Volume 64
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al-Majlisi
كتاب الإيمان و الكفر
THE BOOK OF EMAN (BELIEF) AND KUFR (DISBELIEF)
أبواب الإيمان و الإسلام و التشيع و معانيها و فضلها و صفاتها
CHAPTERS ON THE EMAN, AND AL-ISLAM AND THE SHIAISM, AND THEIR MEANINS, AND THEIR MERITS AND THEIR DESCRIPTIONS
باب 1 فضل الإيمان و جمل شرائطه
CHAPTER 1 – MERIT OF THE EMAN AND A SUMMARY OF ITS CONDITIONS
الآيات
The Verses –
البقرة هُدىً لِلْمُتَّقِينَ
(Surah) Al Baqarah: Guidance for the pious [2:2]
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَ يُقِيمُونَ الصَّلاةَ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ
Those who are believing in the unseen and are establishing the Salat, and from what We have Graced them, they are spending [2:3]
وَ الَّذِينَ يُؤْمِنُونَ بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ
And those who are believing in what is Revealed unto you and what was Revealed before you and of the Hereafter, they are certain [2:4]
أُولئِكَ عَلى هُدىً مِنْ رَبِّهِمْ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
They are on a Guidance from their Lord and they shall be successful [2:5]
و قال تعالى وَ بَشِّرِ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أَنَّ لَهُمْ جَنَّاتٍ الآية
And the Exalted Said: And give glad tidings to those who believe and are doing righteous deeds, that for them are Gardens beneath [2:25] – the Verse.
و قال تعالى وَ آمِنُوا بِما أَنْزَلْتُ مُصَدِّقاً لِما مَعَكُمْ وَ لا تَكُونُوا أَوَّلَ كافِرٍ بِهِ
And the Exalted Said: And believe in what I have Revealed, a ratification of what is with you, and do not become the first disbeliever by it [2:41]
و قال عز و جل وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ أَصْحابُ الْجَنَّةِ هُمْ فِيها خالِدُونَ
And the Mighty and Majestic Said: And those who are believing and doing righteous deeds, they are the dwellers of the Paradise; they would be in it eternally [2:82]
و قال تعالى أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ
And the Exalted Said: Are you believing in part of the Book and disbelieving in a part (of it)? So what is a Recompense of the one from you who does that except disgrace in the life of the world? And on the Day of Judgment he would be Driven to the severe Punishment; and Allah is not heedless from what you are doing. [2:85]
و قال جل و علا قُلْ بِئْسَما يَأْمُرُكُمْ بِهِ إِيمانُكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
And the Majestic and Exalted Said: Say: Evil is what your Eman is instructing you if you are Momineen. [2:93]
و قال عز من قائل مَنْ كانَ عَدُوًّا لِلَّهِ وَ مَلائِكَتِهِ وَ رُسُلِهِ وَ جِبْرِيلَ وَ مِيكالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكافِرِينَ
And the Mighty Said from a speaker: One who was an enemy to Allah and His Angels and His Rasools and Jibraeel and Mikaeel, so Allah is an enemy of the Kafireen (unbelievers) [2:98]
و قال تعالى قُولُوا آمَنَّا بِاللَّهِ وَ ما أُنْزِلَ إِلَيْنا وَ ما أُنْزِلَ إِلى إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ وَ يَعْقُوبَ وَ الْأَسْباطِ وَ ما أُوتِيَ مُوسى وَ عِيسى وَ ما أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَ نَحْنُ لَهُ مُسْلِمُونَ
And the Exalted Said: Say: We believe in Allah and (in) what is Revealed unto us, and what was revealed to Ibrahim and Ismail and Is’haq and Yaqoub and the tribes, and (in) what was Given to Musa and Isa, and (in) what was Given to the Prophets from their Lord. We do not make any distinction between any of them, and to Him we are submitting [2:136]
فَإِنْ آمَنُوا بِمِثْلِ ما آمَنْتُمْ بِهِ فَقَدِ اهْتَدَوْا وَ إِنْ تَوَلَّوْا فَإِنَّما هُمْ فِي شِقاقٍ فَسَيَكْفِيكَهُمُ اللَّهُ وَ هُوَ السَّمِيعُ الْعَلِيمُ
So if they were to believe with the like of what you are believing in, they would have been Guided; and if they were to turn back, so rather they are in the discord; and Allah will Suffice you against them, and He is the Hearing, the Knowing [2:137]
و قال سبحانه إِنَّ فِي ذلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
surely in that, is a Sign for you all, if you were Momineen [2:248]
و قال تعالى فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَ يُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى لَا انْفِصامَ لَها وَ اللَّهُ سَمِيعٌ عَلِيمٌ
And the Exalted Said: Therefore the one who disbelieves in the tyrant and believes in Allah, so he has grasped the most trustworthy handhold, there would be no breaking for it; and Allah is Hearing, Knowing [2:256]
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ إلى قوله هُمْ فِيها خالِدُونَ
Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light; – up to His (sw.t.) Words: they would be in it eternally [2:257]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
And the Exalted Said: Surely, those who are believing and doing righteous deeds, and establishing the Salat and giving the Zakāt, for them, their Recompense is with their Lord, and there shall neither be fear upon them, nor would they be grieving [2:277]
يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ ذَرُوا ما بَقِيَ مِنَ الرِّبا إِنْ كُنْتُمْ مُؤْمِنِينَ
O you those who are believing! Fear Allah and relinquish whatever remains (due) from the interest if you are Momineen [2:278]
و قال سبحانه آمَنَ الرَّسُولُ بِما أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَ الْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَ مَلائِكَتِهِ وَ كُتُبِهِ وَ رُسُلِهِ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَ قالُوا سَمِعْنا وَ أَطَعْنا غُفْرانَكَ رَبَّنا وَ إِلَيْكَ الْمَصِيرُ
And the Glorious Said: (Allah Said): “The Rasool believes in what is Revealed unto him from his Lord”. (The Rasool said), ‘And (so do) the Momineen. They all believe in Allah, and His Angels, and His Books. They do not differentiate between any one of His Rasools’. (Allah Said): “And they are saying, ‘We hear, and we obey’”. (The Rasool said): ‘Yours is the Forgiveness, our Lord, and to You is the Destination’. [2:285]
آل عمران إِنَّ فِي ذلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
(Surah) Aal-e-Imran: surely in that is a Sign for you all, if you were Momineen [3:49]
و قال تعالى وَ أَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَ اللَّهُ لا يُحِبُّ الظَّالِمِينَ
And the Exalted Said: And as for those who believe and do righteous deeds, He will Fulfil their Recompense; and Allah does not love the unjust [3:57]
و قال سبحانه إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا وَ اللَّهُ وَلِيُّ الْمُؤْمِنِينَ
And the Glorious Said: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing; and Allah is the Guardian of the Momineen [3:68]
و قال تعالى قُلْ آمَنَّا بِاللَّهِ وَ ما أُنْزِلَ عَلَيْنا وَ ما أُنْزِلَ عَلى إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ وَ يَعْقُوبَ وَ الْأَسْباطِ وَ ما أُوتِيَ مُوسى وَ عِيسى وَ النَّبِيُّونَ مِنْ رَبِّهِمْ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَ نَحْنُ لَهُ مُسْلِمُونَ
And the Exalted Said: Say: ‘We believe in Allah and what has been Revealed unto us, and what was Revealed to Ibrahim and Ismail and Is’haq and Yaqoub and the tribes, and what was Given to Musa and Isa and the Prophets from their Lord; we do not make any distinction between any of them, and to Him are we submitting [3:84]
و قال سبحانه وَ اللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ
And the Glorious Said: and Allah is Gracious to the Momineen [3:152]
و قال عز و علا فَآمِنُوا بِاللَّهِ وَ رُسُلِهِ وَ إِنْ تُؤْمِنُوا وَ تَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ
And the Mighty and Majestic Said: therefore believe in Allah and His Rasools; and if you believe and fear then for you would be a mighty Recompense [3:179]
و قال عز و جل وَ إِنَّ مِنْ أَهْلِ الْكِتابِ لَمَنْ يُؤْمِنُ بِاللَّهِ وَ ما أُنْزِلَ إِلَيْكُمْ وَ ما أُنْزِلَ إِلَيْهِمْ خاشِعِينَ لِلَّهِ لا يَشْتَرُونَ بِآياتِ اللَّهِ ثَمَناً قَلِيلًا أُولئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ
And Mighty and Majestic Said: And from the People of the Book there is one who believes in Allah and (in) that which has been Revealed to you and (in) that which has been Revealed to them, being humble to Allah; they are not taking a small price for the Signs of Allah; they, for them, their Recompense is in the Presence of their Lord; surely Allah is quick in Reckoning [3:199]
النساء وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها أَبَداً لَهُمْ فِيها أَزْواجٌ مُطَهَّرَةٌ وَ نُدْخِلُهُمْ ظِلًّا ظَلِيلًا
(Surah) Al Nisaa: And (as for) those who are believing and doing righteous deeds, We shall Enter them into Gardens beneath which the rivers flow, abiding therein for ever. For them would be clean wives therein, and We shall Enter them to be in dense shade [4:57]
و قال تعالى وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها أَبَداً وَعْدَ اللَّهِ حَقًّا وَ مَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا
And the Exalted Said: And those who believe and are doing righteous deeds, We would be Entering them into Gardens beneath which the rivers flow, abiding therein forever, it being a true Promise of Allah; and who is truer than Allah in Words? [4:122]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ الْكِتابِ الَّذِي نَزَّلَ عَلى رَسُولِهِ وَ الْكِتابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ وَ مَنْ يَكْفُرْ بِاللَّهِ وَ مَلائِكَتِهِ وَ كُتُبِهِ وَ رُسُلِهِ وَ الْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلالًا بَعِيداً
And the Exalted Said: O you who believe! Believe in Allah and His Rasool, and the Book which He has Revealed unto His Rasool, and the Book which He Revealed from before; and one who disbelieves in Allah, and His Angels, and His Books, and His Rasools and the Last Day, so he has strayed a far straying [4:136]
و قال تعالى وَ سَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْراً عَظِيماً
And the Exalted Said: and soon Allah would be Giving the Momineen a mighty Recompense [4:146]
و قال سبحانه وَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ وَ لَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ أُولئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
And the Glorious Said: And those who believe in Allah and His Rasools and do not differentiate between any of them, they would soon be Given their Recompense; and Allah was always Forgiving, Merciful [4:152]
و قال جل و علا فَأَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَ يَزِيدُهُمْ مِنْ فَضْلِهِ وَ أَمَّا الَّذِينَ اسْتَنْكَفُوا وَ اسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذاباً أَلِيماً وَ لا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَ لا نَصِيراً
And the Mighty and Exalted Said: As for those who believe and are doing righteous deeds, He would be Fulfilling their Recompense and He would be Increasing for them from His Grace; and as for those who are disdaining and are being arrogant, He would be Punishing them (with) a painful Punishment, and they would not be finding for themselves, from besides Allah, neither a guardian nor a helper [4:173]
و قال فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَ اعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ وَ فَضْلٍ وَ يَهْدِيهِمْ إِلَيْهِ صِراطاً مُسْتَقِيماً
And Said: Then as for those who are believing in Allah and adhering with Him, He would be Entering them into a Mercy from Him and Grace, and they would be Guided to Him by a Straight Path [4:175]
المائدة وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَهُمْ مَغْفِرَةٌ وَ أَجْرٌ عَظِيمٌ
(Surah) Al Maidah: Allah Promises those who are believing and are doing righteous deeds, for them would be Forgiveness and a mighty Recompense [5:9]
و قال سبحانه وَ لَوْ أَنَّ أَهْلَ الْكِتابِ آمَنُوا وَ اتَّقَوْا لَكَفَّرْنا عَنْهُمْ سَيِّئاتِهِمْ وَ لَأَدْخَلْناهُمْ جَنَّاتِ النَّعِيمِ
And the Glorious Said: And if the People of the Book were to believe and fear, We would Expiate their evil deeds from them and We would Enter them into Gardens of Bliss [5:65]
وَ لَوْ أَنَّهُمْ أَقامُوا التَّوْراةَ وَ الْإِنْجِيلَ وَ ما أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَ مِنْ تَحْتِ أَرْجُلِهِمْ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ وَ كَثِيرٌ مِنْهُمْ ساءَ ما يَعْمَلُونَ
And if they had observed the Torah and the Evangel and what was Revealed to them from their Lord, they would have eaten from their above and from beneath their legs. From them there is a moderate community, and most of them, evil is what they are doing [5:66]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ الَّذِينَ هادُوا وَ الصَّابِئُونَ وَ النَّصارى مَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ عَمِلَ صالِحاً فَلا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
And the Exalted Said: Surely those who believe, and those who are Jews, and the Sabeans, and the Christians, the ones who believe in Allah and the Last Day, and do righteous deed, so neither would there be fear upon them, nor would they be grieving [5:69]
الأنعام فَمَنْ آمَنَ وَ أَصْلَحَ فَلا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
(Surah) Al Anaam: So the ones who believe and amend, there would neither be fear upon them, nor would they be grieving [6:48]
و قال سبحانه وَ الَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ وَ هُمْ عَلى صَلاتِهِمْ يُحافِظُونَ
And the Glorious Said: And those who are believing in the Hereafter are believing in it, and they are preserving upon their Salats [6:92]
و قال عز و علا إِنَّ فِي ذلِكُمْ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ
And the Mighty and Majestic Said: Surely in that are Signs for a people who are believing [6:99]
و قال جل و عز أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ وَ جَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُماتِ لَيْسَ بِخارِجٍ مِنْها كَذلِكَ زُيِّنَ لِلْكافِرِينَ ما كانُوا يَعْمَلُونَ
And Majestic and Mighty Said: Or is the one who was dead, so We Revived him and Made for him a Light he can walk with among the people, like the one similar to him in the darkness not exiting from it? Like that it was adorned for the Kafirs what they were doing [6:122]
و قال تعالى وَ هذا صِراطُ رَبِّكَ مُسْتَقِيماً قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَذَّكَّرُونَ
And the Exalted Said: And this is the Path of your Lord, straight. We Detail the Signs for a people who mind [6:126]
لَهُمْ دارُ السَّلامِ عِنْدَ رَبِّهِمْ وَ هُوَ وَلِيُّهُمْ بِما كانُوا يَعْمَلُونَ
For them is the house of peace in the Presence of their Lord, and He is their Guardian due to what they were doing [6:127]
و قال تعالى وَ أَنَّ هذا صِراطِي مُسْتَقِيماً فَاتَّبِعُوهُ وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ
And the Exalted Said: And surely this one is My Straight Path, therefore obey him, and do not be following the ways (of others), for they will separate you from His Way. That is (what you) are Bequeathed with, perhaps you would be fearing [6:153]
و قال تعالى هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آياتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ
And the Exalted Said: Are they only waiting that the Angels should come to them, or your Lord should come, or some of the Signs of your Lord should come? The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before or earned goodness during its Eman. Say, ‘Await, (for) we are awaiting (too)’ [6:158]
و قال تعالى قُلْ إِنَّنِي هَدانِي رَبِّي إِلى صِراطٍ مُسْتَقِيمٍ دِيناً قِيَماً مِلَّةَ إِبْراهِيمَ حَنِيفاً وَ ما كانَ مِنَ الْمُشْرِكِينَ
And the Exalted Said: Say: ‘Surely, my Lord Guided me to the Straight Path, a correct Religion of the nation of Ibrahim the upright ones, and he was not from the associaters’ [6:161]
الأعراف اتَّبِعُوا ما أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَ لا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِياءَ قَلِيلًا ما تَذَكَّرُونَ
(Surah) Al Araaf: Follow what is Revealed to you from your Lord and do not follow guardians from the ones besides Him. Little is what you are recalling [7:3]
و قال تعالى وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لا نُكَلِّفُ نَفْساً إِلَّا وُسْعَها أُولئِكَ أَصْحابُ الْجَنَّةِ هُمْ فِيها خالِدُونَ
And the Exalted Said: And (as for) those who are believing and doing righteous deeds, We do not Encumber a soul except to its capacity – they are the dwellers of the Paradise, they would be therein eternally [7:42]
و قال سبحانه وَ رَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُها لِلَّذِينَ يَتَّقُونَ وَ يُؤْتُونَ الزَّكاةَ وَ الَّذِينَ هُمْ بِآياتِنا يُؤْمِنُونَ
And the Glorious Said: and My Mercy Extends to all things”. So, I Ordained it for those who are fearing and paying the Zakat, and believing in Our Signs [7:156]
الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْراةِ وَ الْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَ يَنْهاهُمْ عَنِ الْمُنْكَرِ وَ يُحِلُّ لَهُمُ الطَّيِّباتِ وَ يُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ وَ يَضَعُ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلالَ الَّتِي كانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَ عَزَّرُوهُ وَ نَصَرُوهُ وَ اتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولئِكَ هُمُ الْمُفْلِحُونَ
Those who are following the Rasool, the Prophet, the Ummy (Makkan) whom they are finding written with them in the Torah and the Evangel (that) he would be instructing them with the good things and forbidding them from the evil and permitting for them the good things and prohibiting upon them the bad and removing from them their burdens and their shackles which would be upon them. So those who believe in him, and assist him, and help him, and follow the Light which descends with him, they would be the successful ones [7:157]
الأنفال وَ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ وَ الَّذِينَ آوَوْا وَ نَصَرُوا أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ
(Surah) Al Anfaal’ – And those who are believing and emigrating and fighting in the Way of Allah, and those who are sheltering and helping (them), these ones, they are the true Momineen. For them would be Forgiveness and a Benevolent sustenance [8:74]
وَ الَّذِينَ آمَنُوا مِنْ بَعْدُ وَ هاجَرُوا وَ جاهَدُوا مَعَكُمْ فَأُولئِكَ مِنْكُمْ
And those who would believe from afterwards and emigrate and fight alongside you, so they are from you; and the possessors of the relationships, some of them are closer than the others in the Book of Allah. Surely Allah is a Knower of all things [8:75]
التوبة الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِكَ هُمُ الْفائِزُونَ
(Surah) Al Tawbah: Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. These, they are the achievers [9:20]
و قال تعالى وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها وَ مَساكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَ رِضْوانٌ مِنَ اللَّهِ أَكْبَرُ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
And the Exalted Said: Allah has Promised the Momineen and the Mominaat, Gardens beneath which the rivers flow, to abide in them eternally, and goodly dwellings in the Garden of Eden; and the Pleasure from Allah is the Greatest, that is the Mighty achievement [9:72]
يونس وَ بَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ
(Surah) ‘Yunus’: and give glad tidings to those who believe that, for them would be a ‘true footing’ in the Presence of their Lord. [10:2]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمانِهِمْ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهارُ فِي جَنَّاتِ النَّعِيمِ
And the Exalted Said: Surely, those who believe and are doing righteous deeds, Allah will Guide them with their Eman. The rivers shall flow beneath them in the Gardens of Bliss [10:9]
و قال تعالى الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ
And the Exalted Said: Those who are believing, and they were fearing [10:63]
لَهُمُ الْبُشْرى فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ
For them is the glad tiding in the life of the world and in the Hereafter. [10:64]
و قال عز و جل وَ بَشِّرِ الْمُؤْمِنِينَ
And Mighty and Majestic: and give glad tidings to the Momineen [10:87]
و قال جل و علا حَتَّى إِذا أَدْرَكَهُ الْغَرَقُ قالَ آمَنْتُ أَنَّهُ لا إِلهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُوا إِسْرائِيلَ وَ أَنَا مِنَ الْمُسْلِمِينَ آلْآنَ وَ قَدْ عَصَيْتَ قَبْلُ وَ كُنْتَ مِنَ الْمُفْسِدِينَ
And Majestic and Exalted Said: until when the drowning faced him, he said, ‘I believe that there is no god except the One in Whom the Children of Israel believe in, and I am from the submitters’ [10:90] Now! And you had disobeyed before, and you were from the corrupters! [10:91]
و قال سبحانه كَذلِكَ حَقًّا عَلَيْنا نُنْجِ الْمُؤْمِنِينَ
And the Gorious Said: Like that, it is binding upon Us to Rescue the Momineen [10:103]
قُلْ يا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي شَكٍّ مِنْ دِينِي فَلا أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ وَ لكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ وَ أُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ
Say: ‘O you people! If you are in doubt of my Religion, so I do not worship those whom you are worshipping from the ones besides Allah, but I worship Allah, the One Who will Cause you to die; and I am Commanded that I become from the Momineen [10:104]
وَ أَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً وَ لا تَكُونَنَّ مِنَ الْمُشْرِكِينَ
And that you should set your face towards the correct Religion; and you should not become of the Polytheists [10:105]
هود إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ أَخْبَتُوا إِلى رَبِّهِمْ أُولئِكَ أَصْحابُ الْجَنَّةِ هُمْ فِيها خالِدُونَ
(Surah) Hud: Surely, those who are believing and are doing righteous deeds and are humbling to their Lord, there would be the dwellers of the Paradise. They would be therein eternally [11:23]
مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمى وَ الْأَصَمِّ وَ الْبَصِيرِ وَ السَّمِيعِ هَلْ يَسْتَوِيانِ مَثَلًا أَ فَلا تَذَكَّرُونَ
An example of the two sects is like the blind and deaf one, and the seeing and hearing one. Are they equal in comparison? So will you not take heed? [11:24]
الرعد قُلْ هَلْ يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُماتُ وَ النُّورُ
(Surah) Al Ra’ad: Say: ‘Are they equal, the blind and the seeing one? Or is it equal, the darkness and the light? [13:16]
إبراهيم وَ أُدْخِلَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيها سَلامٌ
(Surah) Ibrahim-as: And those who are believing and are doing righteous deeds would be entering Gardens beneath which the Rivers flow, being eternally in these by the Permission of their Lord. Their greeting therein would be, ‘Salaam!’ [14:23]
أَ لَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُها ثابِتٌ وَ فَرْعُها فِي السَّماءِ
Do you not see how Allah Strikes an example of a good word as being like a good tree, its roots are stable, and its branches are in the sky [14:24]
تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها وَ يَضْرِبُ اللَّهُ الْأَمْثالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
Yielding its fruit in every season by the permission of its Lord? And Allah Strikes the examples for the people that they might be mindful [14:25]
وَ مَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ ما لَها مِنْ قَرارٍ
And an example of a wicked word is like a wicked tree uprooted from above the ground, there would be not stability for it [14:26]
يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ وَ يُضِلُّ اللَّهُ الظَّالِمِينَ وَ يَفْعَلُ اللَّهُ ما يَشاءُ
Allah Affirms those who believe with the Firm Word in the life of the world and in the Hereafter, and Allah Lets the unjust to go astray, and Allah does whatsoever He so Desires to [14:27]
النحل ثُمَّ أَوْحَيْنا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْراهِيمَ حَنِيفاً وَ ما كانَ مِنَ الْمُشْرِكِينَ
Then We Revealed unto you: “Follow the Denomination of Ibrahim, the upright, and he was not from the polytheists!” [16:123]
أسرى وَ يُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحاتِ أَنَّ لَهُمْ أَجْراً كَبِيراً
Surely this Quran Guides to that which is most upright and Gives glad tidings to the Momineen, those who are doing righteous deeds that for them would be a great Recompense [17:9]
الكهف وَ يُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحاتِ أَنَّ لَهُمْ أَجْراً حَسَناً
(Surah) Al Kahf: and Give glad tidings to the Momineen, those who are doing righteous deeds that for them would be an excellent Recompense [18:2]
ماكِثِينَ فِيهِ أَبَداً
Remaining in it for ever [18:3]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ إِنَّا لا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا
And the Exalted Said: Surely those who believe and are doing righteous deeds, We will not Waste a Recompense of the one who does good works [18:30]
أُولئِكَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهارُ
They, for them would be Gardens of Eden, the rivers flowing beneath these. [18:31]
و قال سبحانه وَ ما مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جاءَهُمُ الْهُدى وَ يَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَنْ تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذابُ قُبُلًا
And the Glorious Said: And what prevents the people from believing when the Guidance comes to them, and seeking Forgiveness of their Lord, except that there has come to them the ways of the former ones, or the Punishment should come facing them? [18:55]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ كانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا
And the Exalted: Surely those who believe and do (the) righteous deed, for them would be Gardens of Al-Firdows as a lodging [18:107]
خالِدِينَ فِيها لا يَبْغُونَ عَنْها حِوَلًا
Abiding therein eternally. They will not be seeking a transfer from it [18:108]
مريم إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً فَأُولئِكَ يَدْخُلُونَ الْجَنَّةَ وَ لا يُظْلَمُونَ شَيْئاً
Except one who repents and believes and does righteous deeds, so they would be entering the Paradise and they will not be wronged of anything [19:60]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ سَيَجْعَلُ لَهُمُ الرَّحْمنُ وُدًّا
Surely, those who are believing and are doing righteous deeds, the Beneficent would Make cordiality to be for them [19:96]
طه وَ مَنْ يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّالِحاتِ فَأُولئِكَ لَهُمُ الدَّرَجاتُ الْعُلى
(Surah) Ta Ha: And one who come to him as a Momin, having done righteous deeds, then they, for them would be high ranks [20:75]
جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها وَ ذلِكَ جَزاءُ مَنْ تَزَكَّى
Gardens of Eden, beneath which the rivers flow, being eternally therein. And that is a Recompense of the one who purified himself [20:76]
و قال تعالى وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى
And the Exalted Said: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]
الأنبياء فَمَنْ يَعْمَلْ مِنَ الصَّالِحاتِ وَ هُوَ مُؤْمِنٌ فَلا كُفْرانَ لِسَعْيِهِ وَ إِنَّا لَهُ كاتِبُونَ
(Surah) Anbiya: So, one who does from the righteous deeds and he is a Momin, then there will be no denying his exertion, and We are the Writers for him [21:94]
الحج إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ إِنَّ اللَّهَ يَفْعَلُ ما يُرِيدُ
(Surah) Al Hajj: Certainly, Allah will Enter, those who believe and are doing righteous deeds, into the Paradise beneath which the rivers flow. Surely Allah Does whatever He so Wants to [22:14]
و قال تعالى إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ يُحَلَّوْنَ فِيها مِنْ أَساوِرَ مِنْ ذَهَبٍ وَ لُؤْلُؤاً وَ لِباسُهُمْ فِيها حَرِيرٌ
And the Exalted: Surely Allah would Enter those who are believing and are doing righteous deeds into Gardens, the rivers flowing beneath them. They would be adorned therein from bracelets of gold and pearls, and their clothes therein would be of silk [22:23]
وَ هُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَ هُدُوا إِلى صِراطِ الْحَمِيدِ
And they had been Guided to the goodly from the words, and were Guided to the Path of the Praise One [22:24]
و قال تعالى إِنَّ اللَّهَ يُدافِعُ عَنِ الَّذِينَ آمَنُوا
Surely Allah will Defend those who believe. Surely Allah does not Love all treacherous Kafirs [22:38]
و قال تعالى فَالَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ
Those who believe and are doing righteous deeds, for them is Forgiveness and an honourable sustenance [22:50]
و قال تعالى وَ إِنَّ اللَّهَ لَهادِ الَّذِينَ آمَنُوا إِلى صِراطٍ مُسْتَقِيمٍ
And the Exalted Said: and surely Allah would Guide those who believe to the Straight Path [22:54]
و قال تعالى فَالَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فِي جَنَّاتِ النَّعِيمِ
And the Exalted Said: The Kingdom on that Day is for Allah. He will Judge between them. So those who believe and are doing righteous deeds will be in Gardens of Bliss [22:56]
المؤمنون قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ إلى قوله أُولئِكَ هُمُ الْوارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيها خالِدُونَ
(Surah) Al-Mominoun: The Mominoun have succeeded [23:1] Those who are humble in their Salats [23:2] – up to His-azwj Words: These ones, they are the inheritors [23:10] Those who would be inheriting the (Garden of) Firdows. They would be in it eternally [23:11]
النور وَ يَقُولُونَ آمَنَّا بِاللَّهِ وَ بِالرَّسُولِ وَ أَطَعْنا ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ مِنْ بَعْدِ ذلِكَ وَ ما أُولئِكَ بِالْمُؤْمِنِينَ
(Surah) Al Nour: And they are saying, ‘We believe in Allah and in the Rasool and we obey!’ Then a group of them turned back after this, and they are not with the Momineen [24:47]
إلى قوله إِنَّما كانَ قَوْلَ الْمُؤْمِنِينَ إِذا دُعُوا إِلَى اللَّهِ وَ رَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنا وَ أَطَعْنا وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
Up to His-azwj Words: But rather, the word of the Momineen when they are invited to Allah and His Rasool for him to judge between them is they are saying, ‘We hear, and we obey!’ And these, they would be the successful ones [24:51]
و قال سبحانه إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رَسُولِهِ وَ إِذا كانُوا مَعَهُ عَلى أَمْرٍ جامِعٍ لَمْ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوهُ إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ أُولئِكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَ رَسُولِهِ
And the Glorious Said: But rather, the Mominoun are those who believe in Allah and His Rasool, and whenever they were with him on a collective matter, they do not go away until they seek his permission. Surely those who are seeking your permission, they are those who believe in Allah and His Rasool. [24:62]
النمل هُدىً وَ بُشْرى لِلْمُؤْمِنِينَ
(Surah) Al Naml: Being a Guidance and glad tidings for the Momineen [27:2]
الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ
Those who are establishing the Salat and are giving the Zakat, and with the Hereafter, they are certain [27:3]
القصص فَأَمَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً فَعَسى أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ
(Surah) Al Qasas: So as for one who repents and believes and does righteous deeds, perhaps he would happen to be from the successful ones [28:67]
العنكبوت الم
(Surah) Al Ankabout: Alif Lam Meem [29:1]
أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ
Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]
وَ لَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَ لَيَعْلَمَنَّ الْكاذِبِينَ
And We have Tested those from before them. So Allah will Make known those who are truthful, and He will Make known the liars [29:3]
و قال تعالى وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئاتِهِمْ وَ لَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كانُوا يَعْمَلُونَ
And the Exalted Said: And those who believe and do righteous deeds, We will Remove their evil deeds from them and Recompense them for the best of what they had been doing [29:7]
و قال سبحانه وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ
And the Glorious Said: And those who believe and do righteous deeds, for Us to Admit them to be among the righteous ones [29:9]
إلى قوله وَ لَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَ لَيَعْلَمَنَّ الْمُنافِقِينَ
Up to His-azwj Words: And Allah will Make known those who believe, and He will (also) Make known the hypocrites [29:11]
و قال تعالى إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ
And the Exalted Said: But there was no answer from his people except that they said, ‘Kill him or burn him!’ So Allah Delivered him from the fire. Surely, in that there are Signs for a believing people [29:24]
و قال سبحانه وَ قُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنا وَ أُنْزِلَ إِلَيْكُمْ وَ إِلهُنا وَ إِلهُكُمْ واحِدٌ وَ نَحْنُ لَهُ مُسْلِمُونَ
and say: ‘We believe in that which is Revealed to us and Revealed to you, and our God and your God is One, and we submit to Him [29:46]
وَ كَذلِكَ أَنْزَلْنا إِلَيْكَ الْكِتابَ فَالَّذِينَ آتَيْناهُمُ الْكِتابَ يُؤْمِنُونَ بِهِ وَ مِنْ هؤُلاءِ مَنْ يُؤْمِنُ بِهِ وَ ما يَجْحَدُ بِآياتِنا إِلَّا الْكافِرُونَ
And like that We Revealed the Book unto you. So those to whom We Gave the Book do believe in it, and from them (people) are ones who believe in it. And none fight against Our Signs except for the Kafirs [29:47]
و قال عز و جل أَ وَ لَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنا عَلَيْكَ الْكِتابَ يُتْلى عَلَيْهِمْ إِنَّ فِي ذلِكَ لَرَحْمَةً وَ ذِكْرى لِقَوْمٍ يُؤْمِنُونَ
And Mighty and Majestic Said: Or does it not suffice them that We Revealed unto you the Book (which) you recite to them? Surely, in that there is a Mercy and a Zikr for a believing people [29:51]
و قال سبحانه وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفاً إلى قوله يَتَوَكَّلُونَ
And the Glorious Said: And those who believe and do righteous deeds, We will Let them rest in high places in the Paradise, [29:58] – up to His-azwj Words: were relying [29:59]
الروم فَأَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ
(Surah) Al Roum: So as for those who believed and did righteous deeds, they would be in a Garden, being delighted [30:15]
و قال تعالى فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها لا تَبْدِيلَ لِخَلْقِ اللَّهِ ذلِكَ الدِّينُ الْقَيِّمُ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
And the Exalted Said: Then set your face for the upright Religion – the nature of Allah which He has Natured the people upon. There is no replacement to Allah’s creation. That is the Religion of the Custodian, but most people do not know [30:30]
مُنِيبِينَ إِلَيْهِ وَ اتَّقُوهُ وَ أَقِيمُوا الصَّلاةَ وَ لا تَكُونُوا مِنَ الْمُشْرِكِينَ
Turn to Him, and fear Him and establish the Salat and do not become from the associators, [30:31]
مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَ كانُوا شِيَعاً كُلُّ حِزْبٍ بِما لَدَيْهِمْ فَرِحُونَ
From those who divided their religion and became sects, each party rejoicing in what they had with them [30:32]
و قال سبحانه فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لا مَرَدَّ لَهُ مِنَ اللَّهِ يَوْمَئِذٍ يَصَّدَّعُونَ
And the Glorious Said: Then set your face for the Religion of the Custodian before there comes from Allah a Day, there being no averting for it. On that Day they will be divided [30:43]
إلى قوله لِيَجْزِيَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ مِنْ فَضْلِهِ إِنَّهُ لا يُحِبُّ الْكافِرِينَ
Up to His-azwj Words: For He will Recompense those who believe and do righteous deeds from His Grace. Surely, He does not love the Kafirs [30:45]
و قال إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآياتِنا فَهُمْ مُسْلِمُونَ
You cannot make to hear any except ones who believe in Our Signs, and they are submitting [30:53]
لقمان إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَهُمْ جَنَّاتُ النَّعِيمِ
(Surah) Luqman-as: Surely, those who believe and do the righteous deeds, for them would be the Gardens of Bliss [31:8]
خالِدِينَ فِيها وَعْدَ اللَّهِ حَقًّا وَ هُوَ الْعَزِيزُ الْحَكِيمُ
Abiding eternally therein, being a True Promise of Allah, and He is the Mighty, the Wise [31:9]
التنزيل إِنَّما يُؤْمِنُ بِآياتِنَا الَّذِينَ إِذا ذُكِّرُوا بِها خَرُّوا سُجَّداً وَ سَبَّحُوا بِحَمْدِ رَبِّهِمْ وَ هُمْ لا يَسْتَكْبِرُونَ
(Surah) Al Tanzeel: But rather, only those believe in Our Signs who, when they are reminded of these, fall down in Sajdah and Glorify the Praise of their Lord, and they are not being arrogant [32:15]
و قال تعالى أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ
And the Exalted Said: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]
أَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَلَهُمْ جَنَّاتُ الْمَأْوى نُزُلًا بِما كانُوا يَعْمَلُونَ
As for those who believe and do righteous deeds, for them are the resort Gardens, being a hospitality due to what they had been doing [32:19]
الأحزاب وَ بَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنَ اللَّهِ فَضْلًا كَبِيراً
(Surah) Al Ahzaab: And give glad tidings to the Momineen that for them would be a great Grace from Allah [33:47]
سبأ لِيَجْزِيَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ
(Surah) Saba: For Him to Recompense those who believe and do righteous deeds. They, for them is Forgiveness and an honourable sustenance [34:4]
فاطر وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَهُمْ مَغْفِرَةٌ وَ أَجْرٌ كَبِيرٌ
(Surah) Fatir: Those who commit Kufr, for this is a severe Punishment, and those who believe and do righteous deeds, for them is Forgiveness and a great Recompense [35:7]
و قال سبحانه وَ ما يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ الآية
And the Glorious: And they are not equal, the blind one and the seeing one [35:19] – the Verse.
يس لِيُنْذِرَ مَنْ كانَ حَيًّا الآية
(Surah) Yaseen: For him to warn one who was alive, [36:70]
المؤمن الَّذِينَ يَحْمِلُونَ الْعَرْشَ الآيات
(Surah) Al-Momin: Those who are holding the Throne [40:7] – the Verses up to Verse 10.
و قال تعالى وَ مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى وَ هُوَ مُؤْمِنٌ الآية
And the Exalted Said: and one who does righteous deeds, from male or female, and he is a Momin, [40:40] – the Verse.
و قال سبحانه إِنَّا لَنَنْصُرُ رُسُلَنا وَ الَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا وَ يَوْمَ يَقُومُ الْأَشْهادُ
And the Glorious Said: Surely, We would Help Our Rasools and those who believe, in the life of the world and on the Day the witnesses would stand [40:51]
و قال تعالى وَ ما يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ الآية
And the Exalted Said: And they are not the same, the blind and the seeing one, [40:58] – the Verse.
و قال تعالى فَلَمَّا رَأَوْا بَأْسَنا قالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَ كَفَرْنا بِما كُنَّا بِهِ مُشْرِكِينَ
And the Exalted Said: But when they saw Our Prowess, they said, ‘We believe in Allah alone and we deny what we had been associating with Him’ [40:84]
فَلَمْ يَكُ يَنْفَعُهُمْ إِيمانُهُمْ لَمَّا رَأَوْا بَأْسَنا سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبادِهِ وَ خَسِرَ هُنالِكَ الْكافِرُونَ
But their Eman wasn’t going to benefit them when they saw Our Punishment. (This is) a Sunnah of Allah which Has been set aside among His servants, and that is where the Kafirs lost out [40:85]
السجدة إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
(Surah) Sajdah (Fussilat): Surely, those who believe and do righteous deeds, for them would be a never-ending Recompense [41:8]
حمعسق شَرَعَ لَكُمْ مِنَ الدِّينِ ما وَصَّى بِهِ نُوحاً وَ الَّذِي أَوْحَيْنا إِلَيْكَ وَ ما وَصَّيْنا بِهِ إِبْراهِيمَ وَ مُوسى وَ عِيسى أَنْ أَقِيمُوا الدِّينَ وَ لا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ وَ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ
(Surah) Ha Mim Ayn Sin Qaf (Al Shura): He has Legislated for you from the Religion what He Bequeathed with to Noah, and which We Revealed to you, and what We Bequeathed with to Ibrahim, and Musa, and Isa that: “Establish the Religion and do not be divided in it!” Greatly difficult it is upon those who associate what you are calling them to. Allah Chooses to the ones He so Desires to and He Guides ones who are penitent [42:13]
و قال تعالى وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فِي رَوْضاتِ الْجَنَّاتِ لَهُمْ ما يَشاؤُنَ عِنْدَ رَبِّهِمْ ذلِكَ هُوَ الْفَضْلُ الْكَبِيرُ
And the Exalted Said: And those who believe and do righteous deeds would be in the Gardens of Paradise. For them would be whatever they so desire in the Presence of their Lord. That, it is the great Grace [42:22]
ذلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبادَهُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ
That is the Glad Tidings which Allah Gives to His servants, those who believe and are doing righteous deeds. [42:23]
و قال سبحانه وَ يَسْتَجِيبُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ يَزِيدُهُمْ مِنْ فَضْلِهِ
And the Glorious Said: And He Answers those who believe and do righteous deeds, and Increases them from His Grace; and for the Kafirs, there would be severe Punishment [42:26]
الزخرف الَّذِينَ آمَنُوا بِآياتِنا وَ كانُوا مُسْلِمِينَ ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَ أَزْواجُكُمْ تُحْبَرُونَ
(Surah) Al Zukhruf: Those who believed in Our Signs and were submissive, [43:69] Enter the Paradise, you and your wives, (to be) delighted [43:70]
الجاثية فَأَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَيُدْخِلُهُمْ رَبُّهُمْ فِي رَحْمَتِهِ ذلِكَ هُوَ الْفَوْزُ الْمُبِينُ
(Surah) Al Jaasiya: Then as for those who believe and do the righteous deeds, their Lord would Enter them into His Mercy. That, it is the clear success [45:30]
الأحقاف إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا فَلا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
(Surah) Al Ahqaaf: Surely, those who say, ‘Our Lord is Allah!’, then they are steadfast, so they will neither be fear upon them, nor would they be grieving [46:13]
أُولئِكَ أَصْحابُ الْجَنَّةِ خالِدِينَ فِيها جَزاءً بِما كانُوا يَعْمَلُونَ
They would be the dwellers of the Paradise, abiding eternally therein, being a Recompense due to what they had been doing [46:14]
محمد الَّذِينَ كَفَرُوا وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ أَضَلَّ أَعْمالَهُمْ
(Surah) Muhammad-saww: Those who commit Kufr and hinder from the Way of Allah, their deeds would be lost [47:1]
وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ آمَنُوا بِما نُزِّلَ عَلى مُحَمَّدٍ وَ هُوَ الْحَقُّ مِنْ رَبِّهِمْ كَفَّرَ عَنْهُمْ سَيِّئاتِهِمْ وَ أَصْلَحَ بالَهُمْ
And those who believe and do righteous deeds, and believe in what is Revealed unto Muhammad, and it is the Truth from their Lord, their evil deeds would be expiated from them and their state would be corrected [47:2]
ذلِكَ بِأَنَّ الَّذِينَ كَفَرُوا اتَّبَعُوا الْباطِلَ وَ أَنَّ الَّذِينَ آمَنُوا اتَّبَعُوا الْحَقَّ مِنْ رَبِّهِمْ كَذلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثالَهُمْ
That is because those who commit Kufr are following the falsehood, and surely, those who believe are following the Truth from their Lord. Like that, Allah Strikes their examples for the people [47:3]
و قال تعالى ذلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَ أَنَّ الْكافِرِينَ لا مَوْلى لَهُمْ
And the Exalted Said: That is because Allah is the Guardian of those who believe, and that the Kafirs, there is no Guardian for them [47:11]
إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ
Surely Allah will Enter those who believe and do the righteous deeds into the Paradise, the rivers flowing from beneath it. [47:12]
الفتح لِيُدْخِلَ الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها وَ يُكَفِّرَ عَنْهُمْ سَيِّئاتِهِمْ وَ كانَ ذلِكَ عِنْدَ اللَّهِ فَوْزاً عَظِيماً
(Surah) Al Fat’h: For Him to Enter the Momineen and the Mominaat into the Gardens, the rivers flowing from beneath these, abiding eternally therein, and He would Expiate their evil deeds from them, and that would be the Mighty success in the Presence of Allah [48:5]
و قال تعالى فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى رَسُولِهِ وَ عَلَى الْمُؤْمِنِينَ وَ أَلْزَمَهُمْ كَلِمَةَ التَّقْوى وَ كانُوا أَحَقَّ بِها وَ أَهْلَها وَ كانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيماً
And the Exalted Said: then Allah Sent down the tranquillity upon His Rasool and upon the Momineen and Necessitated the Word of piety for them, and they were deserving of it and rightful of it, and Allah was always Knowing of all things [48:26]
و قال سبحانه وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ مِنْهُمْ مَغْفِرَةً وَ أَجْراً عَظِيماً
And the Glorious Said: Allah Promised those from them who believe and do the righteous deeds, Forgiveness, and a Mighty Recompense [48:29]
الحجرات وَ لكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمانَ وَ زَيَّنَهُ فِي قُلُوبِكُمْ وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ وَ الْفُسُوقَ وَ الْعِصْيانَ أُولئِكَ هُمُ الرَّاشِدُونَ
(Surah) Al Hujuraat: But Allah Endeared the Eman to you and Adorned it in your hearts and Caused you to dislike the Kufr, and the transgression, and the disobedience. These are the ones who are Guided ones [49:7]
فَضْلًا مِنَ اللَّهِ وَ نِعْمَةً وَ اللَّهُ عَلِيمٌ حَكِيمٌ
Being a Grace from Allah and a Favour, and Allah is Knowing, Wise [49:8]
الذاريات إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Surah) Al Zariyaat: You are at variance in words [51:8] He is deluded away from it, one (who is) deluded [51:9]
و قال تعالى وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ
And the Exalted Said: And continue to remind, for surely the Zikr benefits the Momineen [51:55]
الحديد آمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ أَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ فَالَّذِينَ آمَنُوا مِنْكُمْ وَ أَنْفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ
(Surah) Al Hadeed: Believe in Allah and His Rasool, and spend from what He Made you the successors in, for those from you who believe and are spending, for them would be a great Recompense [57:7]
وَ ما لَكُمْ لا تُؤْمِنُونَ بِاللَّهِ وَ الرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَ قَدْ أَخَذَ مِيثاقَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
And what is the matter you are not believing in Allah, and the Rasool is calling you to believe in your Lord, and He has already Taken your Covenants, if you were Momineen? [57:8]
هُوَ الَّذِي يُنَزِّلُ عَلى عَبْدِهِ آياتٍ بَيِّناتٍ لِيُخْرِجَكُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ إِنَّ اللَّهَ بِكُمْ لَرَؤُفٌ رَحِيمٌ
He is the One Who Sent clear Signs unto His servant for him to extract you from the multiple darkness into the Light, and surely Allah is Kind, Merciful with you [57:9]
إلى قوله يَوْمَ تَرَى الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ يَسْعى نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَ بِأَيْمانِهِمْ بُشْراكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
Up to His-azwj Words: On that Day you will see the Momineen and the Mominaat – their Light running in front of them and on their right: ‘Glad tidings for you today, of Gardens beneath which the rivers flow, abiding eternally therein’ – that is the mighty success [57:12]
إلى قوله تعالى وَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ أُولئِكَ هُمُ الصِّدِّيقُونَ وَ الشُّهَداءُ عِنْدَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَ نُورُهُمْ وَ الَّذِينَ كَفَرُوا وَ كَذَّبُوا بِآياتِنا أُولئِكَ أَصْحابُ الْجَحِيمِ
Up to His-azwj Words: And those who believe in Allah and His Rasool, they are the truthful and the martyrs in the Presence of their Lord. For them would be their Recompense and their Light. And those who committed Kufr and belied Our Signs, they are the inmates of the Blazing Fire [57:19]
إلى قوله تعالى سابِقُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ جَنَّةٍ عَرْضُها كَعَرْضِ السَّماءِ وَ الْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
Up to His-azwj Words: Race towards Forgiveness from your Lord and a Garden the expanse of it is like the expanse of the sky and the earth, Prepared for those who are believing in Allah and His Rasools. That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21]
و قال عز و جل يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ آمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ وَ يَغْفِرْ لَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ
And Mighty and Majestic Said: O you who believe! Fear Allah and believe in His Rasool, He will Give you two portions from His Mercy and He would Make a Light to be for you to be walking with, and He would Forgive (your sins) for you, and Allah is Forgiving, Merciful [57:28]
الحشر لا يَسْتَوِي أَصْحابُ النَّارِ وَ أَصْحابُ الْجَنَّةِ أَصْحابُ الْجَنَّةِ هُمُ الْفائِزُونَ
They are not equal, the inmates of the Fire and the dwellers of the Garden – the dwellers of the Garden are the victorious [59:20]
الصف يا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلى تِجارَةٍ تُنْجِيكُمْ مِنْ عَذابٍ أَلِيمٍ
(Surah) Al Saff: O you those who believe! Shall I point you upon a trade rescuing you from a painful Punishment? [61:10]
تُؤْمِنُونَ بِاللَّهِ وَ رَسُولِهِ وَ تُجاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوالِكُمْ وَ أَنْفُسِكُمْ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ
You should believe in Allah and His Rasool, and struggle in the Way of Allah with your wealth and your selves. That is better for you if only you knew [61:11]
يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَ يُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَ مَساكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ذلِكَ الْفَوْزُ الْعَظِيمُ
He will Forgive your sins for you and Enter you into Gardens beneath which the rivers flow, and goodly dwellings in the Gardens of perpetuity. That is the mighty success [61:12]
وَ أُخْرى تُحِبُّونَها نَصْرٌ مِنَ اللَّهِ وَ فَتْحٌ قَرِيبٌ وَ بَشِّرِ الْمُؤْمِنِينَ
And another thing you love – Help from Allah and a near victory. And give glad tidings to the Momineen [61:13]
يا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنْصارَ اللَّهِ كَما قالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوارِيِّينَ مَنْ أَنْصارِي إِلَى اللَّهِ قالَ الْحَوارِيُّونَ نَحْنُ أَنْصارُ اللَّهِ فَآمَنَتْ طائِفَةٌ مِنْ بَنِي إِسْرائِيلَ وَ كَفَرَتْ طائِفَةٌ فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلى عَدُوِّهِمْ فَأَصْبَحُوا ظاهِرِينَ
O you those who believe! Become helpers of Allah, just as Isa Ibn Maryam said to the disciples: ‘Who are my helpers to Allah?’ The disciples said, ‘We are helpers of Allah!’ Then a party from the Children of Israel believed, and a party committed Kufr, so We Aided those who believed against their enemies, and they became prevalent [61:14]
المنافقين وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ وَ لكِنَّ الْمُنافِقِينَ لا يَعْلَمُونَ
(Surah) Al Munafiqeen: And for Allah is the Honour, and for His Rasool, and for the Momineen, but the hypocrites do not know [63:8]
التغابن فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنا وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ
Therefore, believe in Allah and His Rasool and the Light which We Sent down, and Allah is Aware of what you are doing [64:8]
يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ذلِكَ يَوْمُ التَّغابُنِ وَ مَنْ يُؤْمِنْ بِاللَّهِ وَ يَعْمَلْ صالِحاً يُكَفِّرْ عَنْهُ سَيِّئاتِهِ وَ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها أَبَداً ذلِكَ الْفَوْزُ الْعَظِيمُ
On the Day that He will Gather you all for the Day of gathering, that is the Day of loss and gain. And one who believes in Allah, and he does righteous deeds, He would Remove his evil deeds from him and Enter him into Gardens beneath which the rivers flow, abiding therein for ever. That is the mighty success [64:9]
إلى قوله تعالى وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ
Up to His-azwj Words: And one who believes in Allah, He Guides his heart, [64:11]
الطلاق الَّذِينَ آمَنُوا قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ مُبَيِّناتٍ لِيُخْرِجَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ مَنْ يُؤْمِنْ بِاللَّهِ وَ يَعْمَلْ صالِحاً يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها أَبَداً قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقاً
(Surah) Al Talaaq: Allah has Sent down to you a Zikr [65:10] A Rasool reciting to you Clarifying Verses of Allah in order to extract those who are believing and are doing righteous deeds, from the multiple darkness to the Light. And one who believes in Allah and does righteous deeds, He would Enter him into Gardens from beneath which the rivers flow, abiding therein for ever! Allah has been excellent to him in Grace [65:11]
التحريم يَوْمَ لا يُخْزِي اللَّهُ النَّبِيَّ وَ الَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعى بَيْنَ أَيْدِيهِمْ وَ بِأَيْمانِهِمْ يَقُولُونَ رَبَّنا أَتْمِمْ لَنا نُورَنا وَ اغْفِرْ لَنا إِنَّكَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
(Surah) Al Tahreem: on a Day Allah will not Disgrace the Prophet and those who believed in him. Their Light shall run in front of them, and by their right. They would be saying, ‘Our Lord! Complete our Light for us and Forgive (our sins) for us, You are Able upon all things!’ [66:8]
الملك أَ فَمَنْ يَمْشِي مُكِبًّا عَلى وَجْهِهِ أَهْدى أَمَّنْ يَمْشِي سَوِيًّا عَلى صِراطٍ مُسْتَقِيمٍ
(Surah) Al Mulk: Is one who walks prone upon his face more guided, or one who walks upright on a Straight Path? [67:22]
القلم أَ فَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ
(Surah) Al Qalam: Should We Treat the submitters like the criminals? [68:35]
ما لَكُمْ كَيْفَ تَحْكُمُونَ
What is the matter with you? How are you judging? [68:36]
الجن فَمَنْ يُؤْمِنْ بِرَبِّهِ فَلا يَخافُ بَخْساً وَ لا رَهَقاً
(Surah) Al Jinn: And we, when we heard the Guidance, we believed in it. So one who believes in his Lord, then he will neither fear loss nor any burden [72:13]
المطففين إِنَّ الَّذِينَ أَجْرَمُوا كانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ
(Surah) Al Mutaffifeen: Surely, those who committed crimes (criminals) used to laugh at those who believed [83:29]
وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ
And when he passed by them, they winked at each other [83:30]
وَ إِذَا انْقَلَبُوا إِلى أَهْلِهِمُ انْقَلَبُوا فَكِهِينَ
And when they returned to their people, they returned jesting (joking) [83:31]
وَ إِذا رَأَوْهُمْ قالُوا إِنَّ هؤُلاءِ لَضالُّونَ
And when they saw them, they said, ‘Surely they are straying’ [83:32]
وَ ما أُرْسِلُوا عَلَيْهِمْ حافِظِينَ
And they were not Sent as keepers over them [83:33]
فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ
So today, those who believe shall be laughing at the Kafirs [83:34]
عَلَى الْأَرائِكِ يَنْظُرُونَ
Upon the couches, they would be gazing [83:35]
هَلْ ثُوِّبَ الْكُفَّارُ ما كانُوا يَفْعَلُونَ
Would the Kafirs be Rewarded (except for) what they had been doing? [83:36]
الإنشقاق إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
(Surah) Al Inshiqaq: Except those who believe and do the righteous deeds, for them would be a never-ending Recompense [84:25]
البروج إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ ذلِكَ الْفَوْزُ الْكَبِيرُ
(Surah) Al Burouj: Surely, those who believe and do righteous deeds, for them would be Gardens, then rivers flowing from beneath these. That is the great success [85:11]
البلد ثُمَّ كانَ مِنَ الَّذِينَ آمَنُوا وَ تَواصَوْا بِالصَّبْرِ وَ تَواصَوْا بِالْمَرْحَمَةِ
(Surah) Al Balad: Then he would be from those who believe, and enjoin the patience and enjoin the compassion [90:17]
أُولئِكَ أَصْحابُ الْمَيْمَنَةِ
These are the companions of the right hand [90:18]
التين إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
(Surah) Al Teen: Except those who believe and do righteous deeds, so for them would be Recompense without any restrictions [95:6]
البينة إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ
(Surah) Al Bayyina: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7]
جَزاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها أَبَداً رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ ذلِكَ لِمَنْ خَشِيَ رَبَّهُ
Their Recompense in the Presence of their Lord are Gardens of Eden, the rivers flowing beneath these, abiding therein forever – Allah being Pleased from them, and they being pleased from Him. That is for one who fears his Lord [98:8]
العصر وَ الْعَصْرِ
(Surah) Al-Asr: (I Swear) by the time [103:1]
إِنَّ الْإِنْسانَ لَفِي خُسْرٍ
Surely, the human being is in loss [103:2]
إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ السورة.
Except those who believe and are doing the righteous deeds, and enjoin each other with the Truth, and enjoin each other with the patience [103:3]
تفسير
(Forbidden) Interpretation (Opinionated)
هُدىً أي بيان من الضلالة لِلْمُتَّقِينَ الذين يتقون الموبقات و يتقون تسليط السفه على أنفسهم حتى إذا علموا ما يجب عليهم علمه عملوا بما يوجب لهم رضى ربهم
Guidance – i.e., explanation of the straying – for the pious [2:2] – those who are fearing the destructive sins and fearing the fearing the description to prevail upon themselves until when they know what is obligated upon to know it, they work with what is obligated for them to please their Lord-azwj.
و سيأتي عَنِ الصَّادِقِ ع الْمُتَّقُونَ شِيعَتُنَا.و إنما خصّ المتقين بالاهتداء به لأنهم المنتفعون به.
And I (Majlisi) shall be bringing from Al-Sadiq-asws: ‘The pious are our-asws Shias’, and rather the pious have been specified with being guided because they shall be benefitting with it.
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ أي بما غاب عن حواسهم من توحيد الله و نبوة الأنبياء و قيام القائم ع و الرجعة و البعث و الحساب و الجنة و النار و سائر الأمور التي يلزمهم الإيمان بها مما لا يعرف بالمشاهدة و إنما يعرف بدلائل نصبها الله عز و جل عليه
Those who are believing in the unseen [2:3] – i.e., in what is hidden from their sensory perceptions, from the Oneness of Allah-azwj and Prophet-hood of the Prophets-as, and rising of Al-Qaim-ajfj, and the Return (Raj’at), and the Resurrection, and the Reckoning, and the Paradise, and the Fire, and rest of the matters which necessitates with believing in these from what is understood with the witnessing, and rather, it is understood with the evidence(s) Allah-azwj Mighty and Majestic has Set up upon it.
وَ يُقِيمُونَ الصَّلاةَ بإتمام ركوعها و سجودها و حفظ مواقيتها و حدودها و صيانتها مما يفسدها أو ينقصها
and are establishing the Salat, [2:3] – by completing its Ruk’u, and its Sajdah, and preserving its timings, and its limits, and its method from what spoils it or reduces it.
وَ مِمَّا رَزَقْناهُمْ من الأموال و القوى و الأبدان و الجاه و العلم يُنْفِقُونَ أي يتصدقون يحتملون الكل و يؤدون الحقوق لأهاليها و يقرضون و يقضون الحاجات و يأخذون بأيدي الضعفاء يقودون الضرير و ينجون الضعفاء من المهالك و يحملون عنهم المتاع و يركبون الراجلين
and from what We have Graced them, – from the wealth, and strength, and the bodies, and the prestige, and the knowledge – they are spending [2:3] – i.e., they are ratifying, carrying the whole and fulfilling the rights of its people, and they are lending, and fulfilling the needs, and they are holding the hands of the weak ones leading the blind, and they are rescuing the weak ones from the destruction, and they are carrying their belongings on their behalf, and getting the walkers to ride.
و يؤثرون من هو أفضل منهم في الإيمان على أنفسهم بالمال و النفس و يساوون من كان في درجتهم فيه و يبذلون العلم لأهله و يروون فضائل أهل البيت ع لمحبيهم و لمن يرجون هدايته أكثر ما تقدم مأخوذ من تفسير الإمام ع.
And they are preferring the one who is superior to them in the Eman over their own selves with the wealth, and the self, and are equalising with the one who was in their ranks, and giving the knowledge to its rightful one, and they are reporting the merits of People-asws of the Household due to having their-asws love, and to the one hoping his guidance. Most of what has preceded has been taken from interpretation of the Imam-asws (Hassan Al-Askari-asws).
وَ فِي مَعَانِي الْأَخْبَارِ وَ الْعَيَّاشِيِّ عَنِ الصَّادِقِ ع أَيْ مِمَّا عَلَّمْنَاهُمْ يَبُثُّونَ.
And in (the book) ‘Ma’any Al-Akhbar’ and Al-Ayyashi, from Al-Sadiq-asws: ‘I.e., from what we-asws have taught them, they are giving out’.
بِما أُنْزِلَ إِلَيْكَ أي من القرآن و الشريعة وَ ما أُنْزِلَ مِنْ قَبْلِكَ من التوراة و الإنجيل و الزبور و صحف إبراهيم و سائر كتب الله المنزلة بأنها حق و صدق من عند رب صادق حكيم كما قال الإمام ع.
in what is Revealed unto you – i.e., from the Quran and the Law – and what was Revealed before you – from the Torah, and the Evangel, and the Psalms, and Parchments of Ibrahim-as, and rest of the Revealed Books of Allah-azwj, that these are right and true from the Presence of a True Lord-azwj, Wise, like what the Imam-asws (Hassan Al-Askari-asws) said.
وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ قَالَ ع بِالدَّارِ الْآخِرَةِ بَعْدَ هَذِهِ الدُّنْيَا يُوقِنُونَ لَا يَشُكُّونَ فِيهَا أَنَّهَا الدَّارُ الَّتِي فِيهَا جَزَاءُ الْأَعْمَالِ الصَّالِحَةِ بِأَفْضَلَ مِمَّا عَمِلُوا وَ عِقَابُ الْأَعْمَالِ السَّيِّئَةِ بِمِثْلِ مَا كَسَبُوهُ أُولئِكَ عَلى هُدىً مِنْ رَبِّهِمْ
and of the Hereafter, they are certain [2:4] – he-asws said: ‘With the house of the Hereafter after this world, they are certain, nor doubting in it that it is the house wherein is the Recompense of the righteous deeds with the best of what they had done and Punishment of the evil deeds with the likes of what they had earned.
قَالَ ع أَخْبَرَ عَزَّ جَلَالُهُ بِأَنَّ هَؤُلَاءِ الْمَوْصُوفِينَ بِهَذِهِ الصِّفَاتِ.
They are on a Guidance from their Lord [2:5] – he-asws said: ‘The Mighty is His-azwj Majesty Informed that they are the ones described with these attributes’.
عَلى هُدىً أي بيان و صواب مِنْ رَبِّهِمْ و علم بما أمرهم به وَ أُولئِكَ هُمُ الْمُفْلِحُونَ أي الناجون مما منه يوجلون الفائزون بما يأملون
They are on a Guidance – i.e., explanation and correctness – from their Lord [2:5] – and know of what they have been Commanded with – and they shall be successful [2:5] – i.e., rescued from what is from Him-azwj, the successful ones would be cherishing with what they had been hoping for.
وَ قَالَ ع فِي قَوْلِهِ تَعَالَى- وَ بَشِّرِ الَّذِينَ آمَنُوا بِاللَّهِ وَ صَدَّقُوكَ فِي نُبُوَّتِكَ فَاتَّخَذُوكَ إِمَاماً وَ صَدَّقُوكَ فِي أَقْوَالِكَ وَ صَوَّبُوكَ فِي أَفْعَالِكَ
And he-asws said regarding Words of the Exalted: And give glad tidings to those who believe [2:25] – in Allah-azwj, and they are ratifying you-saww regarding your-saww Prophet-hood, so they are taking you-saww as an Imam-asws, and they are ratifying you-saww regarding your-saww words and deeming you-saww as being correct in your-saww deeds.
وَ اتَّخَذُوا أَخَاكَ عَلِيّاً بَعْدَكَ إِمَاماً وَ لَكَ وَصِيّاً مَرْضِيّاً وَ انْقَادُوا لِمَا يَأْمُرُهُمْ بِهِ وَ صَارُوا إِلَى مَا أَصَارَهُمْ إِلَيْهِ وَ رَأَوْا لَهُ مَا يَرَوْنَ لَكَ إِلَّا النُّبُوَّةَ الَّتِي أُفْرِدْتَ بِهَا.
And they are taking your-saww brother-asws Ali-asws as an Imam-asws after you-saww, and a successor-asws of yours-saww willingly, and they are led to whatever he-asws instructs them with, and they are coming to whatever he-asws makes them come to, and they are viewing for him‑asws being what they are viewing as being for you-saww except for the Prophet-hood which you-saww have been individualised with’’.
و أن الجنة لا تصير لهم إلا بموالاته و موالاة من ينص لهم عليه من ذريته و موالاة سائر أهل ولايته و معاداة أهل مخالفته و عداوته و أن النيران لا تهدأ عنهم و لا يعدل بهم عن عذابها إلا بتنكبهم عن موالاة مخالفيهم و مؤازرة شانئيهم.
And the Paradise cannot come to be for them except with his-asws Wilayah and the Wilayah of the one he-asws texts for them upon it, being from his-asws offspring, and Wilayah of rest of the people of his-asws Wilayah, and enmity of the people opposing him-asws, and being enemies of his-asws, and the Fire will neither cool from them nor turn its torment away from them except with their abstaining from the governance of their-asws opponents and supporting their-asws adversaries’.
وَ عَمِلُوا الصَّالِحاتِ من أداء الفرائض و اجتناب المحارم و لم يكونوا كهؤلاء الكافرين بك أَنَّ لَهُمْ جَنَّاتٍ بساتين تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ من تحت شجرها و مساكنها إلى آخر ما مرّ في أبواب المعاد.
and are doing righteous deeds, – one who fulfils the obligation and shuns the prohibition, and they are not being like the ones disbelieving in you-saww – that for them are Gardens – orchards – beneath which the rivers flow [2:25] – from beneath its trees and its dwellings’ – up to the end of what has already passed in the chapters on the Hereafter.
وَ قَالَ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ لِلْيَهُودِ وَ آمِنُوا أَيُّهَا الْيَهُودُ بِما أَنْزَلْتُ عَلَى مُحَمَّدٍ مِنْ ذِكْرِ نُبُوَّتِهِ وَ أَنْبَاءِ إِمَامَةِ أَخِيهِ عَلِيٍّ وَ عِتْرَتِهِ الطَّاهِرِينَ- مُصَدِّقاً لِما مَعَكُمْ فَإِنَّ مَثَلَ هَذَا الذِّكْرِ فِي كِتَابِكُمْ أَنَّ مُحَمَّداً النَّبِيَّ سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ الْمُؤَيَّدُ بِسَيِّدِ الْوَصِيِّينَ وَ خَلِيفَةِ رَسُولِ رَبِّ الْعَالَمِينَ فَارُوقِ الْأُمَّةِ وَ بَابِ مَدِينَةِ الْحِكْمَةِ وَ وَصِيِّ رَسُولِ الرَّحْمَةِ-
And he-asws said: ‘Allah-azwj Mighty and Majestic Said to the Jews: And believe O you Jews! in what I have Revealed unto Muhammadsaww My-azwj Prophetsaww from the mention of hissaww Prophet-hood and the news of the Imamate of hissaww brother Ali-asws and hissaww goodly Progeny-asws, the purified, a ratification of what is with you, for the example of this Remembrance in your Books that Muhammadsaww is the Chief of the former ones and the latter ones, the one supported by the Chief of the successors-as, the Caliph of the Rasoolsaww of the Lord-azwj of the Worlds, the differentiator of this community, the door to the city of wisdom, and the Successor-asws of the Rasoolsaww of mercy.’
وَ لا تَشْتَرُوا بِآياتِي الْمُنْزَلَةِ لِنُبُوَّةِ مُحَمَّدٍ وَ إِمَامَةِ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ عِتْرَتِهِ ثَمَناً قَلِيلًا فَإِنَّ ذَلِكَ وَ إِنْ كَثُرَ فَإِلَى نَفَادٍ وَ خَسَارٍ وَ بَوَارٍ
And do not be exchanging My verses – the Revelation of the Prophet-hood of Muhammadsaww and the Imamate of Ali-asws and the goodly from hissaww Family-asws for a small price – by your rejecting the Prophet-hood of the Prophet Muhammadsaww, and the Imamate of Imam Ali-asws and their-asws Progeny-asws – and be substituting instead the display of the world, for that, even if it is a lot, it would enter you into losses and failures.
وَ إِيَّايَ فَاتَّقُونِ فِي كِتْمَانِ أَمْرِ مُحَمَّدٍ وَ أَمْرِ وَصِيِّهِ.
Then the Mighty and Majestic Said: And from Me you should be fearing in the concealment of the matter of Muhammadsaww and the matter of hissaww successor-asws’.
و قيل في قوله تعالى وَ لا تَكُونُوا أَوَّلَ كافِرٍ بِهِ تعريض بأن الواجب أن تكونوا أول من آمن به لأنهم كانوا أهل النظر في معجزاته و العلم بشأنه و المستفتحين به و المبشرين بزمانه.
And it is said regarding Words of the Exalted: and do not become the first disbeliever by it [2:41] – an exposition that it is an obligation that you should be the first one to believe in it because they were the people of consideration regarding his-saww miracles, and the knowledge of his-saww affairs, and the ones opening up about him-asws, and the givers of the glad tidings of his-saww time.
قوله تعالى وَ عَمِلُوا الصَّالِحاتِ استدلوا بالعطف على عدم دخول الأعمال في الإيمان و هو كذلك لكنه لا ينفي الاشتراط بل استدل في بعض الأخبار بالمقارنة عليه.
Words of the Exalted: and doing righteous deeds [2:82] – They are indicating with the inclination upon the lack of the deeds entering the Eman, and it is like that, but it does not negate the condition, but therein is an indication in some of the Ahadeeth with the pairing upon it.
أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ يدل على اشتراط أجزاء الإيمان بعضها ببعض و فسر الخزي في الحياة الدنيا بذل الجزية إِلى أَشَدِّ الْعَذابِ قيل أي إلى جنس أشد العذاب يتفاوت ذلك على قدر تفاوت معاصيهم و الآية في اليهود و كذا قوله.
Are you believing in part of the Book and disbelieving in a part (of it)? [2:85] – Indicating upon the conditions of sufficing the Eman, part of it with part, and he explained the disgrace in the life of the world with the disgrace of (paying) the tax – to the severe Punishment; [2:85]. It is said, ‘I.e., to the type of severe punishment, that would be difference based upon the difference of their acts of disobedience, and the Verse is regarding the Jews, and like that are His-azwj Words.
قُلْ بِئْسَما يَأْمُرُكُمْ بِهِ إِيمانُكُمْ قيل أي بموسى و التوراة أن تكفروا بي إِنْ كُنْتُمْ مُؤْمِنِينَ كما تزعمون بموسى و التوراة و لكن معاذ الله لا يأمركم إيمانكم بموسى و التوراة بالكفر بمحمد ص.
Say: Evil is what your Eman is instructing you – It is said, i.e., (believing) in Musa-as and the Torah, and you (Jews) are disbelieving in me-saww – if you are Momineen. [2:93] – like what you are claiming with Musa-as and the Torah, but Allah-azwj Forbid, He-azwj is not Commanding you (Jews) with your belief in Musa-as and the Torah with disbelieving in Muhamamd-saww.
مَنْ كانَ عَدُوًّا لِلَّهِ بأن يخالفه عنادا لإنعامه على المقربين من عباده وَ مَلائِكَتِهِ المبعوثين لنصرتهم وَ رُسُلِهِ المخبرين عن فضلهم الداعين إلى متابعتهم وَ جِبْرِيلَ وَ مِيكالَ تخصيص بعد التعميم للاهتمام فَإِنَّ اللَّهَ عَدُوٌّ لِلْكافِرِينَ يدل على وجوب الإيمان بالملائكة و الرسل و أن عداوتهما كفر.
One who was an enemy to Allah – by opposing Him-azwj in stubbornness of His-azwj Conferment upon the proximity ones from His-azwj servants – and His Angels – the ones Sent to help them – and His Rasools – the informers about their-as merits, and the callers to follow them-as – and Jibraeel and Mikaeel, – the particularisation after the generality of the possibilities – so Allah is an enemy of the Kafireen (unbelievers) [2:98] – indicating upon the obligation of the belief in the Angels, and the Messengers-as, and being their enemies is Kufr.
وَ فِي تَفْسِيرِ الْإِمَامِ ع إِنَّ اللَّهَ ذَمَّ الْيَهُودَ فِي بُغْضِهِمْ لِ جَبْرَئِيلَ الَّذِي كَانَ يُنَفِّذُ قَضَاءَ اللَّهِ فِيهِمْ فِيمَا يَكْرَهُونَ كَدَفْعِهِ عَنْ بُخْتَنَصَّرَ أَنْ يَقْتُلَهُ دَانِيَالُ مِنْ غَيْرِ ذَنْبٍ جَنَى بُخْتَنَصَّرُ حَتَّى بَلَغَ كِتَابُ اللَّهِ فِي الْيَهُودِ أَجَلَهُ وَ حَلَّ بِهِمْ مَا جَرَى فِي سَابِقِ عِلْمِهِ وَ ذَمَّهُمْ أَيْضاً وَ ذَمَّ النَّوَاصِبَ فِي بُغْضِهِمْ لِ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ مَلَائِكَةِ اللَّهِ النَّازِلِينَ لِتَأْيِيدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَلَى الْكَافِرِينَ حَتَّى أَذَلَّهُمْ بِسَيْفِهِ الصَّارِمِ.
In Tafseer of the Imam (Hassan Al-Askari-asws): ‘Allah-azwj the Exalted Condemned the Jews regarding their hatred for Jibraeel-as who used to implement the Judgment of Allah-azwj among them with what they were abhorring and Condemned them as well the Nasibis regarding their hatred for Jibraeel-as, and Mikaeel, and the Angels of Allah-azwj, the ones descending for their support for Ali-asws Bin Abu Talib-asws against the unbelievers until he-asws humiliated them by his-asws strict sword.
وَ فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ أَنَّهَا نَزَلَتْ فِي الْيَهُودِ الَّذِينَ قَالُوا لِرَسُولِ اللَّهِ لَوْ كَانَ الْمَلَكُ الَّذِي يَأْتِيكَ مِيكَائِيلَ آمَنَّا بِكَ فَإِنَّهُ مَلَكُ الرَّحْمَةِ وَ هُوَ صَدِيقُنَا وَ جَبْرَئِيلُ مَلَكُ الْعَذَابِ وَ هُوَ عَدُوُّنَا قُولُوا آمَنَّا بِاللَّهِ.
And in Tafseer by Ali Bin Ibrahim, ‘It was Revealed regarding the Jews, those who said to Rasool-Allah-saww, ‘If the Angel who comes to you-saww was Mikaeel-as, we would have believed in you-saww, for he-as is and Angel of mercy, and he-as is our friend, while Jibraeel-as is an Angel of Punishment and he-as is our enemy Say: We believe in Allah [2:136]’.
فِي الْكَافِي وَ الْعَيَّاشِيِ، عَنِ الْبَاقِرِ ع إِنَّمَا عَنَى بِذَلِكَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ وَ جَرَتْ بَعْدَهُمْ فِي الْأَئِمَّةِ ع
And in (the books) ‘Al-Kafi’, and ‘Al-Ayyashi’ – From Al-Baqir-asws: ‘But rather it means by that, Ali-asws, and Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws, and it flow regarding the Imams-asws after them-asws.
ثُمَّ رَجَعَ الْقَوْلُ مِنَ اللَّهِ فِي النَّاسِ فَقَالَ- فَإِنْ آمَنُوا يَعْنِي النَّاسَ بِمِثْلِ ما آمَنْتُمْ بِهِ الْآيَةَ
Then the Word from Allah-azwj refers regarding the people, so He-azwj Said: So if they were to believe – meaning the people – with the like of what you are believing in, [2:137] – the Verse.
وَ ما أُنْزِلَ إِلَيْنا يَعْنِي الْقُرْآنَ- وَ ما أُنْزِلَ إِلى إِبْراهِيمَ يَعْنِي الصُّحُفَ- وَ الْأَسْباطِ حَفَدَةُ يَعْقُوبَ- وَ ما أُوتِيَ مُوسى وَ عِيسى أَيِ التَّوْرَاةَ وَ الْإِنْجِيلَ- وَ ما أُوتِيَ النَّبِيُّونَ جُمْلَةً الْمَذْكُورُونَ مِنْهُمْ وَ غَيْرُ الْمَذْكُورِينَ- مِنْ رَبِّهِمْ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ- كَالْيَهُودِ حَيْثُ آمَنُوا بِبَعْضٍ وَ كَفَرُوا بِبَعْضٍ.
and (in) what is Revealed unto us, – meaning the Quran – and what was revealed to Ibrahim – meaning the Parchments – and the tribes, – grandsons of Yaqoub-as – and (in) what was Given to Musa and Isa, – i.e., the Torah and the Evangel –and (in) what was Given to the Prophets – a total of the mentioned from them-as and unmentioned – from their Lord. We do not make any distinction between any of them, [2:136] – like the Jews did whereby they believed in some and disbelieve in some.
و أحد لوقوعه في سياق النفي عم فساغ أن يضاف إليه بين و نحن له أي لله مسلمون مذعنون مخلصون.
And one, due to it falling in the context of the denial that it is necessary to add a statement to it, ‘And we are to Him-azwj, i.e., to Allah-azwj, submitters, compliant, sincere’.
وَ فِي الْفَقِيهِ فِي وَصَايَا أَمِيرِ الْمُؤْمِنِينَ ع لِابْنِهِ فُرِضَ عَلَى اللِّسَانِ الْإِقْرَارُ وَ التَّعْبِيرُ عَنِ الْقَلْبِ بِمَا عُقِدَ عَلَيْهِ فَقَالَ عَزَّ وَ جَلَ قُولُوا آمَنَّا بِاللَّهِ وَ ما أُنْزِلَ إِلَيْنا الْآيَةَ.
And in (the book) ‘Al-Faqeeh’, in a bequest of Amir Al-Momineen-asws to his-asws son-asws: ‘It has been obligated upon the tongue the acknowledgment and the expression of the heart with was it believes upon, so the Mighty and Majestic Said: Say: We believe in Allah and (in) what is Revealed unto you, [2:136] – the Verse.
فَإِنْ آمَنُوا أي سائر الناس بِمِثْلِ ما آمَنْتُمْ بِهِ أي بما آمنتم به و المثل مقحم في مثله وَ إِنْ تَوَلَّوْا أَيْ أَعْرَضُوا فَإِنَّما هُمْ فِي شِقاقٍ أي كفر كذا في المجمع عن الصادق ع و أصله المخالفة و المناوأة فإن كل واحد من المتخالفين في شق غير شق الآخر فَسَيَكْفِيكَهُمُ اللَّهُ تسلية و تسكين للمؤمنين وَ هُوَ السَّمِيعُ لأقوالكم الْعَلِيمُ بأخلاقكم
So, if they – i.e., the people – were to believe with the like of what you are believing in, – i.e., with what you all are believing in, and the proverb is inserted in its like – and if they were to turn back, – i.e., turn away – so rather they are in the discord; – i.e., Kufr. Like that it is in (the book) ‘Al-Majma’ from Al-Sadiq-asws, and its origin is the opposition and the hostility. If everyone from the opponents were in discord apart from another discord – and Allah will Suffice you against them, – a relaxation and a soothing for the Momineen – and He is the Hearing, – of their words – the Knowing [2:137] – of their manners.
فَمَنْ يَكْفُرْ بِالطَّاغُوتِ في المجمع عن الصادق ع هو الشيطان.
Therefore, the one who disbelieves in the tyrant [2:256] – in (the book) ‘Al-Majma’a’, from Al-Sadiq-asws: ‘It is the Satan-la’’.
أقول و يستفاد من كثير من الأخبار أنه يعم كل ما عبد من دون الله من صنم أو إمام ضلال أو صاد عن دين الله و هو فعلوت من الطغيان
I (Majlisi) am saying, ‘And it is benefitted from many Ahadeeth that it is general to all what is worshipped from besides Allah-azwj, from an idol, or an imam (leader) of straying, or one hindering from the religion of Allah-azwj, and it is done out of tyranny.
و في تفسير علي بن إبراهيم هم الذين غصبوا آل محمد حقهم وَ يُؤْمِنْ بِاللَّهِ بالتوحيد و تصديق الرسل فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى أي طلب الإمساك من نفسه بالحبل الوثيق و هي مستعارة لمتمسك الحق من النظر الصحيح و الدين القويم.
And in Tafseer of Ali Bin Ibrahim, ‘They are those who usurped the Progeny-asws of Muhammad-saww of their-asws rights – and believes in Allah, – with the Oneness and ratifying the Messengers-as – so he has grasped the most trustworthy handhold [2:256] – i.e., seeking the withholding from himself with the trustworthy rope, and it is a metaphor of adhering to the truth from the correct consideration and the orthodox religion.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع هِيَ الْإِيمَانُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ.
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws: ‘It is the Eman with Allah-azwj Alone, there being no associates for Him-azwj’’.
وَ عَنِ الْبَاقِرِ ع هِيَ مَوَدَّتُنَا أَهْلَ الْبَيْتِ لَا انْفِصامَ لَها لَا انْقِطَاعَ لَهَا.
And from Al-Baqir-asws: ‘It is our-asws cordiality, People-asws of the Household, there is no breakage for it nor any termination for it’’.
وَ فِي مَعَانِي الْأَخْبَارِ عَنِ النَّبِيِ مَنْ أَحَبَّ أَنْ يَسْتَمْسِكَ بِالْعُرْوَةِ الْوُثْقَى الَّتِي لَا انْفِصَامَ لَهَا فَلْيَسْتَمْسِكْ بِوَلَايَةِ أَخِي وَ وَصِيِّي عَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنَّهُ لَا يَهْلِكُ مَنْ أَحَبَّهُ وَ تَوَلَّاهُ وَ لَا يَنْجُو مَنْ أَبْغَضَهُ وَ عَادَاهُ.
And in (the book) ‘M’any Al-Akhbar’ – from the Prophet-saww: ‘One who loves to hold on to the firmest handhold which there is no breakage for it, let him adhere with the Wilayah of my-saww brother-asws and my-saww successor Ali-asws Bin Abu Talib-asws, for the one who loves him‑asws and befriends him-asws will not be destroyed, and the one who hates him-asws and is inimical to him-asws will not be saved’’.
وَ اللَّهُ سَمِيعٌ بِالْأَقْوَالِ عَلِيمٌ بِالْنِّيَّاتِ
and Allah is Hearing, – the words – Knowing [2:256] – the intentions.
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا مُتَوَلٍّ أُمُورَهُمْ يُخْرِجُهُمْ بهدايته و توفيقه مِنَ الظُّلُماتِ أي ظلمات الجهل و الذنوب إِلَى النُّورِ أي نور الهدى و المغفرة
Allah is the Guardian of those who believe. [2:257] – in Charge of their affairs – He Extracts them – by His-azwj Guidance and His-azwj Inclination – from the (multitude of) darkness – i.e., the darkness of the ignorance and the sins – into the Light; – i.e., Light of the Guidance and the Forgiveness.
و سيأتي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْمُؤْمِنُ يَتَقَلَّبُ فِي خَمْسَةٍ مِنَ النُّورِ مَدْخَلُهُ نُورٌ وَ مَخْرَجُهُ نُورٌ وَ عِلْمُهُ نُورٌ وَ كَلَامُهُ نُورٌ وَ مَنْظَرُهُ يَوْمَ الْقِيَامَةِ إِلَى النُّورِ.
And I (Majlisi) shall be bringing from Amir Al-Momineen-asws having said: ‘The Momin turn in five of the lights (Noor) – His entry is Noor, and his exit is Noor, and his knowledge is Noor, and his speech is Noor, and his looking on the Day of Qiyamah would be to the Noor’’.
وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ
and (as for) those who are committing Kufr, their guardian is the tyrant [2:257].
فِي الْكَافِي، عَنِ الْبَاقِرِ ع أَوْلِيَاؤُهُمُ الطَّوَاغِيتُ.
And in (the book) ‘Al-Kafi’ – From Al-Baqir-asws: ‘Their guardians (friends) are the tyrants’.
وَ فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ هُمُ الظَّالِمُونَ آلَ مُحَمَّدٍ- أَوْلِياؤُهُمُ الطَّاغُوتُ وَ هُمُ الَّذِينَ تَبِعُوا مَنْ غَصَبَهُمْ- يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ قِيلَ مِنْ نُورِ الْفِطْرَةِ إِلَى فَسَادِ الِاسْتِعْدَادِ.
And in Tafseer of Ali Bin Ibrahim, ‘They are the ones unjust to the Progeny-asws of Muhammad‑saww. their guardian is the tyrant [2:257] – and they are those who are following the ones who had usurped them-asws – who extracts them from the Light into the (multitude of) darkness; [2:257]. It is said, ‘From the light of nature (instinct) to the corruption of the pre-disposition’.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع النُّورُ آلُ مُحَمَّدٍ وَ الظُّلُمَاتُ عَدُوُّهُمْ.
And in ‘Al-Kafi’ – From Al-Sadiq-asws: ‘The Noor (light) is the Progeny-asws of Muhammad-saww, and the (multiple) darkness are their-asws enemies’.
وَ فِي الْكَافِي وَ الْعَيَّاشِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يَعْنِي ظُلُمَاتِ الْكُفْرِ إِلَى نُورِ التَّوْبَةِ وَ الْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ
And in ‘Al-Kafi’ and ‘Al-Ayyashi’ – from Abu Abdullah-asws: He Extracts them from the (multitude of) darkness into the Light; [2:257] – meaning the darkness of the Kufr to the light of repentance and the Forgiveness due to their-asws friendship with every just Imam-asws from Allah-azwj Mighty and Majestic.
وَ قَالَ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ خَرَجُوا بِوَلَايَتِهِمْ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ اللَّهُ لَهُمُ النَّارَ مَعَ الْكُفَّارِ.
And He-azwj Said: and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness; [2:257] – but rather it means by this that they were upon the light of Al-Islam. When they befriended every tyrannous leader (imam) who wasn’t from Allah-azwj, due to their befriending them, they exited from the Noor of Al-Islam to the darkness(es) of the Kufr, so Allah-azwj Obligated the Fire for them with the Kafirs’.
وَ زَادَ فِي الْعَيَّاشِيِّ قَالَ: قُلْتُ أَ لَيْسَ اللَّهُ عَنَى بِهَذَا الْكُفَّارَ حِينَ قَالَ- وَ الَّذِينَ كَفَرُوا
And there is an increase in Al-Ayyashi. He said, ‘I said, ‘Doesn’t Allah-azwj Mean the Kafirs by this whereby He-azwj Said: and (as for) those who are committing Kufr, [2:257]?’
قَالَ فَقَالَ وَ أَيُّ نُورٍ لِلْكَافِرِ فَأُخْرِجَ مِنْهُ إِلَى الظُّلُمَاتِ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ.
He (the narrator) said, ‘So he-asws said: ‘And which Noor (light) is there for the Kafir so he would be exiting from it to the darkness? these are the inmates of the Fire; they would be in it eternally [2:257]’.
الْعَيَّاشِيُّ عَنِ الصَّادِقِ ع فَأَعْدَاءُ عَلِيٍّ هُمُ الْخَالِدُونَ فِي النَّارِ وَ إِنْ كَانُوا فِي أَدْيَانِهِمْ عَلَى غَايَةِ الْوَرَعِ وَ الزُّهْدِ وَ الْعِبَادَةِ.
Al-Ayyashi – from Al-Sadiq-asws: ‘The enemies of Ali-asws, they would be eternally in the Fire, and even if their religiousness had been at the peak of piety, and ascetism, and the worship’.
إِنَّ الَّذِينَ آمَنُوا قيل أي بالله و رسله و بما جاءهم منه وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ عطفهما على ما يعمهما لإنافتهما على سائر الأعمال الصالحة وَ لا خَوْفٌ عَلَيْهِمْ من آت وَ لا هُمْ يَحْزَنُونَ على فائت
Surely, those who are believing [2:277] – It is said, i.e., (believing) in Allah-azwj and His-azwj Rasool-saww and in whatever they had been brought from Him-azwj – and establishing the Salat and giving the Zakāt, – and their inclination upon what they had been let upon rest of the righteous deeds – and there shall neither be fear upon them – from what comes – nor would they be grieving [2:277] – upon what had been lost.
إِنْ كُنْتُمْ مُؤْمِنِينَ أي بقلوبكم فإن دليله امتثال ما أمرتم أقول تشعر بأن من يأتي بالذنوب الموبقة ليس بمؤمن.
if you are Momineen. [2:93] – I.e., (believing) with your hearts. It’s evidence is your compliance with whatever you have been Commanded with. I (Majlisi) am saying, ‘Be aware that the one who commits the destructive sins isn’t a Momin’.
آمَنَ الرَّسُولُ بِما أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ قال البيضاوي شهادة و تنصيص من الله على صحة إيمانه و الاعتداد به و أنه جازم في أمره غير شاك فيه
(Allah Said): “The Rasool believes in what is Revealed unto him from his Lord”. [2:285]. Al-Bayzawi said, ‘A testimony and text from Allah-azwj upon the health of his-saww Eman and the confidence with it, and that he-saww is firm in his-saww affair, not doubting in it.
وَ الْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَ مَلائِكَتِهِ وَ كُتُبِهِ وَ رُسُلِهِ لا يخلو من أن يعطف المؤمنون على الرسول فيكون الضمير الذي ينوب عنه التنوين راجعا إلى الرسول و المؤمنين
(The Rasool said), ‘And (so do) the Momineen. They all believe in Allah, and His Angels, and His Books and His Rasools [2:285] – It is not free from that the inclination of the Momineen to the Rasools-as. The pronoun would be which the intention is acted upon, referring to the Rasools-as and the Momineen.
أو يجعل مبتدأ فيكون الضمير للمؤمنين و باعتباره يصح وقوع كل بخبره خبر المبتدإ و يكون إفراد الرسول بالحكم إما لتعظيمه أو لأن إيمانه عن مشاهدة و عيان و إيمانهم عن نظر و استدلال.
Or He-azwj has Made it a beginning, so the pronoun is for the Momineen, and by its expression, it is true that every information has a predicate beginning, and the individualising of the Rasools-as is with Ruling is either due to his-saww reverence or because his-saww Eman is from witnessing and seeing, and their Eman is from consideration and the evidence (inference).
لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ أي يقولون لا نفرق و أحد في معنى الجمع لوقوعه في سياق النفي و لذلك دخل عليه بين و المراد نفي الفرق بالتصديق و التكذيب
They do not differentiate between any one of His Rasools’. – i.e., they are saying, ‘We do not differentiate’, and single is in the meaning of the plural due to its occurrence in the continuation of the negation, and due to that it is entered upon it in between, and the purpose is negation of the differentiation by the ratification and the denial.
وَ قالُوا سَمِعْنا أجبنا وَ أَطَعْنا أمرك غُفْرانَكَ رَبَّنا أي اغفر لنا غفرانك أو نطلب غفرانك وَ إِلَيْكَ الْمَصِيرُ أي المرجع بعد الموت و هو إقرار منهم بالبعث انتهى
(Allah Said): “And they are saying, ‘We hear and we obey’”. – your-azwj orders – (The Rasool said): ‘Yours is the Forgiveness, our Lord, – i.e., Forgive (our sins) for us. Yours-azwj is to Forgive, or we seek Your-azwj Forgiveness – and to You is the Destination’. [2:285] – i.e., the return after the death, and it is an acknowledgment from them of the Resurrection – end.
إِنَّ فِي ذلِكَ أي في إنبائكم بما تأكلون و ما تدّخرون في بيوتكم لَآيَةً و معجزة لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ أي مصدقين غير معاندين
surely in that – i.e., in your being informed of what you had eaten, and what you had kept back in your houses – is a Sign – a miracle – for you all, if you were Momineen [3:49] – i.e., ratifiers not obstinate.
فَيُوَفِّيهِمْ أُجُورَهُمْ الإيفاء و التوفية إعطاء الحق وافيا كاملا.
He will Fulfil their Recompense; [3:57] – the fulfilment and the plentiful-ness of the Giving the rights, fully, completely.
إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ أي أخصهم به و أقربهم منه من الولي و هو القرب لَلَّذِينَ اتَّبَعُوهُ من أمته وَ هذَا النَّبِيُ خصوصا وَ الَّذِينَ آمَنُوا من أمته لموافقتهم له في أكثر ما شرع لهم على الأصالة.
Surely the foremost of people to Ibrahim – i.e., He-azwj Specified them with it and their closeness from him-as from the guardian, and it is the closeness – are those who follow him – from his-as community – and this Prophet – in particular – and those who are believing; [3:68] – from his-saww community due to their approval to him-saww regarding most of what he-saww had legislated to them upon the authenticity.
فِي الْكَافِي وَ الْعَيَّاشِيِ هُمُ الْأَئِمَّةُ وَ مَنِ اتَّبَعَهُمْ.
In ‘Al-Kafi’ and ‘Al-Ayyashi’ – ‘They are the Imams-asws and the one who follow them-asws’.
وَ فِي الْمَجْمَعِ قَالَ أَمِيرُ الْمُؤْمِنِينَ إِنَّ أَوْلَى النَّاسِ بِالْأَنْبِيَاءِ أَعْمَلُهُمْ بِمَا جَاءُوا بِهِ ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ قَالَ إِنَّ وَلِيَّ مُحَمَّدٍ ص مَنْ أَطَاعَ اللَّهَ وَ إِنْ بَعُدَتْ لُحْمَتُهُ وَ إِنَّ عَدُوَّ مُحَمَّدٍ مَنْ عَصَى اللَّهَ وَ إِنْ قَرُبَتْ قَرَابَتُهُ.
And in (the book) ‘Al-Majma’a’ – Amir Al-Momineen-asws said: ‘The foremost of the people with the Prophets-as is the ones most working with what they-as had come with’. Then he-asws recited this Verse and said: ‘The friend of Muhammad-saww is the one who obeys Allah-azwj and even if his meat (body) is far away, and the enemy of Muhammad-saww is the one who disobeys Allah-azwj and even if his kinship is near’.
وَ اللَّهُ وَلِيُّ الْمُؤْمِنِينَ أي يتولّى نصرتهم
and Allah is the Guardian of the Momineen [3:68] – i.e., in charge of Helping them.
قُلْ آمَنَّا أمر للرسول بأن يخبر عن نفسه و متابعيه بالإيمان وَ نَحْنُ لَهُ مُسْلِمُونَ أي منقادون مخلصون في عبادته
Say: ‘We believe in Allah – in the matter of the Rasool-saww that he-saww informs about himself‑as and we follow him-saww with the Eman – and to Him are we submitting [3:84] – i.e., led sincerely in worshipping Him-azwj.
وَ اللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ يتفضّل عليهم بالعفو و غيره في الأحوال كلها
and Allah is Gracious to the Momineen [3:152] – Gracing upon them with the Pardon and other such in all of the situations.
فَآمِنُوا بِاللَّهِ وَ رُسُلِهِ مخلصين وَ إِنْ تُؤْمِنُوا حقّ الإيمان وَ تَتَّقُوا النفاق فَلَكُمْ أَجْرٌ عَظِيمٌ لا يقادر قدره
therefore believe in Allah and His Rasools; – sincerely – and if you believe – the rightful Eman – and fear – the hypocrisy – then for you would be a mighty Recompense [3:179] – you cannot measure its worth.
لا يَشْتَرُونَ بِآياتِ اللَّهِ ثَمَناً قَلِيلًا كما فعله المحرّفون من أحبارهم أُولئِكَ لَهُمْ أَجْرُهُمْ
they are not taking a small price – like what the perverters from their Rabbis had done – they, for them, their Recompense [3:199].
و يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ كما وعدوا في آية أخرى
They would be Given their Reward twice [28:54] – like what they have been Promised in another Verse.
إِنَّ اللَّهَ سَرِيعُ الْحِسابِ لعلمه بالأعمال و ما يستوجبه كل عامل من الجزاء فيسرع في الجزاء و يوصل الأجر الموعود سريعا.
surely Allah is quick in Reckoning [3:199] – due to His-azwj Knowledge with the deeds, and what Recompense is obligated for every worker, so He-azwj will be Quick in the Reckoning, and the Promised Recompense will arrive quickly.
أَزْواجٌ مُطَهَّرَةٌ أي من الدماء و درن الدنيا و أنجاسها و قيل من الأخلاق السيئة وَ نُدْخِلُهُمْ ظِلًّا ظَلِيلًا أي دائما لا تنسخه الشمس مشتق من الظل لتأكيده كما قيل ليل أليل
clean wives therein, – i.e., from the bloods, and filth of the world and its uncleanness. And it is said, from the bad manners – and We shall Enter them to be in dense shade [4:57] – i.e., permanently, i.e., the sun will not overcome it. It is derived from the ‘shade’ due to its emphasis, like what is said, ‘The dark night’.
وَعْدَ اللَّهِ قال الطبرسي رحمه الله أي وعد الله ذلك وعدا حَقًّا مصدر مؤكّد لما قبله كأنه قال أحقه حقا وَ مَنْ أَصْدَقُ استفهام فيه معنى النفي أي لا أجد أصدق من الله قولا فيما أخبر و وعدا فيما وعد.
it being a true Promise of Allah; – Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘That Promise of Allah-azwj is a true Promise, a confirmed source due to what is before it. It is as if He-azwj Said: ‘Truly true’ – and who is truer [4:122] – an interrogation in it meaning the negation, i.e., I-saww cannot find anyone truer than Allah-azwj in Words regarding whatever He‑azwj Informs, and a Promise among what He-azwj Promises.
يا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَ رَسُولِهِ أي آمنوا بألسنتهم و ظاهرهم آمنوا بقلوبكم و باطنكم ليوافق ظاهركم باطنكم فالخطاب للمنافقين و قيل الخطاب للمؤمنين على الحقيقة و المعنى اثبتوا على هذا الإيمان في المستقبل و داوموا عليه
O you who believe! Believe in Allah and His Rasool, [4:136] – i.e., believing with their tongues and their apparent, believing with their hearts and their esoteric in order to make their apparent to be compatible with their esoteric. So the Address is to the hypocrites. And it is said the Address is to the Momineen based upon the reality, and the meaning is, they should be steadfast upon this Eman in the future and be constant upon it.
و اختاره الجبائي قال لأن الإيمان الذي هو التصديق لا يبقى و إنما يستمر بأن يجدده الإنسان حالا بعد حال.
And Al-Jabaie chose it. He said, ‘Because the Eman is that which is the ratification, it does not last, and rather it should be persistence with the human being reviewing it a state after a state’.
و قيل الخطاب لأهل الكتاب أمروا بأن يؤمنوا بالنبي و الكتاب الذي أنزل عليه كما آمنوا بما معهم من التوراة و الإنجيل و يكون وجه أمرهم بالتصديق بهما و إن كانوا مصدّقين بهما أحد أمرين.
And it is said, ‘The Address is to People of the Book. They have been Commanded that they should believe in the Prophet and the Book which had been Revealed unto him-saww, like what they had believe in what is with them, from the Torah and the Evangel, and an aspect of their affair is with the ratification with these two, and even though their ratifying these two is one of the two Commands.
إما أن يكون لأن التوراة و الإنجيل فيهما صفات نبينا و تصحيح نبوّته فمن لم يصدقه و لم يصدق القرآن لا يكون مصدقا بهما لأن في تكذيبه تكذيب التوراة و الإنجيل.
Either it could be because the Torah and the Evangel, in these two are attributes of our Prophet-saww and the correctness of his-saww Prophet-hood. So the one who does not ratify the Quran would not be ratifying these two, because in belying it is belying the Torah and the Evangel.
و إما أن يكون الله عز و جل أمرهم بالإقرار بمحمد و القرآن و بالكتاب الذي أنزل من قبله و هو الإنجيل و ذلك لا يصح إلا بالإقرار بعيسى ع أيضا و أنه نبي مرسل.
And either (or) it could be that Allah-azwj Mighty and Majestic Commanded them with the acknowledging Muhammad-saww and the Quran, and with the Book which had been Revealed from before it, and it is the Evangel, and that is not correct except with the acknowledgment with Isa-as as well that he-as is a Sent Prophet-as.
وَ مَنْ يَكْفُرْ بِاللَّهِ أي يجحده أو يشبهه بخلقه أو يرد أمره و نهيه وَ مَلائِكَتِهِ أي ينفيهم أو ينزلهم منزلة لا تليق بهم كما قالوا إنهم بنات الله وَ كُتُبِهِ فيجحدها وَ رُسُلِهِ فينكرهم وَ الْيَوْمِ الْآخِرِ أي يوم القيامة فَقَدْ ضَلَّ ضَلالًا بَعِيداً أي ذهب عن الحق و قصد السبيل ذهابا بعيدا.
and one who disbelieves in Allah, – i.e., rejects Him-azwj, or resembles Him-azwj with His-azwj creatures, or rejects His-azwj Commands and His-azwj Prohibitions – and His Angels, – i.e., negates them or regards them at a status not related with them like what they said that these are daughters of Allah-azwj – and His Books, – rejecting these – and His Rasools – denying them‑as – and the Last Day, – i.e., the Day of Qiyamah – so he has strayed a far straying [4:136] – i.e., gone away from the truth and aimed for the way going far away.
وَ لَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ بأن آمنوا بجميعهم أُولئِكَ سَوْفَ يُؤْتِيهِمْ أي يعطيهم أُجُورَهُمْ الموعودة لهم سمي الثواب أجرا للدلالة على استحقاقهم لها و التصدير بسوف للدلالة على أنه كائن لا محالة و إن تأخر وَ كانَ اللَّهُ غَفُوراً لم يزل يغفر ما فرط منهم من المعاصي رَحِيماً يتفضل بأنواع الإنعام.
and do not differentiate between any of them, – by believing in all of them – they would soon be Given – i.e., being Given – their Recompense; – the Promised for them, named as the Reward, a Recompense which they were deserving for it, and the pronoun ‘soon’ evidences upon that will be happening, inevitably, and even if it were to be delayed – and Allah was always Forgiving, – not ceasing for Forgive whatever excessive disobediences had been from them – Merciful [4:152] – Gracious with a variety of Conferment.
وَ يَزِيدُهُمْ مِنْ فَضْلِهِ أي على ما كان وعدهم به من الجزاء وَ أَمَّا الَّذِينَ اسْتَنْكَفُوا أي أنفوا عن الإقرار بوحدانيته وَ اسْتَكْبَرُوا أي تعظموا عن الإقرار له بالطاعة و العبودية وَلِيًّا ينجيهم من عذابه وَ لا نَصِيراً أي ناصرا ينقذهم من عقابه.
and He would be Increasing for them from His Grace; – i.e., based upon what He-azwj had Promised them with, of the Recompense – and as for those who are disdaining – i.e., negating from acknowledging His-azwj Oneness – and are being arrogant, – i.e., considering it too big, acknowledging to Him-azwj the obedience and the servitude – neither a guardian – rescuing them from His-azwj Punishment – nor a helper [4:173] – i.e., a helper to save them from His-azwj Punishment.
وَ اعْتَصَمُوا بِهِ أي بحبل طاعته أو طاعة أنبيائه و حججه أو بدينه كما قال وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً
and adhering with Him, [4:175] – i.e., with the rope of obeying Him-azwj or obeying His-azwj Prophets and His-azwj Divine Authorities, or His-azwj religion like what He-azwj Said: And hold firmly with the Rope of Allah altogether [3:103].
وَ فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ الِاعْتِصَامُ التَّمَسُّكُ بِهِ بِوَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ- وَ وَلَايَةِ الْأَئِمَّةِ بَعْدَهُ.
And in Tafseer of Ali Bin Ibrahim – ‘The holding, the adhering with it, is with the Wilayah of Amir Al-Momineen-asws, and the Wilayah of the Imams-asws after it’’.
فِي رَحْمَةٍ مِنْهُ أي ثواب مستحق أو نعمة منه و هي الجنة عن ابن عباس وَ فَضْلٍ أي إحسان زائد عليه و قيل أي ما يبسط لهم من الكرامة و تضعيف الحسنات و ما يزاد لهم من النعم على ما يستحقونه
a Mercy from Him– i.e., deserving Rewards, or a Conferment from Him-azwj, and it is the Paradise – from Ibn Abbas. and Grace, [4:175] – i.e., a Favour increasing upon it. And it is said, ‘I.e., what would be extended to then from the honours, and additional Rewards, and what is increased for them from the Conferment upon what they would be deserving with.
وَ يَهْدِيهِمْ إِلَيْهِ صِراطاً مُسْتَقِيماً قال الطبرسي رحمه الله صراطا مفعول ثان ليهديهم فإنه على معنى يعرفهم أو حال من الهاء في إليه أي يوفقهم لإصابة فضله الذي يتفضل به على أوليائه و يسددهم لسلوك منهج من أنعم عليهم من أهل طاعته و اقتفاء آثارهم.
and they would be Guided to Him by a Straight Path [4:175] – Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘A second path conducted in order to guide them, for it is based upon the meaning to make them know, i.e., making them compatible to attain His-azwj Grace who He-azwj Graces with upon His-azwj friends and Guides them to travel the way of the ones He-azwj has Favoured upon, from the people obeying Him-azwj, and tracing their tracks.
و أقول فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ الصِّرَاطُ الْمُسْتَقِيمُ عَلِيٌّ ع.
And I (Majlisi) am saying, ‘In Tafseer of Ali Bin Ibrahim – the Straight Path is Ali-asws’.
لَهُمْ مَغْفِرَةٌ أي لذنوبهم وَ أَجْرٌ أي ثواب عَظِيمٌ قال الطبرسي رحمه الله الفرق بين الثواب و الأجر أن الثواب يكون جزاء على الطاعات و الأجر قد يكون على سبيل المعاوضة بمعنى الأجرة.
for them would be Forgiveness – i.e., for their sins – and a mighty Recompense [5:9] – i.e., Reward. Al-Tabarsee (may Allah-azwj have Mercy on him, said, ‘The difference between the Reward and the Recompense is that the Reward is a recompense based upon the obedience, while the Recompense happens to be upon the way of compensation, in the meaning of the recompense.
وَ لَوْ أَنَّ أَهْلَ الْكِتابِ قال يعني اليهود و النصارى آمَنُوا بمحمد وَ اتَّقَوْا الكفر و الفواحش لَكَفَّرْنا عَنْهُمْ سَيِّئاتِهِمْ أي سترناها عليهم و غفرناها لهم
And if the People of the Book [5:65] – He said, ‘It means the Jews and the Christians – were to believe – in Muhammad-saww – and fear, – the Kufr and the immoralities – We would Expiate their evil deeds from them [5:65] – i.e., Veil these upon them and Forgive these for them.
وَ لَوْ أَنَّهُمْ أَقامُوا التَّوْراةَ وَ الْإِنْجِيلَ أي عملوا بما فيهما على ما فيهما دون أن يحرفوا شيئا منهما أو عملوا بما فيهما بأن أقاموهما نصب أعينهم وَ ما أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ أي القرآن و قيل كل ما دل الله عليه من أمور الدين لَأَكَلُوا مِنْ فَوْقِهِمْ بإرسال السماء عليهم مدرارا وَ مِنْ تَحْتِ أَرْجُلِهِمْ بإعطاء الأرض خيرها و قيل لأكلوا ثمار النخيل و الأشجار من فوقهم و الزروع من تحت أرجلهم.
And if they had observed the Torah and the Evangel – i.e., worked with what is in these, based upon what is in these without altering anything from these, or worked with what is in these by setting them up in front of their eyes – and what was Revealed to them from their Lord, – i.e., the Quran. And it is said, ‘All what Allah-azwj has Pointed upon from the matters of religion’ – they would have eaten from their above – by the sky sending downpours upon them – and from beneath their legs. [5:66] – by the earth giving its goodness. And it is said, ‘They would have eaten the fruits of the palm trees, and the (other) trees from above them, and the cultivation from beneath their legs.
و المعنى لتركوا في بلادهم و لم يجلوا عن بلادهم و لم يقتلوا فكانوا يتمتعون بأموالهم و ما رزقهم الله من النعم و إنما خص سبحانه الأكل لأن ذلك أعظم الانتفاع و قيل كناية عن التوسعة كما يقال فلان في الخير من قرنه إلى قدمه أي يأتيه الخير من كل جهة يلتمسه منها.
And the meaning is they had neglected in their city, and they did not go away from their city and did not kill. They were enjoying with their wealth and what Allah-azwj had Grace them with from the bounties, and rather the Glorious has Specified the eating because that is the mightiest benefit. And it is said it is a metaphor about the affluence like what is said, ‘So and so is in goodness from his heat to his feet’, i.e., the goodness comes to him from every direction he seeks from.
أقول و في تفسير علي بن إبراهيم مِنْ فَوْقِهِمْ المطر وَ مِنْ تَحْتِ أَرْجُلِهِمْ النبات
I (Majlisi) am saying, ‘And in Tafseer of Ali Bin Ibrahim – from their above [5:66] is the rain – and from beneath their legs. [5:66] – the plants’.
و أقول قال بعض أهل التحقيق مِنْ فَوْقِهِمْ الإفاضات و الإلهامات الربانية وَ مِنْ تَحْتِ أَرْجُلِهِمْ ما يكتسبونه بالفكر و النظر و مطالعة الكتب فهو محمول على الرزق الروحاني.
And I (Majlisi) am saying, ‘On of the researchers said, ‘from their above [5:66] are the Divine Revelations and the Inspirations – and from beneath their legs. [5:66] – what they are achieving with the thinking, and the consideration, and reading the books, so it is carried upon the spiritual Grace.
مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ قد دخلوا في الإسلام وَ كَثِيرٌ مِنْهُمْ ساءَ ما يَعْمَلُونَ و فيه معنى التعجب أي ما أسوأ عملهم و هم الذين أقاموا على الجحود و الكفر.
From them there is a moderate community, – having entered into Al-Islam – and most of them, evil is what they are doing [5:66] – and in it is meaning of self-conceited-ness, i.e., how evil are their deeds, and they are those who were standing upon the rejection and the Kufr.
إِنَّ الَّذِينَ آمَنُوا أي بالله و بما فرض عليهم الإيمان به وَ الَّذِينَ هادُوا أي اليهود وَ الصَّابِئُونَ قال علي بن إبراهيم إنهم ليسوا من أهل الكتاب و لكنهم يعبدون الكواكب و النجوم وَ النَّصارى مَنْ آمَنَ منهم أي نزع عن كفره فَلا خَوْفٌ عَلَيْهِمْ في الآخرة حين يخاف الفاسقون وَ لا هُمْ يَحْزَنُونَ إذا حزن المخالفون.
Surely those who believe, – i.e., in Allah-azwj, and in what is Obligated upon them, having the Eman with it – and those who are Jews, – i.e., the Jews – and the Sabeans, [5:69]. Ali Bin Ibrahim said, ‘They weren’t from people of the Book, but they were worshipping the planets and the stars – and the Christians, the ones who believe – i.e., removed from Kufr – so neither would there be fear upon them – in the Hereafter when the mischief-makers will be fearing – nor would they be grieving [5:69] – when the adversaries will be grieving.
أقول قد ورد مثل هذه الآية في البقرة فَمَنْ آمَنَ أي صدق الرسل وَ أَصْلَحَ أي عمل صالحا في الدنيا فَلا خَوْفٌ عَلَيْهِمْ من العذاب وَ لا هُمْ يَحْزَنُونَ بفوت الثواب
I (Majlisi) am saying, ‘The likes of this Verse has been referred in (Surah) Al Baqarah. Surely, those who are believing, – i.e., ratifying the Messengers-as – and do righteous deeds, – doing righteous deeds in the world – there would be no fear for them, – from the Punishment – nor would they be grieving [2:62] – on the loss of the Rewards.
يُؤْمِنُونَ بِهِ أي بالقرآن وَ هُمْ عَلى صَلاتِهِمْ يُحافِظُونَ فإن من صدق بالآخرة خاف العاقبة و لا يزال الخوف يحمله على النظر و التدبر حتى يؤمن به و يحافظ على الطاعة و تخصيص الصلاة لأنها عماد الدين و علم الإيمان
are believing in it, – i.e., in the Quran – and they are preserving upon their Salats [6:92]. The one who ratifies the Hereafter will fear the Punishment, and the fear will not cease to carry him upon the consideration, and the pondering until he believes in it, and he preserves upon the obedience, and the specific of the Salat is because it is a pillar of religion and a flag of Eman.
إِنَّ فِي ذلِكُمْ أي في إنزال الماء من السماء و إخراج النباتات و الأشجار و الثمار لَآياتٍ على وجود صانع عليم حكيم قدير يقدره و يدبره و ينقله من حال إلى حال لِقَوْمٍ يُؤْمِنُونَ فإنهم المنتفعون.
Surely in that – i.e., in the descent of water from the sky and emergence of the plants and the trees and the fruits – are Signs – upon the existence of an All-Knowing Wise Maker, Able with His-azwj Power, and He-azwj Manages and Transfers it from a state to a state – for a people who are believing [6:99] – for they will be benefitting.
أَ وَ مَنْ كانَ مَيْتاً قيل أي كافرا فَأَحْيَيْناهُ بأن هديناه إلى الإيمان و إنما سمي الكافر ميتا لأنه لا ينتفع بحياته و لا ينفع غيره بحياته فهو أسوأ حالا من الميت و سمي المؤمن حيا لأنه له و لغيره المصلحة و المنفعة و قيل نطفة فأحييناه
Or is the one who was dead, – It is said it means the Kafir – so We Revived him – by Guiding him to the Eman. And rather, the Kafir has been named as dead because he does not benefit with his life nor does he benefit others with his life, so these is of a worse life than the dead, while the Momin has been named as alive because there is betterment and benefit for him and for others. And it is said, a seed, so We-azwj Revived it.
وَ جَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ قيل المراد بالنور العلم و الحكمة لأن العلم يهتدى به إلى الرشاد كما يهتدى بالنور في الطرقات أو القرآن و الإيمان كَمَنْ مَثَلُهُ مثل من هو فِي الظُّلُماتِ أي في ظلمة الكفر.
and Made for him a Light he can walk with among the people, – It is said the intent with the light is the knowledge and the wisdom, because the knowledge one can be guided to the right like what one is guided with the light in the dark roads, or the Quran and the Eman – like the one similar to him – one who is – in the darkness [6:122] – in the darkness of Kufr.
و سمي القرآن و الإيمان و العلم نورا لأن الناس يبصرون بذلك و يهتدون به من ظلمات الكفر و حيرة الضلالة كما يهتدى بسائر الأنوار و سمي الكفر ظلمة لأن الكافر لا يهتدي بهداه و لا يبصر أمر رشده كما سمي أعمى
And the Quran, and the Eman, and the knowledge have been named as light because the people are seeing (being insightful) with that and they are being guided by it from the darkness of Kufr and confusion of the straying, like what one is guided by rest of the lights; and the Kufr has been named as darkness because the Kafir is not guided by His-azwj Guidance, nor does he see the matter of his rightful way like what the blind one has been named.
كَذلِكَ زُيِّنَ لِلْكافِرِينَ ما كانُوا يَعْمَلُونَ قال الحسن زينه و الله لهم الشيطان و أنفسهم.
Like that it was adorned for the Kafirs what they were doing [6:122] – Al-Hassan said, ‘By Allah-azwj! The Satan-la adorn for them and (so do they) themselves’.
وَ فِي الْكَافِي عَنِ الْبَاقِرِ ع مَيْتاً لَا يَعْرِفُ شَيْئاً وَ نُوراً يَمْشِي بِهِ فِي النَّاسِ إِمَاماً يَأْتَمُّ بِهِ- كَمَنْ مَثَلُهُ فِي الظُّلُماتِ الَّذِي لَا يَعْرِفُ الْإِمَامَ.
And in (the book) ‘Al-Kafi’ – from Al-Baqir-asws: dead, – He does not understand anything – and a Light he can walk with among the people, – an Imam-asws he can be led by – like the one similar to him in the darkness [6:122] – one who does not recognise the Imam-asws’.
وَ فِي الْعَيَّاشِيِ عَنْهُ ع الْمَيِّتُ الَّذِي لَا يَعْرِفُ هَذَا الشَّأْنَ يَعْنِي هَذَا الْأَمْرَ- وَ جَعَلْنا لَهُ نُوراً إِمَاماً يَأْتَمُّ بِهِ يَعْنِي عَلِيَّ بْنَ أَبِي طَالِبٍ ع- كَمَنْ مَثَلُهُ فِي الظُّلُماتِ قَالَ بِيَدِهِ هَكَذَا هَذَا الْخَلْقُ الَّذِينَ لَا يَعْرِفُونَ شَيْئاً.
And in (Tafseer) Al-Ayyashi – from him-asws: ‘The dead is the one who does not know this affair, meaning this matter (Al Wilayah) – and Made for him a Light he can walk with among the people [6:122] – an Imam-asws he can be led by, meaning Ali Bin Abu Talib-asws’ – like the one similar to him in the darkness [6:122] – he-asws said by his-asws hand like this: ‘These people, those who are not knowing anything’.
وَ فِي الْمَنَاقِبِ عَنِ الصَّادِقِ ع كانَ مَيْتاً عَنَّا فَأَحْيَيْناهُ بِنَا.
And in (the book) ‘Al-Manaqib’ – from Al-Sadiq-asws: ‘dead, – from us-asws – so We Revived him [6:122] – through us-asws’.
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ جَاهِلًا عَنِ الْحَقِّ وَ الْوَلَايَةِ فَهَدَيْنَاهُ إِلَيْنَا قَالَ النُّورُ الْوَلَايَةُ فِي الظُّلُماتِ يَعْنِي وَلَايَةَ غَيْرِ الْأَئِمَّةِ ع
And Ali Bin Ibrahim said, ‘Ignorant about the truth and the Wilayah, so We-azwj Guided him to it’. He said, ‘The Noor is the Wilayah – in the darkness [6:122] – means the wilayah of other than the Imams-asws’.
وَ فِي الْمَجْمَعِ عَنِ الْبَاقِرِ ع أَنَّهَا نَزَلَتْ فِي عَمَّارِ بْنِ يَاسِرٍ وَ أَبِي جَهْلٍ.
And in (the book) ‘Al-Majma’a’ – from Al-Baqir-asws: ‘It was Revealed regarding Ammar Bin Yasir-ra and Abu Jahl-la’.
وَ هذا صِراطُ رَبِّكَ قيل يعني طريقه و عادته في التوفيق و الخذلان و قيل الإسلام أو القرآن مُسْتَقِيماً لا اعوجاج فيه و النصب على الحال قَدْ فَصَّلْنَا الْآياتِ أي بيناها و ميزناها لِقَوْمٍ يَذَّكَّرُونَ فيعلمون أن القادر هو الله و أن كل ما يحدث من خير أو شر فهو بقضائه و أنه عليم بأحوال العباد حكيم عدل فيما يفعل بهم
And this is the Path of your Lord, – It is said it means His-azwj Path and His-azwj Norm in the Inclination and the Abandonment. And it is said, Al-Islam or the Quran – straight. – there being no crookedness with it, and the set up upon the state – We Detail the Signs – i.e., Explained these and Distinguished these – for a people who mind [6:126], so they would know that the Able, He-azwj is Allah-azwj, and all what occurs, from good or evil, it is with His-azwj Decree, and He-azwj is All-Knowing with the situations of the servants, Wise, Just in what He-azwj Does with them.
لَهُمْ للذين تذكروا و عرفوا الحق دارُ السَّلامِ أي دار الله أو دار السلامة من كل آفة.
For them – for those who mind and know the truth – is the house of peace [6:127] – i.e., house of Allah-azwj, or the house of safety from every affliction.
و قال علي بن إبراهيم يعني في الجنة و السلام الأمان و العافية و السرور عِنْدَ رَبِّهِمْ أي في ضمانه يوصلهم إليها لا محالة وَ هُوَ وَلِيُّهُمْ قيل أي مولاهم و محبهم و قال علي بن إبراهيم أي أولى بهم بِما كانُوا يَعْمَلُونَ أي بسبب أعمالهم.
And Ali Bin Ibrahim said, ‘It means in the Paradise, and the ‘peace’ is the safety and the well-being and the happiness – in the Presence of their Lord, – i.e., in His-azwj Guarantee with their arriving to it, inevitably – and He is their Guardian – It is said it means their Master-azwj and One-azwj Who Loves them’. And Ali Bin Ibrahim said, ‘I.e., foremost with them – due to what they were doing [6:127] – i.e., due to their deeds.
وَ أَنَّ هذا صِراطِي أي و لأن تعليل للأمر باتباعه و قيل الإشارة فيه إلى ما ذكر في السورة فإنها بأسرها في إثبات التوحيد و النبوة و بيان الشريعة
And surely this one is My Straight Path, [6:153] – i.e., and because a reason for the Command is to follow him-asws. And it is said there is an indication in it to what is Mentioned in the Chapter, for it is quick in proving the Oneness, and the Prophet-hood, and explain the Law.
وَ لا تَتَّبِعُوا السُّبُلَ أي الأديان المختلفة المتشعبة عن الأهوية المتباينة فَتَفَرَّقَ بِكُمْ أي فتفرقكم و تزيلكم عَنْ سَبِيلِهِ الذي هو اتباع الوحي و اقتفاء البرهان ذلِكُمْ الاتباع وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ الضلال و التفرق عن الحق.
and do not be following the ways (of others), – i.e., the different religions branching out from the different identities – for they will separate you – i.e., divide you and decline you – from His Way. – which it is following the Revelation and tracing the proof – That – the following (obedience) is (what you) are Bequeathed with, perhaps you would be fearing [6:153] – the straying and the separating from the truth.
وَ فِي رَوْضَةِ الْوَاعِظِينَ، عَنِ النَّبِيِّ ص فِي هَذِهِ الْآيَةِ سَأَلْتُ اللَّهَ أَنْ يَجْعَلَهَا لِعَلِيٍّ فَفَعَلَ.
And in (the book) ‘Rowzat Al-Waizeen’ – from the Prophet-saww regarding this Verse: ‘I-saww asked Allah-azwj to Make to be for Ali-asws, so He-azwj Did’.
وَ رَوَى الْعَيَّاشِيُّ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ لِبُرَيْدٍ الْعِجْلِيِّ تَدْرِي مَا يَعْنِي بِ صِراطِي مُسْتَقِيماً قَالَ قُلْتُ لَا قَالَ وَلَايَةُ عَلِيٍّ وَ الْأَوْصِيَاءِ
And it is reported by Al-Ayyashi, from Al-Baqir-asws having said to Bureyd Al Ijaly: ‘Do you know what is meant by Straight Path, [6:153]?’ He said, ‘I said, ‘No’. He-asws said: ‘Wilayah of Ali-asws and the successors-asws’.
قَالَ وَ تَدْرِي مَا يَعْنِي وَ لا تَتَّبِعُوا السُّبُلَ قَالَ قُلْتُ لَا قَالَ وَلَايَةَ فُلَانٍ وَ فُلَانٍ
He-asws said: ‘And do you know what is meant by and do not be following the ways (of others), [6:153]?’ He said, ‘I said, ‘No’. He-asws said: ‘Wilayah of so and so, and so and so (Abu Bakr and Umar)’.
قَالَ وَ تَدْرِي مَا مَعْنَى فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ قَالَ قُلْتُ لَا قَالَ يَعْنِي سَبِيلَ عَلِيٍّ ع.
He-asws said: ‘And do you know what is meant by: for they will separate you from His Way [6:153]?’ He said, ‘I said, ‘No’. He-asws said: ‘Way of Ali-asws’’.
هَلْ يَنْظُرُونَ إنكار بمعنى ما ينتظرون إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ أي ملائكة الموت أو العذاب أَوْ يَأْتِيَ رَبُّكَ أي أمره بالعذاب أَوْ يَأْتِيَ بَعْضُ آياتِ رَبِّكَ
Are they only waiting [6:158] – Denial in the meaning, what are they waiting for – that the Angels should come to them, – i.e., Angels of death of the Punishment – or your Lord should come, – i.e., His-azwj Command with the Punishment – or some of the Signs of your Lord should come? [6:158].
فِي الْإِحْتِجَاجِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي مَعْنَى هَذِهِ الْآيَةِ إِنَّمَا خَاطَبَ نَبِيَّنَا ص هَلْ يَنْتَظِرُ الْمُنَافِقُونَ أَوْ الْمُشْرِكُونَ- إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ فيعاينوهم أَوْ يَأْتِيَ رَبُّكَ يَعْنِي بِذَلِكَ أَمْرَ رَبِّكَ وَ الْآيَاتُ هِيَ الْعَذَابُ فِي دَارِ الدُّنْيَا كَمَا عَذَّبَ الْأُمَمَ السَّالِفَةَ وَ الْقُرُونَ الْخَالِيَةَ.
In (the book) ‘Al-Ihtijaj’ – from Amir Al-Momineen-asws regarding the meaning of this Verse: ‘But rather, He-azwj Addressed our Prophet-saww: “Are the hypocrites or the Polytheists waiting” – that the Angels should come to them, – so they could see them – or your Lord should come, – meaning by that the Command of your-saww Lord-azwj; and the Signs, these are the Punishments in the house of the world like what the previous communities had been Punished, and the past generations’.
يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ إلخ كأن المعنى أنه لا ينفع الإيمان حينئذ نفسا غير مقدمة إيمانها أو مقدمة إيمانها غير كاسبة في إيمانها خيرا و الآية تدل على أن الإيمان لا ينفع و لا يقبل عند معاينة أحوال الآخرة و مشاهدة العذاب كإيمان فرعون و قد مرّ تفسير الآية بتمامها في كتاب المعاد.
The day some of the Signs of your Lord do come, [6:158] – etc. It is as if the meaning is, the Eman will not benefit any soul on that day, not having sent ahead its Eman, or having sent ahead its Eman without any earning good during its Eman. And the Verse evidence’s upon that the Eman neither benefits nor is it Acceptable during witnessing the horrors of the Hereafter, and witnessing the Punishment, like the Eman of Pharaoh-la; and the interpretation of the Verse has already passed in its completion in the book on the Hereafter.
وَ فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْبَاقِرِ ع نَزَلَتْ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قَالَ إِذَا طَلَعَتِ الشَّمْسُ مِنْ مَغْرِبِهَا آمَنَ النَّاسُ كُلُّهُمْ فِي ذَلِكَ الْيَوْمِ فَيَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها.
In Tafseer of Ali Bin Ibrahim – From Al-Baqir-asws: ‘It was Revealed: or earned goodness during its Eman. [6:158], he-asws said: ‘When the sun emerges from its west, the people will believe, all of them, during that day, but on that day, a soul will not benefit from its Eman [6:158]’’.
وَ فِي الْكَافِي وَ الْعَيَّاشِيِّ عَنِ الْبَاقِرِ وَ الصَّادِقِ ع فِي قَوْلِهِ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ قَالَ طُلُوعُ الشَّمْسِ مِنَ الْمَغْرِبِ وَ خُرُوجُ الدَّجَّالِ وَ ظُهُورُ الدُّخَانِ وَ الرَّجُلُ يَكُونُ مُصِرّاً وَ لَمْ يَعْمَلْ عَمَلَ الْإِيمَانِ ثُمَّ تَجِيءُ الْآيَاتُ فَلَا يَنْفَعُهُ إِيمَانُهُ.
And in (the books) ‘Al-Kafi’ and ‘Al-Ayyashi’ – from Al-Baqir-asws and Al-Sadiq-asws regarding His‑azwj Words: The day some of the Signs of your Lord do come, [6:158]. He-asws said: ‘Emergence of the sun from the west, and emergence of Al Dajjal-la, and appearance of the smoke, and the man happened to be persistent and did not do any deed of the Eman, then the Signs come, so his Eman will not benefit him (then)’.
وَ عَنْ أَحَدِهِمَا ع فِي قَوْلِهِ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قَالَ الْمُؤْمِنُ الْعَاصِي حَالَتْ بَيْنَهُ وَ بَيْنَ إِيمَانِهِ كَثْرَةُ ذُنُوبِهِ وَ قِلَّةُ حَسَنَاتِهِ فَلَمْ يَكْسِبْ فِي إِيمَانِهِ خَيْراً.
And from one of the two (5th or 6th Imam-asws) regarding His-azwj Words: or earned goodness during its Eman. [6:158], he-asws said: ‘The disobedient Momin, his many sins and his few good deeds would form a barrier between him and his Eman, so his Eman will not have earned goodness during his Eman’.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع مِنْ قَبْلُ يَعْنِي فِي الْمِيثَاقِ- أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قَالَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ وَ أَمِيرُ الْمُؤْمِنِينَ ع خَاصَّةً، قَالَ لَا يَنْفَعُ إِيمَانُهَا لِأَنَّهَا سُلِبَتْ.
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws: from before– meaning during the Covenant’. or earned goodness during its Eman. [6:158]. He-asws said: ‘The Prophets-as, and the successors-asws, and Amir Al-Momineen-asws in particular’. He-asws said: ‘Its Eman will not benefit it because it would have been Confiscated’’.
وَ فِي الْإِكْمَالِ عَنْهُ ع فِي هَذِهِ الْآيَةِ يَعْنِي خُرُوجَ الْقَائِمِ الْمُنْتَظَرِ.
And in (the book) ‘Al-Ikmal’ – from him-asws regarding this Verse: ‘Meaning, advent of Al-Qaim‑ajfj, the awaited’’.
وَ عَنْهُ ع قَالَ: الْآيَاتُ هُمُ الْأَئِمَّةُ ع وَ الْآيَةُ الْمُنْتَظَرَةُ الْقَائِمُ ع فَيَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها.
And from him-asws having said: ‘The Signs, these are the Imams-asws, and the awaited Sign is Al-Qaim-ajfj. On that day, a soul will not benefit from its Eman [6:158]’.
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهَا خُرُوجُ دَابَّةِ الْأَرْضِ مِنْ عِنْدِ الصَّفَا مَعَهَا خَاتَمُ سُلَيْمَانَ وَ عَصَا مُوسَى وَ طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا.
And from Amir Al-Momineen-asws: ‘It is emergence of walker of the earth (Dabbat Al-Arz) at (the hill) Al-Safa. With him would be the ring of Suleyman, and staff of Musa-as and emergence of the sun from its west’.
قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ وعيد و تهديد أي انتظروا إتيان أحد الثلاثة فإنا منتظرون له و حينئذ لنا الفوز و لكم الويل.
Say, ‘Await, (for) we are awaiting (too)’ [6:158] – a promise and a threat, i.e., await the coming of one of the three. We are waiting for it, and on that day for us will be the success and for you would be the doom’.
قُلْ إِنَّنِي هَدانِي رَبِّي أي بالوحي و الإرشاد و دِيناً أي هداني دينا قِيَماً فيعل من قام كالسيد و الهين مِلَّةَ إِبْراهِيمَ هداني و عرفني ملة إبراهيم في حال حنيفيته
Say: ‘Surely, my Lord Guided me – with the Revelation and the rightful Guidance and a correct Religion – i.e., Guided me-saww to a correct religion of the one who shall rise like the Master and the easy (religion) – of the nation of Ibrahim [6:161] – Guided me-as and Introduced me‑saww to the religion of Ibrahim in a state of his-as uprightness’.
وَ فِي الْعَيَّاشِيِ عَنِ الْبَاقِرِ ع مَا أَبَقَتِ الْحَنِيفِيَّةُ شَيْئاً حَتَّى إِنَّ مِنْهَا قَصَّ الْأَظْفَارِ وَ الْأَخْذَ مِنَ الشَّارِبِ وَ الْخِتَانَ.
And in ‘Al-Ayyashi’ – from Al-Baqir-asws: ‘Nothing remains from the uprightness, even from these the clipping of the nails, and taking (trimming) from the moustache, and the circumcision’’.
وَ عَنْهُ ع مَا مِنْ أَحَدٍ مِنْ هَذِهِ الْأُمَّةِ يَدِينُ بِدِينِ إِبْرَاهِيمَ ع غَيْرَنَا وَ غَيْرَ شِيعَتِنَا.
And from him-asws: ‘There is no one from this community making a religion with the religion of Ibrahim-as apart from us-asws and our-asws Shias’’.
وَ عَنِ السَّجَّادِ ع مَا أَحَدٌ عَلَى مِلَّةِ إِبْرَاهِيمَ إِلَّا نَحْنُ وَ شِيعَتُنَا وَ سَائِرُ النَّاسِ مِنْهَا بِرَاءٌ.
And from Al-Sajjad-asws: ‘There is no one upon the religion of Ibrahim-as except us-asws and our‑asws Shias, and rest of the people are away from it’’.
ما أُنْزِلَ إِلَيْكُمْ أي من القرآن و الوحي مِنْ دُونِهِ أَوْلِياءَ أي شياطين الجن و الإنس فيحملوكم على الأهواء و البدع و يضلوكم عن دين الله و عما أمرتم باتباعه قَلِيلًا ما تَذَكَّرُونَ أي تذكرا قليلا تتذكرون
what is Revealed to you – i.e., from the Quran and the Revelation – and do not follow guardians from the ones besides Him – i.e., Satans-la of the Jinn and the humans, for they-la will carry you upon the whims and the innovations and will stray you all away from the religion of Allah-azwj and away from what you have been Commanded with following – Little is what you are recalling [7:3] – i.e., little is what you mind.
لا نُكَلِّفُ نَفْساً إِلَّا وُسْعَها اعتراض بين المبتدإ و الخبر للترغيب في اكتساب النعيم المقيم بما يسعه طاقتهم و يسهل عليهم.
We do not Encumber a soul except to its capacity [7:42] – An objection between the subject and the predicate, to encourage them to acquire eternal bliss, in a way that accommodates their energy and makes it easy for them.
وَ رَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ أي في الدنيا فما من مسلم و لا كافر و لا مطيع و لا عاص و هو متقلب في نعمتي أو في الدنيا و الآخرة إلا أن قوما لم يدخلوها لضلالهم فَسَأَكْتُبُها أي فسأثبتها و أوجبها في الآخرة لِلَّذِينَ يَتَّقُونَ الشرك و المعاصي.
and My Mercy Extends to all things”. – i.e., in the world. There is none from a Muslim, nor a Kafir, nor an obedient one, nor a disobedient one, and he is turning in My-azwj bounties, or in the world and the Hereafter except that there are a people who will not be entering it due to their straying – So, I have Ordained it – Affirmed it and Obligated it in the Hereafter – for those who are fearing [7:156] – the Shirk and the disobedience.
وَ يُحِلُّ لَهُمُ الطَّيِّباتِ يستفاد من بعض الآيات تأويل الطيبات بأخذ العلم من أهله و الخبائث بقول من خالف و هو بطن من بطون الآية و قد مر تفسيرها في أبواب الأطعمة
he would be instructing them with the good things [7:157] – It can be benefitted with some of the Verses the interpretation of ‘the good things’ as taking the knowledge from its rightful ones, and ‘the bad’ as being words of the one who opposes, and it is esoteric from the esoteric of the Verse, and its interpretation has passed in the chapter on the foods.
وَ يَضَعُ عَنْهُمْ إِصْرَهُمْ أي يخفف عنهم ما كلفوا به من التكاليف الشاقة و أصل الإصر الثقل و كذا الأغلال
and removing from them their burdens – i.e., lighten from them what they had (previously) been encumbered with from the difficult encumberments, and the origin of (the word) ‘burdens’ is the weight, and like that are the: shackles.
وَ عَزَّرُوهُ أي عظموه بالتقوية و الذب عنه و أصل التعزير المنع و أما النور فقيل هو القرآن و في كثير من الأخبار أنه علي ع.
And and assist him, – i.e., revere him-saww with the strengthening and the defending him-saww; and the origin of the (word) ‘Al-Tazeez’, is the preventing; and as for the Light [7:157], it is the Quran, and in many of the Ahadeeth it is Ali-asws.
وَ هاجَرُوا أي فارقوا أوطانهم و قومهم حبا لله و لرسوله و هم المهاجرون من مكة إلى المدينة وَ الَّذِينَ آوَوْا أي آووهم إلى ديارهم وَ نَصَرُوا هم على أعدائهم و هم الأنصار أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لأنهم حققوا إيمانهم بالهجرة و النصرة و الانسلاخ من الأهل و المال و النفس لأجل الدين لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ لا تبعة له و لا منة فيه
and emigrating – i.e., separating from their homeland and their people in love for Allah-azwj and for His-azwj Rasool-saww, and they are the Emigrans from Makkah to Al Medina – and those who are sheltering – i.e., sheltering them to their houses – and helping (them), – them against their enemies, and they are the Helpers – these ones, they are the true Momineen. – because they proved their Eman by the Emigration and the help, and the separation from th family, and the wealth, and the souls for the sake of the religion – For them would be Forgiveness and a Benevolent sustenance [8:74] – neither (thinking of) any consequences for it nor any favour in it.
وَ الَّذِينَ آمَنُوا مِنْ بَعْدُ وَ هاجَرُوا وَ جاهَدُوا مَعَكُمْ يريد اللاحقين بعد السابقين فَأُولئِكَ مِنْكُمْ أي من جملتكم أيها المهاجرون و الأنصار و حكمهم حكمكم في وجوب موالاتهم و نصرتهم و إن تأخر إيمانهم و هجرتهم.
And those who would believe from afterwards and emigrate and fight alongside you, – intending the catching up after the pioneers – so they are from you; [8:75] – i.e., from your total, O you Emigrants, and the Helpers, and their rulings are your rulings, in the obligation of their friendship, and their helping, and even though their Eman was delayed, and they emigrated.
أَعْظَمُ دَرَجَةً أي ممن لم يستجمع هذه الصفات وَ أُولئِكَ هُمُ الْفائِزُونَ أي المختصون بالفوز و نيل الحسنى عند الله.
a greater rank – i.e., than the ones who did not gather these qualities – These, they are the achievers [9:20] – i.e., specified with the success and achieving the best in the Presence of Allah-azwj.
وَ مَساكِنَ طَيِّبَةً أي يطيب فيها العيش فِي جَنَّاتِ عَدْنٍ أي إقامة و خلود و قد مضت الأخبار في ذلك من باب وصف الجنة وَ رِضْوانٌ مِنَ اللَّهِ أَكْبَرُ يعني و شيء من رضوانه أكبر من ذلك كله لأن رضاه سبب كل سعادة و موجب كل فوز و به ينال كرامته التي هي أكبر أصناف الثواب ذلِكَ الرضوان هُوَ الْفَوْزُ الْعَظِيمُ الذي يستحقر دونه كل لذة و بهجة.
and goodly dwellings – i.e., wherein the life is good – in the Garden of Eden; – i.e., staying eternally, and the Ahadeeth have passed regarding that from the chapter describing the Paradise – and the Pleasure from Allah is the Greatest, – meaning, and something from His‑azwj Greatest Pleasure from that all of it, because His-azwj Pleasure is the cause of every happiness and obliges every success, and by it His-azwj Honours are achieved which it the greatest type of Reward – that – the (Divine) Pleasure – is the Mighty achievement [9:72] – which the ones besides it every pleasure and glory is lower.
أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ أي سابقة و فضلا سميت قدما لأن السبق بها كما سميت النعمة يدا لأنها باليد تعطى و إضافتها إلى الصدق لتحققها و التنبيه على أنهم إنما ينالونها بصدق القول و النية
for them would be a ‘true footing’ [10:2] – i.e., precedence and merit have been names as ‘footing’ because the precedence with it is like what the bounty has been named as ‘hand’ because it is given by the hand, and it has been added to the ‘true’ due to its reality and an alertness that they will be achieving it with truthful words and the intentions.
وَ فِي الْمَجْمَعِ عَنِ الصَّادِقِ ع أَنَّ مَعْنَى قَدَمَ صِدْقٍ شَفَاعَةُ مُحَمَّدٍ ص.
And in (the book) ‘Al-Majma’a’ – from Al-Sadiq-asws: ‘The meaning of ‘true footing’ [10:2] is intercession of Muhammad-saww’.
و في الكافي و العياشي هو رسول الله ص و فيهما بولاية أمير المؤمنين ع و هذا لأن الولاية من شروط الشفاعة و هما متلازمتان.
And in ‘Al-Kafi’ and Al-Ayyashi’, it is Rasool-Allah-saww, and in these two, ‘It is by Wilayah of Amir Al-Momineen-asws’, and this is because the Wilayah is from the conditions of the intercession, and they are both inseparable.
بِإِيمانِهِمْ أي بسبب إيمانهم للاستقامة على سلوك الطريق المؤدي إلى الجنة فِي جَنَّاتِ النَّعِيمِ لأن التمسك بسبب السعادة كالوصول إليها أو يهديهم في الآخرة إليها.
With their Eman. – i.e., by the cause of their Eman of being steadfast upon travelling the road leading to the Paradise – in the Gardens of Bliss [10:9] – because the adhering with the cause is the happiness like the arriving to it, or He-azwj Guides them to the Hereafter to it.
وَ بَشِّرِ الْمُؤْمِنِينَ بالنصرة في الدنيا و الجنة في العقبى.
and give glad tidings to the Momineen [10:87] – of the Help in the world and the Paradise in the Hereafter.
آلْآنَ وَ قَدْ عَصَيْتَ قَبْلُ قال الطبرسي رحمه الله فيه إضمار أي قيل له آلآن آمنت حين لم ينفع الإيمان و لم يقبل لأنه حال الإلجاء و قد عصيت بترك الإيمان في حال ما ينفعك الإيمان فهلا آمنت قبل ذلك و إيمان الإلجاء لا يستحق به الثواب فلا ينفع انتهى.
Now! And you had disobeyed before, [10:91] – Al-Tabarsee, may Allah-azwj be Pleased with him, said, ‘In it is a verb, i.e., it was said to him (Pharaoh-la): ‘Now you-la are believing when the Eman will not benefit and is not Acceptable?’ Because it is a state of seeking the refuge, and you-la had disobeyed by neglecting the Eman in a state what the Eman cannot benefit you-la. Why didn’t you-la believe before that? And the Eman of seeking the refuge, the Rewards cannot be deserving by it, nor does it benefit’ – end.
و ذكر الرازي لعدم قبول توبة فرعون وجوها منها أنه إنما آمن عند نزول العذاب و الإيمان في هذا الوقت غير مقبول لأنه عند نزول العذاب وقت الإلجاء و في هذا الحال لا تكون التوبة مقبولة.
And Al Razy mentioned, ‘The impossibility of acceptance of the repentance of Pharaoh-la has aspects. From these is that he-la rather believed during the descent of the Punishment, and the Eman in this time is unacceptable, because at the time of the descent of Punishment is time of seeking the refuge, and in this state, the repentance cannot be acceptable.
كَذلِكَ حَقًّا عَلَيْنا أي مثل ذلك الإنجاء نُنْجِ الْمُؤْمِنِينَ منكم حين نهلك المشركين و حَقًّا عَلَيْنا اعتراض يعني حق ذلك علينا حقا
Like that, it is binding upon Us – i.e., like that seeking of refuge – to Rescue the Momineen [10:103] – from you all when We-azwj shall destroy the Polytheists, and (the Words) binding upon Us is an objection, meaning right of that upon Us-azwj is a reality.
وَ فِي الْمَجْمَعِ وَ الْعَيَّاشِيِ عَنِ الصَّادِقِ ع مَا يَمْنَعُكُمْ أَنْ تَشْهَدُوا عَلَى مَنْ مَاتَ مِنْكُمْ عَلَى هَذَا الْأَمْرِ أَنَّهُ مِنْ أَهْلِ الْجَنَّةِ إِنَّ اللَّهَ تَعَالَى يَقُولُ كَذلِكَ حَقًّا عَلَيْنا نُنْجِ الْمُؤْمِنِينَ.
And in (the books) ‘Al-Majma’a’ and ‘Al-Ayyashi’ – From Al-Sadiq-asws: ‘What is preventing you all from testifying upon the ones from you who dies upon this matter (Wilayah_ that he is from the people of Paradise? Allah-azwj the Exalted Says: Like that, it is binding upon Us to Rescue the Momineen [10:103]’’.
وَ لكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ فإنه هو الحقيق بأن يخاف و يرجى و يعبد و إنما خص التوفي بالذكر للتهديد وَ أُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ المصدقين بالتوحيد فهذا ديني.
but I worship Allah, the One Who will Cause you to die; – for it is the reality that He-azwj should be feared, and hoped to, and worshipped, and rather the death has been specified with the Mentioned due to the threat – and I am Commanded that I become from the Momineen [10:104] – the ratifiers of the Oneness, so this is my-saww religion.
وَ أَنْ أَقِمْ وَجْهَكَ عطف على أن أكون غير أن صلة أن محكية بصيغة الأمر و المعنى أمرت بالاستقامة و السداد في الدين بأداء الفرائض و الانتهاء عن القبائح.
And that you should set your [10:105] – inclining upon that I should be, but the link is the Command Spoken in the imperative form, and the meaning is, ‘I-saww have been Commanded with the straightness and the guidance in the religion by fulfilling the obligations and desisting from the ugliness’.
وَ أَخْبَتُوا إِلى رَبِّهِمْ أي اطمأنوا إليه و خشعوا له
and are humbling to their Lord, [11:23] – i.e., wishing to Him-azwj and humbling to Him-azwj.
مَثَلُ الْفَرِيقَيْنِ أي الكافر و المؤمن كَالْأَعْمى وَ الْأَصَمِ أي كالأعمى و كالأصم أو كالأعمى الأصم وَ الْبَصِيرِ وَ السَّمِيعِ أي كالبصير و كالسميع أو كالبصير السميع و ذلك لتعامي الكافر عن آيات الله و تصامه عن استماع كلام الله و تأبيه عن تدبّر معانيه أَ فَلا تَذَكَّرُونَ بضرب الأمثال و التأمل فيها.
An example of the two sects – i.e., the Kafir and the Momin – is like the blind and deaf one, – i.e., like the blind and like the deaf, or like the blind, the deaf – and the seeing and hearing one. – i.e., like the seeing and like the hearing, or like the seeing, the hearing, and that is due to the blindness of the Kafir from the Signs of Allah-azwj and his deafness from hearing the Speech of Allah-azwj, and his refusal from pondering its meanings – So will you not take heed? [11:24] – striking the examples and the pondering in it.
هَلْ يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ قال علي بن إبراهيم يعني الكافر و المؤمن أَمْ هَلْ تَسْتَوِي الظُّلُماتُ وَ النُّورُ قال الكفر و الإيمان
Say: ‘Are they equal, the blind and the seeing one? – Ali Bin Ibrahim said, ‘It means the Kafir and the Momin’. Or is it equal, the darkness and the light? [13:16]. He said, ‘The Kufr and the Eman.
كَلِمَةً طَيِّبَةً قيل أي قولا حقا و دعاء إلى صلاح كَشَجَرَةٍ طَيِّبَةٍ يطيب ثمرها كالنخلة
a good word – It is said, a true word and calling to the correctness – as being like a good tree, [14:24] – its fruits are good, like the date tree.
وَ فِي الْمَجْمَعِ عَنِ النَّبِيِّ ص أَنَّ هَذِهِ الشَّجَرَةَ الطَّيِّبَةَ النَّخْلَةُ- أَصْلُها ثابِتٌ فِي الْأَرْضِ ضَارِبٌ بِعُرُوقِهِ فِيهَا- تُؤْتِي أُكُلَها أَيْ تُعْطِي ثَمَرَهَا كُلَّ حِينٍ أَيْ كُلَّ وَقْتِ وَقَّتَهُ اللَّهُ لِإِثْمَارِهَا- بِإِذْنِ رَبِّها أَيْ بِإِرَادَةِ خَالِقِهَا لَعَلَّهُمْ يَتَذَكَّرُونَ لِأَنَّ فِي ضَرْبِ الْأَمْثَالِ تَذْكِيراً وَ تَصْوِيراً لِلْمَعَانِي بِالْمَحْسُوسَاتِ لِتَقْرِيبِهَا مِنَ الْأَفْهَامِ.
And in (the book) ‘Al-Majma’a’ – from the Prophet-saww: ‘This good tree is the date tree – its roots are stable [14:24] – in the ground striking its roots into it – Yielding its fruit – i.e., giving its fruits – in every season – i.e., every time Allah-azwj has Timed for it to bear fruit – by the permission of its Lord? – i.e., by the Will of its Creator – that they might be mindful [14:25]– because in striking the examples there is a reminder and illustrations of the meanings with the perceptions due to their proximity from the understanding’.
وَ فِي الْعَيَّاشِيِ عَنِ الصَّادِقِ ع هَذَا مَثَلٌ ضَرَبَهُ اللَّهُ لِأَهْلِ بَيْتِ نَبِيِّهِ وَ لِمَنْ عَادَاهُمْ.
And in ‘Al-Ayyashi’ – from Al-Sadiq-asws: ‘This example Allah-azwj has Struck is of People-asws of the Household of the Prophet-saww and for the ones inimical to them-asws’’.
وَ فِي الْكَافِي، عَنْهُ ع أَنَّهُ سُئِلَ عَنِ الشَّجَرَةِ فِي هَذِهِ الْآيَةِ فَقَالَ- رَسُولُ اللَّهِ ص أَصْلُهَا وَ أَمِيرُ الْمُؤْمِنِينَ ع فَرْعُهَا وَ الْأَئِمَّةُ مِنْ ذُرِّيَّتِهِمَا أَغْصَانُهَا وَ عِلْمُ الْأَئِمَّةِ ثَمَرُهَا وَ شِيعَتُهُمُ الْمُؤْمِنُونَ وَرَقُهَا.
And in ‘Al-Kafi’ – from him-asws. He-asws was asked about the three in this Verse, so he-asws said: ‘Rasool-Allah-saww is its root, and Amir Al-Momineen-asws is its trunk, and the Imams-asws from their-asws offspring are its branches, and knowledge of the Imams-asws are its fruits, and their‑asws Momineen Shias are its leaves’’.
قال و الله إن المؤمن ليولد فتورق ورقة فيها و إن المؤمن ليموت فتسقط ورقة منها.
He-asws said: ‘By Allah-azwj! The Momin is born, so there sprouts a leaf in it, and the Momin dies, so a leaf falls off from it’.
و في الإكمال الحسن و الحسين ثمرها و التسعة من ولد الحسين أغصانها
And in (the book) ‘Al-Ikmal’ – ‘Al-Hassan-asws and Al-Husayn-asws are its fruits, and the Shias from the children of Al-Husayn-asws are its branches’.
و في معاني الأخبار و غصن الشجرة فاطمة و ثمرها أولادها و ورقها شيعتنا
And in (the book) ‘Ma’any Al-Akhbar’, ‘And a branch of the tree is (Syeda) Fatima-asws, and its fruits are her-asws children, and its leaves are our-asws Shias’.
و زاد في الإكمال تُؤْتِي أُكُلَها كُلَّ حِينٍ ما يخرج من علم الإمام إليكم في كل سنة من كل فجّ عميق.
And there is an increase in (the book) ‘Al-Ikmal’ – Yielding its fruit in every season [14:25] – what comes out from the knowledge of the Imam-asws to you all during every year, from every deep ravine’.
وَ مَثَلُ كَلِمَةٍ خَبِيثَةٍ قيل أي قول باطل و دعاء إلى ضلال أو فساد كَشَجَرَةٍ خَبِيثَةٍ لا يطيب ثمرها كشجرة الحنظل اجْتُثَّتْ أي استؤصلت و أخذت جثته بالكلية مِنْ فَوْقِ الْأَرْضِ لأن عروقها قريبة منه ما لَها مِنْ قَرارٍ أي استقرار
And an example of a wicked word – It is said, i.e., a false word and calling to straying or mischief – is like a wicked tree – its fruit is not good, like the colocynth tree – uprooted – i.e., it was excised and its body in total – from above the ground, – because its leaves and near from it – there would be not stability for it [14:26] – i.e., calmness.
وَ فِي الْمَجْمَعِ عَنِ الْبَاقِرِ ع أَنَّ هَذَا مَثَلُ بَنِي أُمَيَّةَ.
And in (the book) ‘Al-Majma’a’ – from Al-Baqir-asws: ‘This is an example of the clan of Umayya’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْهُ ع كَذَلِكَ الْكَافِرُونَ لَا تَصْعَدُ أَعْمَالُهُمْ إِلَى السَّمَاءِ وَ بَنُو أُمَيَّةَ لَا يَذْكُرُونَ اللَّهَ فِي مَجْلِسٍ وَ لَا فِي مَسْجِدٍ وَ لَا تَصْعَدُ أَعْمَالُهُمْ إِلَى السَّمَاءِ إِلَّا قَلِيلٌ مِنْهُمْ.
And it is reported by Ali Bin Ibrahim from him-asws: ‘Like that are the Kafirs! Their deeds do not ascend to the sky, and the clan of Umayya, they are neither mentioning Allah-azwj in any gathering, nor in any Masjid, nor will their deeds be ascending to the sky except a few of them’.
بِالْقَوْلِ الثَّابِتِ قيل أي الذي ثبت بالحجة و البرهان عندهم و تمكن في قلوبهم و اطمأنت إليه أنفسهم فِي الْحَياةِ الدُّنْيا فلا يزلون إذا افتتنوا في دينهم وَ فِي الْآخِرَةِ فلا يتلعثمون إذا سئلوا عن معتقدهم وَ يُضِلُّ اللَّهُ الظَّالِمِينَ الذين ظلموا أنفسهم بالجحود و الاقتصار على التقليد فلا يهتدون إلى الحق و لا يثبتون في مواقف الفتن
with the Firm Word – It is said, i.e., which affirms with the argument and the proof with them, and enables in their hearts, and their souls wish to it – in the life of the world – so they do not move (slip) when they are Tried in their religion – and in the Hereafter, – so they will not be faltering when they would be Questioned about what they had sent ahead – and Allah Lets the unjust to go astray, [14:27] – those who were unjust to themselves with the ingratitude and the limiting themselves upon the Taqleed, so they were not guided to the truth, and they were not steadfast in the positions of temptation.
وَ فِي التَّوْحِيدِ عَنِ الصَّادِقِ ع يَعْنِي يُضِلُّهُمْ يَوْمَ الْقِيَامَةِ عَنْ دَارِ كَرَامَتِهِ- وَ يَفْعَلُ اللَّهُ ما يَشاءُ مِنْ تَثْبِيتِ الْمُؤْمِنِينَ وَ خِذْلَانِ الظَّالِمِينَ.
And in (the book) ‘Al-Tawheed’ – from Al-Sadiq-asws: ‘Meaning He-azwj will Let them stray on the Day of Qiyamah away from the house of His-azwj Honour – and Allah does whatsoever He so Desires to [14:27] – from Affirming the Momineen and Abandoning the unjust ones’.
و يظهر من كثير من الأخبار أن التثبيت في الدنيا عند الموت و في الآخرة في القبر أو الآخرة تشمل الحالتين و قد مضت الأخبار الكثيرة في تفسير الآيات المذكورة في كتب الإمامة و الفتن و المعاد و قد أوردنا وجوها كثيرة فيها فلا نعيدها.
And it is apparent from many of the Ahadeeth is that the steadfast-ness in the world during the death, and in the Hereafter in the grave, or the Hereafter is inclusive of the two states, and many Ahadeeth have passed in interpretation of the mentioned Verses in the books of the Imamate, and the Ordeals, and the Hereafter, and we have referred many of its aspects, so we shall not repeat these.
حَنِيفاً قال الراغب الحنف هو ميل عن الضلال إلى الاستقامة و الجنف بالعكس
upright, [16:123] – Al Raghib said, ‘The uprightness, it is inclining away from the straying towards the straightness, and the partiality is the opposite.
أَجْراً حَسَناً هو الجنة أَبَداً بلا انقطاع
excellent Recompense [18:2] – it is the Paradise – for ever [18:3], without termination.
إِلَّا أَنْ تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ إلا انتظار أن تأتيهم سنة الأولين و هي الإهلاك و الاستئصال أَوْ يَأْتِيَهُمُ الْعَذابُ أي عذاب الآخرة قُبُلًا أي عيانا
except that there has come to them the ways of the former ones, – except awaiting that a way of the former ones should come to them, and it is the destruction and the eradication – or the Punishment should come– i.e., Punishment of the Hereafter – facing them? [18:55] – i.e., in sight.
كانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ قال في المجمع أي كان في حكم الله و علمه لهم بساتين الفردوس و هو أطيب موضع في الجنة و أوسطها و أفضلها و أرفعها نُزُلًا أي منزلا و مأوى
for them would be Gardens of Al-Firdows – He (Al-Tabarsee) said in ‘Al-Majma’a’ – ‘I.e., it was in the Judgment of Allah-azwj and His-azwj Knowledge there would be orchards of Al-Firdows for them, and it is the best place in the Paradise, and its middle, and its superior, and its highest – as a lodging [18:107] – i.e., dwelling and shelter’.
و قيل ذات نزل و قال الراغب النزل ما يعد للنازل من الزاد
And it is said, ‘With lodges’. And Al-Raghib said, ‘The lodging is what returns for the lodger of the provisions’.
لا يَبْغُونَ عَنْها حِوَلًا أي تحولا إذ لا يجدون أطيب منها حتى تنازعهم إليه أنفسهم
They will not be seeking a transfer from it [18:108] – i.e., Transferring when they will not be finding anything better than it (to transfer to), until they would remove themselves from it.
وَ لا يُظْلَمُونَ شَيْئاً قيل أي لا ينقصون شيئا من جزاء أعمالهم و يجوز أن ينتصب شيئا على المصدر.
and they will not be wronged of anything [19:60] – ‘It is said, i.e., they will not be reducing anything from the Recompense of their deeds, and it is allowed that something would be set up upon the source.
سَيَجْعَلُ لَهُمُ الرَّحْمنُ وُدًّا قيل أي سيجعل لهم في القلوب مودة و قد مر في أخبار كثيرة أنها نزلت في أمير المؤمنين ع حيث جعل الله له في قلوب المؤمنين ودا و فرض مودته و ولايته على الخلق
the Beneficent would Make cordiality to be for them [19:96] – It is said, i.e., He-azwj will Make cordiality to be in the hearts, and it has passed in many Ahadeeth that it was Revealed regarding Amir Al-Momineen-asws whereby Allah-azwj Made cordiality for him-asws to be in the hearts of the Momineen and Obligated having his-asws cordiality and his-asws Wilayah upon the creatures.
قَدْ عَمِلَ الصَّالِحاتِ أي في الدنيا لَهُمُ الدَّرَجاتُ الْعُلى أي المنازل الرفيعة جَنَّاتُ عَدْنٍ بدل من الدرجات مَنْ تَزَكَّى أي من تطهر من أدناس الكفر و المعاصي
having done righteous deeds, – i.e., in the world – for them would be high ranks [20:75] – i.e., lofty houses – Gardens of Eden, [20:76] – in replacement of the ranks – one who purified himself [20:76] – i.e., one who is cleaned of the Kufr and disobedience.
لِمَنْ تابَ أي من الشرك وَ آمَنَ بما يجب الإيمان به ثُمَّ اهْتَدى أي إلى ولاية أهل البيت ع كما ورد في الأخبار الكثيرة التي قد مر بعضها و سيأتي بعضها إن شاء الله.
one who repents – i.e., one who commits Shirk – and believes – in what the Eman is obligated with – then (follows) righteous Guidance [20:82] – i.e., to Wilayah of People-asws of the Household, like what has been referred in many Ahadeeth which some of these have passed and I (Majlisi) shall bring some of these if Allah-azwj so Desires.
وَ هُوَ مُؤْمِنٌ أي بالله و رسله فَلا كُفْرانَ لِسَعْيِهِ أي لا تضييع له استعير لمنع الثواب كما استعير الشكر لإعطائه وَ إِنَّا لَهُ أي لسعيه كاتِبُونَ أي مثبتون في صحيفة عمله يَفْعَلُ ما يُرِيدُ أي من إثابة الموحد الصالح و عقاب المشرك لا دافع له و لا مانع.
and he is a Momin, – i.e., in Allah-azwj and His-azwj Rasool-saww – then there will be no denying his exertion, [21:94] – i.e., Reward of the righteous Monotheist and Punishment of the Polytheist, there is neither any defence for it nor any preventer.
مِنْ أَساوِرَ جمع أسورة و هي جمع سوار مِنْ ذَهَبٍ بيان له وَ لُؤْلُؤاً عطف عليها لا على ذهب
from bracelets – plural is ‘Aswara’, and it is a plural of ‘Sawar’ – of gold – explanation of it – and pearls, [22:23] – inclining upon it, not upon gold.
إِلَى الطَّيِّبِ مِنَ الْقَوْلِ قيل هو قولهم الحمد لله الذي صدقنا وعده أو كلمة التوحيد و قال علي بن إبراهيم التوحيد و الإخلاص وَ هُدُوا إِلى صِراطِ الْحَمِيدِ قيل أي المحمود نفسه أو عاقبته و هو الجنة أو الحق أو المستحق لذاته الحمد و هو الله تعالى و صراطه الإسلام.
to the goodly from the words, – It is said, their words, ‘The Praise is for Allah-azwj Who has been true of His-azwj Promise’, of the phrase of Tawheed. And Ali Bin Ibrahim said, ‘The Tawheed (Oneness) and the sincerity – and were Guided to the Path of the Praise One [22:24] – It is said, i.e., the Praised One-azwj Himself-azwj or His-azwj consequence, and it is the Paradise, or the truth, or the deserving the Praise for Himself-azwj, and He-azwj is Allah-azwj the Exalted, and the path, is Al-Islam.
وَ فِي الْمَحَاسِنِ عَنِ الْبَاقِرِ ع هُوَ وَ اللَّهِ هَذَا الْأَمْرُ الَّذِي أَنْتُمْ عَلَيْهِ.
And in (the book) ‘Al-Mahasin’ – from Al-Baqir-asws: ‘By Allah-azwj! It is this matter (Wilayah) which you are upon’’.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع فِي هَذِهِ الْآيَةِ قَالَ ذَاكَ حَمْزَةُ وَ جَعْفَرٌ وَ عُبَيْدَةُ وَ سَلْمَانُ وَ أَبُو ذَرٍّ وَ الْمِقْدَادُ وَ عَمَّارٌ هُدُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ.
And in (the book) ‘Al-Kafi’ – From Al-Sadiq-asws regarding this Verse, he-asws said: ‘That is Hamza‑as, and Ja’far-as, and Salman-ra, and Abu Zarr-ra, and Al-Miqdad-ra, and Ammar-ra. They-as were guided to Amir Al-Momineen-asws’’.
إِنَّ اللَّهَ يُدافِعُ عَنِ الَّذِينَ آمَنُوا أي غائلة المشركين
Surely Allah will Defend those who believe. [22:38] – (from) the suffering (caused) by the Polytheists.
وَ رِزْقٌ كَرِيمٌ قيل الكريم من كل نوع ما يجمع فضائله
and an honourable sustenance [22:50] – It is said, ‘The honourable from every type of collective merits’.
إِلى صِراطٍ مُسْتَقِيمٍ قالَ عَلِيُّ بْنُ إِبْرَاهِيمَ إِلَى الْإِمَامِ الْمُسْتَقِيمِ.
to the Straight Path [22:54] – Ali Bin Ibrahim said, ‘To the straight Imam-asws’.
فِي الْكَافِي عَنِ الْبَاقِرِ ع قَالَ: أَ تَدْرِي مَنْ هُمْ قِيلَ أَنْتَ أَعْلَمُ قَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ.
In (the book) ‘Al-Kafi’ – From Al-Baqir-asws having said: ‘Do you kno who they are?’ It was said, ‘You-asws are more knowing’. He-asws said: ‘The Mominoun have succeeded [23:1] – the submitters. Surely the submitters, they are the excellent’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الصَّادِقِ ع قَالَ: لَمَّا خَلَقَ اللَّهُ الْجَنَّةَ قَالَ لَهَا تَكَلَّمِي فَقَالَتْ- قَدْ أَفْلَحَ الْمُؤْمِنُونَ الْآيَةَ.
And it is reported by Ali Bin Ibrahim, from Al-Sadiq-asws having said: ‘When Allah-azwj Created the Paradise, He-azwj Said to it: “Speak!” It said: ‘The Mominoun have succeeded [23:1]’ – the Verse’’.
و أقول تدل الآيات على اشتراط تأثير الإيمان في دخول الجنة بالأعمال و إن أمكن تأويلها بما سيأتي و كذا قوله تعالى وَ يَقُولُونَ آمَنَّا إلى آخر الآيات تدل على بعض شرائط الإيمان و أن من لم يتحاكم إلى الرسول و لم يرض بحكمه فليس بمؤمن.
And I (Majlisi) say, ‘The Verses (of Surah Al-Mominoun) evidence upon the conditions which influence the Eman in entering the Paradise with the deeds, and that its interpretation is enabled with what I (Majlisi) shall bring, and like that are His-azwj Words: And they are saying, ‘We believe in Allah [24:47] – up to the end of the Verses pointing upon some of the conditions of the Eman, and that the one who does not come to the Rasool-saww for judgment and is not pleased with his-saww judgment, he isn’t a Momin.
إِنَّمَا الْمُؤْمِنُونَ حمل على الكاملين في الإيمان الَّذِينَ آمَنُوا بِاللَّهِ وَ رَسُولِهِ أي من صميم قلوبهم وَ إِذا كانُوا مَعَهُ عَلى أَمْرٍ جامِعٍ كالجمعة و الأعياد و الحروب و المشاورة في الأمور حَتَّى يَسْتَأْذِنُوهُ أي الرسول ص إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ أعاده مؤكدا على أسلوب أبلغ فإنه يفيد أن المستأذن مؤمن لا محالة و أن الذاهب بغير إذن ليس كذلك تنبيها على كونه مصداقا لصحة الإيمان و مميزا للمخلص عن المنافق و تعظيما للجرم.
But rather, the Mominoun – Carries upon the ones perfect in the Eman – are those who believe in Allah and His Rasool, – i.e., from the core of their hearts – and whenever they were with him on a collective matter, – like the Friday, and the Eids, and the wars, and the consultations in the matters – until they seek his permission. – i.e., of the Rasool-saww – Surely those who are seeking your permission, [24:62] – Repeating it, Emphasising upon the better style, for it states that the one seeking permission is a Momin, no doubt, and that the one going away without seeking permission isn’t like that It is also a warning that it is a testament to the validity of faith and distinguishes the sincere from the hypocrite, and glorifies the offense.
فَعَسى أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ قيل عسى تحقيق على عادة الكرام أو ترجي من التائب بمعنى فليتوقع أن يفلح
perhaps he would happen to be from the successful ones [28:67] – It is said, ‘Perhaps a probe into the honourable habit, or a return of the repentant in the meaning, let him anticipate that he shall succeed.
وَ هُمْ لا يُفْتَنُونَ أي لا يختبرون
and they will not be Tried? [29:2] – i.e., not tested.
وَ فِي الْمَجْمَعِ عَنِ الصَّادِقِ ع مَعْنَى يُفْتَنُونَ يُبْتَلَوْنَ فِي أَنْفُسِهِمْ وَ أَمْوَالِهِمْ.
And in (the book) ‘Al-Majma’a’ – from Al-Sadiq-asws: ‘Meaning of ‘Tried’, they would be afflicted regarding themselves and their wealth’.
وَ عَنِ النَّبِيِّ ص أَنَّهُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قَالَ لَا بُدَّ مِنْ فِتْنَةٍ يُبْتَلَى بِهَا الْأُمَّةُ لِيَتَعَيَّنَ الصَّادِقُ مِنَ الْكَاذِبِ لِأَنَّ الْوَحْيَ قَدِ انْقَطَعَ وَ بَقِيَ السَّيْفُ وَ افْتِرَاقُ الْكَلِمَةِ إِلَى يَوْمِ الْقِيَامَةِ.
And from the Prophet-saww when this Verse was Revealed, he-saww said: ‘There is no escape from Fitna (discord). The community will be afflicted by it in order to distinguish the truthful from the liar, because the Revelation will have been terminated and the sword will remain, and the differences in words will be up to the Day of Qiyamah’’.
وَ فِي الْكَافِي عَنِ الْكَاظِمِ ع أَنَّهُ قَرَأَ هَذِهِ الْآيَةَ ثُمَّ قَالَ مَا الْفِتْنَةُ قِيلَ الْفِتْنَةُ فِي الدِّينِ فَقَالَ يُفْتَنُونَ كَمَا يُفْتَنُ الذَّهَبُ ثُمَّ يُخَلَّصُونَ كَمَا يُخَلَّصُ الذَّهَبُ.
And in (the book) ‘Al-Kafi’ – From Al-Kazim-asws having recited this Verse, then said: ‘What is the Fitna?’ It was said, ‘The Fitna (discord) in the religion’. He-asws said: ‘They will be refined just as gold is refined, then they will be purified just as gold is purified’’.
فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا أي في الوجود بحيث يتميز الذين صدقوا في الإيمان و الذين كذبوا فيه بعد ما كان يعلمهم قبل ذلك أنهم سيوجدون و يمتحنون
So, Allah will Make known those who are truthful, [29:3] – i.e., in the existence whereby those who are truthful in the Eman and those who are lying in it will be distinguished after having Known them before that they will be existing and will be Tested.
وَ فِي الْمَجْمَعِ عَنْ أَمِيرِ الْمُؤْمِنِينَ وَ الصَّادِقِ ع أَنَّهُمَا قَرَءَا بِضَمِّ الْيَاءِ وَ كَسْرِ اللَّامِ فِيهِمَا مِنَ الْإِعْلَامِ أَيْ لَيُعَرِّفَنَّهُمُ النَّاسَ.
And in (the book) ‘Al-Majma’a’ – from Amir Al-Momineen-asws and Al-Sadiq-asws both having recited with the ‘Zamma of Al Ya’, and ‘Kasr of Al Laam’ in them from the sings, i.e., in order for the people to know them.
و أقول تدل على أن الإقرار الظاهري غير كاف في الإيمان الواقعي أَحْسَنَ الَّذِي كانُوا يَعْمَلُونَ أي أحسن جزاء أعمالهم.
And I (Majlisi) am saying, ‘It evidence’s upon that the apparent acknowledgment is not sufficient in the Eman occurring for the best of what they had been doing [29:7] – i.e., best Recompense of their deeds’.
لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ أي في جملتهم أو في زمرتهم في الجنة
For Us to Admit them to be among the righteous ones [29:9] – i.e., in their total, or in their ground in the Paradise.
وَ مِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ بلسانه فَإِذا أُوذِيَ فِي اللَّهِ أي في دينه أو في ذاته جَعَلَ فِتْنَةَ النَّاسِ أي تعذيبهم و أذيتهم كَعَذابِ اللَّهِ فيرجع عن الدين كما ينبغي للكافر أن يترك دينه مخافة عذاب الله
And from the people there is one who says, ‘We believe in Allah!’ – by his tongue – But when he is harmed in (the Way of) Allah, – i.e., in his religion or in regarding himself – he regards the trial of the people – i.e., their torturing them and tormenting them – as being like a Punishment of Allah. – so, he returns from the religion like what is befitting for the Kafir, that he leaves his religion fearing Punishment of Allah-azwj.
وَ لَئِنْ جاءَ نَصْرٌ مِنْ رَبِّكَ أي فتح و غنيمة لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ في الدين فأشركونا فيه و المراد المنافقون أو قوم ضعف إيمانهم فارتدوا من أذى المشركين و يؤيد الأول أَ وَ لَيْسَ اللَّهُ بِأَعْلَمَ بِما فِي صُدُورِ الْعالَمِينَ أي من الإخلاص و النفاق
And if Help from your Lord comes, – i.e., victory and spoils – they would be saying, ‘Surely we were with you’. – in the religion, so participate us in it, and the intent are the hypocrites, or a people of weak Eman, so they reneged due to the harm by the Polytheists, and the first is supported by – Or isn’t Allah more Knowing of what is in the chests (conscience) of the (people of the) worlds? [29:10] – i.e., from the sincerity and the hypocrisy.
وَ لَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا بقلوبهم وَ لَيَعْلَمَنَّ الْمُنافِقِينَ فيجازي الفريقين.
And Allah will Make known those who believe – with their hearts – and He will (also) Make known the hypocrites [29:11] – so He-azwj will Recompense the two sects.
وَ قُولُوا أي لأهل الكتاب في المجادلة و في الدعوة إلى الدين فلا يدل على اشتراط الإيمان بالقول فَالَّذِينَ آتَيْناهُمُ الْكِتابَ أي علمه أي مؤمنو أهل الكتاب وَ مِنْ هؤُلاءِ يعني من العرب أو من أهل مكة أو ممن في عهد الرسول ص من أهل الكتاب مَنْ يُؤْمِنُ بِهِ أي بالقرآن وَ ما يَجْحَدُ بِآياتِنا مع ظهورها و قيام الحجة عليها إِلَّا الْكافِرُونَ المتوغلون في الكفر.
and say: [29:46] – i.e., to people of the Book in the argument and in the call to the religion. It does not evidence upon the conditions of the Eman with the Words: So those to whom We Gave the Book – i.e., Taught it, i.e., believers among people of the Book – and from them (people) – meaning from the Arabs, or from people of Makkah, or from the one in the era of the Rasool-saww from people of the Book – are ones who believe in it. – i.e., in the Quran – And none fight against Our Signs – along with its appearance and establishment of the proof upon it – except for the Kafirs [29:47] – the ones deep in the Kufr.
يُتْلى عَلَيْهِمْ أي تدوم تلاوته عليهم إِنَّ فِي ذلِكَ أي الكتاب الذي هو آية مستمرة و حجة مبينة لَرَحْمَةً أي لنعمة عظيمة وَ ذِكْرى لِقَوْمٍ يُؤْمِنُونَ أي تذكرة لمن همّه الإيمان دون التعنّت
you recite to them? – i.e., constantly reciting to them – Surely, in that – i.e., the Book which it a continuous Sign and clear proof – there is a Mercy – i.e., a mighty bounty – and a Zikr for a believing people [29:51] – i.e., a reminder for the once whose concern is the Eman without stubbornness.
لَنُبَوِّئَنَّهُمْ لَنُنْزِلَنَّهُمْ مِنَ الْجَنَّةِ غُرَفاً تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها نِعْمَ أَجْرُ الْعامِلِينَ المخصوص بالمدح محذوف دل عليه ما قبله و هو الجنة أو الغرف الَّذِينَ صَبَرُوا على المحن و المشاق في الدين وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ أي لا يتوكلون إلا على الله
We will Let them rest – lodge them – in high places in the Paradise, the rivers flowing beneath these, being eternally therein. Splendid is the Recompense of the workers [29:58] – specified with the praise is omitted evidencing upon it what is before it, and it is the Paradise, or the high places – upon the Test and the difficulties in the religion – Those who were patient and were relying upon their Lord [29:59] – i.e., they are not relying except upon Allah-azwj.
فَهُمْ فِي رَوْضَةٍ قيل أي أرض ذات أزهار و أنهار يُحْبَرُونَ أي يسرون سرورا تهللت له وجوههم و قال علي بن إبراهيم أي يكرمون.
they would be in a Garden, – It is said, i.e., a land with flowers and rivers – being delighted [30:15]– i.e., cheerful, the delight of it would be shining in their faces. And Ali Bin Ibrahim said, ‘I.e., being honoured’.
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً قيل أي مائلا مستقيما عليه و قيل هو تمثيل للإقبال و استقامة عليه و الاهتمام به و قال علي بن إبراهيم أي طاهرا
Then set your face for the upright Religion [30:30] – It is said, leaning straight upon it, and it is said, it is an example of the facing and being steadfast upon it, and the taking care with it. And Ali Bin Ibrahim said, ‘I.e., clean’.
وَ رَوَى هُوَ وَ الْكُلَيْنِيُ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: هُوَ الْوَلَايَةُ.
And he reported, and Al-Kulayni, from Al-Baqir-asws having said: ‘It is the Wilayah’.
وَ فِي التَّهْذِيبِ عَنِ الصَّادِقِ ع قَالَ: أَمَرَهُ أَنْ يُقِيمَ وَجْهَهُ لِقِبْلَةٍ لَيْسَ فِيهِ شَيْءٌ مِنْ عِبَادَةِ الْأَوْثَانِ.
And in (the book) Al-Tehzeeb – from Al-Sadiq-asws having said: ‘He-azwj Commanded him-saww to stand facing the Qiblah not having anything in it from worshipping of the idols’’.
فِطْرَتَ اللَّهِ نصب على الإغراء أو المصدر لما دل عليه ما بعدها الَّتِي فَطَرَ النَّاسَ عَلَيْها أي خلقهم عليها قيل و هي قبولهم للحق و تمكنهم من إدراكه أو ملة الإسلام فإنهم لو خلوا و ما خلقوا عليه أدى بهم إليها.
– the nature of Allah – Attributed upon the instigation or the source due to what is evidence upon what is after it – which He has Natured the people upon. [30:30] – i.e., Created them upon. It is said, and it is their acceptance to the truth and their being enabled to realise it, or religion of Al-Islam, for if they were alone and what they had been Created upon, it would lead them to it.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ مَا تِلْكَ الْفِطْرَةُ قَالَ هِيَ الْإِسْلَامُ.
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws having been asked, ‘What is that nature?’ He‑asws said: ‘Al-Islam’.
فطرهم الله حين أخذ ميثاقهم على التوحيد قال أَ لَسْتُ بِرَبِّكُمْ و فيهم المؤمن و الكافر.
Allah-azwj Natured them when He-azwj had Taken their Covenants upon the Tawheed. He-azwj Said: “Am I not your Lord?” [7:172], and among them was the Momin and the Kafir.
و في كثير من الأخبار فطرهم على التوحيد و في بعضها فطرهم على الولاية و في بعضها فطرهم على التوحيد و محمد رسول الله ص و آله و علي أمير المؤمنين ع.
And in most of the Ahadeeth, He-azwj Natured them upon the Tawheed, and in some of them, He-azwj Natured them upon the Wilayah, and in some of these, He-azwj Natured them upon the Tawheed, and Muhammad-saww is Rasool-Allah-saww, and his-saww Progeny-asws, and Ali is Amir Al-Momineen-asws.
وَ عَنِ الْبَاقِرِ ع فَطَرَهُمْ عَلَى التَّوْحِيدِ عِنْدَ الْمِيثَاقِ عَلَى مَعْرِفَةِ أَنَّهُ رَبُّهُمْ قَالَ لَوْ لَا ذَلِكَ لَمْ يَعْلَمُوا مَنْ رَبُّهُمْ وَ لَا مَنْ رَازِقُهُمْ.
And from Al-Baqir-asws: ‘He-azwj Natured them upon the Tawheed during the Covenant upon recognition that He-azwj is their Lord-azwj’. He-asws said: ‘Had it not been that they would not have known who is their Lord-azwj nor who is their Sustainer’’.
و قد مضت الأخبار و الأقوال في ذلك في كتاب العدل.
And the Ahadeeth and statements have passed regarding that in the book of Justice.
لا تَبْدِيلَ لِخَلْقِ اللَّهِ أي لا يقدر أحد أن يغيره أو لا ينبغي أن يغير ذلِكَ إشارة إلى الدين المأمور بإقامة الوجه له أو الفطرة إن فسرت بالملة الدِّينُ الْقَيِّمُ أي المستوي الذي لا عوج فيه وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ أي استقامته
There is no replacement to Allah’s creation. – I.e., No one is able upon changing it, or it is not befitting that it changes – That – an indication to the Commanded religion by establish the face to it, or the nature interpreted as the religion – is the Religion of the Custodian, – i.e., straight having not crookedness in it – but most people do not know [30:30] – i.e., of its straightness.
مُنِيبِينَ إِلَيْهِ أي راجعين إليه مرة بعد أخرى
Turn to Him [30:31] – i.e., returning to Him-azwj time after another.
مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ أي اختلفوا فيما يعبدونه على اختلاف أهوائهم و قرأ حمزة و الكسائي فارقوا أي تركوا وَ كانُوا شِيَعاً أي فرقا يشايع كل إمامها الذي أصل دينها كُلُّ حِزْبٍ بِما لَدَيْهِمْ فَرِحُونَ أي مسرورون ظنا بأنه الحق.
From those who divided their religion – i.e., they differed regarding what they were worshipping based upon their different whims, and Hamza and Al Kasaie recited as ‘they separated’, i.e., they left – and became sects, – i.e., every sect attaching with its imam (leader) the one who was the origin of their religion – each party rejoicing in what they had with them [30:32] – i.e., happy, thinking that it is the truth.
لِلدِّينِ الْقَيِّمِ أي البليغ الاستقامة لا مَرَدَّ لَهُ لتحتم مجيئه يَوْمَئِذٍ يَصَّدَّعُونَ أصله يتصدعون أي يتفرقون فَرِيقٌ فِي الْجَنَّةِ وَ فَرِيقٌ فِي السَّعِيرِ
for the Religion of the Custodian – i.e., peak of straightness – there being no averting for it. – it’s coming is inevitable – On that Day they will be divided [30:43] – it’s origin is ‘Yatasaddaoun’, i.e., separating – A party would be in the Paradise, and a party would be in the inferno (Fire) [42:7].
لَهُمْ جَنَّاتُ النَّعِيمِ قيل أي لهم نعيم جنات فعكس للمبالغة خالِدِينَ فِيها حال من الضمير في لهم أو من جنات النعيم وَعْدَ اللَّهِ حَقًّا مصدران مؤكدان الأول لنفسه و الثاني لغيره لأن قوله لَهُمْ جَنَّاتُ وعد و ليس كل وعد حقا وَ هُوَ الْعَزِيزُ الذي لا يغلبه شيء فيمنعه عن إنجاز وعده و وعيده الْحَكِيمُ الذي لا يفعل إلا ما تستدعيه حكمته
for them would be the Gardens of Bliss [31:8] – It is said, i.e., for them is Bliss of the Gardens. The opposite is for the eloquence – Abiding eternally therein, – a state from the source in ‘for them’, or from the Gardens of Bliss – being a True Promise of Allah, [31:9] – Two sources, the first emphasising for Himself-azwj and the second for others, because His-azwj Words: for them would be the Gardens [31:8] is a Promise, and every promise isn’t true – and He is the Mighty, – the One-azwj Whom nothing overcomes Him-azwj to prevent Him-azwj from fulfilling His-azwj Promise and His-azwj Threat – the Wise [31:9] – Who does not Do (anything) except what His-azwj Wisdom requires.
بِأَنَّ لَهُمْ مِنَ اللَّهِ فَضْلًا كَبِيراً أي على سائر الأمم أو على أجر أعمالهم
that for them would be a great Grace from Allah [33:47] – i.e., upon rest of the communities, or upon a Recompense of their deeds.
وَ رِزْقٌ كَرِيمٌ أي لا تعب فيه و لا من عليه
an honourable sustenance [34:4] – i.e there is no tiredness in it nor upon it.
وَ ما يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ أي الكافر و المؤمن وَ لَا الظُّلُماتُ وَ لَا النُّورُ أي و لا الباطل و لا الحق وَ لَا الظِّلُّ وَ لَا الْحَرُورُ أي و لا الثواب و لا العقاب و لا لتأكيد نفي الاستواء و تكريرها على الشقين لمزيد التأكيد و الحرور من الحر غلب على السموم.
And they are not equal, the blind one and the seeing one [35:19] – i.e., the Kafir and the Momin – Neither the multiple darkness nor the light [35:20] – i.e., nor the falsehood nor the truth – Neither the shade nor the heat [35:21] – i.e., Neither the Rewards, nor the Punishments, and the negation of the equality is not for the emphasis and its repetition is based upon the additional confirmation, and the (Word) ‘Al Haroor’ is from ‘Al Har’, overcoming upon the named.
و قال علي بن إبراهيم الظل الناس و الحرور البهائم و كأنهم إنما سموا ظلا لتعيشهم في الظلال و البهائم حرورا لتعيشهم فيها
And Ali Bin Ibrahim said, ‘The ‘shade’ are the people, and the ‘heat’ are the animals, and it is as if they have been rather names as ‘Shade’ due to their living in the shades, and the animals as ‘heat’ due to their living in it’.
و في بعض النسخ للناس و للبهائم و هو أصوب و في بعضها و لا الحرور و الحرور السمائم و هو أظهر منهما
And in one of the copies, ‘For the people and for the animals’, and it is more correct; and in one of these, ‘Neither the heat’, and the heat are the toxins, and it is clearer than the two.
وَ ما يَسْتَوِي الْأَحْياءُ وَ لَا الْأَمْواتُ تمثيل آخر للمؤمنين و الكافرين أبلغ من الأول و لذلك كرر الفعل و قيل للعلماء و الجهلاء إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشاءُ هدايته فيوفقه لفهم آياته و الاتعاظ بعظاته وَ ما أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ أي المصرين على الكفر
And neither are the living equal to the dead. – Another example for the Momineen and the Kafirs, more eloquent than the first, and for that is repetition of the dee. And it is said, for the scholars and the ignoramuses – Surely, Allah Makes to hear one He so Desires to, – His-azwj Guidance, so they would ponder in order to understand His-azwj Verses, and to take preaching from his-saww advice – and you cannot make hear the ones in the graves [35:22] – i.e., the ones persistent upon the Kufr.
و قال علي بن إبراهيم قال هؤلاء الكفار لا يسمعون منك كما لا يسمع من في القبور.
And Ali Bin Ibrahim said, ‘They are the Kafirs, not listening from you-saww just as the ones in the graves are not listening’.
مَنْ كانَ حَيًّا قال ره يعني مؤمنا حي القلب و في المجمع عن أمير المؤمنين ع أي عاقلا وَ يَحِقَّ الْقَوْلُ أي تجب كلمة العذاب عَلَى الْكافِرِينَ
one who was alive, [36:70] – He, may Allah-azwj be Pleased with him, said, ‘Meaning a Momin of the living heart’. And in (the book) ‘Al-Majma’a, from Amir Al-Momineen-asws: ‘I.e., intellectual’. and (for) the Word to be proven true – i.e., obligating the Word of Punishment – upon the Kafirs [36:70].
الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَ مَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يُؤْمِنُونَ بِهِ أخبر عنهم بالإيمان إظهارا لفضله و تعظيما لأهله وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا في الأخبار الكثيرة للذين آمنوا بولايتهم ع رَبَّنا أي يقولون ربنا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَ عِلْماً أي وسعت رحمتك و علمك كل شيء فَاغْفِرْ لِلَّذِينَ تابُوا وَ اتَّبَعُوا سَبِيلَكَ قيل أي للذين علمت منهم التوبة و اتباع سبيل الحق وَ قِهِمْ عَذابَ الْجَحِيمِ
Those who are holding the Throne and ones around it are Glorifying with Praise of their Lord and are believing in Him – Informing about them being with the Eman, Revealing His-azwj Grace and Reverence of its people – and are seeking Forgiveness for those who believe, – in many Ahadeeth, ‘For those who believe in their-asws Wilayah’ – ‘Our Lord! – i.e., they are saying, ‘Our Lord-azwj Your Mercy and Knowledge Extends to all things, – i.e., Your-azwj Mercy and Your-azwj Knowledge is Capacious of all things – therefore Forgive those who repent and follow Your Way, – It is said, i.e., for those the repentance is known from them and following the way of truth – and Save them from the Punishment of the Blazing Fire!’ [40:7].
رَبَّنا وَ أَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ أي إياها وَ مَنْ صَلَحَ مِنْ آبائِهِمْ وَ أَزْواجِهِمْ وَ ذُرِّيَّاتِهِمْ عطف على هم الأول أي أدخلهم و معهم هؤلاء ليتم سرورهم أو الثاني لبيان عموم الوعد إِنَّكَ أَنْتَ الْعَزِيزُ الذي لا يمتنع عليه مقدور الْحَكِيمُ الذي لا يفعل إلا ما تقتضيه حكمته و من ذلك الوفاء بالوعد
Our Lord! And enter them into the Gardens of Eden which You Promised them, – i.e., it – and one who were righteous from their fathers and their wives and their offspring, – Inclining upon them firstly, i.e., enter them and with these ones in order to complete their happiness, or secondly, to explain the generality of the Promise – surely You are the Mighty, – Who no one is able upon preventing – the Wise [40:8] – Who does not Do except what His-azwj Wisdom requires, and from that is fulfilling the Promise.
وَ قِهِمُ السَّيِّئاتِ أي العقوبات أو جزاء السيئات أو المعاصي في الدنيا لقوله وَ مَنْ تَقِ السَّيِّئاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ أي و من تقها في الدنيا فقد رحمته في الآخرة وَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ يعني الرحمة أو الوقاية أو مجموعهما.
And Save them from evil deeds, – the consequential Punishment, or Recompense of the evil deeds, or the disobedience in the world, due to His-azwj Words: and the one You Save from the evil deeds on this Day, so You have been Merciful to him, – i.e., the one whom You-azwj have Saved, so You-azwj have Mercied him in the Hereafter – and that, it is the mighty success [40:9] – meaning the Mercy, or the Saving, or a collection of both.
وَ مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى وَ هُوَ مُؤْمِنٌ فَأُولئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيها بِغَيْرِ حِسابٍ قيل أي بغير تقدير و موازنة بالعمل بل أضعافا مضاعفة فضلا من الله و رحمة و لعل جعل العمل عمدة و الإيمان حالا للدلالة على أنه شرط في اعتبار العمل و أن ثوابه أعلى من ذلك.
and one who does righteous deeds, from male or female, and he is a Momin, they would be entering the Paradise, being Sustained therein without measure [40:40] – It is said, i.e., without measurement and weighing of the deeds, but an additional multiple as Grace from Allah-azwj and Mercy, and perhaps He-azwj Made the deed as a pillar and the Eman as a state for evidencing upon that it is a condition in expressing the deed, and that its Reward is based upon that.
إِنَّا لَنَنْصُرُ رُسُلَنا قيل أي بالحجة و الظفر و الانتقام من الكفرة فِي الْحَياةِ الدُّنْيا وَ يَوْمَ يَقُومُ الْأَشْهادُ الأشهاد جمع شاهد و المراد بهم من يقوم يوم القيامة للشهادة على الناس من الملائكة و الأنبياء و المؤمنين.
Surely, We would Help Our Rasools – It is said, i.e., with the Argument, and the victory, and the revenge from the Kafirs – in the life of the world and on the Day the witnesses would stand [40:51] – the (Word) ‘Al-Ash’haad’ is plural of ‘Shaahid’, and the intent with them is one who will stand on the Day of Qiyamah for testifying upon the people, from the Angels, and the Prophets-as and the Momineen.
و قال علي بن إبراهيم هو في الرجعة إذا رجع رسول الله ص و الأئمة ص
And Ali Bin Ibrahim, ‘It is regarding the Raj’at when Rasool-Allah-saww and the Imams-asws will return’.
وَ رَوَى بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: ذَلِكَ وَ اللَّهِ فِي الرَّجْعَةِ أَ مَا عَلِمْتَ أَنَّ أَنْبِيَاءَ اللَّهِ كَثِيرَةٌ لَمْ يُنْصَرُوا فِي الدُّنْيَا وَ قُتِلُوا وَ الْأَئِمَّةُ مِنْ بَعْدِهِمْ قُتِلُوا وَ لَمْ يُنْصَرُوا وَ ذَلِكَ فِي الرَّجْعَةِ.
And it is reported by his chain, from Al-Sadiq-asws having said: ‘By Allah-azwj, that is regarding the Raj’at! Don’t you know that the Prophets-as of Allah-azwj, many were not Helped in the world and they-as were killed, and the Imams-asws from after them-as were (also) killed and were not Helped? That is regarding the Raj’at’’.
وَ ما يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ أي الجاهل و المستبصر وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ لَا الْمُسِيءُ أي و لا يستوي المؤمن المحسن و المسيء مؤمنا كان أو غيره قَلِيلًا ما تَتَذَكَّرُونَ أي تذكرا ما قليلا تتذكرون
And they are not the same, the blind and the seeing one, [40:58] – i.e., the ignoramus and the insightful – and those who believe and do righteous deeds nor the evil doer. -i.e., they are not equal, the Momin good doer and whether the Momin was an evil doer, or someone else – Little is what you are heeding [40:58] – i.e., a reminder of how little you are heeding.
فَلَمَّا رَأَوْا بَأْسَنا أي عذابنا النازل بهم قال في المجمع أي عند رؤيتهم بأس الله و عذابه لأنهم يصيرون عند ذلك ملجئين و فعل الملجإ لا يستحق به المدح
But when they saw Our Prowess, [40:84] – i.e., Our-azwj Punishment befalling with them. He (Al-Tabarsee) said in ‘Al-Majma’a’, ‘I.e., during their seeing the Prowess of Allah-azwj and His-azwj Punishment, because during that they would be seeking refuge, and a deed of the refuge seeker cannot be deserving of the praise with it.
سُنَّتَ اللَّهِ نصبها على المصدر أي سن الله هذه السنة في الأمم الماضية كلها إذ لا ينفعهم إيمانهم إذا رأوا العذاب و المراد بالسنة هنا الطريقة المستمرة من فعله بأعدائه الجاحدين وَ خَسِرَ هُنالِكَ الْكافِرُونَ بدخول النار و استحقاق النقمة و فوت الثواب و الجنة
(This is) a Sunnah of Allah – set up upon the origin, i.e., a Sunnah of Allah-azwj is this Sunnah among the past communities, all of them when their Eman did not benefit them when they saw the Punishment, and the intent with the ‘Sunnah’ over here is His-azwj continuous Method of His-azwj Dealing with His-azwj enemies, the rejectors – and that is where the Kafirs lost out [40:85] – by entering the Fire and deserving the scourge and losing the Rewards and the Paradise.
وَ فِي الْعُيُونِ عَنِ الرِّضَا ع أَنَّهُ سُئِلَ لِأَيِّ عِلَّةٍ غَرَّقَ اللَّهُ فِرْعَوْنَ وَ قَدْ آمَنَ بِهِ وَ أَقَرَّ بِتَوْحِيدِهِ
And in (the book) ‘Al Uyoun’ – from Al Reza-asws having been asked, ‘For which reason did Allah-azwj Drown the Pharaoh-la, and he-la had believed in Him-azwj and had acknowledge with His-azwj Oneness?’
قَالَ لِأَنَّهُ آمَنَ عِنْدَ رُؤْيَةِ الْبَأْسِ وَ الْإِيمَانُ عِنْدَ رُؤْيَةِ الْبَأْسِ غَيْرُ مَقْبُولٍ وَ ذَلِكَ حُكْمُ اللَّهِ تَعَالَى ذِكْرُهُ فِي السَّلَفِ وَ الْخَلَفِ قَالَ اللَّهُ عَزَّ وَ جَلَ فَلَمَّا رَأَوْا بَأْسَنا الْآيَتَيْنِ.
He-asws said: ‘Because he-la had believed at seeing the Prowess (Punishment) and the Eman during seeing the Punishment is unacceptable, and that is a Judgment of Allah-azwj, Exalted is His-azwj Mention, regarding the ancestors and the posterity. Allah-azwj Mighty and Majestic Says: But when they saw Our Prowess, [40:84] – the two Verses’’.
و قال الرازي في تفسيره فإن قيل اذكروا ضابطا في الوقت الذي لا ينفع الإتيان بالإيمان قلنا إنه الوقت الذي يعاين فيه نزول ملائكة الرحمة و العذاب لأن في ذلك الوقت يصير المرء ملجأ إلى الإيمان فذلك الإيمان لا ينفع إنما ينفع مع القدرة على خلافه حتى يكون المرء مختارا أما إذا عاينوا علامات الآخرة فلا ينفع
And Al-Razy said in his Tafseer, ‘If it is said, ‘Mention a rule regarding the time which coming with the Eman does not benefit’, we say, ‘It is the time in which the descent of Angels of Mercy and the Punishment is seen, because during that time, the person becomes a refuge seeker to the Eman. Therefore, that Eman cannot benefit, but rather it is beneficial with the ability upon opposing it until the persons comes to be with a choice. As for when they witness the Signs of the Hereafter, it cannot benefit’.
قوله غَيْرُ مَمْنُونٍ أي لا يمن به عليكم أو غير مقطوع.
His-azwj Words: a never-ending Recompense [41:8] – i.e., No Conferred with it upon you, or without termination.
شَرَعَ لَكُمْ مِنَ الدِّينِ أي قرر لكم دين نوح و محمد و من بينهما من أرباب الشرائع ع و هو الأصل المشترك فيما بينهم المفسر بقوله أَنْ أَقِيمُوا الدِّينَ و هو الإيمان بما يجب تصديقه و الطاعة في أحكام الله وَ لا تَتَفَرَّقُوا فِيهِ أي و لا تختلفوا في هذا الأصل
He has Legislated for you from the Religion – i.e., Reiterated for you all the religion of Noah‑as, and Muhammad-saww, and the ones between the two from the lords of the Laws (Messengers‑as), and it is the origin derived in what is between them-as, the interpreted with His-azwj Words: “Establish the Religion – and it is the Eman with what obligates its ratification and the obedience in the Judgments of Allah-azwj – and do not be divided in it!” [42:13] – i.e., and do not differ in this Principle.
أما فروع الشرائع فمختلفة كما قال لِكُلٍّ جَعَلْنا مِنْكُمْ شِرْعَةً وَ مِنْهاجاً
As for the branches of the Laws, these are various, like what He-azwj Said: For all of them We made a Law and a Manifesto, [5:48].
كَبُرَ عَلَى الْمُشْرِكِينَ أي عظم عليهم ما تَدْعُوهُمْ إِلَيْهِ من التوحيد اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ أي يجتلب إليه و الضمير لما تدعوهم أو للدين وَ يَهْدِي إِلَيْهِ بالإرشاد و التوفيق مَنْ يُنِيبُ أي يقبل إليه
Greatly difficult it is upon those who associate (Polytheists) – i.e., grievous upon them – what you are calling them to. – of the Oneness – Allah Chooses to the ones He so Desires to – i.e., Pulling him to it, and the source is what you-saww are calling them to, or to the religion –and He Guides – with the rightful guidance and the Inclination –ones who are penitent [42:13] – i.e., Acceptable to Him-azwj.
و قال علي بن إبراهيم هم الأئمة الذين اختارهم و اجتباهم
And Ali Bin Ibrahim said, ‘They are the Imams-asws, those He-azwj has Chosen them-asws and Selected them-asws’.
وَ عَنِ الصَّادِقِ ع أَنْ أَقِيمُوا الدِّينَ قَالَ الْإِمَامُ- وَ لا تَتَفَرَّقُوا فِيهِ كِنَايَةٌ عَنْ أَمِيرِ الْمُؤْمِنِينَ- ما تَدْعُوهُمْ إِلَيْهِ مِنْ وَلَايَةِ عَلِيٍّ ع- مَنْ يَشاءُ كِنَايَةٌ عَنْ عَلِيٍّ ع.
And from Al-Sadiq-asws: ‘“Establish the Religion – He-asws said: ‘The Imam-asws – and do not be divided in it!” – a metaphor about Amir Al-Momineen-asws – what you are calling them to. – of the Wilayah of Ali-asws – ones He so Desires to [42:13] – a metaphor about Ali-asws’’.
و سيأتي خبر طويل في تأويل هذه الآية
And I (Majlisi) shall bring a lengthy Hadeeth in explanation of this Verse.
فِي رَوْضاتِ الْجَنَّاتِ قيل أي في أطيب بقاعها و أنزهها لَهُمْ ما يَشاؤُنَ عِنْدَ رَبِّهِمْ أي ما يشتهونه ثابت لهم عند ربهم ذلِكَ إشارة إلى ما للمؤمنين هُوَ الْفَضْلُ الْكَبِيرُ الذي يصغر دونه ما لغيرهم في الدنيا
the Gardens of Paradise. – It is said, i.e., in the best and most beautiful of its spots – For them would be whatever they so desire in the Presence of their Lord. – i.e., whatever they desire would be affirmed for them in the Presence of their Lord-azwj – That, – an indication to what is for the Momineen – it is the great Grace [42:22] – which would belittle besides it what is for others in the world.
ذلِكَ الَّذِي أي ذلك الثواب الذي يبشرهم الله به فحذف الجار ثم العائد أو ذلِكَ التبشير الَّذِي يُبَشِّرُ اللَّهُ عِبادَهُ
That is which – i.e., that Reward which Allah-azwj is Giving them glad tidings with. The ‘neighbour’ (third person) is omitted, then is returned to, or ‘that’ is the glad tidings – is the Glad Tidings Allah Gives to His servants, [42:23].
وَ يَسْتَجِيبُ الَّذِينَ آمَنُوا قيل أي يستجيب الله لهم فحذف اللام و المراد إجابة الدعاء أو الإثابة على الطاعة أو يستجيبون الله بالطاعة إذا دعاهم إليها
And He Answers those who believe [42:26] – It is said, i.e., Allah-azwj Responds to them. The (letter) ‘Lam’ is omitted, and the intent is Answering the supplication, or Rewarding upon the obedience, or they are answering Allah-azwj with the obedience when He-azwj Calls them to it.
وَ فِي الْمَجْمَعِ عَنِ ابْنِ عَبَّاسٍ فِي حَدِيثٍ طَوِيلٍ أَنَّ الْأَنْصَارَ عَرَضُوا عَلَى النَّبِيِّ ص أَمْوَالَهُمْ فَنَزَلَتْ قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى فَخَرَجُوا مِنْ عِنْدِهِ مُسَلِّمِينَ وَ قَالَ الْمُنَافِقُونَ إِنَّ هَذَا الشَّيْءَ افْتِرَاءٌ وَ سَاقَ إِلَى قَوْلِهِ وَ قَالَ وَ يَسْتَجِيبُ الَّذِينَ آمَنُوا وَ هُمُ الَّذِينَ سَلَّمُوا لِقَوْلِهِ.
And in (the book) ‘Al-Majma’a’ – From Ibn Abbas in a lengthy Hadeeth, ‘The Helpers presented their wealth to the Prophet-saww, so it was Revealed: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23]. They went out from his-saww presence as submitters, and the hypocrites said, ‘This is something he-saww has fabricated’ – and continued to his words, ‘And He-azwj Said: And He Answers those who believe [42:26] – and they are the ones who had submitted to his-saww words’.
وَ فِي الْكَافِي عَنِ الْبَاقِرِ ع قَالَ: هُوَ الْمُؤْمِنُ يَدْعُو لِأَخِيهِ بِظَهْرِ الْغَيْبِ فَيَقُولُ لَهُ الْمَلَكُ آمِينَ وَ يَقُولُ الْعَزِيزُ الْجَبَّارُ وَ لَكَ مِثْلَا مَا سَأَلْتَ لِحُبِّكَ إِيَّاهُ.
And in (the book) ‘Al-Kafi’ – from Al-Baqir-asws having said: ‘He is the Momin supplicating for his brother in the absence, so the Angels says to him: ‘Ameen!’ And the Mighty, the Subduer Says: “And for you will be similar to what you have asked for your brother!”’
وَ فِي الْمَجْمَعِ عَنِ النَّبِيِّ ص قَالَ: وَ يَزِيدُهُمْ مِنْ فَضْلِهِ الشَّفَاعَةَ لِمَنْ وَجَبَتْ لَهُ النَّارُ مِمَّنْ أَحْسَنَ إِلَيْهِمْ فِي الدُّنْيَا.
And in (the book) ‘Al-Majma’a – from the Prophet-saww having said: ‘and Increases them from His Grace; [42:26]: ‘The intercession for the one whom the Fire would have been obligated for, from the ones who had been good to them in the world’’.
الَّذِينَ آمَنُوا صفة للمنادي في قوله يا عِبادِ لا خَوْفٌ عَلَيْكُمُ تُحْبَرُونَ أي تسرون أو تزينون أو تكرمون إكراما يبالغ فيه فِي رَحْمَتِهِ التي من جملتها الجنة ذلِكَ هُوَ الْفَوْزُ الْمُبِينُ لخلوصه عن الشوائب.
Those who believed [43:69] – An attribute of the caller in His-azwj Words: O servants! There would be not fear upon you today nor will you be grieving [43:68] – i.e., you will be enjoying, or being adorned, or being honoured with far-reaching honours in it – into His Mercy. – which from its total is the Paradise – That, it is the clear success [45:30] – to be finished off from the impurities.
قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا قيل أي جمعوا بين التوحيد الذي هو خلاصة العلم و الاستقامة في الأمور التي هي منتهى العمل و ثم للدلالة على تأخير رتبة العمل و توقف اعتباره على التوحيد
those who say, ‘Our Lord is Allah!’, then they are steadfast, – It is said, i.e., they gathered between the Oneness, which is the conclusion of the knowledge, and were steadfast in the matter which is the end point of the deeds; and (the Word) ‘then’ is for pointing upon the delay of the rank of the deed, and pausing taking a lesson upon the Tawheed.
و قال علي بن إبراهيم استقاموا على ولاية أمير المؤمنين ع فَلا خَوْفٌ عَلَيْهِمْ من لحوق مكروه وَ لا هُمْ يَحْزَنُونَ على فوات محبوب.
Ali Bin Ibrahim said, ‘They were steadfast upon the Wilayah of Amir Al-Momineen-asws – so there will neither be fear upon them, – of facing any abhorrence – nor would they be grieving [46:13] – upon the loss of a beloved one’.
وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ قال علي بن إبراهيم نزلت في أصحاب رسول الله ص الذين ارتدوا بعده و غصبوا أهل بيته حقهم و صدوا عن أمير المؤمنين و عن ولاية الأئمة ع أَضَلَّ أَعْمالَهُمْ أي أبطل ما كان تقدم منهم مع رسول الله ص من الجهاد و النصر
and hinder from the Way of Allah, – Ali Bin Ibrahim said, ‘It was Revealed regarding companions of Rasool-Allah-saww, those who reneged after him-saww and usurped People-asws of his-saww Household and hindered from Amir Al-Momineen-asws and from Wilayah of the Imams‑asws – their deeds would be lost [47:1] – i.e., nullified whatever had been sent ahead from them with Rasool-Allah-azwj, from the Jihad and the help’.
وَ رُوِيَ عَنِ الصَّادِقِ ع فِي قَوْلِهِ وَ آمَنُوا بِما نُزِّلَ قَالَ بِمَا نُزِّلَ عَلَى مُحَمَّدٍ فِي عَلِيٍّ هَكَذَا نَزَلَتْ
And it is reported from Al-Sadiq-asws regarding His-azwj Words: and believe in what is Revealed – he-asws said: ‘(Believe) in what had been Revealed: unto Muhammad, – regarding Ali-asws, that is how it was Revealed’.
كَفَّرَ عَنْهُمْ سَيِّئاتِهِمْ قَالَ نَزَلَتْ فِي أَبِي ذَرٍّ وَ سَلْمَانَ وَ عَمَّارٍ وَ الْمِقْدَادِ لَمْ يَنْقُضُوا الْعَهْدَ
their evil deeds would be expiated from them [47:2] – he-asws said: ‘It was Revealed regarding Abu Zarr-ra, and Salman-ra, and Ammar-ra, and Al-Miqdad-ra, not having broken the pact’.
قَالَ وَ آمَنُوا بِما نُزِّلَ عَلى مُحَمَّدٍ أَيْ أُثْبِتُوا عَلَى الْوَلَايَةِ الَّتِي أَنْزَلَهَا اللَّهُ- وَ هُوَ الْحَقُ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع- بالَهُمْ أَيْ حَالَهُمْ.
He-asws said: ‘and believe in what is Revealed unto Muhammad, – i.e., be steadfast upon the Wilayah which Allah-azwj has Revealed – and it is the Truth – meaning Amir Al-Momineen-asws – their state [47:2] – i.e., their situation’’.
ذلِكَ بِأَنَّ الَّذِينَ كَفَرُوا اتَّبَعُوا الْباطِلَ قال و هم الذين اتبعوا أعداء رسول الله و أمير المؤمنين صلوات الله عليهما
That is because those who commit Kufr are following the falsehood, [47:3] – he said, ‘And they are those following enemies of Rasool-Allah-saww and Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws’.
وَ رُوِيَ عَنِ الصَّادِقِ ع قَالَ: فِي سُورَةِ مُحَمَّدٍ ص آيَةٌ فِينَا وَ آيَةٌ فِي أَعْدَائِنَا.
And it is reported from Al-Sadiq-asws having said: ‘In Surah Muhammad-saww there is a Verse regarding us-asws and a Verse regarding our-asws enemies’’.
مَوْلَى الَّذِينَ آمَنُوا أي ناصرهم على أعدائهم و قال علي بن إبراهيم يعني الذين ثبتوا على ولاية أمير المؤمنين ع لا مَوْلى لَهُمْ فيدفع العذاب عنهم.
That is because Allah is the Guardian of those who believe, – i.e., Their Helpers against their enemies. Ali Bin Ibrahim said, ‘It means those who are steadfast upon the Wilayah of Amir Al-Momineen-asws – (and the Kafirs) there is no Guardian for them [47:11] – to repel the Punishment away from them (Kafirs).
لِيُدْخِلَ قيل أي فعل ما فعل و دبر ما دبر ليدخل وَ يُكَفِّرَ عَنْهُمْ سَيِّئاتِهِمْ أي يغطيها و لا يظهرها فَوْزاً عَظِيماً لأنه منتهى ما يطلب من جلب نفع أو دفع ضرر
For Him to Enter – It is said, i.e., he did what he did and managed what he managed in order to then – and He would Expiate their evil deeds from them, – i.e., cover them and not reveal these – Mighty success [48:5] – because it is a peak of what is sought from pulling the benefits and repel the harm.
وَ عَلَى الْمُؤْمِنِينَ أي أنزل عليهم الثبات و الوقار وَ أَلْزَمَهُمْ كَلِمَةَ التَّقْوى أي كلمة بها يتقى من النار أو هي كلمة أهل التقوى و قال الأكثر هي كلمة الشهادة و روي ذلك عن النبي ص
and upon the Momineen – i.e., Sent down upon them the steadfast-ness and the dignity –and Necessitated the Word of piety for them, [48:26] – i.e., a Word they could have saved by it from the Fire, or it is a Word of people of piety. And many said it is a Word of the testimony. And that is reported from the Prophet-saww.
وَ عَنِ الصَّادِقِ ع هِيَ الْإِيمَانُ وَ عَنِ النَّبِيِّ ص فِي وَصْفِ عَلِيٍّ ع هُوَ الْكَلِمَةُ الَّتِي أَلْزَمْتُهَا الْمُتَّقِينَ.
And from Al-Sadiq-asws: ‘It is the Eman’. And from the Prophet-saww: ‘In description of Ali-azwj. He-asws is the Word which is Necessitated for the pious ones’’.
وَ فِي أَخْبَارٍ كَثِيرَةٍ عَنْهُمْ ع نَحْنُ كَلِمَةُ التَّقْوَى. أي ولايتهم
And in many Ahadeeth from them-asws: ‘We-asws are the Word of piety’, i.e., their-asws Wilayah.
وَ كانُوا أَحَقَّ بِها أي بتلك الكلمة من غيرهم وَ أَهْلَها أي المستأهل لها وَ كانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيماً فيعلم أهل كل شيء و ييسره له.
and they were deserving of it – i.e., with that Word, than the others are – and rightful of it, – i.e., eligible for it – and Allah was always Knowing of all things [48:26] – for the rightful ones of all things be known and eased for it.
حَبَّبَ إِلَيْكُمُ الْإِيمانَ أي جعله أحب الأديان إليكم بأن أقام الأدلة على صحته و بما وعد من الثواب عليه وَ زَيَّنَهُ فِي قُلُوبِكُمْ بالألطاف الداعية إليه و فيه إشعار بأن الإيمان من فعل القلب وَ كَرَّهَ إِلَيْكُمُ الْكُفْرَ بما وصف من العقاب عليه و بوجوه الألطاف الصارفة عنه وَ الْفُسُوقَ أي الخروج عن الطاعة إلى المعاصي وَ الْعِصْيانَ أي جميع المعاصي و قيل الفسوق الكذب و هو المروي عن أبي جعفر ع.
But Allah Endeared the Eman to you – i.e., Made it the most beloved of the religions to you, by establishing with evidence upon its correctness, and with was the Rewards have been Promised upon it – and Adorned it in your hearts – with the kindness in calling to it, and in it is an indication that the Eman is from the deed of the heart – and Caused you to dislike the Kufr, – due to Him-azwj having Described the Punishments upon it and by the aspect of Kindness to turning away from it – and the transgression, – i.e., the exiting from the obedience to the disobedience – and the disobedience. [49:7] – i.e., entirety of the disobediences. And it is said the transgression is the lie, and it is reported from Abu Ja’far-asws.
وَ فِي الْكَافِي وَ غَيْرِهِ عَنِ الصَّادِقِ ع أَنَّ الْإِيمَانَ أَمِيرُ الْمُؤْمِنِينَ ع وَ الثَّلَاثَةُ الثَّلَاثَةُ عَلَى التَّرْتِيبِ.
And in (the book) ‘Al-Kafi’ and others, from Al-Sadiq-asws: ‘The Eman is Amir Al-Momineen-asws, and the three, are the three upon the order’’.
وَ فِي الْمَحَاسِنِ عَنْهُ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ وَ قِيلَ لَهُ هَلْ لِلْعِبَادِ فِيمَا حَبَّبَ اللَّهُ صُنْعٌ قَالَ لَا وَ لَا كَرَامَةَ.
And in (the book) ‘Al-Mahasin’ – from him-asws having been asked about this Verse, and it was said to him-asws, ‘Is there any making for the servant in what Allah-azwj has Endeared?’ He-asws said: ‘No, and there is no prestige’’.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع أَنَّهُ سُئِلَ عَنِ الْحُبِّ وَ الْبُغْضِ أَ مِنَ الْإِيمَانِ هُوَ فَقَالَ وَ هَلِ الْإِيمَانُ إِلَّا الْحُبُّ وَ الْبُغْضُ ثُمَّ تَلَا هَذِهِ الْآيَةَ.
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws having been asked about the love and the hatred, ‘Is it from the Eman?’ He-asws said: ‘And is the Eman except for the love and the hatred?’ Then he-asws recited this Verse’’.
أُولئِكَ هُمُ الرَّاشِدُونَ يعني أولئك الذين فعل بهم ذلك هم الذين أصابوا الطريق السوي
These are the ones who are Guided ones [49:7] – meaning they are the ones that will be done with them. They are the ones who achieved the even path.
إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ أي في محمد ص شاعر أو مجنون أو منكم مكذب و منكم مصدق و منكم شاك أو في القرآن أنه سحر أو كهانة أو ما سطره الأولون
You are at variance in words [51:8] – i.e., regarding Muhammad-saww, whether he-saww is a poet, or insane or from you is the belier, and from you is the ratifier, and from you is the doubter, or in the Quran, whether he-saww is a sorcerer, or a soothsayer, or storyteller of the former ones.
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ الضمير للرسول ص أو القرآن أو الإيمان أي من صرف عنه صرف عن الخيرات كلها أو لا صرف أشد منه فكأنه لا صرف بالنسبة إليه أو يصرف عنه من صرف في علم الله و قضائه
He is deluded away from it, one (who is) deluded [51:9] – The source is for the Rasool-saww, or the Quran, or the Eman, i.e., one who turns away from him-saww turns away from the goodness, all of it, or there is no turning away severer than it. It is as if there is not turning with the attribution to it, or he turns away from him-saww one who turns in the Knowledge of Allah-azwj and His-azwj Decree.
تَنْفَعُ الْمُؤْمِنِينَ أي من قدر الله إيمانه أو من آمن فإنه يزداد بصيرة
benefits the Momineen [51:55] – i.e., the one whose Eman Allah-azwj has (pre) Determined, or the one who (already) believes so He-azwj Increases insight.
مُسْتَخْلَفِينَ فِيهِ أي من الأموال التي جعلكم الله خلفاء في التصرف فيها فهي حقيقة له لا لكم أو التي استخلفكم عمن قبلكم في تملكها و التصرف فيها
the successors in it [57:7] – i.e., from the wealth which Allah-azwj has Made you-asws all as Caliphs in the dispensing in it. It is a reality that belongs to him-saww, not to you, or that he appointed you-asws as successors from those before you to own and dispose of it.
وَ ما لَكُمْ لا تُؤْمِنُونَ أي أيما عذر لكم في ترك الإيمان وَ الرَّسُولُ يَدْعُوكُمْ إليه بالحجج و البينات وَ قَدْ أَخَذَ مِيثاقَكُمْ أي و قد أخذ الله ميثاقكم بالإيمان قبل ذلك إِنْ كُنْتُمْ مُؤْمِنِينَ لموجب ما فإن هذا موجب لا مزيد عليه
And what is the matter you are not believing – i.e., which excuse is there for you all in neglecting the Eman – and the Rasool is calling you to – Him-azwj with the arguments and the proofs – and He has already Taken your Covenants, – i.e., and Allah-azwj has already Taken your Covenants with the Eman before that – if you were Momineen? [57:8] – for some reason, for this reason, there is no more upon it.
مِنَ الظُّلُماتِ إِلَى النُّورِ أي من ظلمات الكفر إلى نور الإيمان
from the multiple darkness into the Light, [57:9] – i.e., from the multiple darkness of Kufr to the light of Eman.
يَسْعى نُورُهُمْ قيل أي ما يهتدون به إلى الجنة بَيْنَ أَيْدِيهِمْ وَ بِأَيْمانِهِمْ من حيث يؤتون صحائف أعمالهم لأن السعداء يؤتون صحائف أعمالهم من هاتين الجهتين بُشْراكُمُ الْيَوْمَ جَنَّاتٌ أي يقولون لهم من يتلقاهم من الملائكة بُشْراكُمُ أي المبشر به جنات أو بشراكم دخول جنات ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ إشارة إلى ما تقدم من النور و البشرى بالجنات المخلدة
their Light running – It is said, i.e., what they would be guided to the Paradise – in front of them and on their right: – from whereby they would be given the books of their deeds, because the fortunate ones will be given the books of their deeds from these two direction – ‘Glad tidings for you today, of Gardens – i.e., they would be saying to them, the ones from the Angels who receive them – ‘Glad tidings for you – i.e., the one given the glad tidings of the Gardens, or Glad tidings for you all in entering the Paradise – that is the mighty success [57:12] – and indication to what is ahead of the Noor, and the glad tidings with the eternal Gardens.
أُولئِكَ هُمُ الصِّدِّيقُونَ وَ الشُّهَداءُ عِنْدَ رَبِّهِمْ فِي التَّهْذِيبِ عَنِ السَّجَّادِ ع إِنَّ هَذِهِ لَنَا وَ لِشِيعَتِنَا.
they are the truthful and the martyrs in the Presence of their Lord. [57:19] – In (the book) ‘Tahzeeb’, from Al-Sajjad-asws: ‘This is for us-asws and for our-asws Shias’’.
وَ فِي الْمَحَاسِنِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: مَا مِنْ شِيعَتِنَا إِلَّا صِدِّيقٌ شَهِيدٌ قِيلَ أَنَّى يَكُونُ ذَلِكَ وَ عَامَّتُهُمْ يَمُوتُونَ عَلَى فُرُشِهِمْ
And in (the book) ‘Al-Mahasin’ – from Al-Sadiq-asws, from his-asws father-asws having said: ‘There is none from our-asws Shias except he is a truthful one, a martyr’. It was said, ‘And from where can that be so and generality of them, they are dying upon their beds?’
فَقَالَ أَ مَا تَتْلُوا كِتَابَ اللَّهِ فِي الْحَدِيدِ- وَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ أُولئِكَ هُمُ الصِّدِّيقُونَ وَ الشُّهَداءُ
He-asws said: ‘Are you not reciting the Book of Allah-azwj in (Surah) Al Hadeed: And those who believe in Allah and His Rasool, they are the truthful and the martyrs [57:19]?’
قَالَ لَوْ كَانَ الشُّهَدَاءُ لَيْسَ إِلَّا كَمَا يَقُولُونَ كَانَ الشُّهَدَاءُ قَلِيلًا.
He-asws said: ‘If the martyrs weren’t except what you are saying, the martyrs would be few’’.
أقول سيأتي أخبار كثيرة في ذلك و قد مر بعضها
I (Majlisi) am saying, ‘I shall bring many Ahadeeth regarding that, and some of these have already passed’.
لَهُمْ أَجْرُهُمْ وَ نُورُهُمْ أي أجر الصديقين و الشهداء و نورهم
For them would be their Recompense and their Light. [57:19] – i.e., Recompense of the truthful and the Martyrs and their light.
سابِقُوا أي سارعوا مسارعة السابقين في المضمار إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ أي إلى موجباتها كَعَرْضِ السَّماءِ وَ الْأَرْضِ قيل أي كعرض مجموعهما إذا بسطتا
Race – hasten with the quickness of the ones racing in the (racing) track – towards Forgiveness from your Lord [57:21] – i.e., to be obligated it – like the expanse of the sky and the earth, – It is said, ‘Like the expanse of its total when it is spread out.
يا أَيُّهَا الَّذِينَ آمَنُوا أي بالرسل المتقدمة اتَّقُوا اللَّهَ فيما نهاكم عنه يُؤْتِكُمْ كِفْلَيْنِ أي نصيبين مِنْ رَحْمَتِهِ لإيمانكم بمحمد و إيمانكم بمن قبله وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ قيل يريد المذكور في قوله يَسْعى نُورُهُمْ أو الهدى الذي يسلك به إلى جناب القدس.
O you who believe! – i.e., in the previous Rasools-as – Fear Allah – regarding what he-saww is prohibiting you from – He will Give you two portions – i.e., two shares – from His Mercy – due to your Eman in Muhammad-saww and your Eman with the ones-as before him-saww – and He would Make a Light to be for you to be walking with, [57:28] – It is said, there is an increase in the Mentioned in His-azwj Words: their Light running [57:12], or the guidance which he will walk with to the Holy Gardens.
و قال علي بن إبراهيم كِفْلَيْنِ نصيبين مِنْ رَحْمَتِهِ أحدهما أن لا يدخله النار و ثانيهما أن يدخله الجنة وَ يَجْعَلْ لَكُمْ نُوراً يعني الإيمان
And Ali Bin Ibrahim said, ‘two portions – two shares – from His Mercy – One of these is that He-azwj will not Enter him into the Fire, and its second is that He-azwj will Enter him into the Paradise – and He would Make a Light to be for [57:28] – meaning the Eman’.
وَ عَنِ الصَّادِقِ ع كِفْلَيْنِ مِنْ رَحْمَتِهِ قَالَ الْحَسَنَ وَ الْحُسَيْنَ وَ نُوراً تَمْشُونَ بِهِ يَعْنِي إِمَاماً تَأْتَمُّونَ بِهِ.
And from Al-Sadiq-asws: two portions from His Mercy [57:28], he-asws said: ‘Al-Hassan-asws and Al-Husayn-asws – a Light to be for you to be walking with, [57:28] – meaning an Imam-asws for you to be led by’’.
وَ فِي الْمَنَاقِبِ قَالَ: وَ النُّورُ عَلِيٌّ ع.
And in (the book) ‘Al-Manaqib’ – He-asws said: ‘And the light is Ali-asws’’.
لا يَسْتَوِي أَصْحابُ النَّارِ وَ أَصْحابُ الْجَنَّةِ قيل أي لا يستوي الذين استكملوا نفوسهم فاستأهلوا الجنة و الذين استمهنوها فاستحقوا النار هُمُ الْفائِزُونَ بالنعيم المقيم.
They are not equal, the inmates of the Fire and the dwellers of the Garden – It is said, i.e., they are not the same, the ones who have perfected their souls, so they are legalised the Paradise, and the ones who have spoilt it, so they are deserving the Fire – (the dwellers of the Garden) are the victorious [59:20] with the ever-lasting bounties.
تُؤْمِنُونَ استئناف مبين للتجارة و هو الجمع بين الإيمان و الجهاد المؤدي إلى كمال عزهم و المراد به الأمر و إنما جيء بلفظ الخبر إيذانا بأن ذلك مما لا يترك ذلِكُمْ خَيْرٌ لَكُمْ يعني ما ذكر من الإيمان و الجهاد إِنْ كُنْتُمْ تَعْلَمُونَ أي إن كنتم من أهل العلم إذ الجاهل لا يعتد بفعله
You should believe – a resumption of clear trade, and it is a collection between the Eman, and the Jihad leading to the perfection of their honour, and the intent with it is the Command, and rather it has come with the wording of information proclaiming that from what cannot be neglected – That is better for you – meaning what has been mentioned, from the Eman and the Jihad – if only you knew [61:11] – i.e., if you were from the people of knowledge, when the ignorant one, his actions are not counted.
يَغْفِرْ لَكُمْ جواب للأمر المدلول عليه بلفظ الخبر أو بشرط أو استفهام دل عليه الكلام تقديره إن تؤمنوا و تجاهدوا أو هل تقبلون أن أدلكم يغفر لكم ذلِكَ إشارة إلى ما ذكر من المغفرة و إدخال الجنة
He will Forgive your sins for you – an answer of the Command, evidencing upon it by wording of the information, or a stipulated condition, or understanding the evidence upon it the Speech. It’s assessment is that you should believe and do Jihad, or are you accepting that I should point you, He-azwj will Forgive (your sins) for you – That [61:12] – an indication to what is mentioned of the Forgiveness and entering the Paradise.
وَ أُخْرى أي و لكم إلى هذه النعمة المذكورة نعمة أخرى و قيل مبتدأ خبره نَصْرٌ مِنَ اللَّهِ وَ فَتْحٌ قَرِيبٌ فتح مكة و في تفسير علي بن إبراهيم يعني في الدنيا بفتح القائم ع وَ بَشِّرِ الْمُؤْمِنِينَ عطف على محذوف مثل قل يا أيها الذين آمنوا و بشر أو على تؤمنون به فإنه في معنى الأمر
And another – i.e., and for you all to this mentioned bounty is another bounty. And it is said, beginning of its news – Help from Allah and a near victory. – conquest of Makkah. And in Tafseer of Ali Bin Ibrahim, ‘It means in the world with conquest by Al-Qaim-ajfj’ – And give glad tidings to the Momineen [61:13] – a verb upon the omitted, like, ‘Say, O you those who believe’, and ‘Give glad tidings’, or ‘Upon you are believing in it’, for it is in the meaning of the Command.
مَنْ أَنْصارِي إِلَى اللَّهِ أي من جندي متوجها إلى نصرة الله و الحواريّون أصفياؤه فَآمَنَتْ طائِفَةٌ أي بعيسى فَأَيَّدْنَا الَّذِينَ آمَنُوا أي بالحجة أو بالحرب و ذلك بعد رفع عيسى ع فَأَصْبَحُوا ظاهِرِينَ أي فصاروا غالبين
‘Who are my helpers to Allah?’ – i.e., from my-as army heading to help Allah-azwj, and the disciples were his-as elites – Then a party from the Children of Israel believed, – in Isa-as – so We Aided those who believed – i.e., with the Argument, or with the war, and that is after the Raising of Isa-as – and they became prevalent [61:14] – i.e., they became overcoming.
وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ أي لله الغلبة و القوة و لمن أعزه من رسوله و المؤمنين وَ لكِنَّ الْمُنافِقِينَ لا يَعْلَمُونَ من فرط جهلهم و غرورهم
And for Allah is the Honour, and for His Rasool, and for the Momineen, – i.e., for Allah-azwj is the prevalence and the strength, and for the one He-azwj Strengthened, from His-azwj Rasools-as and the believers – but the hypocrites do not know [63:8] – one who were excessive in their ignorance and their pride.
وَ النُّورِ الَّذِي أَنْزَلْنا ذهب أكثر المفسرين إلى أنه القرآن و قال علي بن إبراهيم النور أمير المؤمنين ع
and the Light which We Sent down, [64:8] – most of the interpreters went to, that it is the Quran, and Ali Bin Ibrahim said, ‘The light is Amir Al-Momineen-asws’.
وَ فِي الْكَافِي عَنِ الْكَاظِمِ ع الْإِمَامَةُ هِيَ النُّورُ وَ ذَلِكَ قَوْلُهُ تَعَالَى- فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنا قَالَ النُّورُ هُوَ الْإِمَامُ.
And in (the book) ‘Al-Kafi’ – from Al-Kazim-asws: ‘The Imamate, it is the Light (Noor), and that is the Word of the Exalted: Therefore believe in Allah and His Rasool and the Light which We Sent down, [64:8]’. He-asws said: ‘The Noor, it is the Imam-asws’’.
وَ عَنِ الْبَاقِرِ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ فَقَالَ النُّورُ وَ اللَّهِ الْأَئِمَّةُ الْخَبَرَ.
And from Al-Baqir-asws having been asked about this Verse, so he-asws said: ‘By Allah-azwj, the Noor (light) are the Imams-asws’ – the Hadeeth’’.
و الأخبار في ذلك كثيرة أوردناها في كتاب الإمامة.
And the Ahadeeth regarding that are many, we have referred these in the book of Imamate.
يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ لأجل ما فيه من الحساب و الجزاء و الجمع جمع الأولين و الآخرين ذلِكَ يَوْمُ التَّغابُنِ يغبن فيه بعضهم بعضا لنزول السعداء منازل الأشقياء لو كانوا سعداء و بالعكس
On the Day that He will Gather you all for the Day of gathering, – for the reason of what is during it, from the Reckoning and the Recompense; and the (word) ‘Jam’a’ is gathering of the former ones and the latter ones – that is the Day of loss and gain. [64:9] – there will lose and gain during it with each other, for the fortunate ones to be lodged in the houses of the wretched if they were fortunate ones, and vice versa.
وَ فِي مَعَانِي الْأَخْبَارِ عَنِ الصَّادِقِ ع يَوْمَ يَغْبِنُ أَهْلُ الْجَنَّةِ أَهْلَ النَّارِ.
And in (the book) ‘Ma’any Al-Akhbaar’ – from Al-Sadiq-asws: ‘The the people of Paradise will aggrieve the people of the Fire’’.
وَ يَعْمَلْ صالِحاً أي عملا صالحا ذلِكَ الْفَوْزُ الْعَظِيمُ إشارة إلى مجموع الأمرين و لذلك جعله الفوز العظيم لأنه جامع للمصالح من دفع المضار و جلب المنافع
and he does righteous deeds, – i.e., righteous deeds – That is the mighty success [64:9] – and indication to a collection of the two matters, and for that He-azwj Made it as the mighty success, because it is a collection of the betterment from repelling the harm and pulling the benefits.
يَهْدِ قَلْبَهُ قيل أي للثبات و الاسترجاع عند حلول المصيبة و قال علي بن إبراهيم أي يصدق الله في قلبه فإذا بين الله له اختار الهدى و يزيده الله كما قال وَ الَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً
He Guides his heart, [64:11] – It is said, i.e., for the stability and the return during the permeation of the difficulty. And Ali Bin Ibrahim said, ‘I.e., ratifying Allah-azwj in his heart. So when Allah-azwj Explains for him, he will choose the guidance, and Allah-azwj will Increase (for) him just as He-azwj has Said: And those who follow the rightful Guidance, He Increases them in Guidance [47:17].
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع قَالَ: إِنَّ الْقَلْبَ لَيَتَرَجَّجُ فِيمَا بَيْنَ الصَّدْرِ وَ الْحَنْجَرَةِ حَتَّى يُعْقَدَ عَلَى الْإِيمَانِ فَإِذَا عُقِدَ عَلَى الْإِيمَانِ قَرَّ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ.
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws having said: ‘The heart flickers in what is between the chest and the throat until it holds upon the Eman. When it holds upon the Eman, it calms, and that is the Word of Allah-azwj Mighty and Majestic: And one who believes in Allah, He Guides his heart, [64:11]’’.
ذِكْراً رَسُولًا عَنِ الرِّضَا ع أَنَّ الذِّكْرَ هُنَا هُوَ الرَّسُولُ وَ نَحْنُ أَهْلُ الذِّكْرِ.
Zikr [65:10] A Rasool [65:11] – from Al Reza-asws: ‘The Zikr over here, it is the Rasool-saww, and we-asws are the People-asws of Zikr (Ahl Al-Zikr)’’.
و قال البيضاوي يعني بالذكر جبرئيل ع لكثرة ذكره أو لنزوله بالذكر و هو القرآن أو لكونه مذكورا في السماوات أو ذا ذكر أي شرف أو محمدا ص لمواظبته على تلاوة القرآن أو تبليغه و عبر عن إرساله بالإنزال ترشيحا أو لأنه مسبب عن إنزال الوحي إليه و أبدل عنه رسولا للبيان
And Al-Bayzawi said, ‘Meaning of the Zikr is Jibraeel-as due to the frequency of his-as Zikr, or due to his-as descent with the Zikr, and it is the Quran, or due to his-as being mentioned in the skies, or being with Zikr, i.e., honour, or Muhammad-saww due to his-saww perseverance upon reciting the Quran, or his-saww preaching, and a lesson about His-azwj having been Sent with the Revelation for sprinkling (the Message), or because he-saww is the cause for the descent of the Revelation, and replacing about him-saww with ‘Rasool’ for the explanation.
أو أراد به القرآن و رسولا منصوب بمقدر مثل أرسل أو ذكرا و الرسول مفعوله أو بدله على أنه بمعنى الرسالة مِنَ الظُّلُماتِ إِلَى النُّورِ من الضلالة إلى الهدى قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقاً قيل فيه تعجيب و تعظيم لما رزقوا من الثواب.
Or the Quran is intended with it, and Rasool-saww is attributed with a measurement like ‘Sent’, or ‘Zikr’, and the ‘Rasool’ is an effect, or in replacement that it is the meaning of the Message – from the multiple darkness to the Light. [65:11] – from the straying to the guidance – Allah has been excellent to him in Grace [65:11] – It is said, in it is a wonder and reverence of what will be Graced from the Rewards.
وَ الَّذِينَ آمَنُوا مَعَهُ عطف على النبي ص إحمادا لهم و تعريضا لمن ناواهم و قيل مبتدأ خبره نُورُهُمْ يَسْعى بَيْنَ أَيْدِيهِمْ وَ بِأَيْمانِهِمْ
and those who believed in him. – a verb upon the Prophet-saww, as praise for them, and presenting to the one Gives them. And it is said, beginning of His-azwj Informing: Their Light shall run in front of them, and by their right. [66:8].
فِي الْمَجْمَعِ عَنِ الصَّادِقِ فِي هَذِهِ الْآيَةِ قَالَ يَسْعَى أَئِمَّةُ الْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ بَيْنَ أَيْدِي الْمُؤْمِنِينَ وَ بِأَيْمَانِهِمْ حَتَّى يُنْزِلُوهُمْ مَنَازِلَهُمْ فِي الْجَنَّةِ.
In (the book) ‘Al-Majma’a’ – From Al-Sadiq-asws regarding this Verse, said: ‘The Imams-asws of the Momineen, on the Day of Qiyamah, will be walking briskly in front of the Momineen and on their right, until they lodge them in their houses in the Paradise’’.
وَ عَنِ الْبَاقِرِ ع فَمَنْ كَانَ لَهُ نُورٌ يَوْمَئِذٍ نَجَا وَ كُلُّ مُؤْمِنٍ لَهُ نُورٌ.
And from Al-Baqir-asws: ‘The one who were to have Noor for him on that Day will attain salvation, and every Momin shall have Noor for him’’.
يَقُولُونَ إذا طفئ أنوار المنافقين. رَبَّنا أَتْمِمْ لَنا نُورَنا و قيل تتفاوت أنوارهم بحسب أعمالهم فيسألون إتمامه تفضلا.
They would be saying, – when the light of the hypocrites is extinguished – ‘Our Lord! Complete our Light for us [66:8]. And it is said, ‘Their lights will be different by a calculation of their deeds, so they will be asking to complete it by Grace.
أَ فَمَنْ يَمْشِي مُكِبًّا يقال كببته فأكب و هو من الغرائب أي يعثر كل ساعة و يخرّ على وجهه لوعورة طريقه و اختلاف أجزائه و لذلك قابله بقوله أَمَّنْ يَمْشِي سَوِيًّا أي قائما سالما من العثار عَلى صِراطٍ مُسْتَقِيمٍ أي مستوي الأجزاء أو الجهة
Is one who walks prone upon his face – It is said that he stumbles and falls down, and it is one of the strange things, i.e., he stumbles every time and falls on his face due to the ruggedness of his path and the different of his body parts, and for that He-azwj Compared it with His-azwj Words: or one who walks upright – standing safely from the stumbling – on a Straight Path? [67:22] – even of the body parts, or the perspective.
و المراد تشبيه المشرك و الموحد بالسالكين و الدينين بالمسلكين و قيل المراد بالمكب الأعمى فإنه يعتسف فينكب و بالسوي البصير و قيل من يمشي مكبا هو الذي يحشر على وجهه إلى النار و من يمشي سويا الذي يحشر على قدميه إلى الجنة.
And the intent is resembling the Polytheist and the Monotheist with the two parth and the two religions. And it is said, the intent with the prone is the blind one, for he is regretful and falls on his face, and (compared) with the seeing one. And it is said, the one walking prone, he is the one who will be ushered upon his face to the Fire, and the one who walks evenly will be ushered upon his feet to the Paradise.
وَ فِي الْكَافِي عَنِ الْكَاظِمِ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ فَقَالَ إِنَّ اللَّهَ ضَرَبَ مَثَلَ مَنْ حَادَ عَنْ وَلَايَةِ عَلِيٍّ ع كَمَنْ يَمْشِي عَلَى وَجْهِهِ لَا يَهْتَدِي لِأَمْرِهِ وَ جَعَلَ مَنْ تَبِعَهُ سَوِيًّا عَلى صِراطٍ مُسْتَقِيمٍ وَ الصِّرَاطُ الْمُسْتَقِيمُ أَمِيرُ الْمُؤْمِنِينَ ع.
And in (the book) ‘Al-Kafi’, from Al-Kazim-asws having been asked about this Verse. He-asws said: ‘Allah-azwj Struck an example of the one guides away from the Wilayah of Ali-asws is like the one walking upon his face, not being guided to His-azwj Command, and the one who follows him‑asws is Made as the one walking upright upon the Straight Path, and the Straight Path is Amir Al-Momineen-asws’’.
أَ فَنَجْعَلُ الْمُسْلِمِينَ إنكار لقولهم إن صح أنا نبعث كما يزعم محمد و من معه لم يفضلونا بل نكون أحسن حالا منهم كما نحن عليه في الدنيا ما لَكُمْ كَيْفَ تَحْكُمُونَ التفات فيه تعجيب من حكمهم و استبعاد له و إشعار بأنه صادر من اختلال فكر و اعوجاج رأي.
Should We Treat the submitters [68:35] – Denial of their words, ‘If it is correct that we shall be Resurrected like what Muhammad-saww and the ones with him-saww claim, they will not be preferred over us, but we shall be of better state than them like what we as upon in the world’ – What is the matter with you? How are you judging? [68:36] – Turning around in it is astonishment from their judgment, excluding it, and noting that it stems from an imbalance of thought and a distorted opinion.
فَلا يَخافُ بَخْساً وَ لا رَهَقاً أي نقصا في الجزاء أو أن يرهقه ذلة و قال علي بن إبراهيم البخس النقصان و الرهق العذاب.
then he will neither fear loss nor any burden [72:13] – i.e., reduction in the Recompense or be afflicted with disgrace. And Ali Bin Ibrahim said, ‘The (word) ‘Al-Bakhs’ is the loss, and (the word) ‘Al-Rahq’ is the Punishment’.
وَ فِي الْكَافِي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الْمَاضِي ع قَالَ: قُلْتُ قَوْلُهُ لَمَّا سَمِعْنَا الْهُدى آمَنَّا بِهِ قَالَ الْهُدَى الْوَلَايَةُ آمَنَّا بِمَوْلَانَا فَمَنْ آمَنَ بِوَلَايَةِ مَوْلَاهُ فَلا يَخافُ بَخْساً وَ لا رَهَقاً قُلْتُ تَنْزِيلٌ قَالَ لَا تَأْوِيلٌ.
And in (the book) ‘Al-Kafi’ – from Muhammad Bin Al-Fyzeyl, from Abu Al-Hassan Al-Maazy-asws (7th Imam-asws), he (the narrator) said, ‘I said, ‘His-azwj Words: And we, when we heard the Guidance, we believed in it. [72:13]’. He-asws said: ‘The guidance is the Wilayah. We believed in our Master-asws. So, the one who believes in the Wilayah of his Master-asws, then he will neither fear loss nor any burden [72:13]’. I said, ‘Revelation?’ He-asws said: ‘No, explanation’’.
يَضْحَكُونَ أي يستهزءون وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ أي يغمز بعضهم بعضا و يشيرون بأعينهم
used to laugh [83:29] – i.e., mocking them – And when he passed by them, they winked at each other [83:30] – i.e., winking at each other and indicating with their eyes.
انْقَلَبُوا فَكِهِينَ أي ملتذين بالسخرية منهم و قال علي بن إبراهيم إِنَّ الَّذِينَ أَجْرَمُوا الأول و الثاني و من تبعهما يَتَغامَزُونَ برسول الله إلى آخر السورة.
they returned jesting (joking) [83:31] – Having derived pleasure with mocking the. And Ali Bin Ibrahim said, ‘Surely, those who committed crimes (criminals) [83:29] – the first (Abu Bakr) and the second (Umar) and the ones following these two – they winked at each other [83:30] – (mocking) Rasool-Allah-saww’ – up to the end of the Surah (Chapter).
و في المجمع قيل نزلت في علي بن أبي طالب ع و ذلك أنه كان في نفر من المسلمين جاءوا إلى رسول الله ص فسخر منهم المنافقون و ضحكوا و تغامزوا ثم رجعوا إلى أصحابهم فقالوا رأينا اليوم الأصلع فضحكنا منه فنزلت الآيات قبل أن يصل علي و أصحابه إلى النبي ص.
And in (the book) ‘Al-Majma’a’ – It is said it was Revealed regarding Ali-asws Bin Abu Talib-asws, and that is he-asws was among a number of Muslims. They came to Rasool-Allah-saww, so the hypocrites mocked at them, and they laughed and winked at each other, then they returned to their companions. They said, ‘We saw the short-haired one today, so we mocked at him‑asws’. So, the Verses were Revealed before Ali-asws and his-asws companions arrived to the Prophet-saww.
و عن ابن عباس إِنَّ الَّذِينَ أَجْرَمُوا منافقو قريش و الَّذِينَ آمَنُوا علي بن أبي طالب ع.
And from Ibn Abbas, ‘Surely, those who committed crimes (criminals) [83:29] – hypocrites of Qureysh, and those who believed [83:29] – Ali Bin Abu Talib-asws’.
وَ إِذا رَأَوْهُمْ أي و إذا رأوا المؤمنين نسبوهم إلى الضلال
And when they saw them, [83:32] – i.e., and when they (hypocrites) saw the Momineen, they attributed them to the straying.
وَ ما أُرْسِلُوا عَلَيْهِمْ أي على المؤمنين حافِظِينَ يحفظون عليهم أعمالهم و يشهدون برشدهم و ضلالهم فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ حين يرونهم أذلاء مغلولين في النار.
And they were not Sent over them [83:33] – i.e., upon the Momineen – as keepers – guarding upon them of their deeds and witnessing their guidance and their straying – So today, those who believe shall be laughing at the Kafirs [83:34] – when they (Momineen) shall see them (hypocrites) as disgraced, shackled in the Fire.
و روي أنه يفتح لهم باب إلى الجنة فيقال لهم أخرجوا إليها فإذا وصلوا أغلق دونهم فيضحك المؤمنون منهم
And it is reported that a door would be opened for them (hypocrites) to the Paradise. It will be said to them, ‘Go out to it!’ When they arrive, it would be closed besides them, so the Momineen will laugh at them.
هَلْ ثُوِّبَ الْكُفَّارُ أي أثيبوا و جوزوا ما كانُوا يَفْعَلُونَ من السخرية بالمؤمنين و الاستفهام للتقرير.
Would the Kafirs be Rewarded – i.e., Rewarded and Recompensed – (except for) what they had been doing? [83:36] – from the mockery with the Momineen, and the understanding is for the interrogation.
غَيْرُ مَمْنُونٍ أي غير مقطوع أو ممنون به عليهم كما مر ذلِكَ الْفَوْزُ الْكَبِيرُ إذ الدنيا و ما فيها يصغر دونه
never-ending [84:25] – i.e., not terminated or Conferred with upon them like what has passed That is the great success [85:11] – when the world and whatever is in it would be belittled, besides it.
وَ تَواصَوْا بِالصَّبْرِ أي أوصى بعضهم بعضا بالصبر على طاعة الله تعالى و المرحمة الرحمة على عبادة أو بموجبات رحمة الله
and enjoin the patience [90:17] – i.e., advice each other with being patient upon obedience of Allah-azwj the Exalted, and the compassion is the mercy upon the worship, of obligating the Mercy of Allah-azwj.
أَصْحابُ الْمَيْمَنَةِ أي اليمين أو اليمن و قال علي بن إبراهيم أصحاب أمير المؤمنين ع.
companions of the right hand [90:18] – i.e., the right hand or the right, and Ali Bin Ibrahim said, ‘Companions of Amir Al-Momineen-asws’.
وَ الْعَصْرِ قيل أقسم بصلاة العصر أو بعصر النبوة أو بالدهر لاشتماله على الأعاجيب
(I Swear) by the time [103:1] – It is said, I-azwj Swear by the Al-Asr Salat, or the time of Prophet-hood, of with the era inclusive upon the wonders.
إِنَّ الْإِنْسانَ لَفِي خُسْرٍ أي في خسران في مساعيهم و صرف أعمارهم في مطالبهم
Surely, the human being is in loss [103:2] – I.e., in loss in their strivings and spending of their lifetimes in seeking their purposes.
إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فإنهم اشتروا الآخرة بالدنيا ففازوا بالحياة الأبدية و السعادة السرمدية وَ تَواصَوْا بِالْحَقِ بالثابت الذي لا يصح إنكاره من اعتقاد أو عمل وَ تَواصَوْا بِالصَّبْرِ عن المعاصي و على الطاعات و على المصائب.
Except those who believe and are doing the righteous deeds, – for they are buying the Hereafter with (selling) the world, so they shall succeed with the eternal life and never-ending happiness – and enjoin each other with the Truth, – with the proven which it is not correct to deny it, from belief and action – and enjoin each other with the patience [103:3] – from the disobeying and being upon the obedience and upon the difficulties.
وَ فِي الْإِكْمَالِ عَنِ الصَّادِقِ ع قَالَ: الْعَصْرِ عَصْرُ خُرُوجِ الْقَائِمِ ع إِنَّ الْإِنْسانَ لَفِي خُسْرٍ يَعْنِي أَعْدَاءَنَا- إِلَّا الَّذِينَ آمَنُوا يَعْنِي بِآيَاتِنَا وَ عَمِلُوا الصَّالِحاتِ يَعْنِي بِمُوَاسَاةِ الْإِخْوَانِ- وَ تَواصَوْا بِالْحَقِ يَعْنِي الْإِمَامَةَ وَ تَواصَوْا بِالصَّبْرِ يَعْنِي بِالْعِشْرَةِ.
And in (the book) ‘Al Ikmal’ – from Al-Sadiq-asws having said: ‘(I Swear) by the time [103:1] – the time of rising of Al-Qaim-asws – Surely, the human being is in loss [103:2] – meaning our-asws enemies – Except those who believe – meaning in our-asws Signs – and are doing the righteous deeds, – meaning with consoling the brethren – and enjoin each other with the Truth, – meaning the Imamate – and enjoin each other with the patience [103:3] – meaning with the community’’.
و قال علي بن إبراهيم إِلَّا الَّذِينَ آمَنُوا بولاية أمير المؤمنين ع وَ تَواصَوْا بِالْحَقِ ذرياتهم و من خلفوا بالولاية تواصوا بها و صبروا عليها.
And Al Bin Ibrahim said, ‘Except those who believe [103:3] – in the Wilayah of Amir Al-Momineen-asws – and enjoin each other with the Truth, – their-asws offspring, and the ones who are opposing the Wilayah they are enjoining with it and are being patient upon it’.
وَ فِي الْمَجْمَعِ عَنْ عَلِيٍّ ع وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الصَّادِقِ ع أَنَّهُمَا قَرَءَا وَ الْعَصْرِ إِنَّ الْإِنْسانَ لَفِي خُسْرٍ- وَ إِنَّهُ فِيهِ إِلَى آخِرِ الدَّهْرِ.
And in (the book) ‘Al-Majma’a’ – from Ali-asws, and Ali Bin Ibrahim from Al-Sadiq-asws, they-asws both recited: (I Swear) by the time [103:1] Surely, the human being is in loss [103:2] – and he would be in it (loss) up to the end of times’’.
الأخبار
The Ahadeeth
1- ع، علل الشرائع عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ عَفَّانَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا سُمِّيَ الْمُؤْمِنُ مُؤْمِناً لِأَنَّهُ يُؤْمِنُ عَلَى اللَّهِ فَيُجِيزُ أَمَانَهُ.
(The book) ‘Ilal Al Sharaie’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Ali Affan, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having: ‘But rather the Momin (believer) has been named as ‘Momin’ (believer) because he trusts (Yumin) upon Allah-azwj so he is justified of His-azwj Safety’’.[1]
بيان: يؤمن على الله أي يدعو و يشفع لغيره في الدنيا و الآخرة فيستجاب له و تقبل شفاعته فيه و سيأتي التخصيص بالأخيرة.
Explanation – ‘Yumin’ (trusts) upon Allah-azwj, i.e., he supplicates and intercedes for others in the world and the Hereafter, so it is Answered for him, and his intercession regarding him is Accepted, and I (Majlisi) shall bring the specifics with the Hereafter.
2- سن، المحاسن عَنِ ابْنِ يَزِيدَ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ سِنَانِ بْنِ طَرِيفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لِمَ سُمِّيَ الْمُؤْمِنُ مُؤْمِناً فَقُلْتُ لَا أَدْرِي إِلَّا أَنَّهُ أُرَاهُ يُؤْمِنُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ
(The book) ‘Al-Mahasin’ – from Ibn Yazeed, from Marouk Bin Ubeyd, from Sinan Bin Tareyf,
‘From Abu Abdullah-asws having said: ‘Why is the Momin named as ‘Momin’?’ I said, ‘I don’t know except I view he believes in whatever comes from the Presence of Allah-azwj’.
فَقَالَ صَدَقْتَ وَ لَيْسَ لِذَلِكَ سُمِّيَ الْمُؤْمِنُ مُؤْمِناً فَقُلْتُ لِمَ سُمِّيَ الْمُؤْمِنُ مُؤْمِناً قَالَ إِنَّهُ يُؤْمِنُ عَلَى اللَّهِ يَوْمَ الْقِيَامَةِ فَيُجِيزُ أَمَانَهُ.
He-asws said: ‘You speak the truth, but the Momin hasn’t been named as ‘Momin’ for that’. I said, ‘Why has the Momin been named as ‘Momin’?’ He-asws said: ‘He trusts (Yumin) upon the Day of Qiyamah, so His-azwj Amnesty would be justified’’.[2]
3- ع، علل الشرائع عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُنَبِّئُكُمْ لِمَ سُمِّيَ الْمُؤْمِنُ مُؤْمِناً لِإِيمَانِهِ النَّاسَ عَلَى أَنْفُسِهِمْ وَ أَمْوَالِهِمْ أَ لَا أُنَبِّئُكُمْ مَنِ الْمُسْلِمُ مَنْ سَلِمَ النَّاسُ مِنْ يَدِهِ وَ لِسَانِهِ الْخَبَرَ.
(The book) ‘Ilal Al Sharaie’ – from his father, from Al Himeyri, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Shall I-saww inform you why the Momin has been named as ‘Momin’? It is due to the people being secure from him upon themselves, and their wealth! Shall I-saww inform you who is the Muslim?’ The Muslim is one the people are safe from his hands and his tongue’ – the Hadeeth’’.[3]
بيان: فيه إيماء إلى أنه يشترط في الإيمان أو كماله أن لا يخافه الناس على أنفسهم و أموالهم و كذا الإسلام.
Explanation – In it is an indication that it is conditional in the Eman or its perfection that the people should not fear him upon themselves and their wealth, and like that is Al Islam.
4- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الْإِيمَانُ بِاللَّهِ يُؤْمِنُ بِاللَّهِ وَحْدَهُ.
Tafseer Al Ayyashi – from Zurara, and Humran, and Muhammad Bin Muslim,
‘From Abu Ja’far-asws and Abu Abdullah-asws regarding Words of Allah-azwj: the most trustworthy handhold, [2:256]. He-asws said: ‘It is the Eman in Allah-azwj, trusting in Allah-azwj alone’’.[4]
5- ختص، الإختصاص رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: الْمُؤْمِنُ هَاشِمِيٌّ لِأَنَّهُ هَشَمَ الضَّلَالَ وَ الْكُفْرَ وَ النِّفَاقَ
(The book) ‘Al-Ikhtisas’ –
It is reported from Al-Sadiq-asws having said: ‘The Momin is a Hashemite because he (Hasham) smashes the straying, and the Kufr, and the hypocrisy!
وَ الْمُؤْمِنُ قُرَشِيٌّ لِأَنَّهُ أَقَرَّ لِلشَّيْءِ وَ نَحْنُ الشَّيْءُ وَ أَنْكَرَ لَا شَيْءَ الدُّلَامَ وَ أَتْبَاعَهُ
The Momin is Qureyshite because he ‘Aqar’ acknowledges for the thing, and we-asws are the ‘thing’, and he denies the ‘nothing’, Al-Dulam (Umar) and his followers!
وَ الْمُؤْمِنُ نَبَطِيٌّ لِأَنَّهُ اسْتَنْبَطَ الْأَشْيَاءَ تَعَرَّفَ الْخَبِيثَ عَنِ الطَّيِّبِ
And the Momin is Nabatean because he infers (Astanbat) the things, recognising the wicked from the good!
وَ الْمُؤْمِنُ عَرَبِيٌّ لِأَنَّهُ عُرِّبَ عَنَّا أَهْلَ الْبَيْتِ
And the Momin is Arabian because he ‘Urriba’ because he expresses (translates) on our-asws behalf, People-asws of the Household!
وَ الْمُؤْمِنُ أَعْجَمِيٌّ لِأَنَّهُ أَعْجَمَ عَنِ الدُّلَامِ فَلَمْ يَذْكُرْهُ بِخَيْرٍ
And the Momin is ‘Ajamay’ (non-Arab) because he is mute (Ajam) from Al-Dulam (Umar). He does not mention him with goodness!
وَ الْمُؤْمِنُ فَارِسِيٌّ لِأَنَّهُ تَفَرَّسَ فِي الْأَسْمَاءِ لَوْ كَانَ الْإِيمَانُ مَنُوطاً بِالثُّرَيَّا لَتَنَاوَلَهُ أَبْنَاءُ فَارِسَ يَعْنِي بِهِ الْمُتَفَرِّسَ فَاخْتَارَ مِنْهَا أَفْضَلَهَا وَ اعْتَصَمَ بِأَشْرَفِهَا وَ قَدْ قَالَ رَسُولُ اللَّهِ ص اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ.
And the Momin is Persian (Farsi) because he (Tafarras) scrutinises in the names. Had the Eman been entrusted to the sun, the sons of Persian would have attained it, meaning by it the scrutiniser. He would choose from it its superior and hold tightly with its noblest; and Rasool-Allah-saww had said: ‘Fear the scrutiny of the Momin (Firasah), for he looks by the Noor of Allah-azwj’’.[5]
توضيح و الدلام يكنى به غالبا في الأخبار عن عمر تقية
Clarification – And ‘Al-Dulam’ is often teknonymed in the Ahadeeth about Umar, out of Taqiyya.
6- صِفَاتُ الشِّيعَةِ، بِإِسْنَادِهِ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ أَهْلِ السَّمَاءِ هَلْ يَرَوْنَ أَهْلَ الْأَرْضِ
(The book) ‘Sifaat Al Shiah’ – By his chain from Ammar Al Sabaty,
‘From Abu Abdullah-asws having been asked about people of the sky, ‘Are they seeing people of the earth?’
قَالَ لَا يَرَوْنَ إِلَّا الْمُؤْمِنِينَ لِأَنَّ الْمُؤْمِنَ مِنْ نُورٍ كَنُورِ الْكَوَاكِبِ
He-asws said: ‘They are not seeing except the Momin, because the Momin from Noor (light) is like the light of the stars’.
قِيلَ فَهُمْ يَرَوْنَ أَهْلَ الْأَرْضِ قَالَ لَا يَرَوْنَ نُورَهُ حَيْثُ مَا تَوَجَّهَ
It was said, ‘So they are seeing people of the earth’. He-asws said: ‘No! They are seeing his Noor (light) wherever he heads’.
ثُمَّ قَالَ لِكُلِّ مُؤْمِنٍ خَمْسُ سَاعَاتٍ يَوْمَ الْقِيَامَةِ يَشْفَعُ فِيهَا.
Then he-asws said: ‘For every Momin there are five timings on the Day of Qiyamah he will be interceding during these’’.[6]
7- قَضَاءُ الْحُقُوقِ لِلصُّورِيِّ، بِإِسْنَادِهِ قَالَ: قِيلَ لِأَبِي عَبْدِ اللَّهِ ع لِمَ سُمِّيَ الْمُؤْمِنُ مُؤْمِناً
(The book) ‘Qaza Al Huqouq’ of Al Sowry, by his chain, said,
‘It was said to Abu Abdullah-asws, ‘Why was the Momin named as ‘Momin’?’
قَالَ لِأَنَّهُ اشْتَقَّ لِلْمُؤْمِنِ اسْماً مِنْ أَسْمَائِهِ تَعَالَى فَسَمَّاهُ مُؤْمِناً وَ إِنَّمَا سُمِّيَ الْمُؤْمِنُ لِأَنَّهُ يُؤْمَنُ مِنْ عَذَابِ اللَّهِ تَعَالَى وَ يُؤْمِنُ عَلَى اللَّهِ يَوْمَ الْقِيَامَةِ فَيُجِيزُ لَهُ ذَلِكَ
He-asws said: ‘Because He-azwj the Exalted Derived a name for the Momin from His-azwj Names, and rather the Momin is named as such because he is safe (Yuman) from the Punishment of Allah-azwj the Exalted, and he trusts (Yumin) upon Allah-azwj on the Day of Qiyamah, so that would be justified for him.
وَ لَوْ أَكَلَ أَوْ شَرِبَ أَوْ قَامَ أَوْ قَعَدَ أَوْ نَامَ أَوْ نَكَحَ أَوْ مَرَّ بِمَوْضِعِ قَذَرٍ حَوَّلَهُ اللَّهُ مِنْ سَبْعِ أَرَضِينَ طُهْراً لَا يَصِلُ إِلَيْهِ مِنْ قَذَرِهَا شَيْءٌ
And if he were to eat, or drink, or stand, or sit, or sleep, or marries, or passes by a filthy place, Allah-azwj will Transfer him from seven lands cleansing, nothing from their filth would arrive to him.
وَ إِنَّ الْمُؤْمِنَ لَيَكُونُ يَوْمَ الْقِيَامَةِ بِالْمَوْقِفِ مَعَ رَسُولِ اللَّهِ ص فَيَمُرُّ بِالْمَسْخُوطِ عَلَيْهِ الْمَغْضُوبِ غَيْرِ النَّاصِبِ وَ لَا الْمُؤْمِنِ وَ قَدِ ارْتَكَبَ الْكَبَائِرَ فَيَرَى مَنْزِلَةً عَظِيمَةً لَهُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ وَ قَدْ عَرَفَ الْمُؤْمِنَ فِي الدُّنْيَا وَ قَضَى لَهُ الْحَوَائِجَ
The Momin will be in the pausing on the Day of Qiyamah with Rasool-Allah-saww and he will pass by the one Angered upon (by Allah-azwj, without being a Nasibi (hostile one) nor a Momin, and he (weak one) would have indulged in major sins, and he would see the mighty status of his (Momin) in the Presence of Allah-azwj Mighty and Majestic, and he had known the Momin in the world and had fulfilled the need for him.
فَيَقُومُ الْمُؤْمِنُ اتِّكَالًا عَلَى اللَّهِ عَزَّ وَ جَلَّ فَيُعَرِّفُهُ بِفَضْلِ اللَّهِ فَيَقُولُ اللَّهُمَّ هَبْ لِي عَبْدَكَ فُلَانَ بْنَ فُلَانٍ
So the Momin shall stand relying upon Allah-azwj Mighty and Majestic and recognise him by the Grace of Allah-azwj, and he would say, ‘O Allah-azwj! Gift Your-azwj so and so servant to me!’’
قَالَ فَيُجِيبُهُ اللَّهُ تَعَالَى إِلَى ذَلِكَ
He-asws said: ‘Allah-azwj the Exalted will Answer him to that’.
قَالَ وَ قَدْ حَكَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُمْ يَوْمَ الْقِيَامَةِ قَوْلَهُمْ- فَما لَنا مِنْ شافِعِينَ مِنَ النَّبِيِّينَ- وَ لا صَدِيقٍ حَمِيمٍ مِنَ الْجِيرَانِ وَ الْمَعَارِفِ فَإِذَا أَيِسُوا مِنَ الشَّفَاعَةِ قَالُوا يَعْنِي مَنْ لَيْسَ بِمُؤْمِنٍ- فَلَوْ أَنَّ لَنا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ.
He-asws said: ‘And Allah-azwj Mighty and Majestic has Narrated on their behalf on the Day of Qiyamah of their words: So, there is none for us from the intercessors [26:100] – from the Prophets-as – Nor an intimate friend [26:101] – from the neighbours and the acquaintances. When they despair from the intercession, they will say, meaning the one isn’t a Momin: If only there was one more return for us, we would be from the Momineen [26:102]’’.[7]
8- كِتَابُ الْمُؤْمِنِ، عَنْ زُرَارَةَ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع وَ أَنَا جَالِسٌ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها أَ يَجْرِي لِهَؤُلَاءِ مِمَّنْ لَا يَعْرِفُ مِنْهُمْ هَذَا الْأَمْرَ قَالَ إِنَّمَا هِيَ لِلْمُؤْمِنِينَ خَاصَّةً.
‘Kitab Al-Momin’ – From Zurara who said,
‘Abu Abdullah-asws was asked and I was seated, about Words of Allah-azwj Mighty and Majestic: One who comes with the good deed, then for him would be ten the likes of it, [6:160], ‘Does it flow for them, from the ones from them who does not recognise this matter (Wilayah)?’ He-asws said: ‘But rather, it is for the Momineen in particular’’.[8]
9- وَ مِنْهُ، عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ سَمِعْتُهُ يَقُولُ لَيْسَ لِأَحَدٍ عَلَى اللَّهِ ثَوَابٌ عَلَى عَمَلٍ إِلَّا لِلْمُؤْمِنِينَ.
And from him, from Yaqoub Bin Shueyb who said,
‘I heard him-asws saying: ‘There aren’t any Rewards for anyone upon Allah-azwj for work except for the Momineen’’.[9]
10- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَحْسَنَ الْعَبْدُ الْمُؤْمِنُ ضَاعَفَ اللَّهُ لَهُ عَمَلَهُ لِكُلِّ عَمَلٍ سَبْعُمِائَةِ ضِعْفٍ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ اللَّهُ يُضاعِفُ لِمَنْ يَشاءُ.
And from him,
‘From Abu Abdullah-asws having said: ‘When the Momin servant does a good deed, Allah-azwj Multiplies his deed for him, seven hundred multiple for every deed, and that is the Word of Allah-azwj Mighty and Majestic: and Allah Multiplies for the one He so desires to; [2:261]’’.[10]
11- وَ مِنْهُ، عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ الْمُؤْمِنَ لَيَزْهَرُ نُورُهُ لِأَهْلِ السَّمَاءِ كَمَا تَزْهَرُ نُجُومُ السَّمَاءِ لِأَهْلِ الْأَرْضِ
And from him,
‘From one of the two (5th or 6th Imam-asws) having said: ‘The Momin, his Noor (light) appears to people of the sky just as the stars of the sky appear for people of the earth’.
وَ قَالَ ع إِنَّ الْمُؤْمِنَ وَلِيُّ اللَّهِ يُعِينُهُ وَ يَصْنَعُ لَهُ وَ لَا يَقُولُ عَلَى اللَّهِ إِلَّا الْحَقَّ وَ لَا يَخَافُ غَيْرَهُ.
And he-asws said: ‘The Momin is friend of Allah-azwj. He assists Him-azwj and works for Him-azwj and he does not say upon Allah-azwj except the truth nor does he fear anyone else’’.[11]
وَ قَالَ ع إِنَّ الْمُؤْمِنَيْنِ لَيَلْتَقِيَانِ فَيَتَصَافَحَانِ فَلَا يَزَالُ اللَّهُ عَزَّ وَ جَلَّ مُقْبِلًا عَلَيْهِمَا بِوَجْهِهِ وَ الذُّنُوبُ تَتَحَاتُّ عَنْ وُجُوهِهِمَا حَتَّى يَفْتَرِقَا.
And he-asws said: ‘The Momineen tend to meet, and they shake hands, so Allah-azwj Mighty and Majestic does not cease Facing towards them with His-azwj Face and the sins keep dropping off from their faces until they separate’’.[12]
13- الْمُؤْمِنُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَقْدِرُ الْخَلَائِقُ عَلَى كُنْهِ صِفَةِ اللَّهِ عَزَّ وَ جَلَّ فَكَمَا لَا يَقْدِرُ عَلَى كُنْهِ صِفَةِ اللَّهِ عَزَّ وَ جَلَّ فَكَذَلِكَ لَا يَقْدِرُ عَلَى كُنْهِ صِفَةِ رَسُولِ اللَّهِ ص
(The book) ‘Al-Momin’ –
‘From Abu Abdullah-asws having said: ‘The creatures are unable upon describing the Attributes of Allah-azwj Mighty and Majestic. So just as they are not able upon describing the Attributes of Allah-azwj Mighty and Majestic, so like that, they are not able upon describing the attributes of Rasool-Allah-saww.
وَ كَمَا لَا يَقْدِرُ عَلَى كُنْهِ صِفَةِ الرَّسُولِ ص فَكَذَلِكَ لَا يَقْدِرُ عَلَى كُنْهِ صِفَةِ الْإِمَامِ ع
And just as they are not able upon describing the attributes of Rasool-Allah-saww, so like that they are not able upon describing the attributes of the Imam-asws.
وَ كَمَا لَا يَقْدِرُ عَلَى كُنْهِ صِفَةِ الْإِمَامِ ع كَذَلِكَ لَا يَقْدِرُ عَلَى كُنْهِ صِفَةِ الْمُؤْمِنِ.
And just as they are not able upon describing the attributes of the Imam-asws, like that they are not able upon describing the attributes of the Momin’’.[13]
14- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَقُولُ عَزَّ وَ جَلَّ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي وَ أَنَا أَسْرَعُ شَيْءٍ إِلَى نُصْرَةِ أَوْلِيَائِي
And from him,
‘From Abu Abdullah-asws having said: ‘The Mighty and Majestic Says: “One who insults a friend of Mine-azwj, so he should watch out for My-azwj War, and I-azwj am the Quickest of the things to Help My-azwj friends.
وَ مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي مَوْتِ عَبْدِيَ الْمُؤْمِنِ إِنِّي لَأُحِبُّ لِقَاءَهُ فَيَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ
And I-azwj do not hesitate regarding anything I-azwj Do like My-azwj Hesitation regarding the death of My-azwj Momin servant. I-azwj Love to meet him while he dislikes the death, so I-azwj Turn away from him.
وَ إِنَّهُ لَيَسْأَلُنِي فَأُعْطِيهِ وَ إِنَّهُ لَيَدْعُونِي فَأُجِيبُهُ وَ لَوْ لَمْ يَكُنْ فِي الدُّنْيَا إِلَّا عَبْدٌ مُؤْمِنٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ إِلَى أَحَدٍ.
And he asks Me-azwj so I-azwj Give him, and he tends to supplicate to Me-azwj so I-azwj Answer him, and if there had not been in the world except for (one) Momin servant, I-azwj would be Needless with him from entirety of My-azwj creatures and Make such comfort for him from his Eman, he will not feel lonely to anyone’’.[14]
15- وَ مِنْهُ، عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ كَانَتْ ذُنُوبُ الْمُؤْمِنِ مِثْلَ رَمْلِ عَالِجٍ وَ مِثْلَ زَبَدِ الْبَحْرِ لَغَفَرَهَا اللَّهُ لَهُ فَلَا تَجْتَرُوا.
And from him,
‘From Abu Ja’far-asws having said: ‘Even if the sins of the Momin were to be like the sand of a desert and like foam of the sea, Allah-azwj will Forgive these for him, so do not be reckless’’.[15]
16- الْمُؤْمِنُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُتَوَفَّى الْمُؤْمِنُ مَغْفُوراً لَهُ ذُنُوبُهُ وَ اللَّهِ جَمِيعاً.
(The book) ‘Al-Momin’ –
‘From Abu Abdullah-asws having said: ‘The Momin dies and Allah-azwj Forgives for him all his sins’’.[16]
17- وَ مِنْهُ، عَنْهُ ع قَالَ: إِنَّ الْمُؤْمِنَ إِذَا دَعَا اللَّهَ أَجَابَهُ فَشُخِصَ بَصَرِي نَحْوَهُ إِعْجَاباً بِمَا
And from him,
‘From him-asws having said: ‘The Momin, when he supplicates to Allah-azwj, He-azwj Answers him’. I stared with my sight towards him-asws, ‘Answers with what?’’
قَالَ فَقَالَ إِنَّ اللَّهَ وَاسِعٌ لِخَلْقِهِ.
He (the narrator) said, ‘He-asws said: ‘Allah-azwj is Capacious to His-azwj creatures’’.[17]
وَ مِنْهُ، عَنِ ابْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ بَعْضِ أَهْلِ الْعِلْمِ قَالَ: إِذَا مَاتَ الْمُؤْمِنُ صَعِدَ مَلَكَاهُ فَقَالا يَا رَبِّ مَاتَ فُلَانٌ فَيَقُولُ انْزِلَا فَصَلِّيَا عَلَيْهِ عِنْدَ قَبْرِهِ وَ هَلِّلَانِي وَ كَبِّرَانِي إِلَى يَوْمِ الْقِيَامَةِ وَ اكْتُبَا مَا تَعْمَلَانِ لَهُ.
And from him, from Ibn Abu Al Bilad, from one of the people of knowledge who said,
‘When the Momin dies, his two (recording) Angels ascend. They said, ‘O Lord-azwj! So and so has died!’ He-azwj Says: “Descend and pray Salat upon him by his grave, and proclaim My-azwj Oneness, and exclaim My-azwj Greatness up to the Day of Qiyamah, and write whatever you are doing, as being for him!”’[18]
19- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَأْيُ الْمُؤْمِنِ وَ رُؤْيَاهُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنَ النُّبُوَّةِ وَ مِنْهُمْ مَنْ يُعْطَى عَلَى الثُّلُثِ.
And from him,
‘From Abu Abdullah-asws having said: ‘The Momin dreams, and his dream is a seventieth part of the Prophet-hood, and from them is one who is Given upon the third’’.[19]
20- الْمُؤْمِنُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَمَلَ الْمُؤْمِنِ يَذْهَبُ فَيَمْهَدُ لَهُ فِي الْجَنَّةِ كَمَا يُرْسِلُ الرَّجُلُ غُلَامَهُ فَيَفْرُشُ لَهُ ثُمَّ تَلَا- وَ مَنْ عَمِلَ صالِحاً فَلِأَنْفُسِهِمْ يَمْهَدُونَ.
(The book) ‘Al-Momin’ –
‘From Abu Abdullah-asws having said: ‘The work of the Momin goes (ascends to the sky), so it is prepared for him in the Paradise, like as the man tends to send his slave to prepare his bed for him’. Then he-asws recited: and ones who do righteous deeds, so they are preparing for their own selves, [30:44]’’.[20]
وَ مِنْهُ، عَنْهُ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَذُودُ الْمُؤْمِنَ عَمَّا يَكْرَهُ كَمَا يَذُودُ الرَّجُلُ الْبَعِيرَ الْغَرِيبَ لَيْسَ مِنْ أَهْلِهِ.
And from him,
‘From him-asws having said: ‘Allah-azwj Mighty and Majestic Impedes the Momin from what he dislikes, just as the man tends to impede the strange camel not being from his flock’’.[21]
22- وَ مِنْهُ، عَنْهُ ع أَنَّهُ قَالَ: كَمَا لَا يَنْفَعُ مَعَ الشِّرْكِ شَيْءٌ فَلَا يَضُرُّ مَعَ الْإِيمَانِ شَيْءٌ.
And from him,
‘From him-asws having said: ‘Just as nothing benefits when being with Shirk, so nothing harms when with the Eman’’.[22]
23- الْمُؤْمِنُ، عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَقُولُ اللَّهُ عَزَّ وَ جَلَّ مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَلَى الْمُؤْمِنِ لِأَنِّي أُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَزْوِيهِ عَنْهُ وَ لَوْ لَمْ يَكُنْ فِي الْأَرْضِ إِلَّا مُؤْمِنٌ وَاحِدٌ لَاكْتَفَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ جَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَحْتَاجُ فِيهِ إِلَى أَحَدٍ.
(The book) ‘Al-Momin’ –
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Says: “I-azwj do not hesitated regarding anything I-azwj Do like My-azwj Hesitation upon the Momin, because I-azwj Love to meet him but he dislikes the death, so I-azwj Impeded it from him; and even if there does not happen to be in the earth except for one Momin, I-azwj shall Suffice with him from entirety of My-azwj creatures and Make such comfort to be for him from his Eman, that he will not be needy in it to anyone’’.[23]
24- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مُؤْمِنٌ يَمُوتُ فِي غُرْبَةٍ مِنَ الْأَرْضِ فَيَغِيبُ عَنْهُ بَوَاكِيهِ إِلَّا بَكَتْهُ بِقَاعُ الْأَرْضِ الَّتِي كَانَ يَعْبُدُ اللَّهَ عَلَيْهَا وَ بَكَتْهُ أَثْوَابُهُ وَ بَكَتْهُ أَبْوَابُ السَّمَاءِ الَّتِي كَانَ يَصْعَدُ بِهَا عَمَلُهُ وَ بَكَاهُ الْمَلَكَانِ الْمُوَكَّلَانِ بِهِ.
And from him,
‘From Abu Abdullah-asws having said: ‘There is none from a Momin who dies in estrangement from the land, so his crier is absent from him, except the spot of the earth which he used to worship Allah-azwj upon would cry for him, and his clothes will cry for him, and the gateways of the sky which is deeds used to ascend to will cry for him, and the two Angels allocated with him with cry for him’’.[24]
الْمُؤْمِنُ، عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ ذُنُوبَ الْمُؤْمِنِ مَغْفُورَةٌ فَيَعْمَلُ الْمُؤْمِنُ لِمَا يَسْتَأْنِفُ أَمَا إِنَّهَا لَيْسَتْ إِلَّا لِأَهْلِ الْإِيمَانِ.
(The book) ‘Al-Momin’ –
‘From one of the two (5th or 6th Imam-asws) having said: ‘Sins of the Momin are Forgiven, so he resumes work anew. But it isn’t except for the people of Eman’’.[25]
26- نهج، نهج البلاغة فِي بَعْضِ خُطَبِهِ ع سَبِيلٌ أَبْلَجُ الْمِنْهَاجِ أَنْوَرُ السِّرَاجِ فَبِالْإِيمَانِ يُسْتَدَلُّ عَلَى الصَّالِحَاتِ وَ بِالصَّالِحَاتِ يُسْتَدَلُّ عَلَى الْإِيمَانِ وَ بِالْإِيمَانِ يُعْمَرُ الْعِلْمُ وَ بِالْعِلْمِ يُرْهَبُ الْمَوْتُ وَ بِالْمَوْتِ تُخْتَمُ الدُّنْيَا وَ بِالدُّنْيَا تُحْرَزُ الْآخِرَةُ وَ بِالْقِيَامَةِ تُزْلَفُ الْجَنَّةُ لِلْمُتَّقِينَ وَ تُبَرَّزُ الْجَحِيمُ لِلْغَاوِينَ وَ إِنَّ الْخَلْقَ لَا مَقْصَرَ لَهُمْ عَنِ الْقِيَامَةِ مُرْقِلِينَ فِي مِضْمَارِهَا إِلَى الْغَايَةِ الْقُصْوَى.
(The book) ‘Nahj Al Balagah’ –
‘In one of his-asws sermons: ‘The way is the lightest of manifestos, brightest of the lamps. By the Eman one is pointed upon the righteous deeds, and by the righteous deeds one is pointed upon the Eman, and by the Eman one is filled with the knowledge, and by the knowledge one fears the death, and by the death the world comes to an end, and by the world, the Hereafter is preserved, and by the Qiyamah the Paradise is decorated for the pious And the Blazing Fire will emerge for the straying ones [26:91]. (For) the creatures, there is no cutting off for them away from the Qiyamah. They will be moving in its course to its utmost end’’.[26]
27- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُؤْمِنُ كَمِثْلِ شَجَرَةٍ لَا يَتَحَاتُّ وَرَقُهَا شِتَاءً وَ لَا قَيْظاً قِيلَ يَا رَسُولَ اللَّهِ وَ مَا هِيَ قَالَ النَّخْلَةُ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Momin is like a tree neither shedding its leaves in winter nor in (summer) heat’. It was said, ‘O Rasool-Allah-saww! And what (tree) is it?’ He-asws said: ‘The date tree’’.[27]
28- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ جَدِّهِ الْحُسَيْنِ عَنْ أَبِيهِ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ أَخِيهِ الْكَاظِمِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: يُعَيِّرُ اللَّهُ عَزَّ وَ جَلَّ عَبْداً مِنْ عِبَادِهِ يَوْمَ الْقِيَامَةِ فَيَقُولُ عَبْدِي مَا مَنَعَكَ إِذْ مَرِضْتُ أَنْ تَعُودَنِي
(The book) ‘Al Amaali’ – of the Sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ahmad Bin Muhammad Al Alawy, from his grandfather Al-Husayn,
‘From his father Is’haq son of Ja’far-asws, from his brother-asws Al-Kazim-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Allah-azwj Mighty and Majestic will Fault His-azwj servant on the Day of Qiyamah. He-azwj will Say: “My-azwj servant! What prevent you, when you were sick, from supplicating to Me-azwj?”
فَيَقُولُ سُبْحَانَكَ سُبْحَانَكَ أَنْتَ رَبُّ الْعِبَادِ لَا تَأْلَمُ وَ لَا تَمْرَضُ
He will say, ‘Glory be to You-azwj! Glory be to You-azwj! You-azwj are Lord-azwj of the servant! I was neither in pain nor fell sick!’
فَيَقُولُ مَرِضَ أَخُوكَ الْمُؤْمِنُ فَلَمْ تَعُدْهُ وَ عِزَّتِي وَ جَلَالِي لَوْ عُدْتَهُ لَوَجَدْتَنِي عِنْدَهُ ثُمَّ لَتَكَفَّلْتُ بِحَوَائِجِكَ فَقَضَيْتُهَا لَكَ وَ ذَلِكَ مِنْ كَرَامَةِ عَبْدِيَ الْمُؤْمِنِ وَ أَنَا الرَّحْمَنُ الرَّحِيمُ.
He-azwj will Say: “Your Momin brother was sick, but you did not console him, and by My-azwj Mighty and My-azwj Majesty! Had you consoled him, you would have found Me-azwj in his presence, then I-azwj would have Taken Care of your needs and Fulfilled them for you, and that is from the honour of My-azwj (sick) servant, the Momin, and I-azwj am the Beneficent, the Merciful!”[28]
أَقُولُ وَ رَوَى بِإِسْنَادِهِ عَنْ أَبِي هُرَيْرَةَ مِثْلَهُ مَعَ زِيَادَةِ السَّقْيِ وَ الْإِطْعَامِ.
I (Majlisi) am saying: ‘And it is reported by his chain from Abu Hureyra (a well-known fabricator) – similar to it with an increase: ‘The quenching and the feeding’’.[29]
29- مِشْكَاةُ الْأَنْوَارِ، عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ مِنْكُمْ يَوْمَ الْقِيَامَةِ لَيَمُرُّ بِهِ الرَّجُلُ وَ قَدْ أُمِرَ بِهِ إِلَى النَّارِ فَيَقُولُ يَا فُلَانُ أَغِثْنِي فَإِنِّي كُنْتُ أَصْنَعُ إِلَيْكَ الْمَعْرُوفَ فِي دَارِ الدُّنْيَا فَيَقُولُ لِلْمَلَكِ خَلِّ سَبِيلَهُ فَيَأْمُرُ اللَّهُ بِهِ فَيُخَلِّي سَبِيلَهُ.
(The book) ‘Mishkat Al Anwaar’ – from Muyassir,
‘From Abu Abdullah-asws having said: ‘On the Day of Qiyamah, the Momin from, the man would pass by him after having been Commanded with to the Fire, so he would say, ‘O so and so, help me, for I used to do acts of kindness to you in the house of the world!’ He will say to the Angel, ‘Free his way!’ So Allah-azwj will Command with it and he will free his way’’.[30]
30- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُؤْتَى بِعَبْدٍ يَوْمَ الْقِيَامَةِ لَيْسَتْ لَهُ حَسَنَةٌ فَيُقَالُ لَهُ اذْكُرْ وَ تَذَكَّرْ هَلْ لَكَ حَسَنَةٌ
And from him, from Muhammad Bin Humran,
‘From Abu Abdullah-asws having said: ‘They (Angels) will come with a servant on the Day of Qiyamah, there wouldn’t be any good deeds for him. He-azwj will Say to him, ‘Remember and mention! Is there any good deed for you?’
فَيَقُولُ مَا لِي حَسَنَةٌ غَيْرُ أَنَّ فُلَاناً عَبْدَكَ الْمُؤْمِنَ مَرَّ بِي فَسَأَلَنِي مَاءً لِيَتَوَضَّأَ بِهِ فَيُصَلِّيَ فَأَعْطَيْتُهُ
He will say, ‘There is no good deed for me apart from that, Your-azwj so and so Momin servant had passed by me, and he asked me for water in order to perform wud’u with so he could pray Salat, so I had given it to him’.
فَيُدْعَى بِذَلِكَ الْعَبْدُ فَيَقُولُ نَعَمْ يَا رَبِّ فَيَقُولُ الرَّبُّ جَلَّ ثَنَاؤُهُ قَدْ غَفَرْتُ لَكَ أَدْخِلُوا عَبْدِي جَنَّتِي.
That servant will be called over. He will say, ‘Yes, O Lord-azwj!’ So the Lord-azwj, Majestic is His-azwj Praise will Say: “I-azwj have Forgiven (your sins) for you. Enter My-azwj servant into My-azwj Paradise!”’[31]
31- وَ مِنْهُ، عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُقَالُ لِلْمُؤْمِنِ يَوْمَ الْقِيَامَةِ تَصَفَّحْ وُجُوهَ النَّاسِ فَمَنْ كَانَ سَقَاكَ شَرْبَةً أَوْ أَطْعَمَكَ أُكْلَةً أَوْ فَعَلَ بِكَ كَذَا وَ كَذَا فَخُذْ بِيَدِهِ فَأَدْخِلْهُ الْجَنَّةَ
And from him, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘It will be said to the Momin on the Day of Qiyamah: ‘Browse faces of the people, so the one who had quenched you a drink or fed you food, or had done such and such with you, hold his hand and enter him into the Paradise!’’
قَالَ فَإِنَّهُ لَيَمُرُّ عَلَى الصِّرَاطِ وَ مَعَهُ بَشَرٌ كَثِيرٌ فَيَقُولُ الْمَلَائِكَةُ يَا وَلِيَّ اللَّهِ إِلَى أَيْنَ يَا عَبْدَ اللَّهِ
He-asws said: ‘He (Momin) will cross over the Bridge and there will be a lot of people with him. The Angels will say: ‘O friend of Allah-azwj! To where, O servant of Allah-azwj?’
فَيَقُولُ جَلَّ ثَنَاؤُهُ أَجِيزُوا لِعَبْدِي فَأَجَازُوهُ وَ إِنَّمَا سُمِّيَ الْمُؤْمِنُ مُؤْمِناً لِأَنَّهُ يُجِيزُ عَلَى اللَّهِ فَيُجِيزُ أَمَانَهُ.
He-azwj, Majestic is His-azwj Praise will Say: “Allow My-azwj servant (to pass)!” They will allow him. And rather, the Momin has been named as ‘Momin’ because he will authorise based upon Allah-azwj, and Allah-azwj will Authorise his security’’.[32]
وَ مِنْهُ، عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع إِنَّ الْمُؤْمِنَ لَيُفَوِّضُ اللَّهُ إِلَيْهِ- يَوْمَ الْقِيَامَةِ فَيَصْنَعُ مَا يَشَاءُ
And from him, from Jabir Bin Yazeed Al Jufy who said,
‘Abu Ja’far-asws said: ‘The Momin, Allah-azwj will be Delegating to him on the Day of Qiyamah, so he will do whatever he so desires to’.
قُلْتُ حَدِّثْنِي فِي كِتَابِ اللَّهِ أَيْنَ
I said, ‘Narrate to me where it is in the Book of Allah-azwj’.
قَالَ قَالَ قَوْلُهُ لَهُمْ ما يَشاؤُنَ فِيها وَ لَدَيْنا مَزِيدٌ فَمَشِيَّةُ اللَّهِ مُفَوَّضَةٌ إِلَيْهِ وَ الْمَزِيدُ مِنَ اللَّهِ مَا لَا يُحْصَى
He (the narrator) said, ‘He-asws said: ‘His-azwj Words: For them would be whatever they so desire therein, and with Us would be more yet [50:35]. So his desire would be the Desire of Allah-azwj having been delegated to him, and the ‘more’ from Allah-azwj is what cannot be counted’.
ثُمَّ قَالَ يَا جَابِرُ وَ لَا تَسْتَعِنْ بِعَدُوٍّ لَنَا فِي حَاجَةٍ وَ لَا تَسْتَطْعِمْهُ وَ لَا تَسْأَلْهُ شَرْبَةً أَمَا إِنَّهُ لَيُخْلَدُ فِي النَّارِ فَيَمُرُّ بِهِ الْمُؤْمِنُ فَيَقُولُ يَا مُؤْمِنُ أَ لَسْتُ فَعَلْتُ كَذَا وَ كَذَا فَيَسْتَحْيِي مِنْهُ فَيَسْتَنْقِذُهُ مِنَ النَّارِ وَ إِنَّمَا سُمِّيَ الْمُؤْمِنُ مُؤْمِناً لِأَنَّهُ يُؤْمِنُ عَلَى اللَّهِ فَيُجِيزُ اللَّهُ أَمَانَهُ.
Then he-asws said: ‘O Jabir! Do not seek assistance with an enemy of ours-asws regarding a need, nor be fed by him, nor ask him for a drink! As for him, he will be entering into the Fire, so the Momin would pass by him, and he will say, ‘O Momin! Hadn’t I done such and such (for you)?’ So he will get embarrassed from him and save him from the Fire. And rather, the Momin has been named as ‘Momin’ because he trusts (Yumin) upon Allah-azwj, so Allah-azwj will Authorise his safety’’.[33]
33- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ زَعِيمُ أَهْلِ بَيْتِهِ شَاهِدٌ عَلَيْهِمْ وَلَايَتَهُمْ
And from him,
‘From Abu Abdullah-asws having said: ‘The Momin is a leader of his family members, a witness upon them of their Wilayah’.
وَ قَالَ إِنَّ الْمُؤْمِنَ يَخْشَعُ لَهُ كُلُّ شَيْءٍ حَتَّى هَوَامُّ الْأَرْضِ وَ سِبَاعُهَا وَ طَيْرُ السَّمَاءِ.
And he-asws said, ‘The Momin, all things are humbled for him, every vermin of the earth, and its wild animals, and birds of the sky’’.[34]
34- وَ مِنْهُ، عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ قَالَ قَالَ الْبَاقِرُ ع إِنَّ اللَّهَ أَعْطَى الْمُؤْمِنَ ثَلَاثَ خِصَالٍ الْعِزَّ فِي الدُّنْيَا وَ فِي دِينِهِ وَ الْفَلَحَ فِي الْآخِرَةِ وَ الْمَهَابَةَ فِي صُدُورِ الْعَالَمِينَ.
And from him, from Abdul Momin Al Ansari who said,
‘Al-Baqir-asws said: ‘The Momin is given three qualities – the honour in the world and in his religion, and the success in the Hereafter, and affection in the chests of the worlds’’.[35]
35- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ أَعْظَمُ حُرْمَةً مِنَ الْكَعْبَةِ.
And from him,
‘From Abu Abdullah-asws having said: ‘The Momin is of mightier sanctity than the Kabah’’.[36]
36- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِيَأْذَنْ بِحَرْبٍ مِنِّي مَنْ آذَى عَبْدِيَ الْمُؤْمِنَ وَ لْيَأْمَنْ غَضَبِي مَنْ أَكْرَمَ عَبْدِيَ الْمُؤْمِنَ
And from him,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Said: “Let him be Proclaimed of a war from Me-azwj, one who hurts my-azwj Momin servant, and let him be secured from My-azwj Wrath the one who honours My-azwj Momin servant!
وَ لَوْ لَمْ يَكُنْ فِي الْأَرْضِ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ إِلَّا عَبْدٌ وَاحِدٌ مَعَ إِمَامٍ عَادِلٍ لَاسْتَغْنَيْتُ بِهِمَا عَنْ جَمِيعِ مَا خَلَقْتُ فِي أَرْضِي وَ لَقَامَتْ سَبْعُ سَمَاوَاتٍ وَ سَبْعُ أَرَضِينَ بِهِمَا وَ جَعَلْتُ لَهُمَا مِنْ إِيمَانِهِمَا أُنْساً لَا يَحْتَاجُونَ إِلَى أُنْسٍ سِوَاهُمَا.
And even if there does not happen to be in the earth, what is between the east and the west, except one (Momin) servant with a just Imam-asws, I-azwj shall be Needless with them from entirety of what I-azwj have Created in My-azwj earth, and the seven skies and the seven earth will stand for them, and I-azwj shall Make for them such a comfort from their Eman, they will not be needy to any comfort besides it”’.[37]
37- وَ مِنْهُ، قَالَ قَالَ النَّبِيُّ ص مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ مِنَ الْإِيمَانِ وَ الْعَمَلِ الصَّالِحِ وَ تَرْكِ مَا أَمَرَ أَنْ يَتْرُكَ.
And from him, said,
‘The Prophet-saww said: ‘There is nothing more beloved to Allah-azwj than the Eman and the righteous deed and leaving what He-azwj has Commanded to leave’’.[38]
38- وَ مِنْهُ، عَنْهُ ص قَالَ: لَا يُعَذِّبُ اللَّهُ أَهْلَ قَرْيَةٍ وَ فِيهَا مِائَةٌ مِنَ الْمُؤْمِنِينَ لَا يُعَذِّبُ اللَّهُ أَهْلَ قَرْيَةٍ وَ فِيهَا خَمْسُونَ مِنَ الْمُؤْمِنِينَ لَا يُعَذِّبُ اللَّهُ أَهْلَ قَرْيَةٍ وَ فِيهَا عَشَرَةٌ مِنَ الْمُؤْمِنِينَ لَا يُعَذِّبُ اللَّهُ أَهْلَ قَرْيَةٍ وَ فِيهَا خَمْسَةٌ مِنَ الْمُؤْمِنِينَ لَا يُعَذِّبُ اللَّهُ أَهْلَ قَرْيَةٍ وَ فِيهَا رَجُلٌ وَاحِدٌ مِنَ الْمُؤْمِنِينَ.
And from him, from him-saww having said: ‘Allah-azwj will not Punish people of a town and there are one hundred Momineen! Allah-azwj will not Punish people of a town and in it are fifty Momineen! Allah-azwj will not Punish people of a town and in it are ten Momineen! Allah-azwj will not Punish people of a tow and in it are five Momineen! Allah-azwj will not Punish people of a tow and in it is one man from the Momineen’’.[39]
39- وَ مِنْهُ، رُوِيَ أَنَّ رَسُولَ اللَّهِ ص نَظَرَ إِلَى الْكَعْبَةِ فَقَالَ مَرْحَباً بِالْبَيْتِ مَا أَعْظَمَكَ وَ أَعْظَمَ حُرْمَتَكَ عَلَى اللَّهِ وَ اللَّهِ لَلْمُؤْمِنُ أَعْظَمُ حُرْمَةً مِنْكَ لِأَنَّ اللَّهَ حَرَّمَ مِنْكَ وَاحِدَةً وَ مِنَ الْمُؤْمِنِ ثَلَاثَةً مَالَهُ وَ دَمَهُ وَ أَنْ يُظَنَّ بِهِ ظَنَّ السَّوْءِ.
And from him –
‘It is reported that Rasool-Allah-saww looked at the Kabah. He-saww said: ‘Congratulations to the House! How Magnificent you are, and how mighty is your sanctity to Allah-azwj! By Allah-azwj! For the Momin there is a mightier sanctity than yours because Allah-azwj Sanctified one from you, and from the Momin, three – his wealth, and his blood, and evil thoughts be thought about him’’.[40]
40- وَ مِنْهُ، عَنْهُ ص قَالَ: مَنْ آذَى مُؤْمِناً فَقَدْ آذَانِي وَ مَنْ آذَانِي فَقَدْ آذَى اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ آذَى اللَّهَ فَهُوَ مَلْعُونٌ فِي التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ الْفُرْقَانِ.
And from him, from him-saww having said: ‘One who hurts a Momin, so he has hurt me-saww, and one who hurts me-saww, and one who hurts me-saww, so he has hurt Allah-azwj Mighty and Majestic so he is accursed in the Torah, and the Evangel, and the Psalms, and the Furqan’’.[41]
41- وَ مِنْهُ، عَنْهُ ص قَالَ: مَثَلُ الْمُؤْمِنِ كَمَثَلِ مَلَكٍ مُقَرَّبٍ وَ إِنَّ الْمُؤْمِنَ أَعْظَمُ حُرْمَةً عِنْدَ اللَّهِ وَ أَكْرَمُ عَلَيْهِ مِنْ مَلَكٍ مُقَرَّبٍ وَ لَيْسَ شَيْءٌ أَحَبَّ إِلَى اللَّهِ مِنْ مُؤْمِنٍ تَائِبٍ وَ مُؤْمِنَةٍ تَائِبَةٍ وَ إِنَّ الْمُؤْمِنَ يُعْرَفُ فِي السَّمَاءِ كَمَا يَعْرِفُ الرَّجُلُ أَهْلَهُ وَ وُلْدَهُ.
And from him,
‘From him-saww having said: ‘An example of the Momin is like an example of an Angel of Proximity, and the Momin is of mightier sanctity in the Presence of Allah-azwj and more honourable to Him-azwj than an Angel of Proximity, and there isn’t anything more beloved to Allah-azwj than a penitent Momin and a penitent Momina, and the Momin is known in the sky just as the man tends to know his wife and his children’’.[42]
42- وَ مِنْهُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ فَوَّضَ إِلَى الْمُؤْمِنِ أَمْرَهُ كُلَّهُ وَ لَمْ يُفَوِّضْ إِلَيْهِ أَنْ يَكُونَ ذَلِيلًا أَ مَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ فَالْمُؤْمِنُ يَكُونُ عَزِيزاً وَ لَا يَكُونُ ذَلِيلًا
And from him,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has Delegated to the Momin his matters, all of them, and He-azwj did not Delegate to him that he should be disgraced. Have you not heard Allah-azwj Mighty and Majestic Saying: And for Allah is the Honour, and for His Rasool, and for the Momineen, [63:8]? So, the Momin happens to be honourable and does not happen to be disgraceful’.
وَ قَالَ إِنَّ الْمُؤْمِنَ أَعَزُّ مِنَ الْجَبَلِ يُسْتَقَلُّ مِنْهُ بِالْمَعَاوِلِ وَ الْمُؤْمِنُ لَا يُسْتَقَلُّ مِنْ دِينِهِ.
And he-asws said: ‘The Momin is mightier than the mountain. There can be reduction from it with the pickaxe, and the Momin is such, (nothing) can be reduced from his religion’’.[43]
43- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: يَا فَضْلُ لَا تَزْهَدُوا فِي فُقَرَاءِ شِيعَتِنَا فَإِنَّ الْفَقِيرَ مِنْهُمْ لَيَشْفَعُ يَوْمَ الْقِيَامَةِ فِي مِثْلِ رَبِيعَةَ وَ مُضَرَ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi, from Al Mufeed, from Ibn Qawlawiya, from Muhammad Al Himeyri, from his father, from Al Barqy, from Shareef Bin Sabiq, from Al Fazl Bin Abdul Malik,
‘From Abu Abdullah-asws having said: ‘O Fazl! Do not abstain regarding our-asws poor Shias, for the poor one from them will intercede on the Day of Qiyamah regarding the likes of (number of the tribes of) Rabie and Muzar’.
ثُمَّ قَالَ يَا فَضْلُ إِنَّمَا سُمِّيَ الْمُؤْمِنُ مُؤْمِناً لِأَنَّهُ يُؤْمِنُ عَلَى اللَّهِ فَيُجِيزُ اللَّهُ أَمَانَهُ
Then he-asws said: ‘O Fazl! But rather, the Momin is named as ‘Momin’ because he trusts (Yumin) upon Allah-azwj, and Allah-azwj will Authorise his amnesty (Amana)’.
ثُمَّ قَالَ أَ مَا سَمِعْتَ اللَّهَ تَعَالَى يَقُولُ فِي أَعْدَائِكُمْ إِذَا رَأَوْا شَفَاعَةَ الرَّجُلِ مِنْكُمْ لِصَدِيقِهِ يَوْمَ الْقِيَامَةِ فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ الْخَبَرَ.
Then he-asws said: ‘Have you not heard Allah-azwj the Exalted Saying regarding your enemies when they see the intercession of the man from you for his friend on the Day of Qiyamah: So, there is none for us from the intercessors [26:100] Nor an intimate friend [26:101] – the Hadeeth’’.[44]
44- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدٍ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَوْ كُشِفَ الْغِطَاءُ عَنِ النَّاسِ فَنَظَرُوا إِلَى مَا وَصَلَ مَا بَيْنَ اللَّهِ وَ بَيْنَ الْمُؤْمِنِ خَضَعَتْ لِلْمُؤْمِنِ رِقَابُهُمْ وَ تَسَهَّلَتْ لَهُ أُمُورُهُمْ وَ لَانَتْ طَاعَتُهُمْ وَ لَوْ نَظَرُوا إِلَى مَرْدُودِ الْأَعْمَالِ مِنَ السَّمَاءِ لَقَالُوا مَا يَقْبَلُ اللَّهُ مِنْ أَحَدٍ عَمَلًا.
(The book) ‘Al-Mahasin’ – from his father, from Ibn Fazzal, from Muhammad, from Al Sumalu who said,
‘I heard Abu Abdullah-asws saying: ‘If the covering were to be removed from the people and they look at what connection there is between Allah-azwj and the Momin, their necks will be humbled to the Momin and they would ease their affairs for him, and their obedience would be due to them; and if they were to look at the rejection of the deeds from the sky, they would say, ‘Allah-azwj does not Accept any deeds from anyone!’’[45]
باب 2 أن المؤمن ينظر بنور الله و أن الله خلقه من نوره
CHAPTER 2 – THE MOMIN LOOKS BY THE NOOR OF ALLAH-azwj AND ALLAH-azwj HAS CREATED HIM FROM HIS-azwj NOOR
1- ير، بصائر الدرجات عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ ع قَالَ يَا سُلَيْمَانُ اتَّقِ فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ
(The book) ‘Basaair Al-Darajaat’ – from Muhammad Bin Isa, from Suleyman Al Ja’fary who said,
‘I was in the presence of Abu Al-Hassan-asws. He-asws said: ‘O Suleyman! Fear the insight of the Momin for he looks by the Noor of Allah-azwj’.
فَسَكَتُّ حَتَّى أَصَبْتُ خَلْوَةً فَقُلْتُ جُعِلْتُ فِدَاكَ سَمِعْتُكَ تَقُولُ اتَّقِ فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ
I was silent until I achieved privacy, so I said, ‘May I be sacrificed for you-asws! I heard you-asws saying: ‘Fear the insight of the Momineen for he looks by the Noor of Allah-azwj’?’
قَالَ نَعَمْ يَا سُلَيْمَانُ إِنَّ اللَّهَ خَلَقَ الْمُؤْمِنَ مِنْ نُورِهِ وَ صَبَغَهُمْ فِي رَحْمَتِهِ وَ أَخَذَ مِيثَاقَهُمْ لَنَا بِالْوَلَايَةِ وَ الْمُؤْمِنُ أَخُ الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ أَبُوهُ النُّورُ وَ أُمُّهُ الرَّحْمَةُ وَ إِنَّمَا يَنْظُرُ بِذَلِكَ النُّورِ الَّذِي خُلِقَ مِنْهُ.
He-asws said: ‘Yes, O Suleyman! Allah-azwj Created the Momin from His-azwj Noor, and Dyed them in His-azwj Mercy, and Took their Covenant for us-asws with the Wilayah; and the Momin is a brother of the Momin of his father and his mother. His father is the Noor and his mother is the Mercy. And rather, he looks by that Noor which he has been Created from’’.[46]
2- ير، بصائر الدرجات عَنِ الْحَسَنِ بْنِ مُعَاوِيَةَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ عِيسَى بْنِ أَسْلَمَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ هَذَا الْحَدِيثُ الَّذِي سَمِعْتُهُ مِنْكَ مَا تَفْسِيرُهُ قَالَ وَ مَا هُوَ قُلْتُ إِنَّ الْمُؤْمِنَ يَنْظُرُ بِنُورِ اللَّهِ
(The book) ‘Basaair Al-Darajaat’ – from Al-Hassan Bin Muawiya, from Muhammad Bin Suleyman, from his father, from Isa Bin Aslam, from Muawiya Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! This Hadeeth which I heard from you-asws, what is its interpretation?’ He-asws said: ‘And what is it?’ He said, ‘The Momin looks by the Noor of Allah-azwj’.
قَالَ يَا مُعَاوِيَةُ إِنَّ اللَّهَ خَلَقَ الْمُؤْمِنَ مِنْ نُورِهِ وَ صَبَغَهُمْ فِي رَحْمَتِهِ وَ أَخَذَ مِيثَاقَهُمْ لَنَا بِالْوَلَايَةِ عَلَى مَعْرِفَتِهِ يَوْمَ عَرَّفَهُ نَفْسَهُ فَالْمُؤْمِنُ أَخُ الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ أَبُوهُ النُّورُ وَ أُمُّهُ الرَّحْمَةُ فَإِنَّمَا يَنْظُرُ بِذَلِكَ النُّورِ الَّذِي خُلِقَ مِنْهُ.
He-asws said: ‘Yes, O Suleyman! Allah-azwj Created the Momin from His-azwj Noor, and Dyed them in His-azwj Mercy, and Took their Covenant for us-asws with the Wilayah; and the Momin is a brother of the Momin of his father and his mother. His father is the Noor and his mother is the Mercy. And rather, he looks by that Noor which he has been Created from’’.[47]
3- ير، بصائر الدرجات عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ جَعَلَ لَنَا شِيعَةً فَجَعَلَهُمْ مِنْ نُورِهِ وَ صَبَغَهُمْ فِي رَحْمَتِهِ وَ أَخَذَ مِيثَاقَهُمْ لَنَا بِالْوَلَايَةِ عَلَى مَعْرِفَتِهِ يَوْمَ عَرَّفَهُمْ نَفْسَهُ
(The book) ‘Basaair Al-Darajaat’ – from Al-Hassan Bin Ali, from Ibrahim, from Muhammad Bin Suleyman, from his father,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Made Shias for us-asws, Making them from His‑azwj Noor, and Dyed them in His-azwj Mercy, and Took their Covenant for us-asws with the Wilayah upon His-azwj Recognition on the day He-azwj Introduced Himself-azwj.
فَهُوَ الْمُتَقَبِّلُ مِنْ مُحْسِنِهِمْ الْمُتَجَاوِزُ عَنْ مُسِيئِهِمْ مَنْ لَمْ يَلْقَ اللَّهَ بِمَا هُوَ عَلَيْهِ لَمْ يَتَقَبَّلْ مِنْهُ حَسَنَةً وَ لَمْ يَتَجَاوَزْ عَنْهُ سَيِّئَةً.
He-azwj is the Accepter from their good deeds, and the Overlooker from their evil deeds. One who does not meet Allah-azwj with what he is upon, a good deed would not be Accepted from him, and an evil deed would not be Overlooked from him’’.[48]
4- ير، بصائر الدرجات عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ ثُمَّ تَلَا إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ.
(The book) ‘Basaair Al-Darajaat’ – from Muhammad Bin Al-Husayn, from Amro Bin Usman, from Abu Jameea, from Jabir,
‘From Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Fear the discernment of the Momin for he looks by the Noor of Allah-azwj’. Then he-asws recited: Surely, in that are Signs for the distinguishers [15:75]’’.[49]
5- ير، بصائر الدرجات عَنْ أَبِي طَالِبٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَعَالَى إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ قَالَ هُمُ الْأَئِمَّةُ ع قَالَ رَسُولُ اللَّهِ ص اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ لِقَوْلِ اللَّهِ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ.
(The book) ‘Basaair Al-Darajaat’ – from Abu Talib, from Hammad Bin Isa, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding Words of the Exalted: Surely, in that are Signs for the distinguishers [15:75]. He-asws said: ‘They are the Imams-asws. Rasool-Allah-saww said: ‘Fear the discernment of the Momin for he tends to look by the Light of Allah-azwj, in His-azwj Words: Surely, in that are Signs for the distinguishers [15:75]’’.[50]
6- سن، المحاسن عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا ع قَالَ: قَالَ لِي يَا سُلَيْمَانُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْمُؤْمِنَ مِنْ نُورِهِ وَ صَبَغَهُمْ فِي رَحْمَتِهِ وَ أَخَذَ مِيثَاقَهُمْ لَنَا بِالْوَلَايَةِ
(The book) ‘Al-Mahasin’ – from his father, from Suleyman Al Ja’fari,
‘From Al-Reza-asws, he (the narrator) said, ‘He-asws said to me: ‘O Suleyman! Allah-azwj Blessed and Exalted Created the Momin from His-azwj Noor and He-azwj Dyed them in His-azwj Mercy, and He-azwj Took their Covenants for us-asws with the Wilayah.
فَالْمُؤْمِنُ أَخُ الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ أَبُوهُ النُّورُ وَ أُمُّهُ الرَّحْمَةُ فَاتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ الَّذِي خُلِقَ مِنْهُ.
Thus, the Momin is a brother of the Momin, of his father and his mother. His father is the Noor and his mother is the Mercy, therefore fear the discernment of the Momin for he looks by the Noor of Allah-azwj which He-azwj has been Created from’’.[51]
7- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَجْرَى فِي الْمُؤْمِنِ مِنْ رِيحِ رَوْحِ اللَّهِ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَقُولُ رُحَماءُ بَيْنَهُمْ.
(The book) ‘Al-Mahasin’ – Muhammad Bin Ali, from Muhammad Bin Al Fazeyl, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted Flowed into the Momin a breeze from Spirit of Allah-azwj, and Allah-azwj Blessed and Exalted Says: merciful between themselves [48:29]’’.[52]
8- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ تَعَالَى.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Beware of the discernment of the Momin for he looks by the Noor of Allah-azwj the Exalted’’.[53]
9- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُؤْمِنُ يَنْظُرُ بِنُورِ اللَّهِ.
(The book) ‘Uyoun Al-Akhbar Al-Reza-asws, may the greetings be upon him-asws, by the chain of Al-Tameemi, from Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘The Momin looked by the Noor of Allah-azwj’’.[54]
10- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اتَّقُوا ظُنُونَ الْمُؤْمِنِينَ فَإِنَّ اللَّهَ سُبْحَانَهُ جَعَلَ الْحَقَّ عَلَى أَلْسِنَتِهِمْ.
(The book) ‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘Fear the thought of the Momineen, for Allah-azwj the Glorious Make the truth to be upon their tongues’’.[55]
11- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فَضَالَةَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: تَقَبَّضْتُ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ ع فَقُلْتُ جُعِلْتُ فِدَاكَ رُبَّمَا حَزِنْتُ مِنْ غَيْرِ مُصِيبَةٍ تُصِيبُنِي أَوْ أَمْرٍ يَنْزِلُ بِي حَتَّى يَعْرِفُ ذَلِكَ أَهْلِي فِي وَجْهِي وَ صَدِيقِي
(The book) ‘Al-Kafi’ – from the number, from Ahmad Bin Muhammad Bin Khalid, from Fazalat, from Umar Bin Aban, from Jabir Al Jufy who said,
‘I was aggrieved in front of Rasool-Allah-saww. I said, ‘May I be sacrificed for you-asws! Sometimes I get aggrieved from without any difficulty having afflicted me, or any matter having befallen with me until my family and my friends recognises that in my face’.
قَالَ نَعَمْ يَا جَابِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِيهِمْ مِنْ رِيحِ رُوحِهِ فَلِذَلِكَ الْمُؤْمِنُ أَخُ الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ فَإِذَا أَصَابَ رُوحاً مِنْ تِلْكَ الْأَرْوَاحِ فِي بَلَدٍ مِنَ الْبُلْدَانِ حُزْنٌ حَزِنَتْ هَذِهِ لِأَنَّهَا مِنْهَا.
He-asws said: ‘Yes, O Jabir! Allah-azwj Mighty and Majestic Created the Momineen from clay of the Gardens and Flowed in them from the breeze of His-azwj Spirit. For that (reason), the Momin is a brother of the Momin, of his father and his mother. So, when a soul from those souls in any city from the cities, is hit by grief, these (souls also) grieve because these are from it’’.[56]
كَمَا قَالَ الصَّادِقُ ع وَ اللَّهِ شِيعَتُنَا مِنْ نُورِ اللَّهِ خُلِقُوا وَ إِلَيْهِ يَعُودُونَ.
Just as Al-Sadiq-asws said: ‘By Allah-azwj! Our-asws Shias, they were Created from Noor of Allah‑azwj and to it they shall be returning’’.[57]
باب 3 طينة المؤمن و خروجه من الكافر و بالعكس و بعض أخبار الميثاق زائدا على ما تقدم في كتاب التوحيد و العدل
CHAPTER 3 – CLAY OF THE MOMIN, AND HIS EMERGING FROM THE KAFIR, AND VICE VERSA, AND SOME OF THE AHADEETH OF THE COVENANT, ADDITIONAL UPON WHAT HAS PRECEDED IN THE BOOK OF TAWHEED AND THE JUSTICE
1- سن، المحاسن عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ عَنْ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى شِيعَتَنَا مِنْ طِينَةٍ مَخْزُونَةٍ لَا يَشِذُّ مِنْهَا شَاذٌّ وَ لَا يَدْخُلُ فِيهَا دَاخِلٌ أَبَداً إِلَى يَوْمِ الْقِيَامَةِ.
(The book) ‘Al-Mahasin’ – from Muhammad Bin Ali, raising it from Jabir,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Created our-asws Shias from treasured clay. No deviating one will deviate from it, nor will any entering one enter in it ever, up to the Day of the Qiyamah’’.[58]
2- سن، المحاسن عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّا وَ شِيعَتَنَا خُلِقْنَا مِنْ طِينَةٍ وَاحِدَةٍ.
(The book) ‘Al-Mahasin’ – from his father, from Fazalat, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘We-asws and our-asws Shias have been Created from one clay’’.[59]
3- سن، المحاسن عَنْ أَبِي إِسْحَاقَ الْخَفَّافِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُؤْمِنُ آنَسُ الْإِنْسِ جَيِّدُ الْجِنْسِ مِنْ طِينَتِنَا أَهْلَ الْبَيْتِ.
(The book) ‘Al-Mahasin’ – from Abu Is’haq Al Khaffaf raising it, said,
‘Abu Abdullah-asws said: ‘The Momin is a comforter of the humans, best of the species, being from our-asws clay, People-asws of the Household’’.[60]
4- سن، المحاسن عَنْ عَلِيِّ بْنِ حَدِيدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ إِذَا أَرَادَ أَنْ يَخْلُقَ الْمُؤْمِنَ مِنَ الْمُؤْمِنِ وَ الْمُؤْمِنَ مِنَ الْكَافِرِ بَعَثَ مَلَكاً فَأَخَذَ قَطْرَةً مِنْ مَاءِ الْمُزْنِ فَأَلْقَاهَا عَلَى وَرَقَةٍ فَأَكَلَ مِنْهَا أَحَدُ الْأَبَوَيْنِ فَذَلِكَ الْمُؤْمِنُ مِنْهُ.
(The book) ‘Al-Mahasin’ – from Ali Bin Hadeed, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘When Allah-azwj Wanted to Create the Momin from the Momin (parents), and the Momin from the Kafir (parents), Sends an Angel to take a drop of water from the clouds and throw it upon a leaf. So, one of the two fathers (parents of the Momin) eat from it. For that (reason), the Momin is from it’’.[61]
5- سن، المحاسن عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ مُيَسِّرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ نُطْفَةَ الْمُؤْمِنِ لَتَكُونُ فِي صُلْبِ الْمُشْرِكِ فَلَا يُصِيبُهُ شَيْءٌ مِنَ الشَّرِّ حَتَّى يَضَعَهُ فَإِذَا صَارَ بَشَراً سَوِيّاً لَمْ يُصِبْهُ شَيْءٌ مِنَ الشَّرِّ حَتَّى يَجْرِيَ عَلَيْهِ الْقَلَمُ.
(The book) ‘Al-Mahasin’ – from Al Washa, from Ali Bin Muyassir, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘The seed of the Momin happening to be in the loins of the Polytheist, but nothing from the evil afflicts him until he is born. When he becomes a complete person, nothing from the evil afflicts him until the Pen flows upon him’’.[62]
ختص، الإختصاص عَنْ مُحَمَّدِ بْنِ حُمْرَانَ قَالَ: سَأَلْتُ الصَّادِقَ ع مِنْ أَيِّ شَيْءٍ خَلَقَ اللَّهُ طِينَةَ الْمُؤْمِنِ قَالَ مِنْ طِينَةِ عِلِّيِّينَ
(The book) ‘Al Ikhtisas’ – from Muhammad Bin Humran who said,
‘I asked Al-Sadiq-asws, ‘From which thing did Allah-azwj Create clay of the Momin?’ He-asws said: ‘From clay of Illiyeen’.
قَالَ قُلْتُ فَمِنْ أَيِّ شَيْءٍ خَلَقَ الْمُؤْمِنَ قَالَ مِنْ طِينَةِ الْأَنْبِيَاءِ فَلَنْ يُنَجِّسَهُ شَيْءٌ.
He (the narrator) said, ‘I said, ‘From which thing is the Momin Created?’ He-asws said: ‘From clay of the Prophets-as, so nothing will ever impurify it’’.[63]
7- وَ بِإِسْنَادِهِ عَنْ رِبْعِيٍّ عَنْ رَجُلٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: إِنَّ اللَّهَ خَلَقَ النَّبِيِّينَ مِنْ طِينَةِ عِلِّيِّينَ قُلُوبَهُمْ وَ أَبْدَانَهُمْ وَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مِنْ تِلْكَ الطِّينَةِ وَ خَلَقَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ وَ خَلَقَ الْكُفَّارَ مِنْ طِينَةِ سِجِّينٍ قُلُوبَهُمْ وَ أَبْدَانَهُمْ
And by his chain, from Rabie, from a man,
‘From Ali-asws Bin Al-Husayn-asws, may the Salawaat be upon him-asws, said: ‘Allah-azwj Created the Prophets from the clay of Illiyeen, their hearts and their bodies, and Created hearts of the Momineen from that clay, and Created their bodies from below (besides) that (clay); and He‑azwj Created the Kafir from clay of Sijjeen, their hearts and their bodies.
فَخَلَطَ بَيْنَ الطِّينَتَيْنِ فَمِنْ هَذَا يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَ يَلِدُ الْكَافِرُ الْمُؤْمِنَ وَ مِنْ هَذَا يُصِيبُ الْمُؤْمِنُ السَّيِّئَةَ وَ مِنْ هَاهُنَا يُصِيبُ الْكَافِرُ الْحَسَنَةَ
He-azwj Mixed between the two clays. So, from this, the Momin begets the Kafir and the Kafir begets the Momin, and from this the Momin attains the evil deed, and from over here the Kafir attains the good deed.
فَقُلُوبُ الْمُؤْمِنِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ وَ قُلُوبُ الْكَافِرِينَ تَحِنُّ إِلَى مَا خُلِقُوا مِنْهُ.
The hearts of the Momineen yearn to what they have been Created from, and hearts of the Kafirs yearn to what they have been Created from’’.[64]
و من هنا ورد في الحديث الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ.
And from over here it has been referred in the Hadeeth: ‘The world is a prison for the Momin and a garden for the Kafir’’.[65]
و لهذا ورد في الحديث الْمَسْجُونُ مَنْ سَجَنَتْهُ الدُّنْيَا عَنِ الْآخِرَةِ.
And for this it has been referred in the Hadeeth: ‘The imprisoned is the one the world has imprisoned from the Hereafter’’.[66]
7- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنَ مِنْ طِينَةِ الْجَنَّةِ وَ خَلَقَ الْكَافِرَ مِنْ طِينَةِ النَّارِ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Al-Hassan, from Al Nazar Bin Shueyb, from Abdul Gaffar Al Jazy,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Created the Momin from the clay of Paradise and Created the Kafir from the clay of Fire (Hell)’.
وَ قَالَ إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ وَ جَسَدَهُ فَلَا يَسْمَعُ شَيْئاً مِنَ الْخَيْرِ إِلَّا عَرَفَهُ وَ لَا يَسْمَعُ شَيْئاً مِنَ الْمُنْكَرِ إِلَّا أَنْكَرَهُ
And he-asws said: ‘Whenever Allah-azwj Wants goodness with a servant, Makes good his soul and his body, so he will not hear anything from the good except he will recognise it, nor hear anything from the evil except he will deny it’.
قَالَ وَ سَمِعْتُهُ يَقُولُ الطِّينَاتُ ثَلَاثٌ طِينَةُ الْأَنْبِيَاءِ وَ الْمُؤْمِنُ مِنْ تِلْكَ الطِّينَةِ إِلَّا أَنَّ الْأَنْبِيَاءَ هُمْ مِنْ صَفْوَتِهَا هُمُ الْأَصْلُ وَ لَهُمْ فَضْلُهُمْ وَ الْمُؤْمِنُونَ الْفَرْعُ مِنْ طِينٍ لازِبٍ كَذَلِكَ لَا يُفَرِّقُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمْ وَ بَيْنَ شِيعَتِهِمْ
He (the narrator) said, ‘And I heard him-asws saying: ‘The clays are three – clay of the Prophets‑as, and the Momin is from that clay except that Prophets-as, they-as are from its clear (pure). They-as are the origin, and for them-as is their merit. And ‘the Mominoun’ (the believers) are the branch from sticky clay [37:11]. Like that, Allah-azwj Mighty and Majestic does not Differentiate between them-as and their Shias’.
وَ قَالَ طِينَةُ النَّاصِبِ مِنْ حَمَإٍ مَسْنُونٍ وَ أَمَّا الْمُسْتَضْعَفُونَ فَ مِنْ تُرابٍ لَا يَتَحَوَّلُ مُؤْمِنٌ عَنْ إِيمَانِهِ وَ لَا نَاصِبٌ عَنْ نَصْبِهِ وَ لِلَّهِ الْمَشِيَّةُ فِيهِمْ.
And he-asws said: ‘Clay of the Nasibis (Hostile ones) is from clay of matured mud, altered [15:26]. And as for the weak ones, it is from soil. Neither will a Momin transfer away from his Eman nor the Nasibi (Hostile one) from his hostility, and for Allah-azwj is the Desire (Decision) regarding them’’.[67]
فالأوسط أظهر لِمَا رَوَاهُ الشَّيْخُ فِي مَجَالِسِهِ بِإِسْنَادِهِ عَنْ عُبَيْدِ بْنِ يَحْيَى عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي الْفِرْدَوْسِ لَعَيْناً أَحْلَى مِنَ الشَّهْدِ وَ أَلْيَنَ مِنَ الزُّبْدِ وَ أَبْرَدَ مِنَ الثَّلْجِ وَ أَطْيَبَ مِنَ الْمِسْكِ فِيهَا طِينَةٌ خَلَقَنَا اللَّهُ عَزَّ وَ جَلَّ مِنْهَا وَ خَلَقَ شِيعَتَنَا مِنْهَا
And the moderate is clearer due to what is reported by the Sheykh in his (book) ‘Majaalis’, by his chain from Ubeyd Bin Yahya,
‘From Yahya Bin Abdullah son of Al-Hassan-asws, from his grandfather-asws Al-Hassan-asws Bin Ali‑asws having said: ‘Rasool-Allah-saww said: ‘In Al-Firdows there is a river sweeter than the honey, and softer than the butter, and colder than the ice, and more aromatic than the musk. In it is clay Allah-azwj Mighty and Majestic Created us-asws from it and Created our-asws Shias from it.
فَمَنْ لَمْ يَكُنْ مِنْ تِلْكَ الطِّينَةِ فَلَيْسَ مِنَّا وَ لَا مِنْ شِيعَتِنَا وَ هِيَ الْمِيثَاقُ الَّذِي أَخَذَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع-
So, the one who does not happen to be from that clay, he is neither from us-asws nor from our‑asws Shias, and it is the Covenant which Allah-azwj Mighty and Majestic had Taken upon Wilayah of Amir Al-Momineen Ali-asws Bin Abu Talib-asws’.
قَالَ عُبَيْدٌ فَذَكَرْتُ لِمُحَمَّدِ بْنِ الْحُسَيْنِ هَذَا الْحَدِيثَ فَقَالَ صَدَقَكَ يَحْيَى بْنُ عَبْدِ اللَّهِ هَكَذَا أَخْبَرَنِي أَبِي عَنْ جَدِّي عَنِ النَّبِيِّ ص
Ubeyd said, ‘I mentioned this Hadeeth to Muhammad son of Al-Husayn-asws. He said, ‘Yahya Bin Abdullah spoke the truth to you. Like this my father-asws had informed me, from my grandfather-asws, from the Prophet-saww’.
قَالَ عُبَيْدٌ أَشْتَهِي أَنْ تُفَسِّرَهُ لَنَا إِنْ كَانَ عِنْدَكَ تَفْسِيرٌ
Ubeyd said, ‘I would love to have it interpreted if there was an interpretation with you’.
قَالَ نَعَمْ أَخْبَرَنِي أَبِي عَنْ جَدِّي عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ إِنَّ لِلَّهِ مَلَكاً رَأْسُهُ تَحْتَ الْعَرْشِ وَ قَدَمَاهُ فِي تُخُومِ الْأَرْضِ السَّابِعَةِ السُّفْلَى بَيْنَ عَيْنَيْهِ رَاحَةُ أَحَدِكُمْ فَإِذَا أَرَادَ اللَّهُ أَنْ يَخْلُقَ خَلْقاً عَلَى وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَمَرَ ذَلِكَ الْمَلَكَ فَأَخَذَ مِنْ تِلْكَ الطِّينَةِ فَرَمَى بِهَا فِي النُّطْفَةِ حَتَّى يَصِيرَ إِلَى الرَّحِمِ مِنْهَا يَخْلُقُ وَ هِيَ الْمِيثَاقُ.
He said, ‘Yes. My father-asws informed me from my grandfather-asws, from Rasool-Allah-saww having said: ‘There is an Angel for Allah-azwj, his head is beneath the Throne and his feet are in the surroundings of the seventh earth, the lowest. In front of his eyes there is rest of one of you. Whenever Allah-azwj Wants to Create a creature upon Wilayah of Ali-asws Bin Abu Talib‑asws, Commands that Angel, so he takes from that clay and throws it in the seed until it comes to be in the womb from which he is Created, and it is the Covenant’’.[68]
8- كا، الكافي 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 لَشَجَرَةً 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 عَزَّ وَ جَلَّ مِنْ صُلْبِهِ مُؤْمِناً.
(The book) ‘Al-Kafi’ – 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 tree named as ‘Al-Muzn’. Whenever Allah-azwj Wants to Create a Momin, a drop from it drops. It neither hits any vegetable, nor any fruit, a Momin or a Kafir eats from it, except Allah-azwj Mighty and Majestic will Extract a Momin from his loins’’.[69]
9- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ وَ غَيْرُ وَاحِدٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ عُثْمَانَ بْنِ يُوسُفَ عَنْ عَبْدِ اللَّهِ بْنِ كَيْسَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَنَا مَوْلَاكَ عَبْدُ اللَّهِ بْنُ كَيْسَانَ
(The book) ‘Al-Kafi’ – the number, from Sahl and someone else, from Al-Husayn Bin Al-Hassan together, from Muhammad Bin Awrama, from Muhammad Bin Ali, from Ismail Bin Yasaar, from Usman Bin Yusuf, from Abdullah Bin Kaysan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you‑asws! I am your-asws friend, Abdullah Bin Kaysan’.
قَالَ أَمَّا النَّسَبُ فَأَعْرِفُهُ وَ أَمَّا أَنْتَ فَلَسْتُ أَعْرِفُكَ
He-asws said: ‘As for the lineage, I-asws do recognise it, and as for you, I-asws don’t know you’.
قَالَ قُلْتُ لَهُ إِنِّي وُلِدْتُ بِالْجَبَلِ وَ نَشَأْتُ فِي أَرْضِ فَارِسَ وَ إِنَّنِي أُخَالِطُ النَّاسَ فِي التِّجَارَاتِ وَ غَيْرِ ذَلِكَ فَأُخَالِطُ الرَّجُلَ فَأَرَى لَهُ حُسْنَ السَّمْتِ وَ حُسْنَ الْخُلُقِ وَ كَثْرَةَ أَمَانَةٍ ثُمَّ أُفَتِّشُهُ فَأُفَتِّشُهُ عَنْ عَدَاوَتِكُمْ
He (the narrator) said, ‘I said to him-asws, ‘I was born in the mountain and grew up in the land of Faris, and I mingle with the people regarding the trading and other than that. I came across a man and for him was a good appearance, and good manners, and a lot of trustworthiness. Then I inquired, and I found out he was from your-asws enemies.
وَ أُخَالِطُ الرَّجُلَ فَأَرَى مِنْهُ سُوءَ الْخُلُقِ وَ قِلَّةَ أَمَانَةٍ وَ زَعَارَّةً ثُمَّ أُفَتِّشُهُ فَأُفَتِّشُهُ عَنْ وَلَايَتِكُمْ فَكَيْفَ يَكُونُ ذَلِكَ
And I came across a man and saw evil manners being from him, and little trustworthiness, and ill-temper. Then I inquired and found out he was from your-asws friends. How can that be so?’
قَالَ فَقَالَ لِي أَ مَا عَلِمْتَ يَا ابْنَ كَيْسَانَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَخَذَ طِينَةً مِنَ الْجَنَّةِ طِينَةً مِنَ النَّارِ فَخَلَطَهُمَا جَمِيعاً ثُمَّ نَزَعَ هَذِهِ مِنْ هَذِهِ وَ هَذِهِ مِنْ هَذِهِ
He (the narrator) said, ‘He-asws said to me: ‘Don’t you know, O Ibn Kaysan, that Allah-azwj Mighty and Majestic Took clay from the Paradise, (and) clay from the Fire? He-azwj Mixed the together, then Removed this from this, and this from this.
فَمَا رَأَيْتَ فِي أُولَئِكَ مِنَ الْأَمَانَةِ وَ حُسْنِ الْخُلُقِ وَ حُسْنِ السَّمْتِ فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ الْجَنَّةِ وَ هُمْ يَعُودُونَ إِلَى مَا خُلِقُوا مِنْهُ
What you saw in them of the trustworthiness, and good manners, and good appearance, it is what had touched them from the clay of Paradise, and they will be returning to what they have been Created from.
وَ مَا رَأَيْتَ مِنْ هَؤُلَاءِ مِنْ قِلَّةِ الْأَمَانَةِ وَ سُوءِ الْخُلُقِ وَ الزَّعَارَّةِ فَمِمَّا مَسَّتْهُمْ مِنْ طِينَةِ النَّارِ وَ هُمْ يُعَادُونَ إِلَى مَا خُلِقُوا مِنْهُ.
And what you saw from them of little trustworthiness, and evil manners, and ill temper, it is from what had touched them from the clay of the Fire, and they will be returning to what they have been Created from’’.[70]
كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ع بَعَثَ جَبْرَئِيلَ ع فِي أَوَّلِ سَاعَةٍ مِنْ يَوْمِ الْجُمُعَةِ فَقَبَضَ بِيَمِينِهِ قَبْضَةً فَبَلَغَتْ قَبْضَتُهُ مِنَ السَّمَاءِ السَّابِعَةِ إِلَى السَّمَاءِ الدُّنْيَا وَ أَخَذَ مِنْ كُلِّ سَمَاءٍ تُرْبَةً وَ قَبَضَ قَبْضَةً أُخْرَى مِنَ الْأَرْضِ السَّابِعَةِ الْعُلْيَا إِلَى الْأَرْضِ السَّابِعَةِ الْقُصْوَى
(The book) ‘Al-Kafi’ – from Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al-Husayn Bin Zayd, from Al-Hassan Bin Ali Bin Abu Hamza, from Ibrahim,
‘From Abu Abdullah-asws having said: ‘When Allah-azwj Mighty and Majestic Wanted to Create Adam-as, Sent Jibraeel-as in the hour of the day of Friday. He-as grabbed a handful (of soil) in his-as right hand. His-as handful reached from the seventh sky to the sky of the word, and he-as grabbed soil from every sky and grabbed another handful from the seventh earth to the seventh lowest earth.
فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ كَلِمَتَهُ فَأَمْسَكَ الْقَبْضَةَ الْأُولَى بِيَمِينِهِ وَ الْقَبْضَةَ الْأُخْرَى بِشِمَالِهِ فَفَلَقَ الطِّينَ فِلْقَتَيْنِ فَذَرَا مِنَ الْأَرْضِ ذَرْواً وَ مِنَ السَّمَاوَاتِ ذَرْواً
Allah-azwj Mighty and Majestic Commanded a Word. He-as withheld the first handful in his-as right hand and the other handful in his-as left hand. The clay split into two segments. He-as sprinker a scattering from the earth and a scattering from the skies.
فَقَالَ لِلَّذِي بِيَمِينِهِ مِنْكَ الرُّسُلُ وَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ وَ الصِّدِّيقُونَ وَ الْمُؤْمِنُونَ وَ السُّعَدَاءُ وَ مَنْ أُرِيدُ كَرَامَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ
He-azwj Said to the one in his-as right had: “From you shall be the Messengers-as, and the Prophets-as, and the successors-as, and the truthful, and the Mominoun and the fortunate ones!” And the one wanting His-azwj honour, it obligates for them what He-azwj Said like what He-azwj Said.
وَ قَالَ لِلَّذِي بِشِمَالِهِ مِنْكَ الْجَبَّارُونَ وَ الْمُشْرِكُونَ وَ الْكَافِرُونَ وَ الطَّوَاغِيتُ وَ مَنْ أُرِيدُ هَوَانَهُ وَ شِقْوَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا
And He-azwj Said to that which was in his-as left hand: “From you shall be the kings, and the Polytheists, and the Kafirs, and the tyrants!” And one who wants His-azwj Disgrace and His-azwj wretchedness, it obligates for them what He-azwj Said like what He-azwj Said’.
قَالَ ثُمَّ إِنَّ الطِّينَتَيْنِ خُلِطَتَا جَمِيعاً وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى فَالْحَبُّ طِينَةُ الْمُؤْمِنِينَ الَّتِي أَلْقَى اللَّهُ عَلَيْهَا مَحَبَّتَهُ وَ النَّوَى طِينَةُ الْكَافِرِينَ الَّذِينَ نَأَوْا عَنْ كُلِّ خَيْرٍ وَ إِنَّمَا سُمِّيَ النَّوَى مِنْ أَجْلِ أَنَّهُ نَأَى عَنْ كُلِّ خَيْرٍ وَ تَبَاعَدَ عَنْهُ
He-asws said: ‘Then the two clays were mingled together, and what is Word of Allah-azwj Mighty and Majestic: Splitter of the seed and the stone; [6:95]. The seed is clay of the Momineen which Allah-azwj has Cast love upon it, and the stone is clay of the Kafirs which is remote from every good, and rather the ‘stone’ had been named for the reason it is distant from every good and far from it.
وَ قَالَ اللَّهُ عَزَّ وَ جَلَ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِ فَالْحَيُّ الْمُؤْمِنُ الَّذِي يَخْرُجُ طِينَتُهُ مِنْ طِينَةِ الْكَافِرِ وَ الْمَيِّتُ الَّذِي يُخْرَجُ هُوَ مِنَ الْحَيِّ هُوَ الْكَافِرُ الَّذِي يُخْرَجُ مِنْ طِينَةِ الْمُؤْمِنِ فَالْحَيُّ الْمُؤْمِنُ وَ الْمَيِّتُ الْكَافِرُ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ
And Allah-azwj Mighty and Majestic Said: He Extracts the living from the dead and He is the Extractor of the dead from the living; [6:95]. The living is the Momin whose clay was Extracted from the clay of the Kafir, and the dead is the one who was Extracted from the living, he is the Kafir whose clay was Extracted from the clay of the Momin. So, the living is the Momin and the dead is the Kafir, and that is Word of Allah-azwj Mighty and Majestic: Or is the one who was dead, so We Revived him [6:122].
فَكَانَ مَوْتُهُ اخْتِلَاطَ طِينَتِهِ مَعَ طِينَةِ الْكَافِرِ وَ كَانَ حَيَاتُهُ حِينَ فَرَّقَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا بِكَلِمَتِهِ كَذَلِكَ يُخْرِجُ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنَ فِي الْمِيلَادِ مِنَ الظُّلْمَةِ بَعْدَ دُخُولِهِ فِيهَا إِلَى النُّورِ وَ يُخْرِجُ الْكَافِرَ مِنَ النُّورِ إِلَى الظُّلْمَةِ بَعْدَ دُخُولِهِ إِلَى النُّورِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ- لِيُنْذِرَ مَنْ كانَ حَيًّا وَ يَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ.
His death was mingling of his clay with clay of the Kafir, and his life was when Allah-azwj Mighty and Majestic Separated between the two with a Word. Like that, Allah-azwj Mighty and Majestic Extracts the Momin during the birth from the darkness after his having entered into it, to the light, and He-azwj Extracts the Kafir from the light to the darkness after his having entered into the light – and that is Word of Mighty and Majestic: For him to warn one who was alive, and (for) the Word to be proven true upon the Kafirs [36:70]’’.[71]
11- مع، معاني الأخبار سُئِلَ الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ ع عَنِ الْمَوْتِ مَا هُوَ فَقَالَ هُوَ التَّصْدِيقُ بِمَا لَا يَكُونُ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ- عَنِ الصَّادِقِ ع قَالَ إِنَّ الْمُؤْمِنَ إِذَا مَاتَ لَمْ يَكُنْ مَيِّتاً فَإِنَّ الْمَيِّتَ هُوَ الْكَافِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ يُخْرِجُ الْمَيِّتَ مِنَ الْحَيِ يَعْنِي الْمُؤْمِنَ مِنَ الْكَافِرِ وَ الْكَافِرَ مِنَ الْمُؤْمِنِ.
(The book) ‘Ma’any Al Akhbar’ –
‘Al-Hassan-asws Bin Ali-asws Bin Muhammad-asws was asked about the death, ‘What is it?’ He-asws said: ‘It is the verification of what does not happen. My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Al-Sadiq-asws having said: ‘When the Momin dies, he does not happen to be dead, for the dead, he is the Kafir. Allah-azwj Mighty and Majestic Says: He Extracts the living from the dead and He is the Extractor of the dead from the living; [6:95] – meaning the Momin from the Kafir, and the Kafir from the Momin’’.[72]
12- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ مِنْ أَيِّ شَيْءٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ طِينَةَ الْمُؤْمِنِ فَقَالَ مِنْ طِينَةِ الْأَنْبِيَاءِ فَلَنْ تَنْجَسَ أَبَداً.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Mahboun, from Salih Bin Sahl who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! From which thing did Allah-azwj Mighty and Majestic Create clay of the Momin?’ He-asws said: ‘From clay of the Prophets-as, so he will never be impure, ever!’’[73]
بيان: فلن تنجس أبدا أي بنجاسة الكفر و الشرك و إن نجست بالمعاصي فتطهر بالتوبة و الشفاعة و رحمة الرب تعالى.
Explanation – ‘He will never be impure, ever’ – i.e., with impurity of Kufr and Shirk, and the impurity of (acts of) disobedience, it is cleansed by the repentance, and the intercession, and Mercy of the Exalted Lord-azwj’.
13- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْبَرْقِيِّ عَنْ صَالِحِ بْنِ سَهْلٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمُؤْمِنُونَ مِنْ طِينَةِ الْأَنْبِيَاءِ قَالَ نَعَمْ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Al Barqy, from Salih Bin Sahl who said,
‘I said to Abu Abdullah-asws, ‘The Mominoun (believers) are from clay of the Prophets-as?’ He‑asws said: ‘Yes’’.[74]
بيان: أي من فضل طينتهم.
Explanation – I.e., from the surplus of their-as clay.
14- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ عَلِمَ النَّاسُ كَيْفَ ابْتُدِئَ الْخَلْقُ لَمَا اخْتَلَفَ اثْنَانِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ كُنْ مَاءً عَذْباً أَخْلُقْ مِنْكَ جَنَّتِي وَ أَهْلَ طَاعَتِي وَ كُنْ مِلْحاً أُجَاجاً أَخْلُقْ مِنْكَ نَارِي وَ أَهْلَ مَعْصِيَتِي
(The book) ‘Al-Kafi’ – from Abu Ali Al Ash’ary, and Muhammad Bin Yahya, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Aban Bin Usman, from Zurara,
‘From Abu Ja’far-asws having said: ‘Had the people known how the Creation began, no two would have differed. Allah-azwj Mighty and Majestic, before He-azwj Created the creatures, Said: “Be sweet water! I-azwj shall Create from you, My-azwj Paradise, and people obedient to Me-azwj! And be Salty, bitter! I-azwj shall Create from you, My-azwj Fire, and people disobedient to Me‑azwj!”
ثُمَّ أَمَرَهُمَا فَامْتَزَجَا فَمِنْ ذَلِكَ صَارَ يَلِدُ الْمُؤْمِنُ الْكَافِرَ وَ الْكَافِرُ الْمُؤْمِنَ
Then He-azwj Commanded both, and they mingled. So, from that the Momin became begetting the Kafir, and the Kafir (begetting) the Momin.
ثُمَّ أَخَذَ طِينَةً مِنْ أَدِيمِ الْأَرْضِ فَعَرَكَهُ عَرْكاً شَدِيداً فَإِذَا هُمْ كَالذَّرِّ يَدِبُّونَ فَقَالَ لِأَصْحَابِ الْيَمِينِ إِلَى الْجَنَّةِ بِسَلَامٍ وَ قَالَ لِأَصْحَابِ الشِّمَالِ إِلَى النَّارِ وَ لَا أُبَالِي
Then He-azwj Grabbed clay from surface of the earth and Rubbed it with severe rubbing, and they were like particles crawling around. He-azwj Said to companions of the right: “To the Paradise in safety!” And Said to companions of the left: “To the Fire, and I-azwj don’t Care!”
ثُمَّ أَمَرَ نَاراً فَأُسْعِرَتْ فَقَالَ لِأَصْحَابِ الشِّمَالِ أُدْخُلُوهَا فَهَابُوهَا وَ قَالَ لِأَصْحَابِ الْيَمِينِ أُدْخُلُوهَا فَدَخَلُوهَا فَقَالَ كُونِي بَرْداً وَ سَلاماً فَكَانَتْ بَرْداً وَ سَلَاماً
Then He-azwj Commanded the Fire, so it inflamed. He-azwj to companions of the left: “Enter it!” But they refused. And He-azwj to companions of the right: “Enter it!’ They entered it. He-azwj Said: “Be cool and safe!” So, it became cool and safe.
فَقَالَ أَصْحَابُ الشِّمَالِ يَا رَبِّ أَقِلْنَا قَالَ قَدْ أَقَلْتُكُمْ فَادْخُلُوهَا فَذَهَبُوا فَهَابُوهَا فَثَمَّ ثَبَتَتِ الطَّاعَةُ وَ الْمَعْصِيَةُ وَ لَا يَسْتَطِيعُ هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ وَ لَا هَؤُلَاءِ مِنْ هَؤُلَاءِ.
Companions of the left said, ‘O Lord-azwj, Tell us!’ He-azwj Said: ‘I-azwj am Telling you all, so enter it!” They went but feared it. So, from then, the obedience and the disobedience were affirmed, and these ones have not capacity to be from those ones, nor those ones from these ones’’.[75]
وَ قَالَ السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ فِي نَهْجِ الْبَلَاغَةِ رَوَى الْيَمَانِيُّ عَنْ أَحْمَدَ بْنِ قُتَيْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ عَنْ مَالِكِ بْنِ دِحْيَةَ قَالَ: كُنَّا عِنْدَ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع وَ قَدْ ذُكِرَ اخْتِلَافُ النَّاسِ قَالَ إِنَّمَا فَرَّقَ بَيْنَهُمْ مَبَادِي طِينِهِمْ وَ ذَلِكَ أَنَّهُمْ كَانُوا فِلْقَةً مِنْ سَبَخِ أَرْضٍ وَ عَذْبِهَا وَ حَزْنِ تُرْبَةٍ وَ سَهْلِهَا
And the Seyyd, may Allah-azwj be Pleased with him, said in (the book) ‘Nahj Al Balagah’, ‘It is reported by Al Yamany, from Ahmad Bin Quteyba, from Abdullah Bin YAzeed, from Malik Bin Dahiya who said,
‘We were in the presence of Amir Al-Momineen Ali-asws and the differing of the people was mentioned. He-asws said: ‘But rather, the difference between them is the substance of their clay, and that is because they were a section from saltish land, and its sweet, and it rugged earth soil and its soft.
فَهُمْ عَلَى حَسَبِ قُرْبِ أَرْضِهِمْ يَتَقَارَبُونَ وَ عَلَى قَدْرِ اخْتِلَافِهِمْ يَتَفَاوَتُونَ فَتَامُّ الرُّوَاءِ نَاقِصُ الْعَقْلِ وَ مَادُّ الْقَامَةِ قَصِيرُ الْهِمَّةِ وَ زَاكِي الْعَمَلِ قَبِيحُ الْمَنْظَرِ وَ قَرِيبُ الْقَعْرِ بَعِيدُ السَّبْرِ وَ مَعْرُوفُ الضَّرِيبَةِ مُنْكَرُ الْجَلِيبَةِ وَ نَائِرُ الْقَلْبِ مُتَفَرِّقُ اللُّبِّ وَ طَلِيقُ اللِّسَانِ حَدِيدُ الْجَنَانِ.
Thus, they are drawing near to the land nearest to them and they are differing in accordance with its differences. So, the complete of features is deficient of intellect, and the tall of stature is short of vigour, and clean of deeds is ugly of appearance, and the short person is far-sighted, and the kind of nature is of evil traits, and radiant of heart is of bewildered mind, and the free of tongue is restricted by the insanity’’.[76]
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْبَزَنْطِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ع أَرْسَلَ الْمَاءَ عَلَى الطِّينِ ثُمَّ قَبَضَ قَبْضَةً فَعَرَكَهَا ثُمَّ فَرَّقَهَا فِرْقَتَيْنِ بِيَدِهِ ثُمَّ ذَرَاهُمْ فَإِذَا هُمْ يَدِبُّونَ
(The book) ‘Al-Kafi’ – from Ali, from his father, from Al Bazanty, from Aban Bin Usman, from Muhammad Al Halby,
‘From Abu Abdullah-asws having said: ‘When Allah-azwj Mighty and Majestic Wanted to Create Adam-as, He-azwj Sent the water over the clay. Then He-azwj Grabbed a handful and Rubbed it. Then He-azwj Separated it into two sects in His-azwj Hand, then Scattered them, and behold, they were crawling around.
ثُمَّ رَفَعَ لَهُمْ نَاراً فَأَمَرَ أَهْلَ الشِّمَالِ أَنْ يَدْخُلُوهَا فَذَهَبُوا إِلَيْهَا فَهَابُوهَا وَ لَمْ يَدْخُلُوهَا ثُمَّ أَمَرَ أَهْلَ الْيَمِينِ أَنْ يَدْخُلُوهَا فَذَهَبُوا فَدَخَلُوهَا
Then He-azwj Raised a fire for them and Commanded people of the left to enter it. They went towards it but feared it and did not enter it. Then, He-azwj Commanded people of the right to enter it. They went and entered it.
فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ النَّارَ فَكَانَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً فَلَمَّا رَأَى ذَلِكَ أَهْلُ الشِّمَالِ قَالُوا رَبَّنَا أَقِلْنَا فَأَقَالَهُمْ ثُمَّ قَالَ لَهُمْ ادْخُلُوهَا فَذَهَبُوا فَقَامُوا عَلَيْهَا وَ لَمْ يَدْخُلُوهَا فَأَعَادَهُمْ طِيناً وَ خَلَقَ مِنْهَا آدَمَ ع
Allah-azwj Mighty and Majestic Commanded the fire, so it became cool and safe upon them When people of the left saw that, they said, ‘Our Lord-azwj! Tell us!’ He-azwj Told them. Then He-azwj Said to them: “Enter it!’ They went and stood at it and did not enter it. So He-azwj Returned them as clay and Created Adam-as from it’.
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع فَلَنْ يَسْتَطِيعَ هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ وَ لَا هَؤُلَاءِ أَنْ يَكُونُوا مِنْ هَؤُلَاءِ
Abu Abdullah-asws said: ‘So these will never be able to be from those, nor will those be from these’.
قَالَ فَيَرَوْنَ أَنَّ رَسُولَ اللَّهِ ص أَوَّلُ مَنْ دَخَلَ تِلْكَ النَّارَ فَلِذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ قُلْ إِنْ كانَ لِلرَّحْمنِ وَلَدٌ فَأَنَا أَوَّلُ الْعابِدِينَ.
He (the narrator) said, ‘They-asws are reported that Rasool-Allah-saww was the first one to enter that fire, so for that (reason) are Words of Mighty and Majestic: Say: ‘If there was a son for the Beneficent, then I would be the first of the worshippers’ [43:81]’’.[77]
16- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ وَ عُقْبَةَ جَمِيعاً عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ فَخَلَقَ مَنْ أَحَبَّ مِمَّا أَحَبَّ فَكَانَ مَا أَحَبَّ أَنْ خَلَقَهُ مِنْ طِينَةِ الْجَنَّةِ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Muhammad Bin Ismail, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Jufy and Uqba, altogether,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Created the creature. He-azwj Created the ones He-azwj Loved from what He-azwj Loved. Whatever He-azwj Loved, He-azwj Created it from the clay of Paradise.
وَ خَلَقَ مَا أَبْغَضَ مِمَّا أَبْغَضَ وَ كَانَ مَا أَبْغَضَ أَنْ خَلَقَهُ مِنْ طِينَةِ النَّارِ ثُمَّ بَعَثَهُمْ فِي الظِّلَالِ
And He-azwj Created the ones He-azwj Hated from what He-azwj Hated, and whoever was most Hateful, He-azwj Created him from the clay of Fire. Then He-azwj Sent them into the shadows’.
فَقُلْتُ وَ أَيُّ شَيْءٍ الظِّلَالُ
I said, ‘And which thing are the shadows?’
فَقَالَ ع أَ لَمْ تَرَ إِلَى ظِلِّكَ فِي الشَّمْسِ شَيْئاً وَ لَيْسَ بِشَيْءٍ ثُمَّ بَعَثَ فِيهِمُ النَّبِيِّينَ فَدَعَوْهُمْ إِلَى الْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَّ وَ هُوَ قَوْلُهُ تَعَالَى وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
He-asws said: ‘Don’t you look at your shadow in the sunshine? It is a thing, and it isn’t a thing. Then He-azwj Sent the Prophets-as among them. He-azwj Called them to acknowledge Allah-azwj Mighty and Majestic, and it is Word of the Exalted: And if you were to ask them who created them, they would certainly say, ‘Allah’. [43:87].
ثُمَّ دَعَوْهُمْ إِلَى الْإِقْرَارِ بِالنَّبِيِّينَ فَأَقَرَّ بَعْضُهُمْ وَ أَنْكَرَ بَعْضُهُمْ
Then He-azwj Called them to acknowledge the Prophets-as. Some of them acknowledged and some of them denied.
ثُمَّ دَعَوْهُمْ إِلَى وَلَايَتِنَا فَأَقَرَّ بِهَا وَ اللَّهِ مَنْ أَحَبَّ وَ أَنْكَرَهَا مَنْ أَبْغَضَ وَ هُوَ قَوْلُهُ- فَما كانُوا لِيُؤْمِنُوا بِما كَذَّبُوا بِهِ مِنْ قَبْلُ
Then He-azwj Called them to our-asws Wilayah. By Allah-azwj! The ones He-azwj Loved acknowledged, and the one He-azwj Hated denied it, and it is His-azwj Word: but they did not believe due to what they had belied with from before. [10:74]’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ ع كَانَ التَّكْذِيبُ ثَمَ.
Then Abu Ja’far-asws said: ‘The belying happened then’’.[78]
17- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ أَجَابُوا وَ هُمْ ذَرٌّ قَالَ جَعَلَ فِيهِمْ مَا إِذَا سَأَلَهُمْ أَجَابُوا يَعْنِي فِي الْمِيثَاقِ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from one of our companions, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘How did they answer, and they were (only) particles?’ He-asws said: ‘It was Made to be in them what, when they are Questioned, they could answer, meaning, during the Covenant’’.[79]
18- شي، تفسير العياشي عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ عَلِيٍّ ع قَالَ: أَتَاهُ ابْنُ الْكَوَّاءِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى هَلْ كَلَّمَ أَحَداً مِنْ وُلْدِ آدَمَ قَبْلَ مُوسَى-
‘Tafseer Al Ayyashi’ – From Al Asbagh Bin Nubat,
‘From Ali-asws, he (the narrator) said, ‘Ibn Al-Kawa came to him-asws. He said, ‘O Amir Al-Momineen-asws! Inform me about Allah-azwj Blessed and Exalted, did He-azwj Speak to anyone from the children of Adam-as before Musa-as?’
فَقَالَ عَلِيٌّ ع قَدْ كَلَّمَ اللَّهُ جَمِيعَ خَلْقِهِ بَرَّهُمْ وَ فَاجِرَهُمْ وَ رَدُّوا عَلَيْهِ الْجَوَابَ
Ali-asws said: ‘Allah-azwj has Spoken to entirety of His-azwj creatures, their righteous ones, and their immoral ones, and they had responded the answer to Him-azwj’.
فَثَقُلَ ذَلِكَ عَلَى ابْنِ الْكَوَّاءِ وَ لَمْ يَعْرِفْهُ فَقَالَ لَهُ كَيْفَ كَانَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ-
That was heavy upon Ibn Al-Kawa and he did not understand it. He said to him-asws, ‘How did that happen, O Amir Al-Momineen-asws?’
فَقَالَ لَهُ أَ وَ مَا تَقْرَأُ كِتَابَ اللَّهِ إِذْ يَقُولُ لِنَبِيِّكَ- وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى
He-asws said to him: ‘Or have you not read the Book of Allah-azwj whereby He-azwj Said to His-azwj Prophet-saww: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, (we testify)’. [7:172]?
فَأَسْمَعَهُمْ كَلَامَهُ وَ رَدُّوا عَلَيْهِ الْجَوَابَ كَمَا تَسْمَعُ فِي قَوْلِ اللَّهِ يَا ابْنَ الْكَوَّاءِ قالُوا بَلى
He-azwj Made all of them hear and they responded the answer to Him-azwj, like what you have heard in the Words of Allah-azwj, O Ibn Al-Kawa, They said, ‘Yes, (we testify)’. [7:172]’.
فَقَالَ إِنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا وَ أَنَا الرَّحْمَنُ
He-azwj Said: “Surely, I-azwj am Allah-azwj! There is no god except I-azwj, and I-azwj am the Beneficent!”
فَأَقَرُّوا لَهُ بِالطَّاعَةِ وَ الرُّبُوبِيَّةِ وَ مَيَّزَ الرُّسُلَ وَ الْأَنْبِيَاءَ وَ الْأَوْصِيَاءَ وَ أَمَرَ الْخَلْقَ بِطَاعَتِهِمْ فَأَقَرُّوا بِذَلِكَ فِي الْمِيثَاقِ
They acknowledge to Him-azwj with the obedience and the Lordship, and the Messengers-as, and the Prophets-as and the successors-asws were distinguished, and He-azwj Commanded the creatures with obeying them. They acknowledged with that during the Covenant.
فَقَالَتِ الْمَلَائِكَةُ شَهِدْنَا عَلَيْكُمْ يَا بَنِي آدَمَ أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنَّا كُنَّا عَنْ هذا غافِلِينَ.
The Angels said: ‘We are witnesses upon you all, O children of Adam-as, “Lest you should be saying on the Day of Judgment, ‘We were oblivious of this’ [7:172]’’.[80]
19- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَخْبِرْنِي عَنِ الذَّرِّ حَيْثُ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى وَ اللَّهِ وَ أَسَرَّ بَعْضُهُمْ خِلَافَ مَا أَظْهَرَ كَيْفَ عَلِمُوا الْقَوْلَ حَيْثُ قِيلَ لَهُمْ أَ لَسْتُ بِرَبِّكُمْ
Tafseer Al Ayyashi – from Abu Baseer having said,
‘I said to Abu Abdullah-asws, ‘Inform me about the particles whereby they testified against their own selves: “Am I not your Lord?” They said, ‘Yes, (we testify)’. [7:172]. By Allah-azwj! Some of them in secret were opposite to what they revealed. How did they know the word (to be spoken) when He-azwj Said to them: “Am I not your Lord?” [7:172]?’
قَالَ إِنَّ اللَّهَ جَعَلَ فِيهِمْ مَا إِذَا سَأَلَهُمْ أَجَابُوهُ.
He-asws said: ‘Allah-azwj Made in them what, when they were Question, they answered Him‑azwj’’.[81]
20- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى قُلْتُ قَالُوا بِأَلْسِنَتِهِمْ قَالَ نَعَمْ وَ قَالُوا بِقُلُوبِهِمْ قُلْتُ وَ أَيُّ شَيْءٍ كَانُوا يَوْمَئِذٍ قَالَ صَنَعَ فِيهِمْ مَا اكْتَفَى بِهِ.
‘Tafseer Al Ayyashi’ – from Abu Baseer,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: “Am I not your Lord?” They said, ‘Yes, (we testify)’. [7:172]. I said, ‘Did they say it with their tongues?’ He-asws said: ‘Yes, and they said it with their hearts’. I said, ‘Which thing were they on that day?’ He-asws said: ‘It as Made in them that which they could suffice with it’’.[82]
21- أَقُولُ وَجَدْتُ فِي بَعْضِ الْكُتُبِ مَرْوِيّاً عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ سَدِيرٍ الصَّيْرَفِيِّ عَنْ أَبِي إِسْحَاقَ اللَّيْثِيِّ قَالَ: قُلْتُ لِلْإِمَامِ الْبَاقِرِ مُحَمَّدِ بْنِ عَلِيٍّ ع يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنِ الْمُؤْمِنِ مِنْ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ إِذَا بَلَغَ وَ كَمُلَ فِي الْمَعْرِفَةِ هَلْ يَزْنِي قَالَ ع لَا
I (Majlisi) am saying, ‘I found in one of the books reporting from Ahmad Bin Muhammad Al Kufy, from Hanan Bin Sadeyr, from his father Sadeyr Al Sayrafi, from Abu Is’haq Al Laysi who said,
‘I said to the Imam Al-Baqir Muhammad-asws Bin Ali-asws, ‘O son-asws of Rasool-Allah-saww! Inform me about the Momin from the Shias of Amir Al-Momineen-asws when he matures and is perfect in the understanding, does he commit adultery?’ He-asws said: ‘No’.
قُلْتُ فَيَلُوطُ قَالَ لَا قُلْتُ فَيَسْرِقُ قَالَ لَا قُلْتُ فَيَشْرَبُ خَمْراً قَالَ لَا قُلْتُ فَيُذْنِبُ ذَنْباً قَالَ لَا
I said, ‘Does he commit sodomy?’ He-asws said: ‘No’. I said, ‘Does he steal?’ He-asws said: ‘No’. I said, ‘Does he drink wine?’ He-asws said: ‘No’. I said, ‘Does he commit any sin?’ He-asws said: ‘No’.
قَالَ الرَّاوِي فَتَحَيَّرْتُ مِنْ ذَلِكَ وَ كَثُرَ تَعَجُّبِي مِنْهُ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أَجِدُ مِنْ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ وَ مِنْ مَوَالِيكُمْ مَنْ يَشْرَبُ الْخَمْرَ وَ يَأْكُلُ الرِّبَا وَ يَزْنِي وَ يَلُوطُ وَ يَتَهَاوَنُ بِالصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْجِهَادِ وَ أَبْوَابِ الْبِرِّ حَتَّى إِنَّ أَخَاهُ الْمُؤْمِنَ يَأْتِيهِ فِي حَاجَةٍ يَسِيرَةٍ فَلَا يَقْضِيهَا لَهُ فَكَيْفَ هَذَا يَا ابْنَ رَسُولِ اللَّهِ وَ مِنْ أَيِّ شَيْءٍ هَذَا
The reporter said, ‘I was confused from that, and my astonishment was a lot from it. I said, ‘O son-asws of Rasool-Allah-saww! I do find from the Shias of Amir Al-Momineen-asws, and from your‑asws friends, one who drinks the wine, and consumes the interest, and commits adultery, and commits sodomy, and takes lightly with the Salat, and the Zakat, and the Fast, and the Hajj, and the Jihad, and subjects of righteousness, to the extent that if his Momin brother comes to him regarding a small need, he does not fulfil it for him. So, how can this be so, O son-asws of Rasool-Allah-saww, and from which thing is this?’’
قَالَ فَتَبَسَّمَ الْإِمَامُ ع وَ قَالَ يَا أَبَا إِسْحَاقَ هَلْ عِنْدَكَ شَيْءٌ غَيْرُ مَا ذَكَرْتَ
He (the narrator) said, ‘The Imam-asws smiled, and said: ‘O Abu Is’haq! Is there anything (else) with you apart from what you have mentioned?’
قُلْتُ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ وَ إِنِّي أَجِدُ النَّاصِبَ الَّذِي لَا أَشُكُّ فِي كُفْرِهِ يَتَوَرَّعُ عَنْ هَذِهِ الْأَشْيَاءِ لَا يَسْتَحِلُّ الْخَمْرَ وَ لَا يَسْتَحِلُّ دِرْهَماً لِمُسْلِمٍ وَ لَا يَتَهَاوَنُ بِالصَّلَاةِ وَ الزَّكَاةِ وَ الصِّيَامِ وَ الْحَجِّ وَ الْجِهَادِ وَ يَقُومُ بِحَوَائِجِ الْمُؤْمِنِينَ وَ الْمُسْلِمِينَ لِلَّهِ وَ فِي اللَّهِ تَعَالَى فَكَيْفَ هَذَا وَ لِمَ هَذَا
I said, ‘Yes, O son-asws of Rasool-Allah-saww! And I find the Nasibi (Hostile one) who I have no doubt regarding his Kufr, being devout from these things. He neither legalises the wine, nor legalises a (single) Dirham of a Muslim, nor does he take in light estimation with the Salat, and the Zakat, and the Fasts, and the Hajj, and the Jihad, and he stands for the needs of the Momineen, and the Muslims for the Sake of Allah-azwj, and regarding Allah-azwj. So, how is this, and why is this so?’
فَقَالَ ع يَا إِبْرَاهِيمُ لِهَذَا أَمْرٌ بَاطِنٌ وَ هُوَ سِرٌّ مَكْنُونٌ وَ بَابٌ مُغْلَقٌ مَخْزُونٌ وَ قَدْ خَفِيَ عَلَيْكَ وَ عَلَى كَثِيرٍ مِنْ أَمْثَالِكَ وَ أَصْحَابِكَ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُؤْذِنْ أَنْ يَخْرُجَ سِرُّهُ وَ غَيْبُهُ إِلَّا إِلَى مَنْ يَحْتَمِلُهُ وَ هُوَ أَهْلُهُ
He-asws said: ‘O Ibrahim! For this matter there is an esoteric, and it is a hidden secret, and a closed door, treasured, and I-asws am fearing upon you and upon many like you and your companions, and surely Allah-azwj Mighty and Majestic has not Permitted to bring out His-azwj Secrets and His-azwj hidden matters except to the one who can tolerate it, and he is rightful for it’.
قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي وَ اللَّهِ لَمُحْتَمِلٌ مِنْ أَسْرَارِكُمْ وَ لَسْتُ بِمُعَانِدٍ وَ لَا بِنَاصِبٍ
I said, ‘O son-asws of Rasool-Allah-saww! By Allah-azwj, I can tolerate from your-asws secrets and I am neither with obstinacy nor hostility’.
فَقَالَ ع يَا إِبْرَاهِيمُ نَعَمْ أَنْتَ كَذَلِكَ وَ لَكِنْ عِلْمُنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ إِنَّ التَّقِيَّةَ مِنْ دِينِنَا وَ دِيْنِ آبَائِنَا وَ مَنْ لَا تَقِيَّةَ لَهُ فَلَا دِينَ لَهُ
He-asws said: ‘O Ibrahim! Yes, you are like that, but our-asws knowledge is difficult, becoming more difficult. No one can tolerate it except an Angel of Proximity, or a Messenger-as Prophet‑as, or a Momin who heart Allah-azwj has Tested for the Eman, and that the Taqiyyah (dissimulation) is from our-asws religion and religion of our-asws fathers-asws, and the one who has not Taqiyya for him, there is no religion for him.
يَا إِبْرَاهِيمُ لَوْ قُلْتُ إِنَّ تَارِكَ التَّقِيَّةِ كَتَارِكِ الصَّلَاةِ لَكُنْتُ صَادِقاً
O Ibrahim! If I-asws were to say the neglecter of the Taqiyya is like the neglecter of the Salat, I‑asws would be truthful.
يَا إِبْرَاهِيمُ إِنَّ مِنْ حَدِيثِنَا وَ سِرِّنَا وَ بَاطِنِ عِلْمِنَا مَا لَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مُؤْمِنٌ مُمْتَحَنٌ
O Ibrahim! From our-asws Ahadeeth, and our-asws secrets, and the esoteric of our-asws knowledge, there is what neither can an Angel of Proximity tolerate, nor a Messenger-as Prophet-as, nor a Momin whose heart has been Tested’.
قُلْتُ يَا سَيِّدِي وَ مَوْلَايَ فَمَنْ يَحْتَمِلُهُ إِذاً
I said, ‘O my Chief and my Master-asws! So, who can tolerate it then?’
قَالَ مَا شَاءَ اللَّهُ وَ شِئْنَا أَلَا مَنْ أَذَاعَ سِرَّنَا إِلَّا إِلَى أَهْلِهِ فَلَيْسَ مِنَّا ثَلَاثاً أَلَا مَنْ أَذَاعَ سِرَّنَا أَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ
He-asws said: ‘Whatever (whoever) Allah-azwj so Desires and we-asws so desire. Indeed! One who broadcasts our-asws secrets except to its rightful, he isn’t from us-asws (saying it thrice). Indeed! One who broadcasts our-asws secrets, Allah-azwj will Make him taste heat of the iron!’
ثُمَّ قَالَ يَا إِبْرَاهِيمُ خُذْ مَا سَأَلْتَنِي عِلْماً بَاطِناً مَخْزُوناً فِي عِلْمِ اللَّهِ تَعَالَى الَّذِي حَبَا اللَّهُ جَلَّ جَلَالُهُ بِهِ رَسُولَهُ ص وَ حَبَا بِهِ رَسُولَهُ وَصِيَّهُ أَمِيرَ الْمُؤْمِنِينَ ع
Then he-asws said: ‘O Ibrahim! Take what you have asked me as esoteric knowledge, treasured in the Knowledge of Allah-azwj the Exalted which Allah-azwj, Majestic is His-azwj Majesty had Gifted His-azwj Rasool-saww with, and His-azwj Rasool-saww had gifted his-saww successor-asws Amir Al-Momineen-asws’.
ثُمَّ قَرَأَ ع هَذِهِ الْآيَةَ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ
Then he-asws recited this Verse: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, [72:27].
وَيْحَكَ يَا إِبْرَاهِيمُ إِنَّكَ قَدْ سَأَلْتَنِي عَنِ الْمُؤْمِنِينَ مِنْ شِيعَةِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ عَنْ زُهَّادِ النَّاصِبَةِ وَ عُبَّادِهِمْ
Woe be to you, O Ibrahim! You have asked me about the Momineen from the Shias of our Master-asws Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and about the ascetics of the Nasibis (Hostile ones) and their worshippers!
مِنْ هَاهُنَا قَالَ اللَّهُ عَزَّ وَ جَلَ وَ قَدِمْنا إِلى ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً وَ مِنْ هَاهُنَا قَالَ اللَّهُ عَزَّ وَ جَلَ عامِلَةٌ ناصِبَةٌ تَصْلى ناراً حامِيَةً تُسْقى مِنْ عَيْنٍ آنِيَةٍ
From over here, Allah-azwj Mighty and Majestic Says: And We will proceed to what they have done of a deed, so We shall Make it as scattered floating dust [25:23]. And from over here Allah-azwj Mighty and Majestic Says: (Of the) toiling Nasibis (Hostile ones) [88:3] Arriving to a scorching Fire [88:4] Quenching from a boiling spring [88:5].
وَ هَذَا النَّاصِبُ قَدْ جُبِلَ عَلَى بُغْضِنَا وَ رَدِّ فَضْلِنَا وَ يُبْطِلُ خِلَافَةَ أَبِينَا أَمِيرِ الْمُؤْمِنِينَ ع وَ يُثْبِتُ خِلَافَةَ مُعَاوِيَةَ وَ بَنِي أُمَيَّةَ وَ يَزْعُمُ أَنَّهُمْ خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَ يَزْعُمُ أَنَّ مَنْ خَرَجَ عَلَيْهِمْ وَجَبَ عَلَيْهِ الْقَتْلُ
And this Nasibi (Hostile one) has been kneaded upon our-asws hatred, and rejects our-asws merits, and invalidates the caliphate of our-asws father-asws Amir Al-Momineen-asws and affirms the caliphate of Muawiya and the clan of Umayya, and he claims that they are caliphs of Allah‑azwj in His-azwj earth and claims that the one who goes out against them, being killed is obligated upon him.
وَ يَرْوِي فِي ذَلِكَ كَذِباً وَ زُوراً وَ يَرْوِي أَنَّ الصَّلَاةَ جَائِزَةٌ خَلْفَ مَنْ غَلَبَ وَ إِنْ كَانَ خَارِجِيّاً ظَالِماً وَ يَرْوِي أَنَّ الْإِمَامَ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا كَانَ خَارِجِيّاً خَرَجَ عَلَى يَزِيدَ بْنِ مُعَاوِيَةَ وَ يَزْعُمُ أَنَّهُ يَجِبُ عَلَى كُلِّ مُسْلِمٍ أَنْ يَدْفَعَ زَكَاةَ مَالِهِ إِلَى السُّلْطَانِ وَ إِنْ كَانَ ظَالِماً
And he reports lies regarding that and the falsities, and he reports that the Salat is allowed behind one who prevails, and even if he was an unjust Kharijite (rebel); and he reports that the Imam-asws Al-Husayn-asws Bin Ali-asws, may the Salawaat be upon them-asws both, was a Kharijite (rebel) against Yazeed-la Bin Muawiya-la; and he claims that it is obligatory upon every Muslim that he hands over the Zakat of his wealth to the ruling authority, and even if he was unjust.
يَا إِبْرَاهِيمُ هَذَا كُلُّهُ رَدٌّ عَلَى اللَّهِ تَعَالَى وَ عَلَى رَسُولِهِ ص سُبْحَانَ اللَّهِ قَدِ افْتَرَوْا عَلَى اللَّهِ الْكَذِبَ وَ تَقَوَّلُوا عَلَى رَسُولِ اللَّهِ ص الْبَاطِلَ وَ خَالَفُوا اللَّهَ وَ خَالَفُوا رَسُولَهُ وَ خُلَفَاءَهُ يَا إِبْرَاهِيمُ
O Ibrahim! This, all of it is a rebuttal against Allah-azwj the Exalted and His-azwj Rasool-saww! Glory be to Allah-azwj! They have fabricated the lie upon Allah-azwj and are saying the falsehood upon Rasool-Allah-saww, and they are opposing Allah-azwj and are opposing His-azwj Rasool-saww, and His-azwj Caliphs.
لَأَشْرَحَنَّ لَكَ هَذَا مِنْ كِتَابِ اللَّهِ الَّذِي لَا يَسْتَطِيعُونَ لَهُ إِنْكَاراً وَ لَا مِنْهُ فِرَاراً وَ مَنْ رَدَّ حَرْفاً مِنْ كِتَابِ اللَّهِ فَقَدْ كَفَرَ بِاللَّهِ وَ رَسُولِهِ
I-asws shall explain this to you from the Book of Allah-azwj which they will have no capacity to deny it, nor is there any fleeing from it, and the one who rejects a (single) letter from the Book of Allah-azwj, so he has committed Kufr with Allah-azwj and His-azwj Rasool-saww’.
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ الَّذِي سَأَلْتُكَ فِي كِتَابِ اللَّهِ
I said, ‘O son-asws of Rasool-Allah-saww! That which I have asked you, is in the Book of Allah-azwj?’
قَالَ نَعَمْ هَذَا الَّذِي سَأَلْتَنِي فِي أَمْرِ شِيعَةِ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ أَمْرِ عَدُوِّهِ النَّاصِبِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘Yes! This which you have asked me-asws regarding the matter of the Shias of Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, and matter of his-asws enemies, the Nasibis (Hostile ones), is in the Book of Allah-azwj Mighty and Majestic’.
قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ هَذَا بِعَيْنِهِ
I said, ‘O son-asws of Rasool-Allah-saww! This exactly?’
قَالَ نَعَمْ هَذَا بِعَيْنِهِ فِي كِتَابِ اللَّهِ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
He-asws said: ‘This exactly is in the Book of Allah-azwj which, neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the Wisest, the most Praised [41:42].
يَا إِبْرَاهِيمُ اقْرَأْ هَذِهِ الْآيَةَ- الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ إِلَّا اللَّمَمَ إِنَّ رَبَّكَ واسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ أَ تَدْرِي مَا هَذِهِ الْأَرْضُ
O Ibrahim! Read this Verse: Those who are shunning the major sins and the immoralities except for the ‘Lamam’, surely your Lord is Capacious of the Forgiveness. He is more Knowing of you when He Produced you from the earth, [53:32]. Do you know what this earth is?’
قُلْتُ لَا
I said, ‘No’.
قَالَ ع اعْلَمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ أَرْضاً طَيِّبَةً طَاهِرَةً وَ فَجَّرَ فِيهَا مَاءً عَذْباً زُلَالًا فُرَاتاً سَائِغاً فَعَرَضَ عَلَيْهَا وَلَايَتَنَا أَهْلَ الْبَيْتِ فَقَبِلَتْهَا فَأَجْرَى عَلَيْهَا ذَلِكَ الْمَاءَ سَبْعَةَ أَيَّامٍ ثُمَّ نَضَبَ عَنْهَا ذَلِكَ الْمَاءُ بَعْدَ السَّابِعِ
He-asws said: ‘Know that Allah-azwj Mighty and Majestic Created a good clean land and Burst forth in it sweet water, fresh, palatable. He-azwj Presented our-asws Wilayah of People-asws of the Household unto it. It accepted it, so He-azwj Caused that water upon it for seven days. Then that water depleted from it after the seventh (day).
فَأَخَذَ مِنْ صَفْوَةِ ذَلِكَ الطِّينِ طِيناً فَجَعَلَهُ طِينَ الْأَئِمَّةِ ع ثُمَّ أَخَذَ جَلَّ جَلَالُهُ ثُفْلَ ذَلِكَ الطِّينِ فَخَلَقَ مِنْهُ شِيعَتَنَا وَ محبونا [مُحِبِّينَا] مِنْ فَضْلِ طِينَتِنَا فَلَوْ تَرَكَ يَا إِبْرَاهِيمُ طِينَتَكُمْ كَمَا تَرَكَ طِينَتَنَا لَكُنْتُمْ أَنْتُمْ وَ نَحْنُ سَوَاءً
He-azwj Took from the clear clay from that clay and Made it clay of the Imams-asws. Then He-azwj, Mighty is His-azwj Majesty, Took the sediment of that clay and Created our-asws Shias from it and the one who love us-asws, from the surplus of our-asws clay. O Ibrahim! If your clays had been left just as our-asws clays had been left, you and us-asws would have been equal (same)’.
قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ مَا صَنَعَ بِطِينَتِنَا
I said, ‘O son-asws of Rasool-Allah-saww! What was done with our clay?’
قَالَ مَزَجَ طِينَتَكُمْ وَ لَمْ يَمْزُجْ طِينَتَنَا
He-asws said: ‘Your clay was mixed and our-asws clay was not mixed up’.
قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ بِمَا ذَا مَزَجَ طِينَتَنَا
I said, ‘O son-asws of Rasool-Allah-saww! And what is that which our clay was mixed with?’
قَالَ ع خَلَقَ اللَّهُ عَزَّ وَ جَلَّ أَيْضاً أَرْضاً سَبِخَةً خَبِيثَةً مُنْتِنَةً وَ فَجَّرَ فِيهَا مَاءً أُجَاجاً مَالِحاً آسِناً ثُمَّ عَرَضَ عَلَيْهَا جَلَّتْ عَظَمَتُهُ وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ ع فَلَمْ تَقْبَلْهَا وَ أَجْرَى ذَلِكَ الْمَاءَ عَلَيْهَا سَبْعَةَ أَيَّامٍ ثُمَّ نَضَبَ ذَلِكَ الْمَاءُ عَنْهَا ثُمَّ أَخَذَ مِنْ كُدُورَةِ ذَلِكَ الطِّينِ الْمُنْتِنِ الْخَبِيثِ وَ خَلَقَ مِنْهُ أَئِمَّةَ الْكُفْرِ وَ الطُّغَاةَ وَ الْفَجَرَةَ
He-asws said: ‘Allah-azwj also Created marshy, wicked, stinky land, and Burst for therein bitter water, salty, putrid. Then He-azwj, Majestic is His-azwj Magnificence, Present the Wilayah of Amir Al-Momineen-asws unto it, but it did not accept it, and He-azwj Flowed that water upon it for seven days. Then that water depleted away from it. Then He-azwj Took from the filth of that stinky, wicked, and Created from it the leads of Kufr, and the tyrants, and the immoral ones.
ثُمَّ عَمَدَ إِلَى بَقِيَّةِ ذَلِكَ الطِّينِ فَمَزَجَ بِطِينَتِكُمْ وَ لَوْ تَرَكَ طِينَتَهُمْ عَلَى حَالِهِ وَ لَمْ يَمْزُجْ بِطِينَتِكُمْ مَا عَمِلُوا أَبَداً عَمَلًا صَالِحاً وَ لَا أَدَّوْا أَمَانَةً إِلَى أَحَدٍ وَ لَا شَهِدُوا الشَّهَادَتَيْنِ وَ لَا صَامُوا وَ لَا صَلَّوْا وَ لَا زَكَّوْا وَ لَا حَجُّوا وَ لَا أَشْبَهُوكُمْ فِي الصُّوَرِ أَيْضاً
Then He-azwj Deliberated to a spot of that clay and Mixed with your clay, and had their clay been left upon its state and not mixed with your clay, they would not have done any righteous deeds, nor had returned any entrustment to anyone, nor testified the two testimonies, nor fasted, nor prayed Salat, nor (given) Zakat, nor (performed) Hajj, nor resembled you (Shias) in the image as well.
يَا إِبْرَاهِيمُ لَيْسَ شَيْءٌ أَعْظَمُ عَلَى الْمُؤْمِنِ أَنْ يَرَى صُورَةً حَسَنَةً فِي عَدُوٍّ مِنْ أَعْدَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ الْمُؤْمِنُ لَا يَعْلَمُ أَنَّ تِلْكَ الصُّورَةَ مِنْ طِينِ الْمُؤْمِنِ وَ مِزَاجِهِ
O Ibrahim! There isn’t anything more grievous upon the Momin than him seeing a handsome face in an enemy from enemies of Allah-azwj Mighty and Majestic, and the Momin does not know whether that face is from clay of the Momin and his mixture.
يَا إِبْرَاهِيمُ ثُمَّ مُزِجَ الطِّينَتَانِ بِالْمَاءِ الْأَوَّلِ وَ الْمَاءِ الثَّانِي فَمَا تَرَاهُ مِنْ شِيعَتِنَا مِنْ رِبًا وَ زِنًا وَ لِوَاطَةٍ وَ خِيَانَةٍ وَ شُرْبِ خَمْرٍ وَ تَرْكِ صَلَاةٍ وَ صِيَامٍ وَ زَكَاةٍ وَ حَجٍّ وَ جِهَادٍ فَهِيَ كُلُّهَا مِنْ عَدُوِّنَا النَّاصِبِ وَ سِنْخِهِ وَ مِزَاجِهِ الَّذِي مُزِجَ بِطِينَتِهِ
O Ibrahim! Then He-azwj Mixed the two clays with the first water and the second water. So, whatever you see from our-asws Shias of usury, and adultery, and sodomy, and betrayal, and drinking wine, and neglecting Salat, and fasts, and Zakat, and Hajj, and Jihad, so all of it is from our-asws enemies, the Nasibis, and his origin, and his mixture which his clay had been mixed up with.
وَ مَا رَأَيْتَهُ فِي هَذَا الْعَدُوِّ النَّاصِبِ مِنَ الزُّهْدِ وَ الْعِبَادَةِ وَ الْمُوَاظَبَةِ عَلَى الصَّلَاةِ وَ أَدَاءِ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْجِهَادِ وَ أَعْمَالِ الْبِرِّ وَ الْخَيْرِ فَذَلِكَ كُلُّهُ مِنْ طِينِ الْمُؤْمِنِ وَ سِنْخِهِ وَ مِزَاجِهِ
And what you see in this enemy, the Nasibi (Hostile one), of the ascetism, and the worship, and the attendance upon the Salat, and giving the zakat, and the Fast, and the Hajj, and the Jihad, and the righteous deeds and the goodness, so that, all of it is from clay of the Momin and his origin and his mixture.
فَإِذَا عُرِضَ أَعْمَالُ الْمُؤْمِنِ وَ أَعْمَالُ النَّاصِبِ عَلَى اللَّهِ يَقُولُ جَلَّ وَ عَزَّ أَنَا عَدْلٌ لَا أَجُورُ وَ مُنْصِفٌ لَا أَظْلِمُ وَ عِزَّتِي وَ جَلَالِي وَ ارْتِفَاعِ مَكَانِي مَا أَظْلِمُ مُؤْمِناً بِذَنْبٍ مُرْتَكَبٍ مِنْ سِنْخِ النَّاصِبِ وَ طِينِهِ وَ مِزَاجِهِ هَذِهِ الْأَعْمَالُ الصَّالِحَةُ كُلُّهَا مِنْ طِينِ الْمُؤْمِنِ وَ مِزَاجِهِ وَ الْأَعْمَالُ الرَّدِيَّةُ الَّتِي كَانَتْ مِنَ الْمُؤْمِنِ مِنْ طِينِ الْعَدُوِّ النَّاصِبِ
When the deeds of the Momin and deeds of the Nasibis are presented to Allah-azwj, the Majestic and Mighty shall Say: “I-azwj am Just and not tyrannous and am Fair! I-azwj will not be unjust. By My-azwj Mighty and My-azwj Majesty, and Loftiness of My-azwj Position! I-azwj will not be unjust to a Momin for any sin he had committed from (due to) the origin of the Nasibi (Hostile one) and his clay and his mixture! These righteous deeds, all of these are from the clay of the Momin and his-asws mixture, and the bad deeds which happened from the Momin from the clay of the enemy, the Nasibi (Hostile one)!”
وَ يُلْزِمُ اللَّهُ تَعَالَى كُلَّ وَاحِدٍ مِنْهُمْ مَا هُوَ مِنْ أَصْلِهِ وَ جَوْهَرِهِ وَ طِينَتِهِ وَ هُوَ أَعْلَمُ بِعِبَادِهِ مِنَ الْخَلَائِقِ كُلِّهِمْ أَ فَتَرَى هَاهُنَا ظُلْماً وَ جَوْراً وَ عُدْوَاناً
And Allah-azwj the Exalted will Bind each one of them to what is from his origin, and his essence, and his clay, and He-azwj is more Knowing with His-azwj servants than the creatures are, all of them. Do you see over here any injustice, and tyranny, and unfairness?’
ثُمَّ قَرَأَ ع مَعاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنا مَتاعَنا عِنْدَهُ إِنَّا إِذاً لَظالِمُونَ:
Then he-asws recited: He said: ‘Allah Forbid that we should take except for the one in whose possession we found our belongings, or else we would be from the unjust ones’ [12:79].
يَا إِبْرَاهِيمُ إِنَّ الشَّمْسَ إِذَا طَلَعَتْ فَبَدَا شُعَاعُهَا فِي الْبُلْدَانِ كُلِّهَا أَ هُوَ بَائِنٌ مِنَ الْقُرْصَةِ أَمْ هُوَ مُتَّصِلٌ بِهَا شُعَاعُهَا تَبْلُغُ فِي الدُّنْيَا فِي الْمَشْرِقِ وَ الْمَغْرِبِ حَتَّى إِذَا غَابَتْ يَعُودُ الشُّعَاعُ وَ يَرْجِعُ إِلَيْهَا أَ لَيْسَ ذَلِكَ كَذَلِكَ
(He-asws said): O Ibrahim! The sun when it emerges, its ray begins in the cities, all of them. Is it (ray) disconnected from the sun or is it connected with it? It reaches in the world in the east and the west until it (sun) sets, recalling the ray and it returns to it. Isn’t it like that?’
قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ
I said, ‘Yes, O son-asws of Rasool-Allah-saww!’
قَالَ فَكَذَلِكَ يَرْجِعُ كُلُّ شَيْءٍ إِلَى أَصْلِهِ وَ جَوْهَرِهِ وَ عُنْصُرِهِ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ يَنْزِعُ اللَّهُ تَعَالَى مِنَ الْعَدُوِّ النَّاصِبِ سِنْخَ الْمُؤْمِنِ وَ مِزَاجَهُ وَ طِينَتَهُ وَ جَوْهَرَهُ وَ عُنْصُرَهُ مَعَ جَمِيعِ أَعْمَالِهِ الصَّالِحَةِ وَ يَرُدُّهُ إِلَى الْمُؤْمِنِ
He-asws said: ‘Similar to that, everything will return to its origin, and its essence and its element. So, when it will be the Day of Qiyamah, Allah-azwj will Remove from the enemy, the Nasibi, origin of the Momin, and his mixture, and his clay, and his essence, and his element, along with entirety of his righteous deeds, and He-azwj will Return it to the Momin.
وَ يَنْزِعُ اللَّهُ مِنَ الْمُؤْمِنِ سِنْخَ النَّاصِبِ وَ مِزَاجَهُ وَ طِينَتَهُ وَ جَوْهَرَهُ وَ عُنْصُرَهُ مَعَ جَمِيعِ أَعْمَالِهِ السَّيِّئَةِ الرَّدِيَّةِ وَ يَرُدُّهُ إِلَى النَّاصِبِ عَدْلًا مِنْهُ جَلَّ جَلَالُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ
And Allah-azwj will Remove from the Momin, origin of the Nasibi (Hostile one), and his mixture, and his clay, and his essence, and his element, along with entirety of his evil bad deeds and return it to the Nasibi (Hostile one), being Justice from Him-azwj, Majestic is His-azwj Majesty, and Holy are His-azwj Names.
وَ يَقُولُ لِلنَّاصِبِ لَا ظُلْمَ عَلَيْكَ هَذِهِ الْأَعْمَالُ الْخَبِيثَةُ مِنْ طِينَتِكَ وَ مِزَاجِكَ وَ أَنْتَ أَوْلَى بِهَا وَ هَذِهِ الْأَعْمَالُ الصَّالِحَةُ مِنْ طِينَةِ الْمُؤْمِنِ وَ مِزَاجِهِ وَ هُوَ أَوْلَى بِهَا الْيَوْمَ تُجْزى كُلُّ نَفْسٍ بِما كَسَبَتْ لا ظُلْمَ الْيَوْمَ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ أَ فَتَرَى هَاهُنَا ظُلْماً وَ جَوْراً
And He-azwj will Say to the Nasibi: “There is no injustice upon you! These wicked deeds are from you clay and your mixture, and you are foremost with these, while these righteous deeds are from clay of the Momin and his mixture, and he is foremost with these. Today every soul shall be Recompensed for whatever it has earned. There shall be no injustice today. Surely, Allah is Quick in Reckoning [40:17]!” Do you see any injustice and tyranny over here?’
قُلْتُ لَا يَا ابْنَ رَسُولِ اللَّهِ بَلْ أَرَى حِكْمَةً بَالِغَةً فَاضِلَةً وَ عَدْلًا بَيِّناً وَاضِحاً
I said, ‘No, O son-asws of Rasool-Allah-saww! But I see far-reaching wisdom, justified, and manifest, clear justice!’
ثُمَّ قَالَ ع أَزِيدُكَ بَيَاناً فِي هَذَا الْمَعْنَى مِنَ الْقُرْآنِ
Then he-asws said: ‘Shall I-asws increase for you regarding this meaning, from the Quran?’
قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ
I said, ‘Yes, O son-asws of Rasool-Allah-saww!’
قَالَ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ- الْخَبِيثاتُ لِلْخَبِيثِينَ وَ الْخَبِيثُونَ لِلْخَبِيثاتِ وَ الطَّيِّباتُ لِلطَّيِّبِينَ وَ الطَّيِّبُونَ لِلطَّيِّباتِ أُولئِكَ مُبَرَّؤُنَ مِمَّا يَقُولُونَ لَهُمْ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ
He-asws said: ‘Isn’t Allah-azwj Mighty and Majestic Saying: Wicked women are for the wicked men, and the wicked men are for the wicked women, and the good women are for the good men, and the good men are for the good women. They are innocent from what they are saying. For them is Forgiveness and an honourable sustenance [24:26].
وَ قَالَ عَزَّ وَ جَلَ وَ الَّذِينَ كَفَرُوا إِلى جَهَنَّمَ يُحْشَرُونَ لِيَمِيزَ اللَّهُ الْخَبِيثَ مِنَ الطَّيِّبِ وَ يَجْعَلَ الْخَبِيثَ بَعْضَهُ عَلى بَعْضٍ فَيَرْكُمَهُ جَمِيعاً فَيَجْعَلَهُ فِي جَهَنَّمَ أُولئِكَ هُمُ الْخاسِرُونَ
And Mighty and Majestic Said: For Allah to Distinguish between the wicked from the good, and He would Make the wicked to be heaped upon each other, accumulated together, and He would Make it to be in Hell. These, they are the losers [8:37]’.
فَقُلْتُ سُبْحَانَ اللَّهِ الْعَظِيمِ وَ مَا أَوْضَحَ ذَلِكَ لِمَنْ فَهِمَهُ وَ مَا أَعْمَى قُلُوبَ هَذَا الْخَلْقِ الْمَنْكُوسِ عَنْ مَعْرِفَتِهِ
I said, ‘Glory be to Allah-azwj the Magnificent! And how clear that is for the one who understands it, and how blind are the hearts of these people, the ones overturned from understanding it!’
فَقَالَ ع يَا إِبْرَاهِيمُ مِنْ هَذَا قَالَ اللَّهُ تَعَالَى- إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا مَا رَضِيَ اللَّهُ تَعَالَى أَنْ يُشَبِّهَهُمْ بِالْحَمِيرِ وَ الْبَقَرِ وَ الْكِلَابِ وَ الدَّوَابِّ حَتَّى زَادَهُمْ فَقَالَ بَلْ هُمْ أَضَلُّ سَبِيلًا
He-asws said: ‘O Ibrahim! From this, Allah-azwj the Exalted Said: Surely, they are only like the cattle. But they are more straying of the way [25:44]. Allah-azwj was not Pleased enough by resembling them with the donkey, and the cows, and the dogs, and the animals until He-azwj Increased them, so He-azwj Said: But they are more straying of the way [25:44].
يَا إِبْرَاهِيمُ قَالَ اللَّهُ عَزَّ وَ جَلَّ ذِكْرُهُ فِي أَعْدَائِنَا النَّاصِبَةِ- وَ قَدِمْنا إِلى ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً
O Ibrahim! Allah-azwj Mighty and Majestic Said in His-azwj Mention regarding our-asws enemies the Nasibis (Hostile ones): And We will proceed to what they have done of a deed, so We shall Make it as scattered floating dust [25:23].
وَ قَالَ عَزَّ وَ جَلَ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً
And Mighty and Majestic Said: and they are reckoning that they are good in what they do?’ [18:104].
وَ قَالَ جَلَّ جَلَالُهُ يَحْسَبُونَ أَنَّهُمْ عَلى شَيْءٍ أَلا إِنَّهُمْ هُمُ الْكاذِبُونَ
And Mighty is His-azwj Majesty, Said: and they are reckoning that they upon something. Indeed! They are the liars [58:18].
وَ قَالَ جَلَّ وَ عَزَّ وَ الَّذِينَ كَفَرُوا أَعْمالُهُمْ كَسَرابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ ماءً حَتَّى إِذا جاءَهُ لَمْ يَجِدْهُ شَيْئاً كَذَلِكَ النَّاصِبُ يَحْسَبُ مَا قَدَّمَ مِنْ عَمَلِهِ نَافِعَةً حَتَّى إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئاً
And Majestic and Mighty Said: And those who commit Kufr, their deeds are like a distant mirage. The thirsty one reckons it to be water, until when he comes to it, he does not find anything, [24:39] – like that is the Nasibi (Hostile one). He reckons whatever from his deeds he has sent ahead would be beneficial, until when he comes to it, he will not find anything.
ثُمَّ ضَرَبَ مَثَلًا آخَرَ أَوْ كَظُلُماتٍ فِي بَحْرٍ لُجِّيٍّ يَغْشاهُ مَوْجٌ مِنْ فَوْقِهِ مَوْجٌ مِنْ فَوْقِهِ سَحابٌ ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ إِذا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَراها وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَما لَهُ مِنْ نُورٍ
Then He-azwj Struck another example: Or like the darkness in the fathomless ocean, a wave covers it from above a wave, (and) from above it is a cloud; darkness on top of each other. When he holds out his hand, he almost cannot see it. And one for whom Allah does not Make light to be for him, then there would be no light for him [24:40]’.
ثُمَّ قَالَ ع يَا إِبْرَاهِيمُ أَزِيدُكَ فِي هَذَا الْمَعْنَى مِنَ الْقُرْآنِ
Then he-asws said: ‘O Ibrahim! Shall I increase for you from the Quran regarding this meaning?’
قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ
I said, ‘Yes, O son-asws of Rasool-Allah-saww!’
قَالَ ع قَالَ اللَّهُ تَعَالَى يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً يُبَدِّلُ اللَّهُ سَيِّئَاتِ شِيعَتِنَا حَسَنَاتٍ وَ حَسَنَاتِ أَعْدَائِنَا سَيِّئَاتٍ
He-asws said: ‘Allah-azwj the Exalted Said: Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. Allah-azwj will Replace the evil deeds of our-asws Shias into good deeds, and the good deeds of our-asws enemies into evil deeds.
– يَفْعَلُ اللَّهُ ما يَشاءُ وَ يَحْكُمُ ما يُرِيدُ- لا مُعَقِّبَ لِحُكْمِهِ وَ لَا رَادَّ لِقَضَائِهِ- لا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُونَ
Allah Does whatever He so Desires to” [3:40], and surely Allah Orders whatever He Wants to [5:1] there is no Postponement of His Judgment, [13:41] – nor any repeller of His-azwj Judgment. He cannot be questioned about what He Does, and they would be Questioned [21:23].
هَذَا يَا إِبْرَاهِيمُ مِنْ بَاطِنِ عِلْمِ اللَّهِ الْمَكْنُونِ وَ مِنْ سِرِّهِ الْمَخْزُونِ أَ لَا أَزِيدُكَ مِنْ هَذَا الْبَاطِنِ شَيْئاً فِي الصُّدُورِ
This, O Ibrahim, is from the esoteric Knowledge of Allah-azwj, the hidden, and from His-azwj treasured secrets. Shall I-asws increase you something from this esoteric, regarding the chests?’
قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ
I said, ‘Yes, O son-asws of Rasool-Allah-saww!’
قَالَ ع قالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنا وَ لْنَحْمِلْ خَطاياكُمْ وَ ما هُمْ بِحامِلِينَ مِنْ خَطاياهُمْ مِنْ شَيْءٍ إِنَّهُمْ لَكاذِبُونَ وَ لَيَحْمِلُنَّ أَثْقالَهُمْ وَ أَثْقالًا مَعَ أَثْقالِهِمْ وَ لَيُسْئَلُنَّ يَوْمَ الْقِيامَةِ عَمَّا كانُوا يَفْتَرُونَ
He-asws said: ‘And those who commit Kufr say to those who believe, ‘Follow our way and we will bear your sins’. And they will not bear anything from their sins. They are lying! [29:12] And they will bear their own burdens, and (other) burdens along with their own burdens, and they would be Questioned on the Day of Judgment about what they were fabricating [29:13].
وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ فالِقُ الْإِصْباحِ- فاطِرُ السَّماواتِ وَ الْأَرْضِ لَقَدْ أَخْبَرْتُكَ بِالْحَقِّ وَ أَنْبَأْتُكَ بِالصِّدْقِ وَ اللَّهُ أَعْلَمُ وَ أَحْكَمُ.
By Allah-azwj Who, there is no god except He-azwj, Breaker of the dawn, [6:96] Originator of the skies and the earth, [35:1]. I-asws have informed you with the truth and have informed you with the sincerity and Allah-azwj is more Knowing and Wiser’’.[83]
بيان: وَ رَوَى الشَّيْخُ الصَّدُوقُ رَحِمَهُ اللَّهُ فِي اعْتِقَادَاتِهِ مُرْسَلًا أَنَّهُ لَا يُصِيبُ أَحَداً مِنْ أَهْلِ التَّوْحِيدِ أَلَمٌ فِي النَّارِ إِذَا دَخَلُوهَا وَ إِنَّمَا يُصِيبُهُمْ آلَامٌ عِنْدَ الْخُرُوجِ مِنْهَا فَيَكُونُ تِلْكَ الْآلَامُ جَزَاءً بِمَا كَسَبَتْ أَيْدِيهِمْ وَ مَا اللَّهُ بِظَلَّامٍ لِلْعَبِيدِ انْتَهَى.
Explanation – And it is reported by the Sheykh Al Sadouq, may Allah-azwj Mercy on him, in his (book) ‘Itiqadaat’, with an unbroken chain, ‘No one from the people of Tawheed (Monotheists) will be afflicted by pain in the Fire when they enter it, and rather the pains will afflict them during their exiting from it. So those pains would be a Recompense of what their hands had earned, and Allah-azwj is not least unjust to the servants’ – end’. (opinion)
كا الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ أَنَّ رَجُلًا سَأَلَ أَبَا جَعْفَرٍ ع عَنْ قَوْلِهِ عَزَّ وَ جَلَّ- وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى إِلَى آخِرِ الْآيَةِ
(The book) ‘Al-Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Uzina, from Zurara,
‘A man asked Abu Ja’far-asws about Words of Mighty and Majestic: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, (we testify)’. [7:172] – up to the end of the Verse.
فَقَالَ وَ أَبُوهُ يَسْمَعُ ع حَدَّثَنِي أَبِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ قَبَضَ قَبْضَةً مِنْ تُرَابِ التُّرْبَةِ الَّتِي خَلَقَ اللَّهُ مِنْهَا آدَمَ ع فَصَبَّ عَلَيْهَا الْمَاءَ الْعَذْبَ الْفُرَاتَ ثُمَّ تَرَكَهَا أَرْبَعِينَ صَبَاحاً ثُمَّ صَبَّ عَلَيْهَا الْمَاءَ الْمَالِحَ الْأُجَاجَ فَتَرَكَهَا أَرْبَعِينَ صَبَاحاً
He-asws said, and his-asws father-asws was listening: ‘My-asws father-asws narrated to me-asws that Allah-azwj Mighty and Majestic Grabbed a Handful of soil, the soil which Adam-as was Created from, and He-azwj Poured the sweet fresh water upon it. Then He-azwj Rubbed it for forty mornings, then Poured the salty bitten water upon it, and left it for forty mornings.
فَلَمَّا اخْتَمَرَتِ الطِّينَةُ أَخَذَهَا فَعَرَكَهَا عَرْكاً شَدِيداً فَخَرَجُوا كَالذَّرِّ مِنْ يَمِينِهِ وَ شِمَالِهِ وَ أَمَرَهُمْ جَمِيعاً أَنْ يَقَعُوا فِي النَّارِ فَدَخَلَ أَصْحَابُ الْيَمِينِ فَصَارَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً وَ أَبَى أَصْحَابُ الشِّمَالِ أَنْ يَدْخُلُوهَا.
When the clay matured, He-azwj Took is and Rubbed with severe rubbing, so they came out like the particles from His-azwj Right, and His-azwj left, and He-azwj Commanded them all to fall into the Fire. The companions of the right entered, and it became cool and safe upon them, and the companions of the left refused to enter it’’.[84]
23- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ الْعِجْلِيِّ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَيْثُ خَلَقَ الْخَلْقَ خَلَقَ مَاءً عَذْباً وَ مَاءً مَالِحاً أُجَاجاً فَامْتَزَجَ الْمَاءَانِ فَأَخَذَ طِيناً مِنْ أَدِيمِ الْأَرْضِ فَعَرَكَهُ عَرْكاً شَدِيداً
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Al Ijaly, from Zurara, from Humran,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted, when He-azwj Created the creatures, Created sweet water and salty bitter water. He-azwj Mixed the two waters. He-azwj Took clay from surface of the earth. He-azwj Rubbed it with severe rubbing.
فَقَالَ لِأَصْحَابِ الْيَمِينِ وَ هُمْ كَالذَّرِّ يَدِبُّونَ إِلَى الْجَنَّةِ بِسَلَامٍ وَ قَالَ لِأَصْحَابِ الشِّمَالِ إِلَى النَّارِ وَ لَا أُبَالِي ثُمَّ قَالَ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى شَهِدْنا أَنْ تَقُولُوا يَوْمَ الْقِيامَةِ إِنَّا كُنَّا عَنْ هذا غافِلِينَ
He-azwj Said to companions of the right, and they were like the particles: “Crawl to the Paradise in safety!” And Said to companions of the left: “To the Fire and I-azwj don’t Care!” Then He-azwj Said: “Am I not your Lord?” They said, ‘Yes, we testify’. (He Said): “Lest you should be saying on the Day of Judgment, ‘We were oblivious of this’ [7:172].
ثُمَّ أَخَذَ الْمِيثَاقَ عَلَى النَّبِيِّينَ فَقَالَ أَ لَسْتُ بِرَبِّكُمْ وَ أَنَّ هَذَا مُحَمَّدٌ رَسُولِي وَ أَنَّ هَذَا عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ قَالُوا بَلَى فَثَبَتَتْ لَهُمُ النُّبُوَّةُ
Then He-azwj Took the Covenant upon the Prophets-as. He-azwj Said: ‘“Am I not your Lord?” [7:172], and that this is Muhammad-as My-azwj Rasool-saww, and that this is Ali-asws Emir of the Momineen?’ They said, ‘Yes’. So, the Prophet-hood was affirmed for them.
وَ أَخَذَ الْمِيثَاقَ عَلَى أُولِي الْعَزْمِ أَنَّنِي رَبُّكُمْ وَ مُحَمَّدٌ رَسُولِي وَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ أَوْصِيَاؤُهُ مِنْ بَعْدِهِ وُلَاةُ أَمْرِي وَ خُزَّانُ عِلْمِي وَ أَنَّ الْمَهْدِيَّ أَنْتَصِرُ بِهِ لِدِينِي وَ أُظْهِرُ بِهِ دَوْلَتِي وَ أَنْتَقِمُ بِهِ مِنْ أَعْدَائِي وَ أُعْبَدُ بِهِ طَوْعاً وَ كَرْهاً
And He-azwj Took the Covenant upon the Determined Ones (from the Messengers-as): “I-azwj am your Lord-azwj, and Muhammad-saww is My-azwj Rasool-saww, and Ali-asws is Emir of the Momineen, and his-asws successors-asws from after him-asws are Maters-asws of My-azwj Command, and treasurers of My-azwj Knowledge, and that the Mahdi-ajfj, I-azwj shall be helped by him-ajfj for My‑azwj religion, and Reveal My-azwj government by him-ajfj, and Take revenge by him-ajfj from My-azwj enemies, willingly and unwillingly!”
قَالُوا أَقْرَرْنَا يَا رَبِّ وَ شَهِدْنَا
They said, ‘We acknowledge, O Lord-azwj, and we testify!’
وَ لَمْ يَجْحَدْ آدَمُ وَ لَمْ يُقِرَّ فَثَبَتَتِ الْعَزِيمَةُ لِهَؤُلَاءِ الْخَمْسَةِ فِي الْمَهْدِيِّ وَ لَمْ يَكُنْ لِآدَمَ عَزْمٌ عَلَى الْإِقْرَارِ بِهِ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَ وَ لَقَدْ عَهِدْنا إِلى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَ لَمْ نَجِدْ لَهُ عَزْماً قَالَ إِنَّمَا هُوَ فَتَرَكَ
And Adam-as neither rejected nor accepted, so the Determination was affirmed for these five (Prophets-as) regarding the Mahdi-ajfj, and there did not happen to be any determination for Adam-as upon the acknowledgement with him-ajfj, and it is Word of the Mighty and Majestic: And We had Covenanted to Adam before, but he forgot, and We did not find for him having determination [20:115]. But rather he-as, he-as neglected’.
ثُمَّ أَمَرَ نَاراً فَأُجِّجَتْ فَقَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا فَهَابُوهَا وَ قَالَ لِأَصْحَابِ الْيَمِينِ ادْخُلُوهَا فَدَخَلُوهَا فَكَانَتْ عَلَيْهِمْ بَرْداً وَ سَلَاماً
Then He-azwj Commanded a Fire, so it ignited. He-azwj Said to companions of the left: “Enter it!” They refused. And He-azwj Said to companions of the right: “Enter it!” They entered it, and it became cool and safe upon them.
فَقَالَ أَصْحَابُ الشِّمَالِ يَا رَبِّ أَقِلْنَا فَقَالَ قَدْ أَقَلْتُكُمْ اذْهَبُوا فَادْخُلُوهَا فَهَابُوهَا فَثَمَّ ثَبَتَتِ الطَّاعَةُ وَ الْوَلَايَةُ وَ الْمَعْصِيَةُ.
Companions of the left said, ‘O Lord-azwj! Tell us!’ He-azwj Said: ‘I-azwj have Told you!” They (tried to) enter it, but they feared it. So (from then), the obedience, and the Wilayah, and the disobedience was affirmed’’.[85]
24- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَخْرَجَ ذُرِّيَّةَ بَنِي آدَمَ مِنْ ظَهْرِهِ لِيَأْخُذَ عَلَيْهِمُ الْمِيثَاقَ بِالرُّبُوبِيَّةِ لَهُ وَ بِالنُّبُوَّةِ لِكُلِّ نَبِيٍّ فَكَانَ أَوَّلَ مَنْ أَخَذَ لَهُ عَلَيْهِمُ الْمِيثَاقَ بِنُبُوَّتِهِ- مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ص
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, and Ali Bin Ibrahim, from his father, from Al-Hassan Bin Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany who said,
‘I heard Abu Ja’far-asws saying: ‘When Allah-azwj Mighty and Majestic Extracted offspring of the children of Adam-as from his-as back in order to Take the Covenant upon them with the Lordship for Him-azwj, and with the Prophet-hood with every Prophet-as, the first one He-azwj Took the Covenant for upon them with his-saww Prophet-hood was Muhammad-saww Bin Abdullah‑saww.
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ لآِدَمَ انْظُرْ مَا ذَا تَرَى
Then Allah-azwj Mighty and Majestic Said to Adam-as: “Look at what you-as see!”’
قَالَ فَنَظَرَ آدَمُ ع إِلَى ذُرِّيَّتِهِ وَ هُمْ ذَرٌّ قَدْ مَلَئُوا السَّمَاءَ قَالَ آدَمُ ع يَا رَبِّ مَا أَكْثَرَ ذُرِّيَّتِي وَ لِأَمْرٍ مَا خَلَقْتَهُمْ فَمَا تُرِيدُ مِنْهُمْ بِأَخْذِكَ الْمِيثَاقَ عَلَيْهِمْ
He-asws said: ‘Adam-as looked at his-as offspring, and they were particles having filled up the sky. Adam-as said: ‘O Lord-azwj! How numerous are my-as offspring, and You-azwj have Created them for a matter, so what do You-azwj Want from them by Taking the Covenant upon them?’
قَالَ اللَّهُ عَزَّ وَ جَلَ يَعْبُدُونَنِي وَ لا يُشْرِكُونَ بِي شَيْئاً وَ يُؤْمِنُونَ بِرُسُلِي وَ يَتَّبِعُونَهُمْ
Allah-azwj Mighty and Majestic Said: “They should worship Me-azwj and not associate anything with Me-azwj, and they should believe in My-azwj Messengers-as and follow them-as!”
قَالَ آدَمُ يَا رَبِّ فَمَا لِي أَرَى بَعْضَ الذَّرِّ أَعْظَمَ مِنْ بَعْضٍ وَ بَعْضَهُمْ لَهُ نُورٌ كَثِيرٌ وَ بَعْضَهُمْ لَهُ نُورٌ قَلِيلٌ وَ بَعْضَهُمْ لَيْسَ لَهُ نُورٌ أَصْلًا
Adam-as said: ‘O Lord-azwj! So, what is the matter I-as see some of the particles being mightier than some, and one of them has a lot of Noor for him, and one of them have little Noor for him, and one of them hasn’t any Noor for him at all!’
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ وَ كَذَلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي كُلِّ حَالاتِهِمْ
Allah-azwj Mighty and Majestic Said: “And like that I-azwj have Created them in order to Try them in all their situations!”
قَالَ آدَمُ ع يَا رَبِّ فَتَأْذَنُ لِي فِي الْكَلَامِ فَأَتَكَلَّمَ
Adam-as said: ‘O Lord-azwj! Permit me-as regarding the speech, so I-as can talk’.
قَالَ اللَّهُ عَزَّ وَ جَلَّ تَكَلَّمْ فَإِنَّ رُوحَكَ مِنْ رُوحِي وَ طَبِيعَتَكَ خِلَافُ كَيْنُونَتِي
Allah-azwj Mighty and Majestic Said: “Speak, for your-as soul is from My-azwj soul, and your-as clay is different to My-azwj Existence!”
قَالَ آدَمُ ع فَلَوْ كُنْتَ خَلَقْتَهُمْ عَلَى مِثَالٍ وَاحِدٍ وَ قَدْرٍ وَاحِدٍ وَ طَبِيعَةٍ وَاحِدَةٍ وَ جِبِلَّةٍ وَاحِدَةٍ وَ أَلْوَانٍ وَاحِدَةٍ وَ أَعْمَارٍ وَاحِدَةٍ وَ أَرْزَاقٍ سَوَاءٍ لَمْ يَبْغِ بَعْضُهُمْ عَلَى بَعْضٍ وَ لَمْ يَكُ بَيْنَهُمْ تَحَاسُدٌ وَ لَا تَبَاغُضٌ وَ لَا اخْتِلَافٌ فِي شَيْءٍ مِنَ الْأَشْيَاءِ
Adam-as said: ‘If only You-azwj would have Created them upon one likeness, and one measurement, and one clay, and one constitution, and one colour, and one life-span, and equal sustenance(s), they would not rebel against each other, and there would not occur between them any jealousy, nor hatred, nor differing regarding anything from the things’.
قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا آدَمُ بِرُوحِي نَطَقْتَ وَ بِضَعْفِ طَبِيعَتِكَ تَكَلَّمْتَ مَا لَا عِلْمَ لَكَ بِهِ وَ أَنَا الْخَالِقُ الْعَلِيمُ بِعِلْمِي خَالَفْتُ بَيْنَ خَلْقِهِمْ وَ بِمَشِيَّتِي يَمْضِي فِيهِمْ أَمْرِي وَ إِلَى تَدْبِيرِي وَ تَقْدِيرِي صَائِرُونَ وَ لَا تَبْدِيلَ لِخَلْقِي
Allah-azwj Mighty and Majestic Said: “O Adam-as! By My-azwj Soul you-as have spoken, and by your-as weak clay you have spoken what there is no knowledge for you-as with it, and I-azwj am the Creator, the All-Knowing! With My-azwj Knowledge I-azwj have Made differences between their creations, and by My-azwj desire My-azwj Command is Accomplished among them, and to My-azwj Arrangement and My-azwj Pre-determination they will be coming, and there is no replacement (alteration) to My-azwj Creation.
إِنَّمَا خَلَقْتُ الْجِنَّ وَ الْإِنْسَ لِيَعْبُدُونِي وَ خَلَقْتُ الْجَنَّةَ لِمَنْ عَبَدَنِي فَأَطَاعَنِي مِنْهُمْ وَ اتَّبَعَ رُسُلِي وَ لَا أُبَالِي
But rather, I-azwj Created the Jinn and the humans for them to be worshipping Me-azwj, and I‑azwj Created the Paradise for the ones worshipping Me-azwj so he obeyed Me-azwj from them and followed My-azwj Messengers-as, and I-azwj don’t Care!
وَ خَلَقْتُ النَّارَ لِمَنْ كَفَرَ بِي وَ عَصَانِي وَ لَمْ يَتَّبِعْ رُسُلِي وَ لَا أُبَالِي
And I-azwj Created the Fire for the ones who disbelieve in Me-azwj, and disobey Me-azwj, and did not follow My-azwj Messengers-as, and I-azwj don’t Care!
وَ خَلَقْتُكَ وَ خَلَقْتُ ذُرِّيَّتَكَ مِنْ غَيْرِ فَاقَةٍ بِي إِلَيْكَ وَ إِلَيْهِمْ وَ إِنَّمَا خَلَقْتُكَ وَ خَلَقْتُهُمْ لِأَبْلُوَكَ وَ أَبْلُوَهُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا فِي دَارِ الدُّنْيَا فِي حَيَاتِكُمْ وَ قَبْلَ مَمَاتِكُمْ-
And I-azwj Created you-as and Created your-as offspring from without there being any need with Me-azwj to you-as and to them, and rather I-azwj Created you-as and Created them to Try you-as and Try them, which of you are best in deeds in the house of the world during your lifetimes, and before your deaths!
فَلِذَلِكَ خَلَقْتُ الدُّنْيَا وَ الْآخِرَةَ وَ الْحَيَاةَ وَ الْمَوْتَ وَ الطَّاعَةَ وَ الْمَعْصِيَةَ وَ الْجَنَّةَ وَ النَّارَ وَ كَذَلِكَ أَرَدْتُ فِي تَقْدِيرِي وَ تَدْبِيرِي وَ بِعِلْمِيَ النَّافِذِ فِيهِمْ
For that (reason) I-azwj Created the world and the Hereafter, and the life and the death, and the obedience and disobedience, and the Paradise and the Fire, and like that I-azwj had Wanted in My-azwj Pre-determination, and My-azwj Arrangement, and with My-azwj Knowledge, the implemented among them.
خَالَفْتُ بَيْنَ صُوَرِهِمْ وَ أَجْسَامِهِمْ وَ أَلْوَانِهِمْ وَ أَعْمَارِهِمْ وَ أَرْزَاقِهِمْ وَ طَاعَتِهِمْ وَ مَعْصِيَتِهِمْ فَجَعَلْتُ مِنْهُمُ الشَّقِيَّ وَ السَّعِيدَ وَ الْبَصِيرَ وَ الْأَعْمَى وَ الْقَصِيرَ وَ الطَّوِيلَ وَ الْجَمِيلَ وَ الدَّمِيمَ وَ الْعَالِمَ وَ الْجَاهِلَ وَ الْغَنِيَّ وَ الْفَقِيرَ وَ الْمُطِيعَ وَ الْعَاصِيَ وَ الصَّحِيحَ وَ السَّقِيمَ وَ مَنْ بِهِ الزَّمَانَةُ وَ مَنْ لَا عَاهَةَ بِهِ
I-azwj Made differences between their faces, and their bodies, and their colours, and their lifespans, and their sustenance(s), and their obedience, and their disobedience. I-azwj Made from them the wretched and the fortunate, the seeing and the blind, and the short and the tall, and the beautiful and the loathsome, and the knowledgeable and the ignoramus, and the rich and the poor, and the obedient and the disobedient, and the sick and the one having infirmity with him, and the one having no disabilities with him.
فَيَنْظُرُ الصَّحِيحُ إِلَى الَّذِي بِهِ الْعَاهَةُ فَيَحْمَدُنِي عَلَى عَافِيَتِهِ وَ يَنْظُرُ الَّذِي بِهِ الْعَاهَةُ إِلَى الصَّحِيحِ فَيَدْعُونِي وَ يَسْأَلُنِي أَنْ أُعَافِيَهُ وَ يَصْبِرُ عَلَى بَلَائِي فَأُثِيبُهُ جَزِيلَ عَطَائِي
So, the healthy one would look at the one having the disability with him, so he would praise Me-azwj upon his wellbeing, and the one having the disability with him would look at the healthy, so he would worship Me-azwj and ask Me-azwj to Make him well and be patient upon My-azwj Afflictions so I-azwj will Reward him plentifully of My-azwj awards.
وَ يَنْظُرُ الْغَنِيُّ إِلَى الْفَقِيرِ فَيَحْمَدُنِي وَ يَشْكُرُنِي وَ يَنْظُرُ الْفَقِيرُ إِلَى الْغَنِيِّ فَيَدْعُونِي وَ يَسْأَلُنِي
And the rich would look at the poor, so he would praise Me-azwj and thank Me-azwj, and the poor would look at the rich one, so he would worship Me-azwj and ask Me-azwj.
وَ يَنْظُرُ الْمُؤْمِنُ إِلَى الْكَافِرِ فَيَحْمَدُنِي عَلَى مَا هَدَيْتُهُ
And the Momin would look at the Kafir, so he would praise Me-azwj upon what I-azwj had Guided him.
فَلِذَلِكَ خَلَقْتُهُمْ لِأَبْلُوَهُمْ فِي السَّرَّاءِ وَ الضَّرَّاءِ وَ فِيمَا أُعَافِيهِمْ وَ فِيمَا أَبْتَلِيهِمْ وَ فِيمَا أُعْطِيهِمْ وَ فِيمَا أَمْنَعُهُمْ
So, for that (reason), I-azwj have Created them in order to Try them in the prosperity and the misfortunes, and in what I-azwj have Healed them and Afflicted them, and in what I-azwj have Granted them, and in what I-azwj have Prevented them.
وَ أَنَا اللَّهُ الْمَلِكُ الْقَادِرُ وَ لِي أَنْ أَمْضِيَ جَمِيعَ مَا قَدَّرْتُ عَلَى مَا دَبَّرْتُ وَ لِي أَنْ أُغَيِّرَ مِنْ ذَلِكَ مَا شِئْتُ إِلَى مَا شِئْتُ وَ أُقَدِّمَ مِنْ ذَلِكَ مَا أَخَّرْتُ وَ أُؤَخِّرَ مِنْ ذَلِكَ مَا قَدَّمْتُ
And I-azwj am Allah-azwj! The King! The Able! And for Me-azwj is to Accomplish entirety of what I‑azwj had Pre-determined upon what I-azwj Managed! And for Me-azwj is to Change from that whatever I-azwj so Desire to whatever I-azwj so Desire and Bring forward from that what I-azwj had Delayed, and Delay from that what I-azwj had Brought forward.
وَ أَنَا اللَّهُ الْفَعَّالُ لِمَا أُرِيدُ لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ أَنَا أَسْأَلُ خَلْقِي عَمَّا هُمْ فَاعِلُونَ.
And I-azwj am Allah-azwj! The Doer of whatever I-azwj Want. I-azwj will not be questioned about what I-azwj Do, and I-azwj shall Question My-azwj creatures about what they had been doing’’.[86]
رَوَى الصَّدُوقُ فِي التَّوْحِيدِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع أَنَّهُ قَالَ: مَعْنَى قَوْلِ النَّبِيِّ ص اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْجِنَّ وَ الْإِنْسَ لِيَعْبُدُوهُ وَ لَمْ يَخْلُقْهُمْ لِيَعْصُوهُ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ- وَ ما خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلَّا لِيَعْبُدُونِ فَيَسَّرَ كُلًّا لِمَا خُلِقَ لَهُ فَالْوَيْلُ لِمَنِ اسْتَحَبَّ الْعَمَى عَلَى الْهُدَى.
Explanation – It is reported by Al-Sadouq in (the book) ‘Al-Tawheed’ – from Abu Al-Hassan-asws the 1st having said: ‘Meaning of words of the Prophet-saww: ‘Work, for every facility is for what had been Created for’, is that Allah-azwj Mighty and Majestic Created the Jinn and the humans in order to worship Him-azwj, and did not Create the to disobey Him-azwj; and that is Word of Mighty and Majestic: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56].So He-azwj Makes everything easy for what it has been Created for. So the woe is for the one who likes the blindness over the guidance’’.
قال رسول اللّه صلّى اللّه عليه و آله ما منكم من أحد الا و قد كتب مقعده من النار و مقعده من الجنة قالوا يا رسول اللّه أ فلا نتكل على كتابنا و ندع العمل، قال اعملوا فكل ميسر لما خلق له اما من كان من أهل السعادة فسييسر لعمل السعادة، و أمّا من كان من أهل الشقاوة فسييسر لعمل الشقاوة.
Note: – Rasool-Allah-saww said: ‘There is no one from you except and his seat has either been written from the Fire and his seat from the Paradise’. They said, ‘O Rasool-Allah-saww! So why don’t we rely upon what is written for us and leave the deeds’. He-saww said: ‘Word, for every facility is for what is had been Created. As for the one was from the people of fortunacy, he will be facilitated to the fortunate deeds, and as for one who was from the people of wretchedness, he will be facilitated to the wretchedness’.
فِي الْحَدِيثِ النَّاسُ مَعَادِنُ كَمَعَادِنِ الذَّهَبِ وَ الْفِضَّةِ خِيَارُهُمْ فِي الْجَاهِلِيَّةِ خِيَارُهُمْ فِي الْإِسْلَامِ.
In the Hadeeth: ‘The people are a mine like the mine of gold and silver. Their choice during the pre-Islamic period is their choice in Al-Islam’.
25- كا، الكافي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنِّي لَأَرَى بَعْضَ أَصْحَابِنَا يَعْتَرِيهِ النَّزَقُ وَ الْحِدَّةُ وَ الطَّيْشُ فَأَغْتَمُّ لِذَلِكَ غَمّاً شَدِيداً وَ أَرَى مَنْ خَالَفَنَا فَأَرَاهُ حَسَنَ السَّمْتِ
(The book) ‘Al-Kafi’ – from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from one of our companions, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! I see one of our companions being irritable, sharp, and reckless, so am saddened for that with severe sadness; and I see from our adversaries, and I see him being of good ways’.
قَالَ لَا تَقُلْ حَسَنَ السَّمْتِ فَإِنَّ السَّمْتَ سَمْتُ الطَّرِيقِ وَ لَكِنْ قُلْ حَسَنَ السِّيمَاءِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ سِيماهُمْ فِي وُجُوهِهِمْ
He-asws said: ‘Do not say, ‘good ways’, for the way is way of the road, but say, ‘good appearance’, for Allah-azwj Mighty and Majestic Says: Their marks are in their faces [48:29]’.
قَالَ قُلْتُ فَأَرَاهُ حَسَنَ السِّيمَاءِ لَهُ وَقَارٌ فَأَغْتَمُّ لِذَلِكَ
He (the narrator) said, ‘I said, ‘I see him having good appearance for him, so I get saddened at that’.
قَالَ لَا تَغْتَمَّ لِمَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَ لِمَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ خَلَقَ تِلْكَ الطِّينَتَيْنِ ثُمَّ فَرَّقَهُمَا فِرْقَتَيْنِ
He-asws said: ‘Do not be saddened at what you see from the irritability of your companions and at what you see from the good appearance of your adversary! When Allah-azwj Blessed and Exalted Wanted to Create Adam-as, Created those two clays. Then He-azwj Separated them into to sects.
فَقَالَ لِأَصْحَابِ الْيَمِينِ كُونُوا خَلْقاً بِإِذْنِي فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَسْعَى وَ قَالَ لِأَصْحَابِ الشِّمَالِ كُونُوا خَلْقاً بِإِذْنِي فَكَانُوا خَلْقاً بِمَنْزِلَةِ الذَّرِّ يَدْرُجُ
He-azwj Said to companions of the right: “Be Creatures by My-azwj Permission!” So, they became creatures at the status of the particles running around. And He-azwj Said to companions of the left: “Be creatures by My-azwj Permission!” They became creatures at the status of the folded particles.
ثُمَّ رَفَعَ لَهُمْ نَاراً فَقَالَ ادْخُلُوهَا بِإِذْنِي فَكَانَ أَوَّلَ مَنْ دَخَلَهَا مُحَمَّدٌ ص ثُمَّ اتَّبَعَهُ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَ أَوْصِيَاؤُهُمْ وَ أَتْبَاعُهُمْ
Then He-azwj Raised a fire for them. He-azwj Said: “Enter it, by My-azwj Permission!” So, the first one to enter it was Muhammad-saww, then the Determined Ones from the Messengers-as and their-as successors-as, and their-as followers, followed him-saww.
ثُمَّ قَالَ لِأَصْحَابِ الشِّمَالِ ادْخُلُوهَا بِإِذْنِي فَقَالُوا رَبَّنَا خَلَقْتَنَا لِتُحْرِقَنَا فَعَصَوْا
Then He-azwj Said to companions of the left: “Enter it, by My-azwj Permission!” They said, ‘Our Lord-azwj! You-azwj have Created us so You-azwj can Incinerate us?’ They disobeyed.
فَقَالَ لِأَصْحَابِ الْيَمِينِ اخْرُجُوا بِإِذْنِي مِنَ النَّارِ فَخَرَجُوا لَمْ تَكْلِمْ مِنْهُمُ النَّارُ كَلْماً وَ لَمْ تُؤَثِّرْ فِيهِمْ أَثَراً فَلَمَّا رَآهُمْ أَصْحَابُ الشِّمَالِ قَالُوا رَبَّنَا نَرَى أَصْحَابَنَا قَدْ سَلِمُوا فَأَقِلْنَا وَ مُرْنَا بِالدُّخُولِ
He-azwj Said to companions of the right: “Come out from the fire by My-azwj Permission!” They came out and the fire had not taken anything from them and did not leave any trace of impact in them. When companions of the left saw them, they said, ‘Our Lord-azwj! We see our companions being safe, so Command us with the entering!’
قَالَ قَدْ أَقَلْتُكُمْ فَادْخُلُوهَا
He-azwj Said: ‘I-azwj am Telling you, so enter it!”
فَلَمَّا دَنَوْا وَ أَصَابَهُمُ الْوَهَجُ رَجَعُوا فَقَالُوا يَا رَبَّنَا لَا صَبْرَ لَنَا عَلَى الِاحْتِرَاقِ فَعَصَوْا فَأَمَرَهُمْ بِالدُّخُولِ ثَلَاثاً كُلَّ ذَلِكَ يَعْصُونَ وَ يَرْجِعُونَ
When they approached and the glare hit them, they returned. They said, ‘O our Lord-azwj! There is no patience for us upon the burning!’ They disobeyed. He-azwj Commanded them with the entering, thrice, during all that they disobeyed and returned.
وَ أَمَرَ أُولَئِكَ ثَلَاثاً كُلَّ ذَلِكَ يُطِيعُونَ وَ يَخْرُجُونَ فَقَالَ لَهُمْ كُونُوا طِيناً بِإِذْنِي فَخَلَقَ مِنْهُ آدَمَ
And He-azwj Commanded those thrice, during all that they obeyed and were brought out. He‑azwj Said: ‘Be clay, by My-azwj Permission!” He-azwj Created Adam-as from it’.
قَالَ فَمَنْ كَانَ مِنْ هَؤُلَاءِ لَا يَكُونُ مِنْ هَؤُلَاءِ وَ مَنْ كَانَ مِنْ هَؤُلَاءِ لَا يَكُونُ مِنْ هَؤُلَاءِ وَ مَا رَأَيْتَ مِنْ نَزَقِ أَصْحَابِكَ وَ خُلُقِهِمْ فَمِمَّا أَصَابَ مِنْ لَطْخِ أَصْحَابِ الشِّمَالِ وَ مَا رَأَيْتَ مِنْ حُسْنِ سِيمَاءِ مَنْ خَالَفَكُمْ وَ وَقَارِهِمْ فَمِمَّا أَصَابَهُمْ مِنْ لَطْخِ أَصْحَابِ الْيَمِينِ.
He-asws said: ‘So the one who was from these, cannot happen to be from those, and the one who was from those cannot be from these; and what you saw from the irritability of your companion and their manners, it is from what had hit them from the stains of companions of the left, and what you saw from the good appearance of your adversaries and their dignity, it is from what had hit them from the stains of companions of the right’’.[87]
26- سن، المحاسن عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْمُؤْمِنَ مِنْ نُورِ عَظَمَتِهِ وَ جَلَالِ كِبْرِيَائِهِ فَمَنْ طَعَنَ عَلَى الْمُؤْمِنِ أَوْ رَدَّ عَلَيْهِ فَقَدْ رَدَّ عَلَى اللَّهِ فِي عَرْشِهِ وَ لَيْسَ هُوَ مِنَ اللَّهِ فِي وَلَايَةٍ وَ إِنَّمَا هُوَ شِرْكُ شَيْطَانٍ.
(The book) ‘Al-Mahasin’ – from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Created the Momin from the Noor of His-azwj Magnificence, and Majesty of His-azwj Greatness. So, the one who insults upon the Momin or rebuts to him, so he has rebutted to Allah-azwj in His-azwj Throne, and he isn’t in Wilayah from Allah-azwj, and rather it is Shirk of Satan-la’’.[88]
27- رِيَاضُ الْجِنَانِ، لِفَضْلِ اللَّهِ بْنِ مَحْمُودٍ الْفَارِسِيِّ بِإِسْنَادِهِ عَنْ بِشْرِ بْنِ أَبِي عُتْبَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ مُحَمَّداً مِنْ طِينَةٍ مِنْ جَوْهَرَةٍ مِنْ تَحْتِ الْعَرْشِ وَ إِنَّهُ كَانَ لِطِينَتِهِ نَضْجٌ فَجَعَلَ طِينَةَ أَمِيرِ الْمُؤْمِنِينَ ع مِنْ نَضْجِ طِينَةِ رَسُولِ اللَّهِ ص
(The book) ‘Riyaz Al-Jinan’ of Fazl Allah Bin Mahmoud Al FArsy, by his chain, from Bishr Bin Abu Utba,
‘From Ja’far-asws and Abu Abdullah-asws having said: ‘Allah-azwj Created Muhammad-saww from clay of His-azwj Essence from beneath the Throne, and there was ripeness for his-saww clay so He-azwj Made the clay of Amir Al-Momineen-asws from ripeness of clay of Rasool-Allah-saww.
وَ كَانَ لِطِينَةِ أَمِيرِ الْمُؤْمِنِينَ ع نَضْجٌ فَجَعَلَ طِينَتَنَا مِنْ فَضْلِ طِينَةِ أَمِيرِ الْمُؤْمِنِينَ وَ كَانَتْ لِطِينَتِنَا نَضْجٌ فَجَعَلَ طِينَةَ شِيعَتِنَا مِنْ نَضْجِ طِينَتِنَا
And there was ripeness for clay of Amir Al-Momineen-asws, so He-azwj Made our-asws (Imams‑asws) clay from the surplus of clay of Amir Al-Momineen-asws; and there was ripeness for our-asws clay, so He-azwj Made clay of our-asws Shias from the ripeness of our-asws clay.
فَقُلُوبُهُمْ تَحِنُّ إِلَيْنَا وَ قُلُوبُنَا تَعْطِفُ عَلَيْهِمْ كَعَطْفِ الْوَالِدِ عَلَى الْوَلَدِ وَ نَحْنُ لَهُمْ خَيْرٌ مِنْهُمْ لَنَا وَ رَسُولُ اللَّهِ ص لَنَا خَيْرٌ وَ نَحْنُ لَهُ خَيْرٌ.
Thus, their hearts yearn to us-asws, and our-asws hearts sympathise upon them like the compassion of the parent upon the child, and we-asws are better for them than they are to us‑asws, and Rasool-Allah-saww is good for us-asws and we-asws are good for him-saww’’.[89]
28- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ أَبِي الْحَجَّاجِ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ع يَا أَبَا الْحَجَّاجِ إِنَّ اللَّهَ خَلَقَ مُحَمَّداً وَ آلَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِمْ مِنْ طِينِ عِلِّيِّينَ وَ خَلَقَ قُلُوبَهُمْ مِنْ طِينِ عِلِّيِّينَ فَقُلُوبُ شِيعَتِنَا مِنْ أَبْدَانِ آلِ مُحَمَّدٍ ص
And from him, by his chain, from Abu Al Hajjaj who said,
‘O Abu Al-Hajjaj! Allah-azwj Created Muhammad-saww and Progeny-asws of Muhammad-saww, may the Salawaat of Allah-azwj be upon them, from clay of Illiyeen, and Created their-asws hearts from clay of Illiyeen. The hearts of our-asws Shias are from bodies of Progeny-asws of Muhammad-saww.
وَ إِنَّ اللَّهَ تَعَالَى خَلَقَ عَدُوَّ آلِ مُحَمَّدٍ مِنْ طِينِ سِجِّينٍ وَ خَلَقَ قُلُوبَهُمْ أَخْبَثَ مِنْ ذَلِكَ وَ خَلَقَ شِيعَتَهُمْ مِنْ طِينٍ دُونَ طِينِ سِجِّينٍ فَقُلُوبُهُمْ مِنْ أَبْدَانِ أُولَئِكَ وَ كُلُّ قَلْبٍ يَحِنُّ إِلَى بَدَنِهِ.
And Allah-azwj the Exalted Created enemies of Progeny-asws of Muhammad-saww from clay of Sijjeen, and Created their hearts with wickeder than that, and Created their loyalists from clay besides clay of Sijjeen. So, their hearts are from their bodies, and every heart yearns to its body’’.[90]
29- بشا، بشارةُ المصطفى عَنِ ابْنِ الشَّيْخِ عَنْ وَالِدِهِ عَنِ الْمُفِيدِ عَنِ الْجِعَابِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحُسَيْنِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ الْمُنْعِمِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْفَزَارِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَابِرٍ الْأَنْصَارِيِّ
(The book) ‘Bashaarat Al-Mustafa-saww’ – from Ibn Al Sheykh, from his father, from Al Mufeed, from Al Jiany, from Ja’far Bin Muhammad Al-Husayni, from Ahmad Bin Abdul Mun’am, from Abdullah Bin Muhammad Al Fazary,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Jabir Al-Ansary.
وَ بِالْإِسْنَادِ عَنْ أَحْمَدَ بْنِ عَبْدِ الْمُنْعِمِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع أَ لَا أُبَشِّرُكَ أَلَا أَمْنَحُكَ قَالَ بَلَى يَا رَسُولَ اللَّهِ
And by the chain from Ahmad Bin Abdul Mun’im, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws, from Jabir having said, ‘Rasool-Allah-saww said to Ali-asws Bin Abu Talib-asws: ‘Shall I-saww give you-asws glad tidings! Shall I-saww bestow you-asws?’ He-asws said: ‘Yes, O Rasool-Allah-saww!’
قَالَ فَإِنِّي خُلِقْتُ أَنَا وَ أَنْتَ مِنْ طِينَةٍ وَاحِدَةٍ فَفَضَلَتْ مِنْهَا فَضْلَةٌ فَخَلَقَ مِنْهَا شِيعَتَنَا فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ دُعِيَ النَّاسُ بِأُمَّهَاتِهِمْ إِلَّا شِيعَتَكَ فَإِنَّهُمْ يُدْعَوْنَ بِأَسْمَاءِ آبَائِهِمْ لِطِيبِ مَوْلِدِهِمْ.
He-saww said: ‘Surely I-saww and you-asws have been Created from one clay. A surplus remained from it, so our-asws Shias were Created from it. When it will be the Day of Qiyamah, the people will be called with (names of) their mothers (as surname) except for our-asws Shias, for they will be called with the names of their fathers due to the goodness of their births’’.[91]
30- بشا، بشارة المصطفى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَهْرِيَارَ الْخَازِنِ عَنْ أَبِي مَنْصُورٍ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَبْدِ الْعَزِيزِ الْمُعَدِّلِ عَنْ أَبِي عُمَيْرٍ السَّمَّاكِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْمَهْدِيِّ عَنْ عُمَرَ بْنِ الْخَطَّابِ السِّجِسْتَانِيِّ عَنْ إِسْمَاعِيلَ بْنِ الْعَبَّاسِ الْحِمَّصِيِّ عَنْ أَبِي زِيَادٍ عَنْ أَبِي هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لِعَلِيٍّ ع أَ لَا أُبَشِّرُكَ يَا عَلِيُّ قَالَ بَلَى بِأَبِي وَ أُمِّي يَا رَسُولَ اللَّهِ
(The book) ‘Bashaarat Al-Mustafa-saww’ – From Muhammad Bin Ahmad Bin Shahriyar Al Khazin, from Abu Mansour Muhammad Bin Muhammad Bin Ahmad Bin Abdul Aziz Al Muaddil, from Abu Umeyr Al Sammak, from Muhammad Bin Ahmad Al Mahdy, from Umar Bin Al Khattab Al Sijistany, from Ismail Bin Al Abbas Al Himmasy, from Abu Ziyad, from Abu Hureyra who said,
‘I heard Rasool-Allah-saww saying to Ali-asws: ‘Shall I-azwj give you-asws glad tidings, O Ali-asws?’ He‑asws said: ‘Yes, by my-asws father-as and my-asws mother-as, O Rasool-Allah-saww!’
قَالَ أَنَا وَ أَنْتَ وَ فَاطِمَةُ وَ الْحَسَنُ وَ الْحُسَيْنُ خُلِقْنَا مِنْ طِينَةٍ وَاحِدَةٍ وَ فَضَلَتْ مِنْهَا فَضْلَةٌ فَجَعَلَ مِنْهَا شِيعَتَنَا وَ مُحِبِّينَا
He-saww said: ‘I-saww, and you-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws, and Al-Husayn‑asws, we-asws are Created from one clay, and there remained a surplus from it, so our‑asws Shias and ones who love us-asws were Made (to be) from it.
فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ دُعِيَ النَّاسُ بِأَسْمَاءِ أُمَّهَاتِهِمْ مَا خَلَا نَحْنُ وَ شِيعَتَنَا وَ مُحِبِّينَا فَإِنَّهُمْ يُدْعَوْنَ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ.
When it will be the Day of Qiyamah, the people will be called with names of their mothers (as surname) apart from us-asws and our-asws Shias and ones who love us-asws, for they will be called with their names and names of their fathers’’.[92]
31- بشا، بشارة المصطفى عَنِ ابْنِ شَيْخِ الطَّائِفَةِ عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنِ الْمُظَفَّرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي الثَّلْجِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الزُّرَارِيِّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي زَكَرِيَّا الْمَوْصِلِيِّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ لِعَلِيٍّ أَنْتَ الَّذِي احْتَجَّ اللَّهُ بِكَ فِي ابْتِدَاءِ الْخَلْقِ حَيْثُ أَقَامَهُمْ أَشْبَاحاً فَقَالَ لَهُمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى
(The book) ‘Bashaarat Al-Mustafa-saww’ – From Ibn Sheykh Al Taifa, from his father, from Al Mufeed, from Al Muzaffar Bin Muhammad, from Muhammad Bin Ahmad Bin Abu Al Salj, from Ahmad Bin Muhammad Bin Isa Al Hashimy, from Muhammad Bin Abdullah al Zurary, from his father, from Ibn Mahboub, from Abu Zakariya Al Mowsily, from Jabir,
‘From Abu Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws: ‘Rasool-Allah-saww said to Ali-asws: ‘You-asws are the one Allah-azwj had Argued by you-asws in the beginning of the creation whereby He-azwj Established them as resemblances, so He-azwj Said to them: ‘“Am I not your Lord?” They said, ‘Yes, [7:172]’.
قَالَ وَ مُحَمَّدٌ رَسُولِي قَالُوا بَلَى قَالَ وَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ فَأَبَى الْخَلْقُ جَمِيعاً إِلَّا اسْتِكْبَاراً وَ عُتُوّاً عَنْ وَلَايَتِكَ إِلَّا نَفَرٌ قَلِيلٌ وَ هُمْ أَقَلُّ الْقَلِيلِ وَ هُمْ أَصْحَابُ الْيَمِينِ.
He-azwj Said: “And Muhammad-saww is My-azwj Rasool-saww?’ They said, ‘Yes’. He-azwj Said: “And Ali-asws is Emir of the Momineen?’ But entirety of the creatures refused except they were arrogant and insolent from your-asws Wilayah, except a small number, and they were fewer than the few, and they are companions of the right’’.[93]
32- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ غَيْرِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ أَبِي نَهْشَلٍ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَنَا مِنْ أَعْلَى عِلِّيِّينَ وَ خَلَقَ قُلُوبَ شِيعَتِنَا مِمَّا خَلَقَنَا مِنْهُ وَ خَلَقَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ وَ قُلُوبُهُمْ تَهْوَى إِلَيْنَا لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقْنَا
(The book) ‘Al-Kafi’ – From Muhammad Bin Yahya and someone else, from Ahmad Bin Muhammad and someone else, from Muhammad Bin Khalaf, from Abu Nahshal who said, ‘It is narrated to me by Muhammad Bin Ismail, from Abu Hamza Al-Sumali who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj Mighty and Majestic Created us-asws from high Illiyees and Created hearts of our-asws Shias from what We-azwj had been Created from, and Created their bodies from below that, and their hearts yearn to us-asws because these have been Created from what we-asws are Created’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ كَلَّا إِنَّ كِتابَ الْأَبْرارِ لَفِي عِلِّيِّينَ وَ ما أَدْراكَ ما عِلِّيُّونَ كِتابٌ مَرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ
Then he-asws recited this Verse: Never! Surely the Book of the righteous would be in Illiyeen [83:18] And what will make you realise what Illiyeen is? [83:19] A numbered Book [83:20].
وَ خَلَقَ عَدُوَّنَا مِنْ سِجِّينٍ وَ خَلَقَ قُلُوبَ شِيعَتِهِمْ مِمَّا خَلَقَهُمْ مِنْهُ وَ أَبْدَانَهُمْ مِنْ دُونِ ذَلِكَ فَقُلُوبُهُمْ تَهْوَى إِلَيْهِمْ لِأَنَّهَا خُلِقَتْ مِمَّا خُلِقُوا مِنْهُ
(He-asws said): ‘And He-azwj Created our-asws enemies from Sijjeen, and Created hearts of their loyalists from it, and their bodies from below that, so their hearts year to them because these have been Created from what they have been Created from’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ- كَلَّا إِنَّ كِتابَ الفُجَّارِ لَفِي سِجِّينٍ وَ ما أَدْراكَ ما سِجِّينٌ كِتابٌ مَرْقُومٌ وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ.
Then he-asws recited this Verse: Never! Surely the book of the immoral is in Sijjeen [83:7] And what will make you realise what Sijjeen is? [83:8] A numbered book [83:9] Woe on that Day would be unto the beliers [83:10]’’.[94]
33- بشا، بشارة المصطفى عَنِ ابْنِ الشَّيْخِ عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فَضَالَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّا وَ شِيعَتَنَا خُلِقْنَا مِنْ طِينَةِ عِلِّيِّينَ وَ خَلَقَ اللَّهُ عَدُوَّنَا مِنْ طِينَةِ خَبَالٍ مِنْ حَمَإٍ مَسْنُونٍ.
(The book) ‘Bashaarat Al-Mustafa-saww’ – From Ibn Al Sheykh, from his father, from Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Muhammad Bin Khalid, from Fazalat, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘We-asws and our-asws Shias are Created from clay of Illiyeen, and Allah-azwj Created our-asws enemies from clay of pus, from matured mud, altered [15:26]’’.[95]
باب 4 فطرة الله سبحانه و صبغته
CHAPTER 4 – NATURE OF ALLAH-azwj THE GLORIOUS AND ITS DYEING
الآيات
The Verses
البقرة صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً وَ نَحْنُ لَهُ عابِدُونَ
(Surah) Al Baqarah: A Dyeing of Allah; and who is better than Allah in dyeing? And we are worshipping to Him [2:138].
الروم فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها لا تَبْدِيلَ لِخَلْقِ اللَّهِ ذلِكَ الدِّينُ الْقَيِّمُ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ.
(Surah) Al Roum: Then set your face for the upright Religion – the nature of Allah which He has Natured the people upon. There is no replacement to Allah’s creation. That is the Religion of the Custodian, but most people do not know [30:30].
تفسير
(Forbidden) Interpretation (opinionated)
صِبْغَةَ اللَّهِ قال البيضاوي أي صبغنا الله صبغته و هي فطرة اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها فإنها حلية الإنسان كما أن الصبغة حلية المصبوغ أو هدانا هدايته و أرشدنا حجته أو طهر قلوبنا بالإيمان تطهيره
A Dyeing of Allah [2:138] – Al-Bayzawi said, ‘i.e., Allah-azwj has dyed in His-azwj Dye, and it is the nature of Allah which He has Natured the people upon [30:30], for it is an ornament of the human being just as the ornament of the dyed, or He-azwj Guided us with His-azwj Guidance, and Showed us His-azwj Arguments, or Cleansed our hearts with the Eman in His-azwj Cleansing.
و سماه صبغة لأنه ظهر أثره عليهم ظهور الصبغ على المصبوغ و تداخل في قلوبهم تداخل الصبغ الثوب أو للمشاكلة فإن النصارى كانوا يغمسون أولادهم في ماء أصفر يسمونه المعمودية و يقولون هو تطهير لهم و به تحقق نصرانيتهم و نصبها على أنه مصدر مؤكد لقوله آمنا
And He-azwj Named is at dyeing because its impact is revealed upon them, revealing the dye upon the dyed one, and enters into their hearts, (like) the dyeing of the cloth, or similar. The Christians were immersing their children in yellow water naming it as baptism and saying it is a cleansing for them, and by that their Christianity is realised, and they set it up based upon that it is a source emphasising his word, ‘We believe’.
و قيل على الإغراء و قيل على البدل من ملة إبراهيم.
And it is said, ‘It is based upon the temptation’. And it is said, ‘It is based upon the replacement from the nation of Ibrahim-as’.
وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً لا صبغة أحسن من صبغته وَ نَحْنُ لَهُ عابِدُونَ تعريض بهم أي لا نشرك به كشرككم.
and who is better than Allah in dyeing? – There is no dyeing better than His-azwj Dyeing – And we are worshipping to Him [2:138] – an exposition with them I.e.,, ‘We will not associate with Him-azwj, like you associating’.
و أقول قد مضى تفسير الآية الثانية في باب فضل الإيمان.
And I (Majlisi) am saying, ‘The interpretation of the second Verse has already passed in the chapter on merits of the Eman’.
كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الْإِسْلَامُ
(The book) ‘Al-Kafi’ – from Ali, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: A Dyeing of Allah; and who is better than Allah in dyeing? [2:138]. He-asws said: ‘Al-Islam’.
وَ قَالَ فِي قَوْلِهِ عَزَّ وَ جَلَّ- فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى قَالَ هِيَ الْإِيمَانُ بِاللَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ.
And he-asws said regarding Words of Mighty and Majestic: so he has grasped the most trustworthy handhold, [2:256]. He-asws said: ‘It is the Eman with Allah-azwj Alone, there being no associate for Him-azwj’’.[96]
بيان رُوِيَ فِي مَعَانِي الْأَخْبَارِ، عَنِ النَّبِيِّ ص مَنْ أَحَبَّ أَنْ يَسْتَمْسِكَ بِالْعُرْوَةِ الْوُثْقى الَّتِي لَا انْفِصامَ لَها فَلْيَسْتَمْسِكْ بِوَلَايَةِ أَخِي وَ وَصِيِّي عَلِيِّ بْنِ أَبِي طَالِبٍ فَإِنَّهُ لَا يَهْلِكُ مَنْ أَحَبَّهُ وَ تَوَلَّاهُ وَ لَا يَنْجُو مَنْ أَبْغَضَهُ وَ عَادَاهُ.
Explanation – It is reported in (the book) ‘Ma’any Al-Akhbar’ – from the Prophet-saww: ‘One who loves to hold on to the most trustworthy handhold, [2:256] which has no breaking for it; [2:256], so let him hold adhere with Wilayah of my-saww brother-asws and my-saww successor-asws Ali Bin Abu Talib-asws, for the one who loves him-asws will not be destroyed and the one who hates him-asws and is inimical to him-asws will not be attain salvation’’.
وَ عَنِ الْبَاقِرِ ع أَنَّ الْعُرْوَةَ الْوُثْقَى هِيَ مَوَدَّتُنَا أَهْلَ الْبَيْتِ.
And from Al-Baqir-asws: ‘The most trustworthy handhold, [2:256] it is our-asws cordiality, People‑asws of the Household’’.
2- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ الْبَزَنْطِيِّ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الصِّبْغَةُ هِيَ الْإِسْلَامُ.
(The book) ‘Al-Kafi’ – From the number, from Sahl, from Al Bazanty, from Dawood Bin Sirham, from Abdullah Bin Farqad, from Humran,
‘From Abu Abdullah-asws regarding words of Allah-azwj Mighty and Majestic: ‘: A Dyeing of Allah; and who is better than Allah in dyeing? [2:138]. He-asws said: ‘The dyeing, it is Al-Islam’’.[97]
3- يد، التوحيد عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَا بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ عَلَى التَّوْحِيدِ.
(The book) ‘Al Tawheed’ – from his father, from Sa’ad, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al A’ala Bin Al Fuzeyl,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon [30:30]. He‑asws said: ‘(Natured) upon the Tawheed’’.[98]
4- ير، بصائر الدرجات عَنْ أَحْمَدَ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَقَالَ عَلَى التَّوْحِيدِ وَ مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ ع.
(The book) ‘Basaair Al-Darajaat’ – from Ahmad Bin Musa, from Al-Hassan Bin Musa al Khashab, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws regarding His-azwj Words: the nature of Allah which He has Natured the people upon [30:30]. He (the narrator) said, ‘He-asws said: ‘(Natured) upon the Tawheed, and Muhammad-saww being Rasool-saww of Allah-azwj, and Ali-asws being Emir of the Momineen’’.[99]
سن، المحاسن عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ عَلَى مَعْرِفَةِ أَنَّهُ رَبُّهُمْ وَ لَوْ لَا ذَلِكَ لَمْ يَعْلَمُوا إِذَا سُئِلُوا مَنْ رَبُّهُمْ وَ مَنْ رَازِقُهُمْ.
(The book) ‘Al-Mahasin’ – from his father, from Ali Bin Al Nu’man, from Abdullah Bin Muskan, from Zurara who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon [30:30]. He-asws said: ‘Natured them upon the recognition that He-azwj is their Lord-azwj, and had it not been that they would not have known, when asked who their Lord-azwj is, and who their Sustainer is’’.[100]
6- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها مَا تِلْكَ الْفِطْرَةُ قَالَ هِيَ الْإِسْلَامُ فَطَرَهُمُ اللَّهُ حِينَ أَخَذَ مِيثَاقَهُمْ عَلَى التَّوْحِيدِ.
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon [30:30], ‘What is that nature?’ He-asws said: ‘It is Al-Islam. Allah-azwj Natured them when He-azwj Took their Covenants upon the Tawheed’’.[101]
7- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: Being upright for Allah, not associating anything with Him; [22:31]’.
قَالَ الْحَنِيفِيَّةُ مِنَ الْفِطْرَةِ الَّتِي فَطَرَ النَّاسَ عَلَيْها لا تَبْدِيلَ لِخَلْقِ اللَّهِ
He-asws said: ‘The uprightness is from the nature of Allah which He has Natured the people upon. There is no replacement to Allah’s creation [30:30]’.
قَالَ فَطَرَهُمْ عَلَى الْمَعْرِفَةِ بِهِ
He-asws said: ‘He-azwj Natured them upon the recognition with Him-azwj’.
فَقَالَ زُرَارَةُ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى
Zurarah said, ‘And I asked him-asws about Words of Allah-azwj Mighty and Majestic: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, (we testify)’. [7:172].
قَالَ أَخْرَجَ مِنْ ظَهْرِ آدَمَ ذُرِّيَّتَهُ إِلَى يَوْمِ الْقِيَامَةِ فَخَرَجُوا كَالذَّرِّ فَعَرَّفَهُمْ وَ أَرَاهُمْ نَفْسَهُ وَ لَوْ لَا ذَلِكَ لَمْ يَعْرِفْ أَحَدٌ رَبَّهُ
He-asws said: ‘Extraction from the back of Adam-as, his-as offspring, up to the Day of Qiyamah. They came out like the particles. He-azwj Introduced them and Showed them His-azwj Self, and had it not been that no one would have known his Lord-azwj’.
وَ قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ يَعْنِي عَلَى الْمَعْرِفَةِ بِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَالِقُهُ وَ كَذَلِكَ قَوْلُهُ- وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ.
And he-asws said: ‘Rasool-Allah-saww said: ‘Every new-born is born upon the nature, meaning, upon the recognition that Allah-azwj Mighty and Majestic has Created him, and like that are His-azwj Words: And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. [31:25]’’.[102]
تبيين وَ فِي تَفْسِيرِ مَوْلَانَا الْعَسْكَرِيِّ ع أَنَّهُ سُئِلَ مَوْلَانَا الصَّادِقُ عَنِ اللَّهِ فَقَالَ لِلسَّائِلِ يَا أَبَا عَبْدِ اللَّهِ هَلْ رَكِبْتَ سَفِينَةً قَطُّ قَالَ بَلَى
Explanation – And in Tafseer of our Master-asws Al-Askari-asws, our Master-asws Al-Sadiq-asws had been asked about Allah-azwj, so he-asws said to the questioner: ‘O Abu Abdullah! Have you sailed in the ship at all?’ He said, ‘Yes’.
قَالَ فَهَلْ كُسِرَ بِكَ حَيْثُ لَا سَفِينَةَ تُنْجِيكَ وَ لَا سِبَاحَةَ تُغْنِيكَ قَالَ بَلَى
He-asws said: ‘Has it ever broken with you whereby there no (other) ship to rescue you nor could swimming have sufficed you?’ He said, ‘Yes’.
قَالَ فَهَلْ تَعَلَّقَ قَلْبُكَ هُنَاكَ أَنَّ شَيْئاً مِنَ الْأَشْيَاءِ قَادِرٌ عَلَى أَنْ يُخَلِّصَكَ مِنْ وَرْطَتِكَ قَالَ بَلَى
He-asws said: ‘Did your heart attached to anything from the things able upon finishing you from your predicament?’ He said, ‘Yes’.
قَالَ الصَّادِقُ فَذَلِكَ الشَّيْءُ هُوَ اللَّهُ الْقَادِرُ عَلَى الْإِنْجَاءِ حِينَ لَا مُنْجِيَ وَ عَلَى الْإِغَاثَةِ حِينَ لَا مُغِيثَ.
Al-Sadiq-asws said: ‘So that thing, He-azwj is Allah-azwj, the Able upon rescuing when there is neither are rescuer, and (Able) upon the Helping where there is no helper’’.
وَ فِي كَلَامِ سَيِّدِ الشُّهَدَاءِ أَبِي عَبْدِ اللَّهِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَى جَدِّهِ وَ أَبِيهِ وَ أُمِّهِ وَ أَخِيهِ وَ عَلَيْهِ وَ بَنِيهِ مَا يُرْشِدُكَ إِلَى هَذَا الْعِيَانِ بَلْ يُغْنِيكَ عَنْ هَذَا الْبَيَانِ حَيْثُ قَالَ فِي دُعَاءِ عَرَفَةَ
And in a speech of chief of the Martyrs Abu Abdullah Al-Husayn-asws, may the Salawaat of Allah‑azwj be upon his-asws grandfather-saww, and his-asws father-asws, and his-asws mother-asws, and his-asws brother-asws, and upon him-asws, and his-asws son-asws, there is what can guide you to this, but it would make you needless from this explanation whereby he-asws said in supplication of Arafaat: –
كَيْفَ يُسْتَدَلُّ عَلَيْكَ بِمَا هُوَ فِي وُجُودِهِ مُفْتَقِرٌ إِلَيْكَ أَ يَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ مَا لَيْسَ لَكَ حَتَّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ مَتَى غِبْتَ حَتَّى تَحْتَاجَ إِلَى دَلِيلٍ يَدُلُّ عَلَيْكَ
‘How can You-azwj be pointed upon with what he in his existence is lacking to You-azwj! Can there be for others, from the manifestation what isn’t for You-azwj until he would be the revealer to You-azwj when were You-azwj hidden until he is needy to evidence pointing upon You-azwj?
وَ مَتَى بَعُدْتَ حَتَّى تَكُونَ الْآثَارُ هِيَ الَّتِي تُوصِلُ إِلَيْكَ عَمِيَتْ عَيْنٌ لَا تَرَاكَ وَ لَا تَزَالُ عَلَيْهَا رَقِيباً وَ خَسِرَتْ صَفْقَةُ عَبْدٍ لَمْ تَجْعَلْ لَهُ مِنْ حُبِّكَ نَصِيباً
When were You-azwj so remote until the traces would be with which one can arrive to You-azwj? Blinded is the eye not seeing You-azwj, nor do You-azwj cease watching out upon it, and loss making is the deal of a servant whom You-azwj do not Make a share to be for him from Your‑azwj Love’.
وَ قَالَ أَيْضاً تَعَرَّفْتَ لِكُلِّ شَيْءٍ فَمَا جَهِلَكَ شَيْءٌ
And he-asws said as well: ‘You-azwj have Introduced Yourself-azwj to all things so nothing is ignorant of You-azwj’.
وَ قَالَ تَعَرَّفْتَ إِلَيَّ فِي كُلِّ شَيْءٍ فَرَأَيْتُكَ ظَاهِراً فِي كُلِّ شَيْءٍ فَأَنْتَ الظَّاهِرُ لِكُلِّ شَيْءٍ انْتَهَى.
And he-asws said: ‘You-azwj Introduced Yourself-azwj to me-asws in all things, and I-asws saw You-azwj apparently in all things, so You-azwj are the apparent to all things’ – end.
و أقول قد مضى أكثر أخبار هذا الباب في كتاب التوحيد.
And I (Majlisi) am saying, ‘Many Ahadeeth have already passed regarding this subject in the book of Tawheed’.
باب 5 فيما يدفع الله بالمؤمن
CHAPTER 5 – REGARDING WHAT ALLAH-azwj REPELS DUE TO THE MOMIN
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ لَيَدْفَعُ بِالْمُؤْمِنِ الْوَاحِدِ عَنِ الْقَرْيَةِ الْفَنَاءَ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ali Bin Al-Hassan Al Taymi, from Muhammad Bin Abdullah Bin Zurara, from Muhammad Bin Al Fuzeyl, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Allah-azwj tends to Repel the annihilation from the town due to the one Momin (being in it)’’.[103]
بيان: و ذلك الدفع إما بدعائه أو ببركة وجوده فيهم.
Explanation – And that defending is either die to his supplication, or due to the Blessings of his existence among them.
2- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يُصِيبُ قَرْيَةً عَذَابٌ وَ فِيهَا سَبْعَةٌ مِنَ الْمُؤْمِنِينَ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Ahmad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘A town will not be hit by Punishment while there are seven of the Momineen in it’’.[104]
3- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قِيلَ لَهُ فِي الْعَذَابِ إِذَا نَزَلَ بِقَوْمٍ يُصِيبُ الْمُؤْمِنِينَ قَالَ نَعَمْ وَ لَكِنْ يَخْلُصُونَ بَعْدَهُ.
(The book) ‘Al-Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from someone else,
‘From Abu Abdullah-asws, he (the narrator) said, ‘It was said to him-asws regarding the Punishment when it befalls with a people, ‘Does it afflict the Momineen?’ He-asws said: ‘Yes, but they get finished off (from it) afterwards’’.[105]
باب 6 حقوق المؤمن على الله عز و جل و ما ضمن الله تعالى له
CHAPTER 6 – RIGHTS OF THE MOMIN UPON ALLAH-azwj MIGHTY AND MAJESTIC, AND WHAT ALLAH-azwj THE EXALTED HAS GUARANTEED TO HIM
1- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مِهْرَانَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ الْيَشْكُرِيِّ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لِلْمُؤْمِنِ عَلَى اللَّهِ عَزَّ وَ جَلَّ عِشْرُونَ خَصْلَةً يَفِي لَهُ بِهَا
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Al Barqy, from Muhammad Bin Abdullah Bin Mihran, from Ali Bin Al-Husayn Bin Ubeydullah Al Yashkary, from Muhammad Bin Al Musanna Al hazramy, from Usman Bin Zayd, from Jabir Bin Yazeed,
‘From Abu Ja’far-asws having said: ‘For them Momin, upon Allah-azwj Mighty and Majestic, there are twenty characteristics He-azwj Fulfils for him with these: –
لَهُ عَلَى اللَّهِ تَبَارَكَ وَ تَعَالَى أَنْ لَا يَفْتِنَهُ وَ لَا يُضِلَّهُ وَ لَهُ عَلَى اللَّهِ أَنْ لَا يُعْرِيَهُ وَ لَا يُجَوِّعَهُ وَ لَهُ عَلَى اللَّهِ أَنْ لَا يُشْمِتَ بِهِ عَدُوَّهُ وَ لَهُ عَلَى اللَّهِ أَنْ لَا يَهْتِكَ سِتْرَهُ وَ لَهُ عَلَى اللَّهِ أَنْ لَا يَخْذُلَهُ وَ يُعِزَّهُ
For him, upon Allah-azwj Blessed and Exalted is that He-azwj will neither Tempt him nor let him stray; and for him upon Allah-azwj is that He-azwj will neither Strip him nor Starve him; and for him upon Allah-azwj is that his enemies will not Let his enemies gloat over him; and for him upon Allah-azwj is that He-azwj will not Violate his veil (privacy); and for him upon Allah-azwj is that He-azwj will not Abandon him and will Cherish him.
وَ لَهُ عَلَى اللَّهِ أَنْ لَا يُمِيتَهُ غَرَقاً وَ لَا حَرَقاً وَ لَهُ عَلَى اللَّهِ أَنْ لَا يَقَعَ عَلَى شَيْءٍ وَ لَا يَقَعَ عَلَيْهِ شَيْءٌ وَ لَهُ عَلَى اللَّهِ أَنْ يَقِيَهُ مَكْرَ الْمَاكِرِينَ وَ لَهُ عَلَى اللَّهِ أَنْ يُعِيذَهُ مِنْ سَطَوَاتِ الْجَبَّارِينَ وَ لَهُ عَلَى اللَّهِ أَنْ يَجْعَلَهُ مَعَنَا فِي الدُّنْيَا وَ الْآخِرَةِ
And for him upon Allah-azwj is that He-azwj will neither Cause him to die by drowning, nor burning; and for him upon Allah-azwj is that neither will he fall upon something nor will something fall upon him; and for him upon Allah-azwj is that He-azwj will Save him from the plots of the plotters; and for him upon Allah-azwj is that He-azwj will Protect him from tyranny of the tyrants; and for him upon Allah-azwj is that He-azwj will Make him to be with us-asws in the world and the Hereafter.
وَ لَهُ عَلَى اللَّهِ أَنْ لَا يُسَلِّطَ عَلَيْهِ مِنَ الْأَدْوَاءِ مَا يَشِينُ خِلْقَتَهُ وَ لَهُ عَلَى اللَّهِ أَنْ يُعِيذَهُ مِنَ الْبَرَصِ وَ الْجُذَامِ وَ لَهُ عَلَى اللَّهِ أَنْ لَا يُمِيتَهُ عَلَى كَبِيرَةٍ وَ لَهُ عَلَى اللَّهِ أَنْ لَا يُنْسِيَهُ مَقَامَهُ فِي الْمَعَاصِي حَتَّى يُحْدِثَ تَوْبَةً وَ لَهُ عَلَى اللَّهِ أَنْ لَا يَحْجُبَ عَنْهُ عِلْمَهُ وَ مَعْرِفَتَهُ بِحُجَّتِهِ
And for him upon Allah-azwj is that He-azwj will not let the medications to overcome upon him what would disgrace his body; and for him upon Allah-azwj is that He-azwj would Protect him from the vitiligo, and the leprosy; and for him upon Allah-azwj is that He-azwj no Cause him to die upon a major sin; and for him upon Allah-azwj is that He-azwj will not let him forget his position in the (act of) disobedience until he begins repentance; and for him upon Allah-azwj is that He-azwj will not Veil from him His-azwj Knowledge, and his recognition of His-azwj Divine Authority.
وَ لَهُ عَلَى اللَّهِ أَنْ لَا يَغْرِزَ فِي قَلْبِهِ الْبَاطِلَ وَ لَهُ عَلَى اللَّهِ أَنْ يَحْشُرَهُ يَوْمَ الْقِيَامَةِ وَ نُورُهُ يَسْعَى بَيْنَ يَدَيْهِ وَ لَهُ عَلَى اللَّهِ أَنْ يُوَفِّقَهُ لِكُلِّ خَيْرٍ وَ لَهُ عَلَى اللَّهِ أَنْ لَا يُسَلِّطَ عَلَيْهِ عَدُوَّهُ فَيُذِلَّهُ وَ لَهُ عَلَى اللَّهِ أَنْ يَخْتِمَ لَهُ بِالْأَمْنِ وَ الْإِيمَانِ وَ يَجْعَلَهُ مَعَنَا فِي الرَّفِيقِ الْأَعْلَى
And for him upon Allah-azwj is that He-azwj will not let the falsehood deceive him in his heart; and for him upon Allah-azwj is that He-azwj will Resurrect him on the Day of Qiyamah and his light (Noor) will be running in front of him; and for him upon Allah-azwj that He-azwj will Harmonise him to every good; and for him upon Allah-azwj is that his enemy should not overcome upon him and disgrace him; and for him upon Allah-azwj is the He-azwj will End for him with the security and the Eman and Make him to be with us-asws among the lofty friends.
هَذِهِ شَرَائِطُ اللَّهِ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ.
These are the conditions of Allah-azwj Mighty and Majestic for the Momineen’’.[106]
2- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الصَّدُوقِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ تَعَالَى ضَمِنَ لِلْمُؤْمِنِ ضَمَاناً
(The book) ‘Al-Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Sadouq, from Ibn Al Mutawakkil, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Muhammad Bin sinan, from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Allah-azwj has Guaranteed (a certain) guarantee for the Momin’.
قَالَ قُلْتُ مَا هُوَ
He (the narrator) said, ‘I said, ‘What is it?’
قَالَ ضَمِنَ لَهُ إِنْ أَقَرَّ لِلَّهِ بِالرُّبُوبِيَّةِ وَ لِمُحَمَّدٍ ص بِالنُّبُوَّةِ وَ لِعَلِيٍّ ع بِالْإِمَامَةِ وَ أَدَّى مَا افْتُرِضَ عَلَيْهِ أَنْ يُسْكِنَهُ فِي جِوَارِهِ
He-asws said: ‘He-azwj has Guaranteed for him if he were to acknowledge to Allah-azwj with the Lordship, and for Muhammad-saww with the Prophet-hood, and to Ali-asws with the Imamate, and fulfills whatever has been Obligated upon him, that He-azwj will Settle him in His-azwj Vicinity (Paradise)’.
قَالَ فَقُلْتُ هَذِهِ وَ اللَّهِ هِيَ الْكَرَامَةُ الَّتِي لَا تُشْبِهُهَا كَرَامَةُ الْآدَمِيِّينَ
He (the narrator) said, ‘I said, ‘By Allah-azwj! This, it is the prestige which no prestige of the humans can resemble!’
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع اعْمَلُوا قَلِيلًا تَنَعَّمُوا كَثِيراً.
Then Abu Abdullah-asws said: ‘Work a little, you will enjoy a lot!’’[107]
باب 7 الرضا بموهبة الإيمان و أنه من أعظم النعم و ما أخذ الله على المؤمن من الصبر على ما يلحقه من الأذى
CHAPTER 7 – THE CONTENTMENT WITH THE GIFT OF EMAN, AND IT IS FROM THE MIGHTIES OF BOUNTIES, AND WHAT ALLAH-azwj HAS TAKEN UPON THE MOMIN, FROM BEING PATIENT UPON WHATEVER HE FACES FROM THE HARM
1- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: إِنَّ رَجُلًا جَاءَ إِلَى سَيِّدِنَا الصَّادِقِ ع فَشَكَا إِلَيْهِ الْفَقْرَ فَقَالَ لَيْسَ الْأَمْرُ كَمَا ذَكَرْتَ وَ مَا أَعْرِفُكَ فَقِيراً
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Fahham, from Al Mansuri, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Musa-asws Bin Ja’far-asws having said: ‘A man came to our Chief Al-Sadiq-asws. He complained to him-asws of the poverty. He-asws said: ‘The matter isn’t like what you mentioned, and I-asws do not know of you being poor’.
قَالَ وَ اللَّهِ يَا سَيِّدِي مَا اسْتَبَنْتَ وَ ذَكَرَ مِنَ الْفَقْرِ قِطْعَةً وَ الصَّادِقُ ع يُكَذِّبُهُ إِلَى أَنْ قَالَ خَبِّرْنِي لَوْ أُعْطِيتَ بِالْبَرَاءَةِ مِنَّا مِائَةَ دِينَارٍ كُنْتَ تَأْخُذُ قَالَ لَا إِلَى أَنْ ذَكَرَ أُلُوفَ دَنَانِيرَ وَ الرَّجُلُ يَحْلِفُ أَنَّهُ لَا يَفْعَلُ
He said, ‘By Allah-azwj, O my Chief! What can I clarify?’ – and he mentioned a piece from the poverty, and Al-Sadiq-asws belied him, until he-asws said: ‘Inform me-asws! If I-asws were to give you on hundred Dinar for disavowing from us-asws, will you be taking it?’ He said, ‘No’, until he-asws mentioned thousands of Dinars, and the man kept swearing that he will not do so (take it).
فَقَالَ لَهُ مَنْ مَعَهُ سِلْعَةٌ يُعْطَى هَذَا الْمَالَ لَا يَبِيعُهَا هُوَ فَقِيرٌ؟.
He-asws said to him, ‘One who has such a commodity for him given this wealth and he does not sell it, is he poor?’’[108]
2- ير، بصائر الدرجات عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ أَبِي يُوسُفَ الْبَزَّازِ قَالَ: تَلَا أَبُو عَبْدِ اللَّهِ ع عَلَيْنَا هَذِهِ الْآيَةَ فَاذْكُرُوا آلاءَ اللَّهِ قَالَ أَ تَدْرِي مَا آلَاءُ اللَّهِ قُلْتُ لَا قَالَ هِيَ أَعْظَمُ نِعَمِ اللَّهِ عَلَى خَلْقِهِ وَ هِيَ وَلَايَتُنَا.
(The book) ‘Basaair Al-Darajaat’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, and Muhammad Bin Jamhour, from Abdullah Bin Abdul Rahman, from Al Haysam Bin Waqid, from Abu Yusuf Al Bazzaz who said,
‘Abu Abdullah-asws recited this Verse: remember the Favours of Allah perhaps you would be successful’ [7:69]. He-asws said: ‘Do you know what is the Favour of Allah-azwj?’ I said, ‘No’. He‑asws said: ‘It is the mightiest bounty of Allah-azwj upon His-azwj creatures, and it is our-asws Wilayah’’.[109]
3- سن، المحاسن عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتِ بْنِ أَبِي سَعِيدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ تَكُونُوا وَحْدَانِيِّينَ فَقَدْ كَانَ رَسُولُ اللَّهِ ص وَحْدَانِيّاً يَدْعُو النَّاسَ فَلَا يَسْتَجِيبُونَ لَهُ وَ لَقَدْ كَانَ أَوَّلَ مَنِ اسْتَجَابَ لَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ قَدْ قَالَ لَهُ رَسُولُ اللَّهِ ص أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي.
(The book) ‘Al-Mahasin’ – from Ibn Fazzal, from Sa’alba, from Abu Umayya Yusuf Bin Sabit Bin Abu Saeed who said,
‘Abu Abdullah-asws said: ‘If you were to be Monotheists, so Rasool-Allah-saww was a Monotheists calling the people, but they did not answer him-saww, and the first one to answer to him-saww was Ali-asws Bin Abu Talib-asws, and Rasool-Allah-saww had said to him-asws: ‘You-asws are from me-saww at the status of Haroun-as from Musa-as, except there will not be a Prophet-as after me-saww’’.[110]
4- سن، المحاسن عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ مُؤْمِنٍ إِلَّا وَ قَدْ جَعَلَ اللَّهُ لَهُ مِنْ إِيمَانِهِ أُنْساً يَسْكُنُ إِلَيْهِ حَتَّى لَوْ كَانَ عَلَى قُلَّةِ جَبَلٍ لَمْ يَسْتَوْحِشْ إِلَى مَنْ خَالَفَهُ.
(The book) ‘Al-Mahasin’ – From Fazzal, from Ali Bin Shajara, from Ubeyd Bin Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘There is none from a Momin except and Allah-azwj has Made for him, from his Eman, to be a comfort he can be tranquil to it. Even if he were to be at the peak of a mountain, he will not be lonely to the ones opposing him’’.[111]
5- سن، المحاسن عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ فُضَيْلٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنِ الْمُؤْمِنِ فَإِنِّي أُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَزْوِيهِ عَنْهُ وَ لَوْ لَمْ يَكُنْ فِي الْأَرْضِ إِلَّا مُؤْمِنٌ وَاحِدٌ لَاكْتَفَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ جَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَحْتَاجُ مَعَهُ إِلَى أَحَدٍ.
(The book) ‘Al-Mahasin’ – from Ibn Fazzal, from Ibn Fuzeyl, from Abu Hamza Al Sumali who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Blessed and Exalted Said: “I-azwj have not hesitated regarding anything I-azwj Did like My-azwj Hesitation about the Momin, for I-azwj Love to meet him but he dislikes the death, so I-azwj Impede it from him, and even if there did not happen to be in the earth except for one Momin, I-azwj would have Suffice with him from entirety of My-azwj creatures, and Made such a comfort for him from his Eman, he would not have been needy to anyone’’.[112]
6- سن، المحاسن عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِيَأْذَنْ بِحَرْبٍ مِنِّي مُسْتَذِلُّ عَبْدِيَ الْمُؤْمِنِ وَ مَا تَرَدَّدْتُ فِي شَيْءٍ كَتَرَدُّدِي فِي مَوْتِ الْمُؤْمِنِ إِنِّي لَأُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فِي أَمْرٍ فَأَسْتَجِيبُ لَهُ لِمَا هُوَ خَيْرٌ لَهُ
(The book) ‘Al-Mahasin’ – from Ibn Fazzal, from Abu Jameela, from Muhammad Bin Ali Al Halby who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Blessed and Exalted Said: “Let him be proclaimed of a war from Me-azwj, one who humiliates My-azwj Momin servant, and I-azwj have not hesitated regarding anything like My-azwj Hesitation regarding the death of a Momin. I-azwj Love to meet him but he dislikes the death, so I-azwj Turn it away from him, and he supplicates to me regarding a matter, I-azwj Answer to him due to what it better for him.
وَ لَوْ لَمْ يَكُنْ فِي الدُّنْيَا إِلَّا وَاحِدٌ مِنْ عَبِيدِي مُؤْمِنٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ فِيهِ إِلَى أَحَدٍ.
And even if there does not happen to be in the world except one Momin worshipping Me-azwj, I-azwj would be Needless from entirety of My-azwj creatures, with him, and would Make for him such comfort for him from his Eman, he would not be lonely in it to anyone’’.[113]
7- سن، المحاسن عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ أَخِي أُدَيْمٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا يَضُرُّ أَحَدَكُمْ أَنْ يَكُونَ عَلَى قُلَّةِ جَبَلٍ يَجُوعُ يَوْماً وَ يَشْبَعُ يَوْماً إِذَا كَانَ عَلَى دِينِ اللَّهِ.
(The book) ‘Al-Mahasin’ – from his father, from Al Nazr, from Yahya Al Halby, from Ayoub Bin Al Hurr, brother of Udeym who said,
‘Abu Abdullah-asws said to me: ‘It will not harm anyone of you if he were to be at the peak of a mountain, being hungry one day and be satiated one day, when he was upon the religion of Allah-azwj’’.[114]
8- سن، المحاسن عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنْ فُضَيْلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَلَامَةُ الدِّينِ وَ صِحَّةُ الْبَدَنِ خَيْرٌ مِنْ زِينَةِ الدُّنْيَا حَسْبُ.
(The book) ‘Al-Mahasin’ – from his father, from Hammad Bin Isa, from Rabie, from Fuzeyl,
‘From Abu Ja’far-asws having said: ‘Safety of religion, and health of the body are better than adornments of the world to suffice’’.[115]
9- عُدَّةُ الدَّاعِي، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِيَأْذَنْ بِحَرْبٍ مِنِّي مَنْ آذَى عَبْدِيَ الْمُؤْمِنَ وَ لْيَأْمَنْ غَضَبِي مَنْ أَكْرَمَ عَبْدِيَ الْمُؤْمِنَ
(The book) ‘Uddat Al Daie’ –
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Let him be proclaimed of a war from Me-azwj, the one who hurts My-azwj Momin servant and let him be safe from My-azwj Wrath, the one who honours My-azwj Momin servant!
وَ لَوْ لَمْ يَكُنْ مِنْ خَلْقِي فِي الْأَرْضِ فِيمَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ إِلَّا مُؤْمِنٌ وَاحِدٌ مَعَ إِمَامٍ عَادِلٍ لَاسْتَغْنَيْتُ بِعِبَادَتِهِمَا عَنْ جَمِيعِ مَا خَلَقْتُ فِي أَرْضِي وَ لَقَامَتْ سَبْعُ أَرَضِينَ وَ سَبْعُ سَمَاوَاتٍ بِهِمَا وَ لَجَعَلْتُ لَهُمَا مِنْ إِيمَانِهِمَا أُنْساً لَا يَحْتَاجَانِ إِلَى الْبَشَرِ سِوَاهُمَا.
And even if there does not happen to be anyone from My-azwj creatures in My-azwj earth, in what is between the east and the west, except one Momin with a just Imam-asws, (I-azwj) would be Needless from entirety of the ones I-azwj have Created in My-azwj earth, due to their worship, and I-azwj would Establish seven earths and seven skies due to them, and Make for them such a comfort for them from their Eman, they would not be needy to any mortal besides them both’’.[116]
كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَسْتَوْحِشَ إِلَى أَخِيهِ فَمَنْ دُونَهُ الْمُؤْمِنُ عَزِيزٌ فِي دِينِهِ.
(The book) ‘Al-Kafir’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Kuleyb Bin Muawiya,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘It is not befitting for the Momin that he be lonely to his brother and the ones besides him, for the Momin is pricelessly cherished in his religion’’.[117]
11- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ وَ سَيْفِ بْنِ عَمِيرَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فِي مَرْضَةٍ مَرِضَهَا لَمْ يَبْقَ مِنْهُ إِلَّا رَأْسُهُ فَقَالَ يَا فُضَيْلُ إِنَّنِي كَثِيراً مَا أَقُولُ مَا عَلَى رَجُلٍ عَرَّفَهُ اللَّهُ هَذَا الْأَمْرَ لَوْ كَانَ فِي رَأْسِ جَبَلٍ حَتَّى يَأْتِيَهُ الْمَوْتُ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Fazalat Bin Ayoub, from Umar Bin Aban and Sayf Bin Ameyra, from Fuzeyl Bin Yasaar who said,
‘I entered to see Abu Abdullah-asws during an illness, there did not remain in his-asws illness except his-asws head (strength of movement). He-asws said: ‘O Fuzeyl! Many a time I-asws have said, what is (a problem) upon a man whom Allah-azwj has Introduced him to this matter (Wilayah), even if he were to be at the top of a mountain until the death comes to him?
يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ النَّاسَ أَخَذُوا يَمِيناً وَ شِمَالًا وَ إِنَّا وَ شِيعَتَنَا هُدِينَا الصِّرَاطَ الْمُسْتَقِيمَ
O Fuzeyl Bin Yasaar! The people are taking to the right and left while we-asws and our-asws Shias are guided to the Straight Path (Amir Al-Momineen-asws)!
يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ الْمُؤْمِنَ لَوْ أَصْبَحَ لَهُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ كَانَ ذَلِكَ خَيْراً لَهُ وَ لَوْ أَصْبَحَ مُقَطَّعاً أَعْضَاؤُهُ كَانَ ذَلِكَ خَيْراً لَهُ
O Fuzeyl Bin Yasaar! The Momin, even if there were to be for him (wealth of) what is between the east and the west, that would be good for him, and even if his limbs were cut into pieces, that would be good for him! (i.e., it does not matter)
يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّ اللَّهَ لَا يَفْعَلُ بِالْمُؤْمِنِ إِلَّا مَا هُوَ خَيْرٌ لَهُ
O Fuzeyl Bin Yasaar! Allah-azwj does not Do with the Momin except what is better for him!
يَا فُضَيْلَ بْنَ يَسَارٍ لَوْ عَدَلَتِ الدُّنْيَا عِنْدَ اللَّهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى عَدُوَّهُ مِنْهَا شَرْبَةَ مَاءٍ
O Fuzeyl Bin Yasaar! Even if the world had equated (in worth) in the Presence of Allah-azwj, to a wing of a mosquito, He-azwj would not have Quenched His-azwj enemies from it a drink of water!
يَا فُضَيْلَ بْنَ يَسَارٍ إِنَّهُ مَنْ كَانَ هَمُّهُ هَمّاً وَاحِداً كَفَاهُ اللَّهُ هَمَّهُ وَ مَنْ كَانَ هَمُّهُ فِي كُلِّ وَادٍ لَمْ يُبَالِ اللَّهُ بِأَيِّ وَادٍ هَلَكَ.
O Fuzeyl Bin Yasaar! Surely the one whose concern was one concern, Allah-azwj would Suffice his concern, and the one who had concerns in every valley, Allah-azwj would not Care in which valley he gets destroyed (dies)!’’[118]
12- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ الْمُخْتَارِ الْأَنْصَارِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا عَبْدَ الْوَاحِدِ مَا يَضُرُّ رَجُلًا إِذَا كَانَ عَلَى ذَا الرَّأْيِ مَا قَالَ النَّاسُ لَهُ وَ لَوْ قَالُوا مَجْنُونٌ وَ مَا يَضُرُّهُ وَ لَوْ كَانَ عَلَى رَأْسِ جَبَلٍ يَعْبُدُ اللَّهَ حَتَّى يَجِيئَهُ الْمَوْتُ.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Fuzeyl Bin Yasaar, from Abdul Wahid Bin Al Mukhtar Al Ansary who said,
‘Abu Ja’far-asws said: ‘O Abdul Wahid! It will not harm a man when he was upon this view (Wilayah), what the people say to him, and even if they were to say, ‘Insane’, and it would not harm him and even if he were to be at the top of a mountain worshipping Allah-azwj until the death comes to him’’.[119]
13- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنِ الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لَوْ لَمْ يَكُنْ فِي الْأَرْضِ إِلَّا مُؤْمِنٌ وَاحِدٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَحْتَاجُ إِلَى أَحَدٍ.
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Ibn Isa, from Yunus, from Ibn Muskan, from Al Moalla,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Said: “Even if there does not happen to be in the earth except one Momin, I-azwj shall be Needless from entirety of My-azwj creatures, with him, and would Make for him such a comfort for him from his Eman that he will not be needy to anyone’’.[120]
14- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنِ ابْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا يُبَالِي مَنْ عَرَّفَهُ اللَّهُ هَذَا الْأَمْرَ أَنْ يَكُونَ عَلَى قُلَّةِ جَبَلٍ يَأْكُلُ مِنْ نَبَاتِ الْأَرْضِ حَتَّى يَأْتِيَهُ الْمَوْتُ.
(The book) ‘Al-Kafi’ – From Muhammad Bin Ahmad, from Ibn Abu Nasr, from Al-Husayn Bin Musa, from Ibn Sayyar,
‘From Abu Ja’far-asws having said: ‘It does not matter to the one Allah-azwj has Introduced to this matter (Wilayah) that he would be at the top of a mountain eating from the plants of the earth until the death comes to him!’’[121]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَنْصُورٍ الصَّيْقَلِ وَ الْمُعَلَّى بْنِ خُنَيْسٍ قَالا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي مَوْتِ عَبْدِيَ الْمُؤْمِنِ إِنَّنِي لَأُحِبُّ لِقَاءَهُ وَ يَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فَأُجِيبُهُ وَ إِنَّهُ لَيَسْأَلُنِي فَأُعْطِيهِ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Mansour Al Sayqal, and Al Moalla Bin Khuneys who both said,
‘We heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “I-azwj have not hesitated regarding anything I-azwj have Done like My-azwj Hesitation regarding the death of My-azwj Momin servant! I-azwj Love to meet him and he dislikes the death, so I-azwj Turn it away from him, and he supplicates to Me-azwj, so I-azwj Answer him, and he asks Me-azwj so I-azwj Give him.
وَ لَوْ لَمْ يَكُنْ فِي الدُّنْيَا إِلَّا وَاحِدٌ مِنْ عَبِيدِي مُؤْمِنٌ لَاسْتَغْنَيْتُ بِهِ عَنْ جَمِيعِ خَلْقِي وَ لَجَعَلْتُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ إِلَى أَحَدٍ.
And even if there does not happen to be in the world except one from My-azwj Momin servants, I-azwj shall be Needless from entirety of My-azwj creatures, with him, and would Make for him such comfort for him from his Eman, he will not be lonely to anyone’’.[122]
[1] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 1
[2] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 2
[3] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 3
[4] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 4
[5] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 5
[6] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 6
[7] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 7
[8] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 8
[9] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 9
[10] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 10
[11] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 11
[12] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 12
[13] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 13
[14] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 14
[15] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 15
[16] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 16
[17] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 17
[18] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 18
[19] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 19
[20] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 20
[21] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 21
[22] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 22
[23] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 23
[24] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 24
[25] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 25
[26] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 26
[27] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 27
[28] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 28 a
[29] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 28 b
[30] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 29
[31] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 30
[32] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 31
[33] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 32
[34] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 33
[35] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 34
[36] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 35
[37] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 36
[38] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 37
[39] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 38
[40] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 39
[41] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 40
[42] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 41
[43] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 42
[44] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 43
[45] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 1 H 44
[46] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 1
[47] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 2
[48] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 3
[49] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 4
[50] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 5
[51] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 6
[52] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 7
[53] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 8
[54] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 9
[55] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 10
[56] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 11 a
[57] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 2 H 11 b
[58] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 1
[59] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 2
[60] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 3
[61] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 4
[62] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 5
[63] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 6
[64] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 7 a
[65] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 7 b
[66] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 7 c
[67] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 7 d
[68] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 7 e
[69] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 8
[70] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 9
[71] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 10
[72] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 11
[73] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 12
[74] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 13
[75] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 14 a
[76] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 14 b
[77] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 15
[78] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 16
[79] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 17
[80] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 18
[81] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 19
[82] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 20
[83] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 21
[84] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 22
[85] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 23
[86] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 24
[87] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 25
[88] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 26
[89] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 27
[90] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 28
[91] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 29
[92] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 30
[93] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 31
[94] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 32
[95] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 33
[96] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 4 H 1
[97] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 4 H 2
[98] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 4 H 3
[99] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 4 H 4
[100] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 4 H 5
[101] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 4 H 6
[102] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 4 H 7
[103] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 5 H 1
[104] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 5 H 2
[105] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 5 H 3
[106] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 6 H 1
[107] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 6 H 2
[108] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 1
[109] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 2
[110] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 3
[111] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 4
[112] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 5
[113] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 6
[114] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 7
[115] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 8
[116] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 9
[117] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 10
[118] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 11
[119] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 12
[120] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 13
[121] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 14
[122] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 7 H 15