled me in the loins, secure from the death and the changing times.
فَلَمْ أَزَلْ ظَاعِناً مِنْ صُلْبٍ إِلَى رَحِمٍ فِي تَقَادُمِ الْأَيَّامِ الْمَاضِيَةِ وَ الْقُرُونِ الْخَالِيَةِ لَمْ تُخْرِجْنِي لِرَأْفَتِكَ بِي وَ لُطْفِكَ لِي وَ إِحْسَانِكَ إِلَيَّ فِي دَوْلَةِ أَيَّامِ الْكَفَرَةِ الَّذِينَ نَقَضُوا عَهْدَكَ وَ كَذَّبُوا رُسُلَكَ
I did not cease to fall from a loin to a womb in the olden days of the past and the generations gone by. You-azwj did not Extract me due to You-azwj Kindness with me, and Your‑azwj Compassion for me, and Your‑azwj Favour to me in the state of the days of Kafirs, those who broke Your-azwj Covenant, and they belied Your-azwj Rasool-saww.
لَكِنَّكَ أَخْرَجْتَنِي رَأْفَةً مِنْكَ وَ تَحَنُّناً عَلَيَّ لِلَّذِي سَبَقَ لِي مِنَ الْهُدَى الَّذِي يَسَّرْتَنِي وَ فِيهِ أَنْشَأْتَنِي وَ مِنْ قَبْلِ ذَلِكَ رَؤُفْتَ بِي بِجَمِيلِ صُنْعِكَ وَ سَوَابِغِ نِعْمَتِكَ
But You-azwj Extracted me as a Kindness from You-azwj and an Affection upon me for the guidance which had preceded for me, which You-azwj Concealed me, and Grew me in it, and from before that You-azwj were Kind with me with Your-azwj Majestic Making, and Graciousness of Your-azwj bounties.
فَابْتَدَعْتَ خَلْقِي مِنْ مَنِيٍّ يُمْنى ثُمَّ أَسْكَنْتَنِي فِي ظُلُماتٍ ثَلاثٍ بَيْنَ لَحْمٍ وَ جِلْدٍ وَ دَمٍ لَمْ تُشَهِّرْنِي بِخَلْقِي وَ لَمْ تَجْعَلْ إِلَيَّ شَيْئاً مِنْ أَمْرِي ثُمَّ أَخْرَجْتَنِي إِلَى الدُّنْيَا تَامّاً سَوِيّاً وَ حَفِظْتَنِي فِي الْمَهْدِ طِفْلًا صَبِيّاً وَ رَزَقْتَنِي مِنَ الْغِذَاءِ لَبَناً مَرِيئاً وَ عَطَفْتَ عَلَيَّ قُلُوبَ الْحَوَاضِنِ وَ كَفَّلْتَنِي الْأُمَّهَاتِ الرَّحَائِمَ وَ كَلَأْتَنِي مِنْ طَوَارِقِ الْجَانِّ وَ سَلَّمْتَنِي مِنَ الزِّيَادَةِ وَ النُّقْصَانِ
You-azwj Began my creation as seminal fluid gushing out? [75:37], then You-azwj Settled me in triple darkness. [39:6] between flesh and skin and blood. You-azwj did not Publicise me with my creation and did not Make anything of my affairs up to me. Then You-azwj Extracted me to the world, complete, even, and Protected me in the cradles as a young child, and Sustained me from the feed, palatable milk, and inclined upon me the hearts of the hugging ones, and Allocated me to the merciful mothers, and Kept me away from the paths of the Jinn, and Kept me safe from the increase and the decrease.
فَتَعَالَيْتَ يَا رَحِيمُ يَا رَحْمَانُ حَتَّى إِذَا اسْتَهْلَلْتُ نَاطِقاً بِالْكَلَامِ أَتْمَمْتَ عَلَيَّ سَوَابِغَ الْإِنْعَامِ فَرَبَّيْتَنِي زَائِداً فِي كُلِّ عَامٍ حَتَّى إِذَا كَمَلَتْ فِطْرَتِي وَ اعْتَدَلَتْ سَرِيرَتِي أَوْجَبْتَ عَلَيَّ حُجَّتَكَ بِأَنْ أَلْهَمْتَنِي مَعْرِفَتَكَ وَ رَوَّعْتَنِي بِعَجَائِبِ فِطْرَتِكَ وَ أَنْطَقْتَنِي لِمَا ذَرَأْتَ لِي فِي سَمَائِكَ وَ أَرْضِكَ مِنْ بَدَائِعِ خَلْقِكَ وَ نَبَّهْتَنِي لِذِكْرِكَ وَ شُكْرِكَ وَ وَاجِبِ طَاعَتِكَ وَ عِبَادَتِكَ
You-azwj are Exalted, O Merciful, O Beneficent, until when I was transformed as speaking with the speech, You-azwj Completed upon me the exaggerated Favours. You-azwj Nourished me increasingly during every year until when You-azwj Perfected my nature and Straightened my bed, You-azwj Obligated Your-azwj Argument upon me by Inspiring me Your-azwj recognition, and Your-azwj Frightened me with wonders of Your-azwj Naturing, and Caused me to speak when You-azwj Sprouted for me in Your-azwj sky and Your-azwj earth, from the initiations of Your-azwj creation, and Alerted me to remember You-azwj and thank You-azwj, and the obligation of obeying You-azwj and worshipping You-azwj.
وَ فَهَّمْتَنِي مَا جَاءَتْ بِهِ رُسُلُكَ وَ يَسَّرْتَ لِي تَقَبُّلَ مَرْضَاتِكَ وَ مَنَنْتَ عَلَيَّ فِي جَمِيعِ ذَلِكَ بِعَوْنِكَ وَ لُطْفِكَ
And You-azwj Made me understand what Your-azwj Messengers-as had come with, and Eased for me to accept Your-azwj Pleasure, and Conferred upon me in entirety of that by Your-azwj Assistance and Your-azwj Kindness.
ثُمَّ إِذْ خَلَقْتَنِي مِنْ حَرِّ الثَّرَى لَمْ تَرْضَ لِي يَا إِلَهِي نِعْمَةً دُونَ أُخْرَى وَ رَزَقْتَنِي مِنْ أَنْوَاعِ الْمَعَاشِ وَ صُنُوفِ الرِّيَاشِ بِمَنِّكَ الْعَظِيمِ عَلَيَّ وَ إِحْسَانِكَ الْقَدِيمِ إِلَيَّ حَتَّى إِذَا أَتْمَمْتَ عَلَيَّ جَمِيعَ النِّعَمِ وَ صَرَفْتَ عَنِّي كُلَّ النِّقَمِ
Then, when You-azwj Created me from heat of the soil, You-azwj were not Pleased for me, O my God-azwj, the bounty besides others, and Sustained me from (various) tyres of the livelihood, and types of clothing by Your-azwj Conferment upon me, and Your-azwj Ancient Favours to me, until when You-azwj Completed upon me entirety of the Favours, and Turned away from me every malice.
لَمْ يَمْنَعْكَ جَهْلِي وَ جُرْأَتِي عَلَيْكَ إِنْ دَلَلْتَنِي عَلَى مَا يُقَرِّبُنِي إِلَيْكَ وَ وَفَّقْتَنِي لِمَا يُزْلِفُنِي لَدَيْكَ إِلَى آخِرِ الدُّعَاءِ.
My ignorance and my audacity upon You-azwj did not Prevent You-azwj from Pointing me upon what drew me closer to You-azwj, and You-azwj Harmonised me to what brought me closer to You-azwj’ – up to the end of the supplication’’.[103]
82- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، خَلَقَ الْإِنْسانَ مِنْ نُطْفَةٍ فَإِذا هُوَ خَصِيمٌ مُبِينٌ قَالَ خَلَقَهُ مِنْ قَطْرَةٍ مِنْ مَاءٍ مُنْتِنٍ فَيَكُونُ خَصِيماً مُتَكَلِّماً بَلِيغاً.
Tafseer Ali Bin Ibrahim – Created him from a seed? So (now) he is an open disputant? [36:77], he said, ‘Created him from a drop of stinky water, and he became disputing, talking eloquently’’.[104]
83- وَ مِنْهُ، أَ وَ لَمْ يَرَ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ نُطْفَةٍ فَإِذا هُوَ خَصِيمٌ مُبِينٌ قَالَ أَيْ نَاطِقٌ عَالِمٌ بَلِيغٌ.
And from him – Does not the human being see that We Created him from a seed? So (now) he is an open disputant? [36:77]. He said, ‘I.e., speaking, knowing, eloquent’’.[105] (Opinion is forbidden in interpreting Holy Verses)
84- وَ مِنْهُ، هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحامِ كَيْفَ يَشاءُ قَالَ يَعْنِي ذَكَراً وَ أُنْثَى أَسْوَدَ وَ أَبْيَضَ وَ أَحْمَرَ صَحِيحاً وَ سَقِيماً.
And from him – He is the One Who Shapes you in the wombs however He so Desires to; [3:6]. He said, ‘Meaning male and female, black and white and red, healthy and sick’’.[106] (Opinion is forbidden in interpreting Holy Verses)
85- وَ مِنْهُ، ثُمَّ لَقَطَعْنا مِنْهُ الْوَتِينَ قَالَ عِرْقٌ فِي الظَّهْرِ يَكُونُ مِنْهُ الْوَلَدُ.
And from him – Then We would certainly have cut off the aorta (vein) from him [69:46]. He said, ‘A vein in the back the child happens to be from it’’.[107] (Opinion is forbidden in interpreting Holy Verses)
86- وَ مِنْهُ، إِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهاتِكُمْ أَيْ مُسْتَقِرِّينَ
And from him – and when you were embryos in the bellies of your mothers. [53:32] – i.e., settled’.
قَوْلُهُ مِنْ نُطْفَةٍ إِذا تُمْنى قَالَ تَتَحَوَّلُ النُّطْفَةُ إِلَى الدَّمِ فَتَكُونُ أَوَّلًا دَماً ثُمَّ تَصِيرُ نُطْفَةً وَ تَكُونُ فِي الدِّمَاغِ فِي عِرْقٍ يُقَالُ لَهُ الْوَرِيدُ وَ تَمُرُّ فِي فَقَارِ الظَّهْرِ فَلَا تَزَالُ تَجُوزُ فَقْراً فَقْراً حَتَّى تَصِيرَ إِلَى الْحَالِبَيْنِ فَتَصِيرَ أَبْيَضَ وَ أَمَّا نُطْفَةُ الْمَرْأَةِ فَإِنَّهَا تَنْزِلُ مِنْ صَدْرِهَا.
His-azwj Words: From a seed when it is emitted [53:46]. He said, ‘The seed transform to blood, so it becomes the first blood, then it becomes a seed and comes to be in the brain in a vein called ‘Al Wareed’, and it passes into the dorsal vertebrae. It does not cease to cross over bone by bone until it come to the ureters, so it becomes white. And as for the seed of the woman, it descends from her chest’’.[108] (Opinion is forbidden in interpreting Holy Verses)
87- التَّفْسِيرُ، لَمْ يَكُنْ شَيْئاً مَذْكُوراً قَالَ لَمْ يَكُنْ فِي الْعِلْمِ وَ لَا فِي الذِّكْرِ.
The Tafseer – when he did not happen to be a mentionable thing? [76:1]. He said, ‘He neither happened to be in the knowledge nor in the mention’’.[109]
88- وَ فِي حَدِيثٍ آخَرَ كَانَ فِي الْعِلْمِ وَ لَمْ يَكُنْ فِي الذِّكْرِ نَبْتَلِيهِ أَيْ نَخْتَبِرُهُ.
And in another Hadeeth – ‘He was in the knowledge and did not happen to be in the mention. We Wanted to Try him, – i.e., Test him’’.[110] (improper recording)
89- وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ أَمْشاجٍ قَالَ مَاءُ الرَّجُلِ وَ مَاءُ الْمَرْأَةِ اخْتَلَطَا جَمِيعاً.
And in a report of Abu Al Jaroud –
‘From Abu Ja’far-asws regarding His-azwj Word: a uniting seed. [76:2]. He said, ‘Water of the man and water of the woman, mingled together’’.[111]
90- التَّفْسِيرُ، مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ قَالَ الْمُخَلَّقَةُ إِذَا صَارَتْ دَماً وَ غَيْرُ الْمُخَلَّقَةِ قَالَ السِّقْطُ.
The Tafseer – formed and unformed, [22:5]. He said, ‘The formed is when it becomes blood’, and unformed, he said, ‘The miscarried’’.[112] (Opinion is forbidden in interpreting Holy Verses)
91- وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع لِنُبَيِّنَ لَكُمْ أَنَّكُمْ كُنْتُمْ كَذَلِكَ فِي الْأَرْحَامِ وَ نُقِرُّ فِي الْأَرْحامِ ما نَشاءُ فَلَا يَخْرُجُ سِقْطاً.
And in a reported of Abu Al Jaroud,
‘From Abu Ja’far-asws: in order to Clarify for you, [22:5]: ‘You were like that in the wombs – and We Settle in the wombs whatever We so Desire , [22:5] – so it would not exit as a miscarriage’’.[113]
92- حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ الْعَبَّاسِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: إِذَا بَلَغَ الْعَبْدُ مِائَةَ سَنَةٍ فَذَلِكَ أَرْذَلُ الْعُمُرِ.
It is narrated to us by Muhammad Bin Ja’far, from Muhammad Bin Ahmad, from Al Abbas, from Ibn Abu Najran, from Muhammad Bin Al Qasim, from Ali Bin Al Mugheira,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘When the servant reaches one hundred years, so that is the worst age [16:70]’’.[114]
93- التَّفْسِيرُ، إِنَّا خَلَقْناهُمْ مِمَّا يَعْلَمُونَ قَالَ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ.
The Tafseer – Surely, We Created them of what they know [70:39]. He said, ‘then from a seed, then from a clot, [22:5]’’.[115] (Opinion is forbidden in interpreting Holy Verses)
94- وَ مِنْهُ، خَلَقَ الْإِنْسانَ مِنْ عَلَقٍ قَالَ مِنْ دَمٍ.
And from him – He Created the human being from a clot [96:2]. He said, ‘From blood’’.[116](Opinion is forbidden in interpreting Holy Verses)
95- مَجْمَعُ الْبَيَانِ، رُوِيَ أَنَّ ابْنَ صُورِيَا وَ جَمَاعَةً مِنْ يَهُودِ أَهْلِ فَدَكَ لَمَّا قَدِمُوا النَّبِيَّ ص إِلَى الْمَدِينَةِ سَأَلُوهُ فَقَالُوا يَا مُحَمَّدُ كَيْفَ نَوْمُكَ فَقَدْ أُخْبِرْنَا عَنْ نَوْمِ النَّبِيِّ الَّذِي يَأْتِي فِي آخِرِ الزَّمَانِ
(The book) ‘Majma Al Bayan’ –
‘It is reported that Ibn Sowriya and a group of Jews of the people of Fadak proceeded to the Prophet-saww to Al-Medina. They said, ‘O Muhammad-saww! How is your-saww sleep? We have been informed about the sleep of the Prophet-saww to come at the end of times’.
فَقَالَ تَنَامُ عَيْنَايَ وَ قَلْبِي يَقْظَانُ
He-saww said: ‘My-saww eyes sleep and my-saww heart is awake’.
قَالُوا صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنَا عَنِ الْوَلَدِ يَكُونُ مِنَ الرَّجُلِ أَوِ الْمَرْأَةِ
They said, ‘You-saww speak the truth, O Muhammad-saww! Inform us about the child, does he happen to be from the man or from the woman?’
فَقَالَ أَمَّا الْعِظَامُ وَ الْعَصَبُ وَ الْعُرُوقُ فَمِنَ الرَّجُلِ وَ أَمَّا اللَّحْمُ وَ الدَّمُ وَ الظُّفُرُ وَ الشَّعْرُ فَمِنَ الْمَرْأَةِ
He-saww said: ‘As for the bones, and the nerves, and the vein, it is from the man, and as for the flesh, and the blood, and the nails, and the hair, it is from the woman’.
قَالُوا صَدَقْتَ يَا مُحَمَّدُ فَمَا بَالُ الْوَلَدِ يُشْبِهُ أَعْمَامَهُ لَيْسَ فِيهِ مِنْ شَبَهِ أَخْوَالِهِ شَيْءٌ أَوْ يُشْبِهُ أَخْوَالَهُ وَ لَيْسَ فِيهِ مِنْ شَبَهِ أَعْمَامِهِ شَيْءٌ
They said, ‘You-saww speak the truth, O Muhammad-saww! What is the matter the child resembles his paternal uncles and there isn’t anything in him from the resemblances of his maternal uncles, or he resembles his maternal uncles, and there isn’t anything in him from the resemblances of his paternal uncles?’
فَقَالَ أَيُّهُمَا عَلَا مَاؤُهُ كَانَ الشَّبَهُ لَهُ
He-asws said: ‘Whichever of its water is higher, the resemblance would be to him’.
قَالُوا صَدَقْتَ يَا مُحَمَّدُ
They said, ‘You-saww speak the truth, O Muhammad-saww!’
قَالُوا أَخْبِرْنَا عَنْ رَبِّكَ مَا هُوَ فَأَنْزَلَ اللَّهُ قُلْ هُوَ اللَّهُ أَحَدٌ إِلَى آخِرِ السُّورَةِ الْخَبَرَ.
They said, ‘Inform us about your-saww Lord-azwj, what is He-azwj?’ So Allah-azwj Revealed: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) up to the end of the Chapter’ – the Hadeeth’’.[117]
96- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ رَجُلٌ ذَهَبَتْ إِحْدَى بَيْضَتَيْهِ فَقَالَ إِنْ كَانَتِ الْيَسَارَ فَفِيهَا الدِّيَةُ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘A man, one of his eggs (balls) was gone’. He-asws said: ‘If it was the left, so regarding it is the wergild’.
قُلْتُ وَ لِمَ أَ لَيْسَ قُلْتَ مَا كَانَ فِي الْجَسَدِ اثْنَانِ فَفِيهِ نِصْفُ الدِّيَةِ قَالَ لِأَنَّ الْوَلَدَ مِنَ الْبَيْضَةِ الْيُسْرَى.
I said, ‘And why did you-asws not say that whatever were two in the body, so regarding it would be half the wergild?’ He-asws said: ‘Because the child is from the left egg (testicle)’’.[118]
97- الْفَقِيهُ، بِإِسْنَادِهِ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْوَلَدُ يَكُونُ مِنَ الْبَيْضَةِ الْيُسْرَى فَإِذَا قُطِعَتْ فَفِيهَا ثُلُثَا الدِّيَةِ وَ فِي الْيُمْنَى ثُلُثُ الدِّيَةِ.
(The book) ‘Al-Faqeeh’ – By his chain from Abu Yahya Al Wasity,
‘Raising it to Abu Abdullah-asws having said: ‘The child happens to be from the left testicle. When it is cut, then regarding it is two-thirds of the wergild, and regarding the right is a third of the wergild’’.[119]
98- تَوْحِيدُ الْمُفَضَّلِ، نَبْتَدِئُ يَا مُفَضَّلُ بِذِكْرِ خَلْقِ الْإِنْسَانِ فَاعْتَبِرْ بِهِ فَأَوَّلُ ذَلِكَ مَا يُدَبَّرُ بِهِ الْجَنِينُ فِي الرَّحِمِ وَ هُوَ مَحْجُوبٌ فِي ظُلُماتٍ ثَلاثٍ ظُلْمَةِ الْبَطْنِ وَ ظُلْمَةِ الرَّحِمِ وَ ظُلْمَةِ الْمَشِيمَةِ حَيْثُ لَا حِيلَةَ عِنْدَهُ فِي طَلَبِ غِذَاءٍ وَ لَا دَفْعِ أَذًى وَ لَا اسْتِجْلَابِ مَنْفَعَةٍ وَ لَا دَفْعِ مَضَرَّةٍ
(The book) ‘Tawheed’ of Al Mufazzal –
‘We shall begin, O Mufazzal, with mention of the creation of the human being, so take a lesson with it. So, the first of that what can be pondered with is the foetus in the womb, and it is veiled in three (layers of) darkness – a darkness of the belly, and a darkness of the womb, and a darkness of the placenta, where there is no means with it in seeking sustenance nor to dispel any discomfort, nor bring any benefits, nor repel any harm.
فَإِنَّهُ يَجْرِي إِلَيْهِ مِنْ دَمِ الْحَيْضِ مَا يَغْذُوهُ كَمَا يَغْذُو الْمَاءُ النَّبَاتَ فَلَا يَزَالُ ذَلِكَ غِذَاءَهُ حَتَّى إِذَا كَمَلَ خَلْقُهُ وَ اسْتَحْكَمَ بَدَنُهُ وَ قَوِيَ أَدِيمُهُ عَلَى مُبَاشَرَةِ الْهَوَاءِ وَ بَصَرُهُ عَلَى مُلَاقَاةِ الضِّيَاءِ هَاجَ الطَّلْقُ بِأُمِّهِ فَأَزْعَجَهُ أَشَدَّ إِزْعَاجٍ وَ أَعْنَفَهُ حَتَّى يُولَدَ
So there flows to it from the blood of the menstruation, what provides it, just as the water provides the vegetation. That provision does not cease until when its creation is complete and its body is stronger, and its surface is strong enough to face the direct air, and its eyes upon meeting the light, agitated by being separated from its mother, and is uncomfortable with intense discomfort, and convolutes until it is born.
وَ إِذَا وُلِدَ صَرَفَ ذَلِكَ الدَّمَ الَّذِي كَانَ يَغْذُوهُ مِنْ دَمِ أُمِّهِ إِلَى ثَدْيَيْهَا فَانْقَلَبَ الطَّعْمُ وَ اللَّوْنُ إِلَى ضَرْبٍ آخَرَ مِنَ الْغِذَاءِ وَ هُوَ أَشَدُّ مُوَافَقَةً لِلْمَوْلُودِ مِنَ الدَّمِ فَيُوَافِيهِ فِي وَقْتِ حَاجَتِهِ إِلَيْهِ
And when it is born, that blood from the blood of its mother which used to nourish it, gets diverted to her breasts, and the taste and the colour changes to another variety of the provision, and becomes intensely compatible for the new born that the blood, and it suffices him in the time of its need to it.
فَحِينَ يُولَدُ قَدْ تَلَمَّظَ وَ حَرَّكَ شَفَتَيْهِ طَلَباً لِلرَّضَاعِ فَهُوَ يَجِدُ ثَدْيَيْ أُمِّهِ كَالْإِدَاوَتَيْنِ الْمُعَلَّقَتَيْنِ لِحَاجَتِهِ فَلَا يَزَالُ يَغْتَذِي بِاللَّبَنِ مَا دَامَ رَطْبَ الْبَدَنِ رَقِيقَ الْأَمْعَاءِ لَيِّنَ الْأَعْضَاءِ حَتَّى إِذَا تَحَرَّكَ وَ احْتَاجَ إِلَى غِذَاءٍ فِيهِ صَلَابَةٌ لِيَشْتَدَّ وَ يَقْوَى بَدَنُهُ
So, when the new born trembles and moves its lips seeking the breast-feeding, he finds the breast of its mother like the two instruments (fruits) hanging for his need to it. So, he does not cease to be nourished with the milk for as he is of wet body, delicate intestines, soft limbs, until when he moves and is needy to a provision wherein is solidity for the intensity and strength of his body.
طَلَعَتْ لَهُ الطَّوَاحِنُ مِنَ الْأَسْنَانِ وَ الْأَضْرَاسِ لِيَمْضَغَ بِهِ الطَّعَامَ فَيَلِينَ عَلَيْهِ وَ يَسْهُلَ لَهُ إِسَاغَتُهُ فَلَا يَزَالُ كَذَلِكَ حَتَّى يُدْرِكَ
There emerge for him the grinders from the teeth and the molars, for him to chew the food with it, and it is softened for him, and easier for him to absorb. He does not cease to be like that until he becomes aware (older).
فَإِذَا أَدْرَكَ وَ كَانَ ذَكَراً طَلَعَ الشَّعْرُ فِي وَجْهِهِ فَكَانَ ذَلِكَ عَلَامَةَ الذَّكَرِ وَ عِزَّ الرَّجُلِ الَّذِي يَخْرُجُ بِهِ عَنْ حَدِّ الصَّبَا وَ شَبَهِ النِّسَاءِ وَ إِنْ كَانَتْ أُنْثَى يَبْقَى وَجْهُهَا نَقِيّاً مِنَ الشَّعْرِ لِتَبْقَى لَهَا الْبَهْجَةُ وَ النَّضَارَةُ الَّتِي تُحَرِّكُ الرِّجَالَ لِمَا فِيهِ دَوَامُ النَّسْلِ وَ بَقَاؤُهُ
So, when he is older, and was a male, the hair emerges in his face, and that was a sing of the male, and an honour of the man which comes out with it from the limit of the child, and (from) resembling the women. And if it was a female, her face would remain pure from the hair, or the glory and the freshness to remain for her, which makes the man move to what is in it the permanence of the lineage and its remaining.
اعْتَبِرْ يَا مُفَضَّلُ فِي مَا يُدَبَّرُ بِهِ الْإِنْسَانُ فِي هَذِهِ الْأَحْوَالِ الْمُخْتَلِفَةِ هَلْ تَرَى يُمْكِنُ أَنْ يَكُونَ بِالْإِهْمَالِ أَ فَرَأَيْتَ لَوْ لَمْ يَجْرِ إِلَيْهِ ذَلِكَ الدَّمُ وَ هُوَ فِي الرَّحِمِ أَ لَمْ يَكُنْ سَيَذْوَى وَ يَجِفُّ كَمَا يَجِفُّ النَّبَاتُ إِذَا فَقَدَ الْمَاءَ
Consider, O Mufazzal, regarding what the human being is regulated with in these various stages. Do you see any possibility that it would happen to be with the neglect (without planning)? Do you see, if that blood had not flowed to it, and he was in the womb, wouldn’t he be impeded and whither just as the plants whither when there is absence of water?
وَ لَوْ لَمْ يُزْعِجْهُ الْمَخَاضُ عِنْدَ اسْتِحْكَامِهِ أَ لَمْ يَكُنْ سَيَبْقَى فِي الرَّحِمِ كَالْمَوْءُودِ فِي الْأَرْضِ وَ لَوْ لَمْ يُوَافِقْهُ اللَّبَنُ مَعَ وِلَادَتِهِ أَ لَمْ يَكُنْ سَيَمُوتُ جُوعاً أَوْ يَغْتَذِي بِغِذَاءٍ لَا يُلَائِمُهُ وَ لَا يَصْلُحُ عَلَيْهِ بَدَنُهُ وَ لَوْ لَمْ تَطْلُعْ عَلَيْهِ الْأَسْنَانُ فِي وَقْتِهَا أَ لَمْ يَكُنْ سَيَمْتَنِعُ عَلَيْهِ مَضْغُ الطَّعَامِ وَ إِسَاغَتُهُ أَوْ يُقِيمُهُ عَلَى الرَّضَاعِ فَلَا يَشْتَدُّ بَدَنُهُ وَ لَا يَصْلُحُ لِعَمَلٍ ثُمَّ كَانَ تَشْتَغِلُ أُمُّهُ بِنَفْسِهِ عَنْ تَرْبِيَةِ غَيْرِهِ مِنَ الْأَوْلَادِ
And if, he does not get uncomfortable with labour when it is stronger, wouldn’t it happen to remain in the womb like the deposits inside the ground? And if the milk was not compatible with its birth, would it not just die of hunger, or be provided with food which is unsuitable for it and its body would not be correct upon it? And if the teeth do not emerge upon him during its time, wouldn’t he have been prevented upon chewing the food and swallowing it, or stay upon the breastfeeding, and his body would not have strengthened nor be correct for the work? Then his mother would have been too busy from bringing up her other children.
وَ لَوْ لَمْ يَخْرُجِ الشَّعْرُ فِي وَجْهِهِ فِي وَقْتِهِ أَ لَمْ يَكُنْ سَيَبْقَى فِي هَيْئَةِ الصِّبْيَانِ وَ النِّسَاءِ فَلَا تَرَى لَهُ جَلَالَةً وَ لَا وَقَاراً
And if the hair had not come out in his face during its time, would he not have remained upon the form of the children, and the women, and you have neither seen for him a majesty nor dignity?’
فَقَالَ الْمُفَضَّلُ فَقُلْتُ يَا مَوْلَايَ فَقَدْ رَأَيْتُ مَنْ يَبْقَى عَلَى حَالَتِهِ وَ لَا يَنْبُتُ الشَّعْرُ فِي وَجْهِهِ وَ إِنْ بَلَغَ حَالَ الْكِبَرِ فَقَالَ ذَلِكَ بِمَا قَدَّمَتْ أَيْدِيهِمْ وَ أَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
Al-Mufazzal said, ‘I said, ‘O my Master–asws! I have seen one who remain upon his state and the hair does not grow in his face, and even if he reaches the state of being old’. He–asws said: ‘That is due to what their own hands have sent ahead, and that Allah is not in the least unjust to the servants [3:182].
فَمَنْ هَذَا الَّذِي يَرْصُدُهُ حَتَّى يُوَافِيَهُ بِكُلِّ شَيْءٍ مِنْ هَذِهِ الْمَآرِبِ إِلَّا الَّذِي أَنْشَأَهُ خَلْقاً بَعْدَ أَنْ لَمْ يَكُنْ ثُمَّ تَوَكَّلَ لَهُ بِمَصْلَحَتِهِ بَعْدَ أَنْ كَانَ فَإِنْ كَانَ الْإِهْمَالُ يَأْتِي بِمِثْلِ هَذَا التَّدْبِيرِ فَقَدْ يَجِبُ أَنْ يَكُونَ الْعَمْدُ وَ التَّقْدِيرُ يَأْتِيَانِ بِالْخَطَإِ وَ الْمُحَالِ لِأَنَّهُمَا ضِدُّ الْإِهْمَالِ
So, from this is which is observed until all things from these goals are achieved, except the One–azwj Who Grew the creation after it did not exist. Then, rely upon Him–azwj with His–azwj Purpose, after it has existed, for it is the neglect (without a plan), he (the atheist) should come with the like of this strategy. Thus, it is obligated that the deliberation and the determination happen to be with the errors and the impossibilities, because these two are contradictory to the neglect.
وَ هَذَا فَظِيعٌ مِنَ الْقَوْلِ وَ جَهْلٌ مِنْ قَائِلِهِ لِأَنَّ الْإِهْمَالَ لَا يَأْتِي بِالصَّوَابِ وَ التَّضَادَّ لَا يَأْتِي بِالنِّظَامِ تَعَالَى اللَّهُ عَمَّا يَقُولُ الْمُلْحِدُونَ عُلُوّاً كَبِيراً
And this is an exaggeration from the words and ignorance of the one saying it, because the neglect cannot come with the correctness, and the contradiction(s) are unsustainable within a (sound) system. Exalted is Allah–azwj from what the atheists are saying, Loftier, Greater.
وَ لَوْ كَانَ الْمَوْلُودُ يُولَدُ فَهِماً عَاقِلًا لَأَنْكَرَ الْعَالَمَ عِنْدَ وِلَادَتِهِ وَ لَبَقِيَ حَيْرَانَ تَائِهَ الْعَقْلِ إِذَا رَأَى مَا لَمْ يَعْرِفْ وَ وَرَدَ عَلَيْهِ مَا لَمْ يَرَ مِثْلَهُ مِنِ اخْتِلَافِ صُوَرِ الْعَالَمِ مِنَ الْبَهَائِمِ وَ الطَّيْرِ إِلَى غَيْرِ ذَلِكَ مِمَّا يُشَاهِدُهُ سَاعَةً بَعْدَ سَاعَةٍ وَ يَوْماً بَعْدَ يَوْمٍ
And if the new born had been born with understanding, intellectual, he would have denied the world at its birth and would remain confused, of lost intellect, when he sees what he does not recognise which come to him, not having had seen the like of it from the different images of the world, from the animals, and the birds to other than that, from what he witnesses hour after hour, and day after day.
وَ اعْتَبِرْ ذَلِكَ بِأَنَّ مَنْ سُبِيَ مِنْ ولد [بَلَدٍ] إِلَى بَلَدٍ وَ هُوَ عَاقِلٌ يَكُونُ كَالْوَالِهِ الْحَيْرَانِ فَلَا يُسْرِعُ فِي تَعَلُّمِ الْكَلَامِ وَ قَبُولِ الْأَدَبِ كَمَا يُسْرِعُ الَّذِي يُسْبَى صَغِيراً غَيْرَ عَاقِلٍ
And consider that with one who is a prisoner taken from a city to another city, and he is with intellect, he would be like one puzzled and perplexed. So, he (the old prisoner) would not be quick in learning the speech and accepting the education, just as the young prisoner would be, without intellect.
ثُمَّ لَوْ وُلِدَ عَاقِلًا كَانَ يَجِدُ غَضَاضَةً إِذَا رَأَى نَفْسَهُ مَحْمُولًا مُرْضَعاً مُعَصَّباً بِالْخِرَقِ مُسَجًّى فِي الْمَهْدِ لِأَنَّهُ لَا يَسْتَغْنِي عَنْ هَذَا كُلِّهِ لِرِقَّةِ بَدَنِهِ وَ رُطُوبَتِهِ حَتَّى يُولَدَ ثُمَّ كَانَ لَا يُوجَدُ لَهُ مِنَ الْحَلَاوَةِ وَ الْوَقْعِ مِنَ الْقُلُوبِ مَا يُوجَدُ لِلطِّفْلِ فَصَارَ يَخْرُجُ إِلَى الدُّنْيَا غَبِيّاً غَافِلًا عَمَّا فِيهِ أَهْلُهُ فَيَلْقَى الْأَشْيَاءَ بِذِهْنٍ ضَعِيفٍ وَ مَعْرِفَةٍ نَاقِصَةٍ
Then, if he had been born intellectual, he would find insulted when he sees himself being carried, breast-fed, wrapped with the clothes, lying down in the cradle, because he is not needless from all of this due to the fragility of his body and the wetness when he was born. Then, he would not find the sweetness for him and the occurrences in the hearts what the child finds, so he would go out into the world being stupid and heedless about what is therein from its people, so he would meet the things with a weak mind and with deficient understanding.
ثُمَّ لَا يَزَالُ يَتَزَيَّدُ فِي الْمَعْرِفَةِ قَلِيلًا قَلِيلًا وَ شَيْئاً بَعْدَ شَيْءٍ وَ حَالًا بَعْدَ حَالٍ حَتَّى يَأْلَفَ الْأَشْيَاءَ وَ يَتَمَرَّنَ وَ يَسْتَمِرَّ عَلَيْهَا فَيَخْرُجُ مِنْ حَدِّ التَّأَمُّلِ بِهَا وَ الْحَيْرَةِ فِيهَا إِلَى التَّصَرُّفِ وَ الِاضْطِرَابِ إِلَى الْمَعَاشِ بِعَقْلِهِ وَ حِيلَتِهِ وَ إِلَى الِاعْتِبَارِ وَ الطَّاعَةِ وَ السَّهْوِ وَ الْغَفْلَةِ وَ الْمَعْصِيَةِ
Then he would not cease being increased in the understanding, little by little, and a thing after a thing, and a situation after a situation, until he is familiar with the things and continues upon them. So, he goes out from a limit of observation of it and the confusion regarding it, to the dispersing and the desperation to the livelihood with his intellect and his means, and to the learning of lessons, and the obedience, and the forgetfulness, and the heedlessness, and the disobedience.
وَ فِي هَذَا أَيْضاً وُجُوهٌ أُخَرُ فَإِنَّهُ لَوْ كَانَ يُولَدُ تَامَّ الْعَقْلِ مُسْتَقِلًّا بِنَفْسِهِ لَذَهَبَ مَوْضِعُ حَلَاوَةِ تَرْبِيَةِ الْأَوْلَادِ وَ مَا قُدِّرَ أَنْ يَكُونَ لِلْوَالِدَيْنِ فِي الِاشْتِغَالِ بِالْوَلَدِ مِنَ الْمَصْلَحَةِ وَ مَا يُوجِبُ التَّرْبِيَةَ لِلْآبَاءِ عَلَى الْأَبْنَاءِ مِنَ الْمُكَافَاةِ بِالْبِرِّ وَ الْعَطْفِ عَلَيْهِمْ عِنْدَ حَاجَتِهِمْ إِلَى ذَلِكَ مِنْهُمْ
And in this as well, there is another aspect. If he had been born with complete intellect, independent with himself, the subject of the sweetness of the upbringing of the children would be gone, and it would not happen for the parents in their engagement with the child for its interests, and it would not obligate the upbringing for the parents upon the children from the educating with the righteousness, and the kindness upon them during their need to that from them.
ثُمَّ كَانَ الْأَوْلَادُ لَا يَأْلَفُونَ آبَاءَهُمْ وَ لَا يَأْلَفُ الْآبَاءُ أَبْنَاءَهُمْ لِأَنَّ الْأَوْلَادَ كَانُوا يَسْتَغْنُونَ عَنْ تَرْبِيَةِ الْآبَاءِ وَ حِيَاطَتِهِمْ فَيَتَفَرَّقُونَ عَنْهُمْ حِينَ يُولَدُونَ فَلَا يَعْرِفُ الرَّجُلُ أَبَاهُ وَ أُمَّهُ وَ لَا يَمْتَنِعُ مِنْ نِكَاحِ أُمِّهِ وَ أُخْتِهِ وَ ذَوَاتِ الْمَحَارِمِ مِنْهُ إِذْ كَانَ لَا يَعْرِفُهُنَّ
Then, the children would not be familiar with their parents nor would the parents be familiar with their children, because the children would have been needless from the upbringing of the parents and their protection. So, they would be separate from them when they are born, and the man would not recognise his father and his mother, not be prevented from marrying his own mother, and his sister, and the ones of sanctity from him when he does not recognise them.
وَ أَقَلُّ مَا فِي ذَلِكَ مِنَ الْقَبَاحَةِ بَلْ هُوَ أَشْنَعُ وَ أَعْظَمُ وَ أَفْظَعُ وَ أَقْبَحُ وَ أَبْشَعُ لَوْ خَرَجَ الْمَوْلُودُ مِنْ بَطْنِ أُمِّهِ وَ هُوَ يَعْقِلُ أَنْ يَرَى مِنْهَا مَا لَا يَحِلُّ لَهُ وَ لَا يَحْسُنُ بِهِ أَنْ يَرَاهُ
And the least of the ugliness of what is in that – but, it is the most terrible, and most grievous, and the most horrible, and the ugliest, and the worst is – if the new born had come out from the belly of its mother and he is of intellect, he would see from her what is not Permissible for him, nor is it good with him that he sees it.
أَ فَلَا تَرَى كَيْفَ أُقِيمَ كُلُّ شَيْءٍ مِنَ الْخِلْقَةِ عَلَى غَايَةِ الصَّوَابِ وَ خَلَا مِنَ الْخَطَاءِ دَقِيقُةُ وَ جَلِيلُهُ
Do you not see how upright everything from the creation is, being upon a peak of the correctness, and devoid of the errors, accurate and sublime?
اعْرِفْ يَا مُفَضَّلُ مَا لِلْأَطْفَالِ فِي الْبُكَاءِ مِنَ الْمَنْفَعَةِ وَ اعْلَمْ أَنَّ فِي أَدْمِغَةِ الْأَطْفَالِ رُطُوبَةً إِنْ بَقِيَتْ فِيهَا أَحْدَثَتْ عَلَيْهِمْ أَحْدَاثاً جَلِيلَةً وَ عِلَلًا عَظِيمَةً مِنْ ذَهَابِ الْبَصَرِ وَ غَيْرِهِ فَالْبُكَاءُ يُسِيلُ تِلْكَ الرُّطُوبَةَ مِنْ رُءُوسِهِمْ فَيُعْقِبُهُمْ ذَلِكَ الصِّحَّةَ فِي أَبْدَانِهِمْ وَ السَّلَامَةَ فِي أَبْصَارِهِمْ
Understand, O Mufazzal, what benefits there are for the children in their crying, and know that in the brain of the children there is a moisture, if it were to remain in these, a serious event would occur upon them, and a big illness, from the going away of the sight, and something else. The crying flows that moisture away from their heads, and that is followed by the health in their bodies, and the safety of their sights.
أَ فَلَيْسَ قَدْ جَازَ أَنْ يَكُونَ الطِّفْلُ يَنْتَفِعُ بِالْبُكَاءِ وَ وَالِدَاهُ لَا يَعْرِفَانِ ذَلِكَ فَهُمَا دَائِبَانِ لِيُسْكِتَانِهِ وَ يَتَوَخَّيَانِ فِي الْأُمُورِ مَرْضَاتَهُ لِئَلَّا يَبْكِيَ وَ هُمَا لَا يَعْلَمَانِ أَنَّ الْبُكَاءَ أَصْلَحُ لَهُ وَ أَجْمَلُ عَاقِبَةً
Isn’t it allowed that the child would happen to be benefitting by the crying, and his parents do not understand that, so they go on to silence it and they are thinking of its pleasure not to let the baby cry, and both of them are not knowing that the crying is correct for him and of lovely consequences.
فَهَكَذَا يَجُوزُ أَنْ يَكُونَ فِي كَثِيرٍ مِنَ الْأَشْيَاءِ مَنَافِعُ لَا يَعْرِفُهَا الْقَائِلُونَ بِالْإِهْمَالِ وَ لَوْ عَرَفُوا ذَلِكَ لَمْ يَقْضُوا عَلَى الشَّيْءِ أَنَّهُ لَا مَنْفَعَةَ فِيهِ مِنْ أَجْلِ أَنَّهُمْ لَا يَعْرِفُونَهُ وَ لَا يَعْلَمُونَ السَّبَبَ فِيهِ فَإِنَّ كُلَّ مَا لَا يَعْلَمُهُ الْمُنْكِرُونَ يَعْلَمُهُ الْعَارِفُونَ وَ كَثِيراً مَا يَقْصُرُ عَنْهُ عِلْمُ الْمَخْلُوقِينَ مُحِيطٌ بِهِ عِلْمُ الْخَالِقِ جَلَّ قُدْسُهُ وَ عَلَتْ كَلِمَتُهُ
So, this is how it is allowed that there happen to be benefits in many things, the speakers are not understanding these with the negligence, and had they understood that, they would not decide upon the thing that there is no benefit in it, from the reason that they are not understanding it, nor are they knowing the reason of it, for everything what the deniers are not understanding, the understanding ones are knowing it, and a lot of what the knowledge of the creatures are deficient from it, the Knowledge of the Creator Encompasses it, Majestic is His–azwj Holiness, and Exalted is His–azwj Speech.
فَأَمَّا مَا يَسِيلُ مِنْ أَفْوَاهِ الْأَطْفَالِ مِنَ الرِّيقِ فَفِي ذَلِكَ خُرُوجُ الرُّطُوبَةِ الَّتِي لَوْ بَقِيَتْ فِي أَبْدَانِهِمْ لَأَحْدَثَتْ عَلَيْهِمُ الْأُمُورَ الْعَظِيمَةَ كَمَنْ تَرَاهُ قَدْ غَلَبَتْ عَلَيْهِ الرُّطُوبَةُ فَأَخْرَجَتْهُ إِلَى حَدِّ الْبَلَهِ وَ الْجُنُونِ وَ التَّخْلِيطِ إِلَى غَيْرِ ذَلِكَ مِنَ الْأَمْرَاضِ الْمُتْلِفَةِ كَالْفَالِجِ وَ اللَّقْوَةِ وَ مَا أَشْبَهَهُمَا
As for what flows from the mouth of the child from the saliva, it that is the exit of the wetness which, had it remained in their bodies, a grievous matter would have occurred upon them, like the one who sees that the wetness have overcome upon it, so he takes it out to its apparent limit, and the insanity and the weak intellect, to other than that from the different diseases, like the paralysis of the body and the paralysis of the face, and what resembles these.
فَجَعَلَ اللَّهُ تِلْكَ الرُّطُوبَةَ تَسِيلُ مِنْ أَفْوَاهِهِمْ فِي صِغَرِهِمْ لِمَا لَهُمْ فِي ذَلِكَ مِنَ الصِّحَّةِ فِي كِبَرِهِمْ فَتَفَضَّلَ عَلَى خَلْقِهِ بِمَا جَهِلُوهُ وَ نَظَرَ لَهُمْ بِمَا لَمْ يَعْرِفُوهُ وَ لَوْ عَرَفُوا نِعَمَهُ عَلَيْهِمْ لَشَغَلَهُمْ ذَلِكَ عَنِ التَّمَادِي فِي مَعْصِيَتِهِ فَسُبْحَانَهُ مَا أَجَلَّ نِعْمَتَهُ وَ أَسْبَغَهَا عَلَى الْمُسْتَحِقِّينَ وَ غَيْرِهِمْ مِنْ خَلْقِهِ وَ تَعَالَى عَمَّا يَقُولُ الْمُبْطِلُونَ عُلُوّاً كَبِيراً.
Thus, Allah–azwj Makes that wetness to flow out from their mouths during their smallness, to what is healthy for them during their old age. He–azwj has Graced upon His–azwj creatures with what they are ignorant of and Looks out for them with that they do not understand, and had they understood His–azwj Favour upon them, that would have pre-occupied them from deliberating to the acts of disobedience. Glorious is He–azwj! How Majestic are His–azwj Favours and His–azwj Bestowment upon the beneficiaries and others from His–azwj creatures, and Exalted is He–azwj from what the falsifiers are saying, Loftier, Greater’’.[120]
99- الْعِلَلُ، عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنْ إِسْمَاعِيلَ بْنِ عَلِيِّ بْنِ قُدَامَةَ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ نَاصِحٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَرْمَنِيِّ عَنِ الْحَسَنِ بْنِ عَبْدِ الْوَهَّابِ عَنْ عَلِيِّ بْنِ حَدِيدٍ الْمَدَائِنِيِّ عَمَّنْ حَدَّثَهُ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنِ الطِّفْلِ يَضْحَكُ مِنْ غَيْرِ عُجْبٍ وَ يَبْكِي مِنْ غَيْرِ أَلَمٍ
(The book) ‘Al Illal’ – From Ali Bin Hatim, from Ismail Bin Ali Bin Qudamah, from Ahmad Bin Ali Bin Nasih, from Ja’far Bin Muhammad Al Armany, from Al-Hassan Bin Abdul Wahab, from Ali Bin Hadeed Al Madainy, from the one who narrated it, from Al Mufazzal Bin Umar who said,
‘I asked Ja’far-asws Bin Muhammad-asws about the child laughing from without any wonder (no apparent reason) and crying from without any pain.
فَقَالَ يَا مُفَضَّلُ مَا مِنْ طِفْلٍ إِلَّا وَ هُوَ يَرَى الْإِمَامَ وَ يُنَاجِيهِ فَبُكَاؤُهُ لِغَيْبَةِ الْإِمَامِ عَنْهُ وَ ضَحِكُهُ إِذَا أَقْبَلَ إِلَيْهِ حَتَّى إِذَا أُطْلِقَ لِسَانُهُ أُغْلِقَ ذَلِكَ الْبَابُ عَنْهُ وَ ضُرِبَ عَلَى قَلْبِهِ بِالنِّسْيَانِ.
He-asws said: ‘O Mufazzal! There is no child except, and he sees the Imam-asws and whispers to him-asws, so his crying is for the Imam-asws being absent from him, and his laughter is when he-asws comes to him. When his tongue is freed, that door is closed from him, and the forgetfulness is struck upon his heart’’.[121]
100- التَّوْحِيدُ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ السَّرَّاجِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هَارُونَ الرَّشِيدِ عَنْ مُحَمَّدِ بْنِ أَكْرَمَ بْنِ أَبِي إِيَاسٍ عَنِ ابْنِ أَبِي ذِئْبٍ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَضْرِبُوا أَطْفَالَكُمْ عَلَى بُكَائِهِمْ فَإِنَّ بُكَاءَهُمْ أَرْبَعَةَ أَشْهُرٍ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَرْبَعَةَ أَشْهُرٍ الصَّلَاةُ عَلَى النَّبِيِّ وَ آلِهِ وَ أَرْبَعَةَ أَشْهُرٍ الدُّعَاءُ لِوَالِدَيْهِ.
(The book) ‘Al Tawheed’ – From Al Qasim Bin Muhammad Al Sarraj, from Ja’far Bin Muhammad Bin Musa, from Muhammad Bin Abdullah Bin Haroun Al Rasheed, from Muhammad Bin Akram Bin Abu Iyas, from Ibn Abu Zu’bin, from Nafie, from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘Do not be hitting your children upon their crying, for their crying for four months is a testimony that there is no god except Allah-azwj, and four months, the Salawaat upon the Prophet-saww and his-saww Progeny-asws, and four months is the supplication for his parents’’.[122]
101 الدُّرُّ الْمَنْثُورُ، عَنِ ابْنِ عَبَّاسٍ قَالَ: حَضَرَتْ عِصَابَةٌ مِنَ الْيَهُودِ نَبِيَّ اللَّهِ ص فَسَأَلُوهُ عَنْ مَسَائِلَ فَكَانَ فِي مَا سَأَلُوهُ كَيْفَ مَاءُ الرَّجُلُ مِنْ مَاءِ الْمَرْأَةِ وَ كَيْفَ الْأُنْثَى مِنْهُ وَ الذَّكَرُ
(The non-Shia book) ‘Al Durr Al Mansour’ – From Ibn Abbas who said,
‘A group of Jews presented to the Prophet-saww of Allah-azwj. They asked him-saww about issues. It was among what they asked him-saww, ‘How is the water of the man from water of the woman? And how is the female from it and the male?’
فَقَالَ إِنَّ مَاءَ الرَّجُلِ أَبْيَضُ غَلِيظٌ وَ إِنَّ مَاءَ الْمَرْأَةِ أَصْفَرُ رَقِيقٌ فَأَيُّهُمَا عَلَا كَانَ لَهُ الْوَلَدُ وَ الشَّبَهُ بِإِذْنِ اللَّهِ تَعَالَى إِنْ عَلَا مَاءُ الرَّجُلِ كَانَ ذَكَراً بِإِذْنِ اللَّهِ وَ إِنْ عَلَا مَاءُ الْمَرْأَةِ كَانَ أُنْثَى بِإِذْنِ اللَّهِ تَعَالَى.
He-saww said: ‘Water of the man is white, thick, and water of the woman is yellow, thin. Whichever of the two is higher, the child and the resemblance would be to him, by the Permission of Allah-azwj the Exalted. If water of the man is higher, it would be a male by the Permission of Allah-azwj, and if water of the woman was higher, it would be a female by the Permission of Allah-azwj Exalted’’.[123]
102 وَ عَنْ أَنَسٍ قَالَ: سَأَلَ عَبْدُ اللَّهِ بْنُ سَلَامٍ النَّبِيَّ ص فَقَالَ مَا يَنْزِعُ الْوَلَدَ إِلَى أَبِيهِ وَ إِلَى أُمِّهِ
And from Anas (well-known fabricator) who said,
‘Abdullah Bin Salam asked the Prophet-saww. He said, ‘What pulls the child to its father and to its mother?’
قَالَ أَخْبَرَنِي جَبْرَئِيلُ أَنَّهُ إِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ الْمَرْأَةِ نَزَعَ إِلَيْهِ الْوَلَدَ وَ إِذَا سَبَقَ مَاءُ الْمَرْأَةِ مَاءَ الرَّجُلُ نَزَعَ إِلَيْهَا.
He-saww said: ‘Jibraeel-as informed me-saww, when water of the man precedes water of the woman, the pull of the child it to him, and when water of the woman precedes water of the man, the pull is towards her’’.[124]
103 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى وَ لَقَدْ خَلَقْناكُمْ ثُمَّ صَوَّرْناكُمْ قَالَ خُلِقُوا فِي ظَهْرِ آدَمَ ثُمَّ صُوِّرُوا فِي الْأَرْحَامِ.
And from Ibn Abbas – Regarding Words of the Exalted: And We Created you, then We Shaped you, [7:11]. He said, ‘They were Created in the back of Adam-as, then Fashioned in the wombs’’.[125] (Opinion is forbidden in interpreting Holy Verses)
104 وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ خُلِقُوا فِي أَصْلَابِ الرِّجَالِ ثُمَّ صُوِّرُوا فِي أَرْحَامِ النِّسَاءِ.
And in another report from him – ‘They are Created in the loins of the men, then Fashioned in the wombs of the women’’.[126] (Opinion is forbidden in interpreting Holy Verses)
105 وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ قَالَ: أَمَّا قَوْلُهُ خَلَقْناكُمْ فَآدَمُ وَ أَمَّا صَوَّرْناكُمْ فَذُرِّيَتُهُ.
And in another report from him, he said,
‘As for His-azwj Words: We Created you, – it is Adam-as, and as for: We Shaped you, [7:11] – it is his-as offspring’’.[127] (Opinion is forbidden in interpreting Holy Verses)
106 وَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: سَمِعْتُ النَّبِيَّ ص سُئِلَ عَنِ الْعَزْلِ فَقَالَ لَا عَلَيْكُمْ أَنْ تَفْعَلُوا إِنْ يَكُنْ مِمَّا أَخَذَ اللَّهُ مِنْهَا الْمِيثَاقَ فَكَانَتْ عَلَى الصَّخْرَةِ نُفِخَ فِيهِ الرُّوحُ.
And from Abu Saeed Al Khudry who said,
‘I heard the Prophet-saww asked about the coitus interruptus. He-saww said: ‘It is not upon you that you should be doing it. It could be from what Allah-azwj has Taken the Covenant from it. If it would be upon a rock, He-azwj would Blow the spirit into it’’.[128]
107 وَ عَنِ ابْنِ مَسْعُودٍ أَنَّهُ سُئِلَ عَنِ الْعَزْلِ فَقَالَ لَوْ أَخَذَ اللَّهُ مِيثَاقَ نَسَمَةٍ مِنْ صُلْبِ رَجُلٍ ثُمَّ أَفْرَغَهُ عَلَى صَفَا لَأَخْرَجَهُ مِنْ ذَلِكَ الصَّفَا فَإِنْ شِئْتَ فَاعْزِلْ وَ إِنْ شِئْتَ لَا تَعْزِلْ.
From Ibn Masoud –
‘He was asked about the coitus interruptus. He said, ‘If Allah-azwj has Taken a Covenant of a person from the loins of a man, then it is poured upon a rock. He-azwj would Extract him from that rock. If you so desire, perform coitus interruptus, and if you so desire, then do not perform coitus interruptus’’.[129] (opinion)
108 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى مِنْ سُلالَةٍ قَالَ السُّلَالَةُ صفر صَفْوُ الْمَاءِ الرَّقِيقِ الَّذِي يَكُونُ مِنْهُ الْوَلَدُ.
And from Ibn Abbas – regarding Words of the Exalted: from an extract [32:8]. He said, ‘The extract is yellow clear water, the thin from which the child happens to be’’.[130] (Opinion is forbidden in interpreting Holy Verses)
109 وَ عَنِ ابْنِ عَبَّاسٍ مَرْفُوعاً النُّطْفَةُ الَّتِي يَخْرُجُ مِنْهَا الْوَلَدُ تَرْعَدُ لَهَا الْأَعْضَاءُ وَ الْعُرُوقُ كُلُّهَا إِذَا خَرَجَتْ وَقَعَتْ فِي الرَّحِمِ.
And from Ibn Abbas raising it, ‘The seed from which the child emerges, the limbs and the veins, all of them tremble for it. When it emerges, it falls into the womb’’.[131] (opinion)
110 وَ عَنْ عَلِيٍّ ع قَالَ: إِذَا تَمَّتِ النُّطْفَةُ أَرْبَعَةَ أَشْهُرٍ بُعِثَ إِلَيْهَا مَلَكٌ فَنَفَخَ فِيهَا الرُّوحَ فِي الظُّلُمَاتِ الثَّلَاثِ فَذَلِكَ قَوْلُهُ ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ يَعْنِي نَفَخَ الرُّوحَ.
And from Ali-asws having said: ‘When four months are completed for the seed, an Angel is Sent to it. He blows the soul in it in the triple darkness. That is His-azwj Word: then We Grow it as another creation. [23:14] – meaning blowing of the soul’’.[132] (from a non-Shia source)
111 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ يَقُولُ خَرَجَ مِنْ بَطْنِ أُمِّهِ بَعْدَ مَا خَرَجَ فَكَانَ مِنْ بَدْءِ خَلْقِهِ الْآخَرِ أَنِ اسْتَهَلَّ ثُمَّ كَانَ مِنْ خَلْقِهِ أَنْ دُلَ عَلَى ثَدْيِ أُمِّهِ ثُمَّ كَانَ مِنْ خَلْقِهِ أَنْ عَلِمَ كَيْفَ يَبْسُطُ رِجْلَيْهِ إِلَى أَنْ قَعَدَ إِلَى أَنْ حَبَا إِلَى أَنْ قَامَ عَلَى رِجْلَيْهِ إِلَى أَنْ مَشَى إِلَى أَنْ فُطِمَ فَعَلِمَ كَيْفَ يَشْرَبُ وَ يَأْكُلُ مِنَ الطَّعَامِ إِلَى أَنْ بَلَغَ الْحُلُمَ إِلَى أَنْ بَلَغَ إِلَى أَنْ يَتَقَلَّبَ فِي الْبِلَادِ.
And from Ibn Abbas –
‘then We Grow it as another creation. [23:14]. He said, ‘He emerges from the belly of his mother after, so it would be from the beginning of another creation that he is transformed, then it would be from his creation that he is pointed upon the breast of its mother, and it would be from his creation that he know how he should spread his legs until he sits, until he gets up to stand upon his legs, up to he walks, up to when he weans, so he knows how to drink and eat from the food, until he reaches the puberty, until he reaches to roam in the city’’.[133] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
112 وَ عَنْ قَتَادَةَ ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ قَالَ يَقُولُ بَعْضُهُمْ هُوَ نَبَاتُ الشَّعْرِ وَ بَعْضُهُمْ يَقُولُ هُوَ نَفْخُ الرُّوحِ.
And from Qatadah –
‘then We Grow it as another creation. [23:14]. He said, ‘Some of them say, it is the growth of the hair, and some of them say it is blowing of the soul’’.[134] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
113 وَ عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ ص يَدْخُلُ الْمَلَكُ عَلَى النُّطْفَةِ بَعْدَ مَا تَسْتَقِرُّ فِي الرَّحِمِ بِأَرْبَعٍ أَوْ بِخَمْسٍ وَ أَرْبَعِينَ لَيْلَةً أَيْ رَبِّ أَ شَقِيٌّ أَمْ سَعِيدٌ أَ ذَكَرٌ أَمْ أُنْثَى
And from Huzyefa Bin Aseyd who said,
‘Rasool-Allah-saww said: ‘The Angel enters unto the seed after it had been settled in the womb for forty-four or forty-five nights (saying), ‘Yes, Lord-azwj! Is he wretched or fortunate? Is it a male or a female?’
فَيَقُولُ اللَّهُ وَ يَكْتُبَانِ ثُمَّ يَكْتُبُ عَمَلَهُ وَ رِزْقَهُ وَ أَجَلَهُ وَ أَثَرَهُ وَ مُصِيبَتَهُ ثُمَّ تُطْوَى الصَّحِيفَةُ فَلَا يُزَادُ فِيهَا وَ لَا يَنْقُصُ مِنْهَا.
Allah-azwj Says, and they write. Then they write his deeds, and his sustenance, and his term, and his impacts, and his calamities. Then they fold the parchment, so there is neither any increase in it, nor any reduction from it’’.[135] (from a non-Shia source)
114 وَ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا مَكَثَ الْمَنِيُّ فِي الرَّحِمِ أَرْبَعِينَ لَيْلَةً أَتَاهُ مَلَكُ النُّفُوسِ فَعَرَجَ بِهِ إِلَى الرَّبِّ فَيَقُولُ يَا رَبِّ أَ ذَكَرٌ أَمْ أُنْثَى فَيَقْضِي اللَّهُ مَا هُوَ قَاضٍ فَيَقُولُ أَ شَقِيٌّ أَمْ سَعِيدٌ فَيَكْتُبُ مَا هُوَ لَاقٍ
And from Abu Zarr-ra having said: ‘Rasool-Allah-saww said: ‘When the semen remains in the womb for forty nights, an Angel of the souls comes to it. He goes out with it to the Lord-azwj. He said, ‘O Lord-azwj! Is it a male or a female?’ Allah-azwj Decrees what He-azwj Decrees. He says, ‘Is it wretched or fortunate?’ He writes down what is appropriate’’.
وَ قَرَأَ أَبُو ذَرٍّ مِنْ فَاتِحَةِ التَّغَابُنِ خَمْسَ آيَاتٍ إِلَى قَوْلِهِ وَ صَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَ إِلَيْهِ الْمَصِيرُ.
And Abu Zarr-ra recited from the beginning of (Surah) Al Taghabun, five Verses up to His-azwj Words: and He Imaged you, so excellent is your image, and to Him is the destination [64:3]’’.[136] (from a non-Shia source)
115 وَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: إِذَا جِئْنَاكُمْ بِحَدِيثٍ أَتَيْنَاكُمْ بِتَصْدِيقِهِ مِنْ كِتَابِ اللَّهِ إِنَّ النُّطْفَةَ تَكُونُ فِي الرَّحِمِ أَرْبَعِينَ ثُمَّ تَكُونُ عَلَقَةً أَرْبَعِينَ ثُمَّ تَكُونُ مُضْغَةً أَرْبَعِينَ
And from Abdullah Bin Masoud who said,
‘Whenever we comes to you with a Hadeeth, we come to you with its ratification from the Book of Allah-azwj. The seed happens to be in the womb for forty (day), then it becomes a clot for forty (days), then it becomes a lump for forty (days).
فَإِذَا أَرَادَ اللَّهُ أَنْ يَخْلُقَ الْخَلْقَ نَزَلَ الْمَلَكُ فَيَقُولُ لَهُ اكْتُبْ فَيَقُولُ مَا ذَا أَكْتُبُ فَيَقُولُ شَقِيّاً أَوْ سَعِيداً ذَكَراً أَوْ أُنْثَى وَ مَا رِزْقُهُ وَ أَثَرُهُ وَ أَجَلُهُ فَيُوحِي اللَّهُ بِمَا يَشَاءُ وَ يَكْتُبُهُ الْمَلَكُ
When Allah-azwj Wants to Create the creature, the Angel descends. He-azwj Says to him: “Write!” He says, ‘What is what I should write?’ He-azwj Says either wretched or fortunate, or male or female, and what it’s sustenance is, and its impacts, and its term. Allah-azwj Reveals with whatever He-azwj so Desires and the Angels writes’.
ثُمَّ قَرَأَ عَبْدُ اللَّهِ إِنَّا خَلَقْنَا الْإِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ نَبْتَلِيهِ ثُمَّ قَالَ عَبْدُ اللَّهِ أَمْشَاجُهَا عُرُوقُهَا.
Then Abdullah recited: Surely, We Created the human being from a uniting seed. We Wanted to Try him, [76:2]. Then Abdullah said, ‘It’s uniting is its veins’’.[137] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
116 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ مِنْ نُطْفَةٍ أَمْشاجٍ قَالَ مَاءُ الرَّجُلِ وَ مَاءُ الْمَرْأَةِ حِينَ يَخْتَلِطَانِ.
And from Ibn Abbas – from a uniting seed. [76:2]. He-asws said: ‘Water of the man and water of the woman when they mingle’’.[138] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
117 وَ عَنِ ابْنِ عَبَّاسٍ أَنَّ نَافِعَ بْنَ الْأَزْرَقِ قَالَ لَهُ أَخْبِرْنِي عَنْ قَوْلِهِ مِنْ نُطْفَةٍ أَمْشاجٍ قَالَ اخْتِلَاطُ مَاءِ الرَّجُلِ وَ مَاءِ الْمَرْأَةِ إِذَا وَقَعَ فِي الرَّحِمِ قَالَ وَ هَلْ تَعْرِفُ الْعَرَبُ ذَلِكَ قَالَ نَعَمْ أَ مَا سَمِعْتَ أَبَا ذُوَيْبٍ وَ هُوَ يَقُولُ
| كَأَنَّ الرِّيشَ وَ الْفَوْقَيْنِ مِنْهُ | خِلَالُ النَّسْلِ خَالَطَهُ مَشِيجٌ. |
And from Ibn Abbas that Nafie Bin Al Azraq said to him, ‘Inform me about His-azwj Words: ‘from a uniting seed. [76:2]. He said, ‘Mingling of water of the man and water of the woman, when it occurs in the womb’. He said, ‘And the Arabs know that?’ He said, ‘Yes. Have you nor heard Abu Zuweyb (the poet) and he has said, ‘As if the feathers and the two aboves, from it is majestic lineage, it’s mixing is ‘Masheej’’.[139] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
118 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ مِنْ نُطْفَةٍ أَمْشاجٍ قَالَ مُخْتَلِفَةِ الْأَلْوَانِ.
And from Ibn Abbas – regarding His-azwj Words: from a uniting seed. [76:2]. He said, ‘Different colours’’.[140] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
119 وَ عَنْ مُجَاهِدٍ مِنْ نُطْفَةٍ أَمْشاجٍ قَالَ أَلْوَانُ نُطْفَةِ الرَّجُلِ بَيْضَاءُ وَ حَمْرَاءُ وَ نُطْفَةُ الْمَرْأَةِ خَضْرَاءُ وَ حَمْرَاءُ.
And from Mujahid – from a uniting seed. [76:2]. He said, ‘Colour of seed of the man is white and red, and seed of the woman is green and red’’.[141] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
120 وَ عَنْ قَتَادَةَ إِنَّا خَلَقْنَا الْإِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ نَبْتَلِيهِ قَالَ طَوْراً نُطْفَةً وَ طَوْراً عَلَقَةً وَ طَوْراً مُضْغَةً وَ طَوْراً عِظَاماً ثُمَّ كَسَوْنَا الْعِظامَ لَحْماً وَ ذَلِكَ أَشَدُّ مَا يَكُونُ إِذَا كُسِيَ اللَّحْمَ
And from Qatadah –
Surely, We Created the human being from a uniting seed. We Wanted to Try him, [76:2]. He said, ‘A phase of being a seed, and a phase of being a clot, and a phase of being a lump, and a phase of being bones. then We Clothed the bones with flesh, then We Grow it as another creation. So Blessed is Allah, the best of the Creators [23:14] hen We Clothed the bones with flesh, [23:14] – and that is most difficult as can be, when the it is clothed the flesh.
ثُمَّ أَنْشَأْناهُ خَلْقاً آخَرَ قَالَ أَنْبَتَ لَهُ الشَّعْرَ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ فَأَنْبَأَهُ اللَّهُ مِمَّا خَلَقَهُ وَ أَبْنَاهُ إِنَّمَا بَيَّنَ ذَلِكَ لِيَبْتَلِيَهُ بِذَلِكَ لِيَعْلَمَ كَيْفَ شُكْرُهُ وَ مَعْرِفَتُهُ لِحَقِّهِ
then We Grow it as another creation. – He said, ‘The hair grows for it – So Blessed is Allah, the best of the Creators [23:14] – Allah-azwj Informed him what He-azwj had Created him from, and Informed him, rather Revealed that in order to Try him with that to Know how his thanking would be, and his recognition of His-azwj Right.
فَبَيَّنَ اللَّهُ لَهُ مَا أَحَلَّ لَهُ وَ مَا حَرَّمَ عَلَيْهِ ثُمَّ قَالَ إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً لِنِعَمِ اللَّهِ وَ إِمَّا كَفُوراً بِهَا.
He-azwj Revealed to him what He-azwj had Permitted for him and what is Prohibited upon him, then said: We certainly Guided him of the Way. Either he is grateful, – for the bounties of Allah-azwj – or he commits Kufr [76:3] – with these’’.[142] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
121 وَ عَنْ عِكْرِمَةَ فِي قَوْلِهِ أَمْشاجٍ قَالَ الظُّفْرُ وَ الْعَظْمُ وَ الْعَصَبُ مِنَ الرَّجُلِ وَ اللَّحْمُ وَ الدَّمُ وَ الشَّعْرُ مِنَ الْمَرْأَةِ.
And from Ikrimah (Bin Abu Jahl-la) – Regarding His-azwj Word: from a uniting seed. [76:2]. He said, ‘The nails and the bones, and the nerves are from the man, and the flesh and the blood and the hair is from the woman’’.[143] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
122 وَ عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَرَادَ اللَّهُ أَنْ يَخْلُقَ النَّسَمَةَ فَجَامَعَ الرَّجُلُ الْمَرْأَةَ طَارَ مَاؤُهُ فِي كُلِّ عِرْقٍ وَ عَصَبٍ مِنْهَا فَإِذَا كَانَ الْيَوْمُ السَّابِعُ أَحْضَرَ اللَّهُ لَهُ كُلَّ عِرْقٍ بَيْنَهُ وَ بَيْنَ آدَمَ ثُمَّ قَرَأَ فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ.
And from Malik Bin Al Huweyris who said,
‘When Allah-azwj Wants to Create the person, the man copulates with the woman, his water flies into every vein and nerve of hers. When it were the seventh day, Allah-azwj Presents to him every vein between him and Adam-as’. Then he recited: Into whichever image what He so Desires, He Constitutes you [82:8]’’.[144] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
123 وَ عَنْ مُجَاهِدٍ فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ قَالَ إِمَّا قَبِيحاً وَ إِمَّا حَسَناً وَ شِبْهَ أَبٍ أَوْ أُمٍّ أَوْ خَالٍ أَوْ عَمٍ.
And from Mujahid – Into whichever image what He so Desires, He Constitutes you [82:8]. He said, ‘Either ugly, or handsome, and resembling father or mother, or a maternal uncle or paternal uncle’’.[145] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
124 وَ عَنْ عُلَيِّ بْنِ رِيَاحٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ ص قَالَ لَهُ مَا وُلِدَ لَكَ قَالَ يَا رَسُولَ اللَّهِ مَا عَسَى أَنْ يُولَدَ لِي إِمَّا غُلَامٌ وَ إِمَّا جَارِيَةٌ قَالَ فَمَنْ يُشْبِهُ قَالَ يَا رَسُولَ اللَّهِ مَا عَسَى أَنْ يُشْبِهَ إِمَّا أَبَاهُ وَ إِمَّا أُمَّهُ
And from Ali Bin Riyah, from his father, from his grandfather –
‘The Prophet-saww said to him: ‘What has been born for you?’ He said, ‘O Rasool-Allah-saww! What can possible be born for me? Either it is a boy or a girl!’ He-saww said: ‘So whom does he resemble’. He said, ‘O Rasool-Allah-saww! What can he possibly resemble? Either his father or his mother’.
فَقَالَ لَا تَقُولَنَّ هَذَا إِنَّ النُّطْفَةَ إِذَا اسْتَقَرَّتْ فِي الرَّحِمِ أَحْضَرَهَا اللَّهُ كُلَّ نَسَبٍ بَيْنَهَا وَ بَيْنَ آدَمَ فَرَكَّبَ خَلْقَهُ فِي صُورَةٍ مِنْ تِلْكَ الصُّوَرِ أَ مَا قَرَأْتَ هَذِهِ الْآيَةَ فِي كِتَابِ اللَّهِ فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ مِنْ نَسَبَكِ مَا بَيْنَكَ وَ بَيْنَ آدَمَ.
He-saww said: ‘Do not be saying this! The seed, when it settles in the womb, Allah-azwj Presents to it every attribution between it and Adam-as. He-azwj Constitutes his creation in the image from those images. Have you nor read this Verse in the Book of Allah-azwj: Into whichever image what He so Desires, He Constitutes you [82:8]? – from your is your lineage what is between you and Adam-as’’.[146] (from a non-Shia source)
125 وَ عَنِ ابْنِ أَبِي حَاتِمٍ فِي قَوْلِهِ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ قَالَ صُلْبُ الرَّجُلِ وَ تَرَائِبُ الْمَرْأَةِ لَا يَكُونُ الْوَلَدُ إِلَّا مِنْهُمَا.
And from Ibn Abu Hatim – Regarding His-azwj Words: Coming from between the loins and the ribs [86:7]. He said, ‘Loins of the man and ribs of the woman. The child cannot happen to be except from these two’’.[147] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
126 وَ عَنِ ابْنِ أَبْزَى قَالَ: الصُّلْبُ مِنَ الرَّجُلِ وَ التَّرَائِبُ مِنَ الْمَرْأَةِ.
And from Ibn Abzy who said – ‘The loins form the man and the ribs from the woman’’.[148] (Not a Hadeeth + from a non-Shia source)
127 وَ عَنِ ابْنِ عَبَّاسٍ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ قَالَ مَا بَيْنَ الْجِيدِ وَ النَّحْرِ.
And from Ibn Abbas – Coming from between the loins and the ribs [86:7]. He said, ‘What is between the throat and the windpipe’’.[149] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
128 وَ عَنْ مُجَاهِدٍ قَالَ: التَّرَائِبُ أَسْفَلُ مِنَ التَّرَاقِي.
And from Mujahid who said, ‘The ribs lower than the collar bone’’.[150] (Not a Hadeeth + from a non-Shia source)
129 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ وَ التَّرائِبِ قَالَ تَرِيبَةُ الْمَرْأَةِ وَ هُوَ مَوْضِعُ الْقِلَادَةِ.
And from Ibn Abbas – Regarding His-azwj Words: and the ribs [86:7]. He said, ‘Ribs of the woman, and it is a place of the necklace’’.[151]
130 وَ عَنِ ابْنِ عَبَّاسٍ أَنَّ نَافِعَ بْنَ الْأَزْرَقِ قَالَ لَهُ أَخْبِرْنِي عَنْ قَوْلِهِ عَزَّ وَ جَلَ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ قَالَ التَّرَائِبُ مَوْضِعُ الْقِلَادَةِ مِنَ الْمَرْأَةِ قَالَ وَ هَلْ تَعْرِفُ الْعَرَبُ ذَلِكَ قَالَ نَعَمْ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ
| وَ الزَّعْفَرَانُ عَلَى تَرَائِبِهَا | شَرَقاً بِهِ اللَّبَّاتُ وَ النَّحْرُ. |
And from Ibn Abbas – Nafie Bin Al Azraq said to him, ‘Inform me about Words of Mighty and Majestic: Coming from between the loins and the ribs [86:7]. He said, ‘The ribs from the woman is a place of the necklace’. He said, ‘And do the Arabs know that?’ He said, ‘Yes. Have you not heard the words of the poet, ‘And the Saffron is upon her ribs, the clothes and the throat are shining with it’?’’[152] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
131 وَ عَنْ عِكْرِمَةَ أَنَّهُ سُئِلَ عَنْ قَوْلِهِ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ قَالَ صُلْبِ الرَّجُلِ وَ تَرَائِبِ الْمَرْأَةِ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ
| نِظَامُ اللُّؤْلُؤِ عَلَى تَرَائِبِهَا | شَرَقاً بِهِ اللَّبَّاتُ وَ النَّحْرُ |
And from Ikrimah (Bin Abu Jahl-la) – He was asked about His-azwj Words: Coming from between the loins and the ribs [86:7]. He said, ‘Loins of the man and ribs of the woman. Have you not heard the words of the poet, ‘The arrangement of the pearls are upon her ribs, the clothes and the neck are shining with it’?’’[153] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
132 وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: التَّرَائِبُ بَيْنَ ثَدْيَيِ الْمَرْأَةِ.
And from Ibn Abbas who said, ‘The ribs between the breasts of the woman’’.[154] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
وَ 133 عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: التَّرَائِبُ الصَّدْرُ.
And from Saeed Bin Jubeyr who said, ‘The ribs of the chest’’.[155] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
134 وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: التَّرَائِبُ أَرْبَعَةُ أَضْلَاعٍ مِنْ كُلِّ جَانِبٍ مِنْ أَسْفَلِ الْأَضْلَاعِ.
And from Ibn Abbas who said, ‘The four ribs from each side, from the lower ribs’’.[156] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
135 وَ عَنِ الْأَعْمَشِ قَالَ: يُخْلَقُ الْعِظَامُ وَ الْعَصَبُ مِنْ مَاءِ الرَّجُلِ وَ يُخْلَقُ اللَّحْمُ وَ الدَّمُ مِنْ مَاءِ الْمَرْأَة.
And from Al Amsh who said,
‘The bones and the nerves are from water of the man, and the flesh and the blood are Created from water of the woman’’.[157] (Not a Hadeeth + from a non-Shia source)
136 وَ عَنْ قَتَادَةَ فِي قَوْلِهِ يَخْرُجُ مِنْ بَيْنِ الصُّلْبِ وَ التَّرائِبِ قَالَ يَخْرُجُ مِنْ بَيْنِ صُلْبِهِ وَ نَحْرِهِ
And from Qatadah –
‘Regarding His-azwj Words: Coming from between the loins and the ribs [86:7]. He said, ‘Emerging from between his loins and his throat’.
إِنَّهُ عَلى رَجْعِهِ لَقادِرٌ قَالَ إِنَّ اللَّهَ عَلَى بَعْثِهِ وَ إِعَادَتِهِ لَقَادِرٌ
Surely, He is Able upon Returning him [86:8] – He said, ‘Allah-azwj is Able upon Resurrecting him and Returning him’.
يَوْمَ تُبْلَى السَّرائِرُ قَالَ إِنَّ هَذِهِ السَّرَائِرَ مُخْتَبَرَةٌ فَأَسِرُّوا خَيْراً وَ أَعْلِنُوهُ فَما لَهُ مِنْ قُوَّةٍ يَمْتَنِعُ بِهَا وَ لا ناصِرٍ يَنْصُرُهُ مِنَ اللَّهِ.
On the day when the secrets would be Tested [86:9] – He said, ‘These are Tested secrets, therefore keep goodly secrets, and announce. So there would neither be any strength for him – to prevent it – nor a helper [86:10] – helping him from Allah-azwj’’.[158] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
137 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ إِنَّهُ عَلى رَجْعِهِ لَقادِرٌ قَالَ أَنْ يَجْعَلَ الشَّيْخَ شَابّاً وَ الشَّابَّ شَيْخاً.
From Ibn Abbas – Regarding His-azwj Words: Surely, He is Able upon Returning him [86:8]. He said, ‘He-azwj can Make the old man a youth, and the youth an old man’’.[159] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
138 وَ عَنْ مُجَاهِدٍ إِنَّهُ عَلى رَجْعِهِ لَقادِرٌ قَالَ عَلَى رَجْعِ النُّطْفَةِ فِي الْإِحْلِيلِ.
And from Mujahid – Surely, He is Able upon Returning him [86:8]. He said, ‘Upon Returning the seed in the urethra’’.[160] (Opinion is forbidden in interpreting Holy Verses + from a non-Shia source)
[1] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 1
[2] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 2
[3] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 3
[4] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 4
[5] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 5
[6] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 6
[7] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 7
[8] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 8
[9] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 9
[10] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 10
[11] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 11
[12] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 12
[13] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 13
[14] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 14
[15] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 15
[16] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 16
[17] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 17
[18] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 18
[19] Bihar Al-Anwaar – V 57 The book of creation – Ch 39 H 19
[20] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 1
[21] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 2
[22] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 3
[23] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 4
[24] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 5
[25] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 6
[26] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 7
[27] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 8
[28] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 9
[29] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 10
[30] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 11
[31] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 12
[32] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 13
[33] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 14
[34] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 15
[35] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 16
[36] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 17
[37] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 18 a
[38] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 18 b
[39] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 19
[40] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 20
[41] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 21
[42] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 22
[43] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 23
[44] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 24
[45] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 25
[46] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 26
[47] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 27
[48] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 28
[49] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 29
[50] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 30
[51] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 31 a
[52] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 31 b
[53] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 32
[54] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 33
[55] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 34
[56] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 35
[57] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 36
[58] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 37
[59] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 38
[60] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 39
[61] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 40
[62] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 41
[63] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 42
[64] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 43
[65] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 44
[66] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 45
[67] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 46
[68] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 47
[69] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 48
[70] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 49
[71] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 50
[72] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 51
[73] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 52
[74] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 53
[75] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 54
[76] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 55
[77] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 56
[78] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 57
[79] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 58
[80] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 59
[81] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 60 a
[82] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 60 b
[83] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 61
[84] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 62
[85] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 63
[86] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 64
[87] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 65
[88] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 66
[89] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 67
[90] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 68
[91] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 69
[92] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 70
[93] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 71
[94] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 72
[95] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 73
[96] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 74
[97] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 75
[98] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 76
[99] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 77
[100] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 78
[101] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 79
[102] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 80
[103] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 81
[104] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 82
[105] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 83
[106] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 84
[107] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 85
[108] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 86
[109] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 87
[110] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 88
[111] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 89
[112] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 90
[113] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 91
[114] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 92
[115] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 93
[116] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 94
[117] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 95
[118] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 96
[119] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 97
[120] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 98
[121] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 99
[122] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 100
[123] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 101
[124] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 102
[125] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 103
[126] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 104
[127] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 105
[128] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 106
[129] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 107
[130] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 108
[131] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 109
[132] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 110
[133] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 111
[134] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 112
[135] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 113
[136] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 114
[137] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 115
[138] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 116
[139] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 117
[140] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 118
[141] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 119
[142] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 120
[143] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 121
[144] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 122
[145] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 123
[146] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 124
[147] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 125
[148] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 126
[149] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 127
[150] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 128
[151] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 129
[152] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 130
[153] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 131
[154] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 132
[155] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 133
[156] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 134
[157] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 135
[158] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 136
[159] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 137
[160] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 138